Will which is called Father and is it self the Liberty desireth Nature and Nature desireth with great * Rom. 8 2â— groaning panting and longing the Liberty that it may be released from the Anguish source or quality 75. And it conceiveth or receiveth the Liberty in its sharp fierce wrath in the Imagination whence it skreeketh as a flash for it is a skreek of Joy that it is become released from the anguish source 76. And in the skreek exist Two Substances a dead one and a living one to be understood thus 77. The Will which is called Father which hath the Liberty in it self generateth it self thus in Nature that it might be capable to receive Nature and that it might be the Omnipotency of Nature The skreek of its Nature is a kindling of the fire 78. For when the dark anguish viz the very severe earnest stern Substance attaineth the Liberty in it self then it changeth it self in the Skreek in the Liberty into a flash and the flash apprehendeth the Liberty viz the Meekness and there * 1 Cor. 15.55 56. the sting of Death becometh broken and in Nature the second Will of the Father goeth up which he had framed to himself to be Nature in the Looking-glasse of Wisdoâ—e viz his Love heart that is the desiring of Love and the Kingdome of Joy 79. For in the Fathers Will the fire thus becometh generated to which the second Will giveth the power of Meekness and Love and the fire taketh the Love source or quality into its Essence and that is now its food so that it burneth and giveth forth out of the Consumingness out of the Skreek the †Triumphing or Exulting Spirit of the Kingdome of Ioy. 80. And here the Holy Spirit which in the original before or as to Nature is the Fathers Will-Spirit becometh manifest and Conceiveth here the Power of the Wonders And thus goeth from the Father viz out of the first Will to Nature out of the second willing in Nature out of the fire viz out of the Skreek of the Kingdome of Ioy into the source or quality of Love forth into the Substantiality of Meekness 81. For the Meekness is then also become desirous of the fires property and the desiring draweth the Meekness of Ioy into it self and that is now * John 4.14 the water of Eternal Life which the fire drinketh and giveth forth from it the Light of the Majestie 82. And in the Light now dwelleth the Will of the Father and of the Sonne and the Holy Spirit is the Life therein which openeth now the power of the meek Substantiality in the Light which is viz Colours Wonders and Vertues 83. And that is called the Virgin-like Wisdome For it is NO Genetrix also it self openeth nothing only the Holy Spirit is the opening of its Wonders 84. It is his Garment and faire beauteous Ornament and hath in it the Wonders Colours and Vertues of the divine World and is the house of the Holy Trinity and the Ornament of the Divine and Angelicall Worlds 85. In its colours and vertues the Holy Spirit hath the Quire of Angels as also discovereth all Wonders of Created Things Which all have become discovered from Eternity in the Wisdome Without Substance indeed but yet in the Wisdome as in the Looking-Glasse according to their Figures which Figures in the Fathers Mobility are passed into Essence and into a Creature all according to the Wonders of the Wisdome 86. Now concerning the second Substance where Nature in the Skreek parâ—eth it self into two Substances as is mentioned above viz one the Will of the Father in the fire that is in the fire world and out of the Fathers second framed or generated willing in it self in the Majestick light-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
who hath generated us again out of the Dying through the fire of God for out of the dying the fire-life becometh generated that which can go out from the Dying that is released from Death and the fierce wrathfull source 97. That is now its Kingdome of joy when no fierce wrathful source more is in it it is gone from it and is remained in the in dying in the dark world 98. And thus the Life out of Death attaineth the Eternal Liberty Wherein there is no fear or terrour more for in the Life the terrour or Skreek is broken 99. The right Life is a power of Joy A Continuall well-doing for there is no source quality or pain in it but only a desire which hath all properties of the source quality or pain 100. And yet the source quality or pain cannot list it self up therein so that it might kindle its properties therein for the Light and the Liberty hindereth that Note The soules fire uniteth or is one in it self with the Eternal Nature viz With the Principle for it is from its originall one and the same with it or co-united with it The right Spirit or Souls-Spirit is the Image and is one Spirit with God The Images Corporeity is with the heavenly Substantiality totally one It is the Body of the Word wherein the Believers or faithful live and shall live Eternally Further of the First Point The Second Chapter Concerning the property of the Principle What the Principle is or what they all Three are 1. THat is a Principle when a Life and Mobility findeth it self where none is the fire is a Principle with its Property and the Light is also a Principle with its Property For it becometh generated out of the fire and yet is not of the fires property 2. It hath also its own Life in it self but the Fire is Cause thereof and the fierce wrathfull anguish is a cause of Both viz of the Light and fire-Fire-world 3. But * Note the will to the Anguish which causeth the Anguish-Nature which is called Father that a Man cannot search out or fathom we search and fathom only this how it introduceth it self into the highest Perfection into the Substance of the Holy Trinity and how it manifesteth it self in Three Principles and how the Essence and the source or quality originally existeth what Essence is from which the Life with the Senses or Thoughts originally Exist and the Wonder of all Beings or Substances 4. Thus we apprehend the Third Principle viz the source or quality of this world with the Starres and Elements to be a creature framed out of the Wonders of the Eternall †Or Wisdome Substantiality The Third Principle manifesteth Both the first 5. * Note Though indeed each of them is manifest in it self Yet nevertheless the Eternal Substance in its wonders which have become discovered in the Wisdome would manifest it self in such a property viz according to the ground of Eternity according to the fierce wrathful and the Love-source or quality and hath created all into a Creaturely and figured Substance according to the Eternall Originall evill and Good 6. As it is before our Eyes that in this world there is Evill and Good of which yet the Devils are a great cause who in the Creation in their Fall have more vehemently moved the fierce wrathfull Matrix in the fierce wrath 7. In which God according to the property of the fierce wrath hath moved yet more exceedingly to thrust them forth out of the Light into the Death of the fierce wrathfulness Whence also the Heavenly Substantiality became together * Or kindled by the Pride of the Devill Moved so that very much is become shut up together in the Earthly Substantiality that hath stood free in the Liberty 8. As we apprehend by the Gold and its Tincture which is free from the Earthly Substance for it subsisteth in the Fire and in all sources qualities or conditions no source or quality can overpower it but only Gods Will and somewhat must often be done for the sake of the worlds unworthiness 9. And when we rightly consider the Creating of this World and the Spirit of the Third Principle viz take before us the Spirit of the Great World with the Starres and Elements then we find the Eternall Worlds property and as it were mixed as a great Wonder whereby God the highest Good would manifest the Eternall Wonders which stand in secret and bring them into substance 10. We find Evill and Good and we find in all things the Center of Nature viz the Anguish Chamber especially we find the Spirit of the Great World in two Sources or Qualities in Heat and Cold By the Cold we apprehend the Center of the harsh sharp fierce wrath by the Heat the Principle in the fire yet they have but One originall out of another 11. The Fire cometh out of the fierce wrath of the Cold The Cold out of the Center of Nature out of the harsh astringent sharp anguish where the harsh astringency draweth so very strongly in it self and maketh Substantiality 12. As is to be apprehended That in the Moving of the Father in the Creation it hath made Earth and Stones whereas there was no Substance or Matter for it but only its own Substance which in both the Principles viz in the Light World and in the Deaths World in both the Desires was become Generated 13. That which in the Moving attained the fierce wrath that was together Created for the Globe of the Earth and therefore Men find therein Many sorts of Evill and of Good 14. And it cometh often to passe that Man can out of the Worst of all make that which is Best while the Center of Nature is therein if a Man bring it into the fire the pure child of the Eternal Substantiality may be brought out of it when it becometh free from death as is to be seen in Gold 15. Though indeed in this World we cannot reach to attain the Eternall fire and therefore also we can bring forth nothing out of this Principle out of defect wanting the Eternall fire which we cannot attain but only in the Imagination through which a Man hath might and power to bring the Life out of Death and to bring it into divine Substantiality which can be done only in Man that which is without or beyond Man belongeth to God and remaineth to the Renovation in the End of this Time Now You are to understand the Substance and the Propertie of the Principles Thus. 16. THe first Principle standeth in the fire of the willing and is the Cause of both the other also of the life and understanding and a preservation of Nature as also of all Properties of the Father 17. The Second Principle standeth in the Light viz in the Fire of the desire this desire maketh Substance out of the Property of the first Principle 18. The First and Second Principle is Father and Sonne in the
hearts and minds being an infinite Treasury of good and bad we should preserve the Good thoughts which are Gods not our Own and suppress the Evil which are the Devils and ours since the heavy fall of Adam and NOT bring forth the unfruitfull works of Darkness but as learned Scribes of the kingdom of heaven bring forth out of the good treasure of our Hearts Good things both old and new even the words and works which declare us indeed the children of Light which shall be our joyfull fruit and harvest and kingdom of heaven for evermore in Paradise when all our own that is our Evil Thoughts shall perish and we be saved as it were through fire or else our evil thoughts words and works shall be our evil treasure and kingdome of Perdition where our Works shall burn with us for ever also Sixthly It sayes in brief what the Mysterium Magnum or great Mysterie is which is that which is resembled to us in this visible world wherein all things belonging to darkness or light are hidden and manifested in the eternal substantial wisdome in which also all things both evil and good are eternally resident as in ONE world together though they must for ever be invisible incomprehensible and incommunicable the one to the other as Day and Night Heaven and Hell are so the one being the Love and Light the other the Wrath and Fire of the One only Spirit the Wonderfull and Incomprehensible GOD. The SECOND Book contained in this Treatise is the Answer to the 177 Questions called Theosophick because they are of such divine matters as are collected out of the Eternal Ground of the holy Scriptures and belonging to the mysteries of the divine Wisdome whose glimps and footsteps only are hinted at in the Holy Bible There are but Thirteen of these Questions here answered and a piece of the Fifteenth to the fifth verse though in his Preface to that Book the Author sayes they are all at large to be found in his other writings in this but briefly and summarily as if this book had been finished by him though no more then here is printed is yet come to our knowledge In this Treatise especially we may find how in the Eternal Darkness and Light there hath Eternally been a transaction as it were of Wonders and Powers in a real representation and working in each world by it self and in respect of one to the other both conducing to the Eternal infinite Glory and praise of the Unity in Trinity of the Omnipotent Omnipresent God whose Eternal Blessedness had never any Beginning nor ever can have End Herein also we may be helped to understand undeniably how any are a sweet savour to God of life unto life in them that are saved and a savour of Death unto Death in them that Perish though these two things seem very inconsistent with the Divine Unity and Goodness in the appehension of our Mortal Reason The THIRD Book hinteth how the Heavenly and Earthly Mystery may be seen distinctly manifested together in this outward world which is a Looking-Glass of the Eternal Great Mystery wherein both the Heavenly Divine and Hellish wrathfull Mysteries are represented in the visible things of this world which hath had a Beginning and we may thereby be furnished with Skill to go out of the Earthly Corruptible and Hellish Mystery with our souls into the Heavenly and Blessed It also lays down some Grounds of discovering the Times of the Great Separation of Good and Evil and the Manner of it when these Mysteries now visibly mixt shall no more continue so but all that hath been wrought and produced in each of them shall go into and remain in its Eternal Habitation in its own world and then the Creature be quite delivered from Bondage and brought into the glorious liberty of the Sons of God Matt. 25. from the 3◠verse to the en◠When the Goats shall be divided from the Sheep they to the Left hand and these to the Right and to the Goats shall be said Go ye Cursed into Everlasting Fire prepared for the Devil and his Angels and to the Sheep Come ye Blessed of my Father inherite the kingdom prepared for you from the foundation of the world Here every one may consider in himself his Inclination Desire Propensity Condition and whole imployment of his Thoughts Words and Actions whether he be a Goat or a Sheep he may in this life transmute and change his desires and then all his powers in Soul and Body will follow with joy that he is a Sheep fit for the Table of the Lord at the great Supper of the Wedding of the Lamb at the Last Day and this pledge of Gods love that Better Part once participated in this Life will be impossible to be taken from him Or else if he continue to be an unruly Goat and will not be changed or renewed in the Spirit of his Mind to be a Meek Lamb of Christ but will remain stubborn wilfull and careless following the Vanity Bent Tendency Liking and Lust of the outward flesh wherein as in a Lodging dwells Sin and the Devil he will be fit only for the Table of Devils and to be tormented with him in his Kingdome in Eternal Damnation This consideration will be very easie to him that reads this Book and exerciseth himself in what is written therein The This is the 27. Book in the Catalogue FOURTH is after the manner of a Common-Prayer-Book in such a Way and Form as that is used in the Lutheran Churches as at the end of the small Germane Bibles are Set Prayers for Every Day in the Week both for Morning and Evening also peeces of Scripture appointed to be read called Epistles and Gospels because most of them were first taken out of the Epistles of the Apostles and the Histories of Christ called the Four Evangelists and those according to the occasion are appropriated to the Dayes of the Year and they have other spiritual Psalms and Hymns made by Luther and other Holy Men The Author also intended this of his for the help of Beginners in the Exercise of Divine Meditations and Prayers out of the deep Treasury of 〈◊〉 knowledge Not to set a form to be unvaried or to tie up others in the use of those only but that their minds might therby be opened to raise its Desires up to God and so get strength to make larger or shorter or other Prayers as the Spirit of God in every one should stirre and move in the Good desires of their souls at all times and upon all occasions continually In this Treatise he had consideration of the Internal Eternal Powers of the Dayes of the week beginning on Munday and ending on Sunday the seventh from thence according to the Seven Forms of the Eternal Nature or the Seven Spirits before the Throne of God he would have expounded in them by way of Medition and Desires the Ten Commandments the Belief and the Lords Prayer as
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and fire-Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the light-Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the dark-Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the dark-Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
SEVERAL Treatises OF Jacob Behme Not printed in English before according to the CATALOGUE here following viz. I. A Book of the Great Six Points As also A Small Book of other Six Points II. The 177 Theosophick Questions The First Thirteen Answered III. Of the Earthly and of the Heavenly Mystery IV. The Holy-Week or a Prayer-Book V. Of Divine Vision To which are annexed the EXPOSITION Of the TABLE of the Three Principles Also an EPISTLE Of the Knowledge of God and of All Things And of the True and False Light With a Table of the Revelation of the Divine secret Mystery Englished by JOHN SPARROW LONDON Printed for L. Lloyd at the Castle in Corn-hill 1661. THE PREFACE To the ENGLISH READER SEveral of the Writings of this Author Jacob Behme have been published in his native Tongue the German and were so loved and desired at the first notice of them about the year 1612. by some noble vertuous and learned Persons who procured Transcripts out of the Library at Gerlity where the Primate Gregory Rickter had commanded it to be kept that it should no more come to the Authors hands again that beyond his expectation they wrote to him to know whether he were the Author of them and upon his Answer in return they ceased not to solicite him to further writing according to his high knowledge in the deepest Mysteries which he performed from the year 1619. to 1624. in which year he departed this mortal life For it appears by the History of his life and in the Catalogue printed at the end of his Book in Answer to the forty Questions of the Soul that he wrote to the number of Thirty One several Treaties whereof some have been studyed by persons of Learning some Ministers as well as others in Muscovia Sweden Poland Denmark the Netherlands Germany France Spain Italy even in the City of Rome and â—â—ry many in England with good satisfactioâ— to their thirsty Souls concerning true Religion and the way to salvation and Twenty One of them have been formerly printed in the English tongue To some yet there remaineth still the complaint that they are hard to be understood though those that have diligently perused his Books have attained very satisfactory resoâ—â—tions to their destres in most deep and difficult Divine and Natural Mysteries and they that account them most obscure are such as cast their eyes only superficially here and there upon some part of them but those that have gotten a Tast and relish of his illuminated spirit of Understanding appearing in his writings are very eager after any thing of his that remains yet unpublished for whose satisfaction therefore here in this present Volum are Five more peeces of his besides Three other that were printed formerly but not from so exact Copies as now and besides a Table belonging to the Epistle concerning the true and false Light not printed before They are all of very high worth The This is the Siâ—th Book â—n the Catalogue of his writings FIRST is called An Exposition of the Great Six Points containing the knowledge of the Greatest Mysteries in Eternity and how they may be apprehended in the things of this outward visible world more deeply and yet more particularly then in his other writings Especially how Darkness in the eternal Original doth co-work to the Manifestation of the Eternal Light and Glory in Heaven and yet in Hell is the eternal Torment and consuming Fire of the wrath of God where the Devil and his Angels Rev. 20.10 together with the Beast and false Prophet and all the wicked shall be tormented for ever and ever Also how we may in this life while we live in flesh and blood depâ—rt from the Tree of Darkness into the Tree of Light but after this life how there is no possibility to change our capacity we leave this outward world in And this so convincingly that any that is desirous may know how to enter infallibly into the exercise and participation of the Tree of Eternal Life in which consideration we may see how this whole world is a Looking-Glass of the Two eternal beginningless worlds both the Light and the Dark world in one another as One The Four Elements being Fire Air Water and Earth In Heaven these are substantially Love Humility Patience and Meekness and in Hell they are also substantially Wrath Pride Envy and Covetousness and so all things else that are contained in the Four Elements and dwell or grow therein are also according to the manner of Eternity in the Two Eternal Worlds The other is a Small Book of Six Points also wherein are matters of highest depth and of the greatest Concernment to mankind to be known fundamentally as he hath written of them For First As the outward man is constituted of Blood and Water by which his outward life is fed and preserved so the Soul hath in the outward Blood and Water an Eternal which belongeth to the eternal life and therefore was the Blood and Water which flowed out of the Side of our blessed Lord and Saviour when he was pierced with a Spear as he hung upon the Cross so effectual to the healing of the Breach made in Adams Side in his stâ—ep when it was become not good for Man to be alone and all the frailty of Mortal Man afterwards which will also bring forth his Resurrection at the Last Day Secondly It Treats succinctly and summarily concerning Election and Predestination of Good and of Evil wherein is shewn how by the eternal power of God that is through Christ in us we may in this life come out from evil with our Souls into the eternal Election of Grace and Predestination to life which is the Love and Mercy of God or else by rejecting and forsaking the Drawing of that Power within us cast our selves into the Eternal Predestination of Condemnation and Perdition into the darkness and Death which is the wrath and Anger of God Thirdly It intimates how Sin is Sin by shewing how it is the life in the manifestation of the Power of the dark world contrary to the constitution and creation of the Creature which was created in and for the Light by the exorbitant rising up of Self-Nature the Fire to be predominant over divine Nature the Light in the Self of the Creature Fourthly How Christ will at the Last Day deliver up the Kâ—â—â—dom to the Father when he hath put all dominion under the Foot stool of Christ then shall Christ deliver up his kingdoâ—â— who is now Lord of All to the Father and God shall be All in All outwardly and visibly as he is now but inwardly hiddenly and invisibly to us in this Coâ—ruptible world Fiftly What the eternal Magia or Desire is which maketh frameth and imageth both in the dark world and in the light world according to the Quality of Each for as the Thoughts are framed in the Mind so is every thing figured in its own substance in its own world Therefore our
in it self a great Evill or Malignity and is its own Enmity 19. And therefore is this World acknowledged for a Principle Of its own in that it hath a Nature-God of its own So to resemble it viz the Sun and yet really the Light of the Deity shineth through all through and through 20. The Light of the Sun taketh Essence from Gods Fire and Gods Fire from Gods Light And thus the Light of the Sun giveth the same power to the Elements and they give it to the Creatures also to the Vegetables of the Earth 21. And all whatsoever is of a Good property doth thus conceive or receive Gods Power for an Aspect or Influence through the Looking-Glasse of Wisdome from whence it hath its vegetation and life 22. For God standeth present with all things or Substances but all things oâ—â—ubstances do not conceive or receive him into its Essence But as in a Looking-Glasse of the Aspect in the Sun's power and vertue 23. For the Sun proceedeth forth out of the Eighth Number VIII Number Read of the â—0 Forms of Fire in the 40. Questions the 1. Chapter Its root out of which it receiveth its shining is the Eternall Fire but its Corpus or Body standeth in this World it s desiring is totally inclined and bent into this World and therefore it shineth in the World But its first Root standeth in the first World in the Fire of God 24. This World giveth Substance to its desiring and it giveth its power to the Substance and thus filleth all Things or Substances of this World as Gods Light doth the divine Light-world 25. And if Gods Fire should burn no More then the Sun would be extinguished and also the divine Light-world for Gods Fire giveth them both Essence and is a Principle of them Both and if the Dark-world were not both these would not be for the Dark-world giveth or affordeth the cause to Gods Fire 26. Thus also must the Three Worlds be one in another for Nothing can subsist without a Ground The Dark World is the Ground of Nature and the Eternall Abyssall Will which is called Father is the Ground of the dark-Dark-world as is before Mentioned And the Light-world is hidden in the Dark-world also the Dark-world in the Light-world 27. And it is to be understood thus This World is in the Anger of God as it were shut up in Death for the Anger Springeth up in this Worlds Substance If that were not so then might this Worlds Substance well be capable of Gods Light 28. The Sun is not Gods Light for it shineth not totally in the divine Essence but in the Elementary Essence but it hath Gods Fire to its Root and yet becometh filled with this Worlds Substance 29. For it is desirous viz a Magicall Seeking and conceiveth or receiveth in its Imagination and Seeking the power of the Starres and Elements and out of that it shineth And though Gods Fire is the Root yet it belongeth not to Gods Kingdome 30. Herein a Man may understand also How the Devill is the poorest Creature for he cannot stirre the least leaf or spile of Grasse unlesse the Anger be therein For the Light and the Power and Vertue of this World is against him he goeth with his willing not into the Lights property also he cannot 31. He standeth Backwards in respect of the Light of the Sun in his Figure and Property therefore the Suns Light is not profitable to him And all whatsoever sprouteth or groweth in the Suns power which uniteth it self with the Sun that he hateth and is at Enmity with His Will goeth not readily thereinto Further of the Fourth Point The Sixt Chapter How the Inward is Manifested in the Outward Of the Three Worlds In what Manner God dwelleth in all Things or Substances How the whole World might be a Meer Sun What Man is And wherein God beholdeth Himself 1. If we would Consider all this and goe out of the Inward Worlds into the Outward into this visible World Then we should find that the Substance of the outward World is proceeded out of the Inward viz out of the Imagination or desiring of the Inward Worlds and that in the outward World are found the properties of both the Inward Worlds 2. Also we find that the Will of both the Properties are stirring and manifest in the outward World And then how the Good viz the Substance which is proceeded out of the Light-world is totally shut up together in the Anger and Death And how the Divine Power maketh all stirring so that all groweth forth out of and through the fierce wrath of Death 3. For the Earthly Tincture hath no Communion with the heavenly in the Light-world yet we find another Tincture in the Earth which hath Communion with the Heavenly viz in the Pretious Costly Metals And yet is together shut up 4. And understand the Moving and the Fiat of both the Eternall Worlds thus The Dark and Light-world have each of them Longed after Substance and where God once moveth Himself the one World without the other could not be moved 5. For the Dark-world holdeth or hath in it the first Center of Nature and the Light-world the second Center viz the Heart of God or the Word of the Power of the Deity and the one World is not severed from the other 6. Whereby it is to be apprehended in what danger we stand And ought to be considered whither we will cast or incline our willing for if we cast our selves into the Earthly Seeking then it captivateth us And then the Source or Quality of the Abysse is our Lord and the Sun our temporall God 7. But if we cast or incline our selves with our willing into the World without or beyond this World then the Light World catcheth hold of our willing and God becometh our Lord and we leave the Earthly Life to this World and take along with us what is come into us viz into Adam Out of the Light-world that together with the willing which becometh * Or one and the same one Spirit with God is brought forth out of this World 8. Reason saith Where are then the Three Worlds It would needs streight have a separation of them asunder as if one were without or distant from the Other or stood above the other which yet cannot possibly be Else the Eternall Abyssall Substance must never it self asunder 9. But how can that sever it self asunder which is in Nothing which hath no place which it self is All Most certainly that cannot come into particular or partition which hath no Ground that suffereth not it self to be conceived which dwelleth in it self and possesseth it self Yet it goeth out from it self and Manifesteth it self out of it self 10. It maketh a thing out of it self which in it self is but a Will in it self it is a Spirit but it maketh out of it self a Form of a Spirit and the Form Maketh a Substance according to the property of the Spirit
Jerusalem viz the City or Habitation of God Wherein thy Sabbath becometh sanctified I give up my self wholly altogether into thy Sabbath only deliver me I pray thee from Evill AMEN The * The 4. according to Luthers Catechisme otherwise the 5. Commande Fourth Commandement Thou shalt Honour thy Father and thy Mother that thou mayst live Long in the Land which the Lord thy God giveth thee 224. O Eternall God! by our Bodily Parents thou settest before us an Image of our Eternall Father and of our Eternall Mother 225. For THOU art our FATHER from whom we have received our Life and thy WORD is our MOTHER who hath generated us out of thy Creation and formed us according to the expresse Image of thy Manifestation or Revelation 226. Our Soul and Mind O God and Father is thy Expresse Reflex Image And our Body is an Expresse reflex Image of thy out-flown Word Which Word is our Eternall Mother In whose Body we are given Suck and are nourished Whom we should honour and humble our selves before HER and be obedient to her 227. As we should honour our outward Corporeall Parents so also our Eternall out of whose Mouth we are sprung forth 228. O Eternall Father we are become disobedient unto thee and have given our selves up to a strange Mother into her Tuition we have taken the World to be Our Mother and are become unfaithfull to the inward Mother of thy Power in thy Word 229. And now we must suck into us the Poyson and Death from the strange Mothers Breasts yea she beareth us now in her Body or Womb of Contrariety and Generateth and Consumeth us again in thy fierce Wrath and nourisheth us the time of this whole outward Life in meer Cumbersome Care Misery tedious Weariness and Necessity in Suffering and Calamity and holdeth us captive so that we cannot see our first Eternall Mother 230. Our Soul lamenteth after her but thy Anger holdeth us captive in it self so that we must serve and minister to the strange Mother 231. O God! How long wilt thou forget us in our Misery Take us again I pray thee to be thy Children and generate us again in our Eternall Mother anew and give us an Obedient Will that we Eternally never more depart from thee Give us also an Obedient Heart towards our Bodily Parents that we may love and honour them as THY Ordinance seeing through them thou Generatest and daily bringest us up to this World Therefore help us we pray thee that we may be obedient to thy Commandement O Dear God! Thou hast of thy Grace given us a New Mother viz thy Most holy Word in thy Love and sent it into our Humanity to generate us again in thy Eternall Power to be thy Children and Heires and pourest into us again the * Divine Meekness MILK of thy holy Substance thy Love Draw us I pray thee to it and open in us the right Mouth of Faith that we may continually hunger and thirst after it and be renewed in its Power For the Old Body from the Earthly Mother availeth not before THEE it cannot possess thy Kingdome for that which is born of flesh and Bloud or of the Will of Man cannot attain the filiation but that only which is generated of or out of GOD. Therefore I pray thee O Eternall Father generate ME a New I pray thee through the New Mother of thy Grace and Mercy in JESUS CHRIST and let me grow and increase in HIM to a living and holy fruit in thy Kingdome that I together with thy Holy Angel may be Eternally obedient to THEE and Eternally rejoyce my self in THEE AMEN At the End of the High-dutch Copie is noted these Books following of the Authour that were not finished FIrst This Prayer-Book Secondly The Aurora Thirdly The Treatise of divine Manifestation or Revelation what God Nature and Creature also Heaven Hell and the World together with all Creatures are Deduced through the whole Process and Course of the World to the End and in the Eternity and set down in 177. Questions Fourthly The Most highly pretious Gates of Divine Vision What the Mysterium Magnum is And how all is from through and in God How he is so neer to all things and filleth all in all These the Authour of pious Memory finished not but in the 24. Sunday after Trinity 1624. daparted from this vain World Speaking these his last words Nun fahre Ich hin in s Paradis Now goe I hence into Paradise Lyeth buried at Gerlitz in the Church-yard and upon the Grave was set a wooden Crosse with a Mystical Threefold Figure of an Eagle a Lyon and a Lamb The Superscription upon the Monument was this V. H. I. L. I. C. I. U. Vnsor Heil Im. Leben Jesu Christi In. Vns Our Salvation is In. the Life of Jesus Christ In. Vs. Born of GOD. Dead in JHSUH Sealed with the HOLY-SPIRIT Resteth here Jacob Behme of Old Scidenburg A ✚ O. 1624. 18. November About the 6th hour in the Morning Sunday in the 50. year of his Age blessedly departed The Translatour into the Nether-dutch hath this Postscript ANno 1641. 1. Julij that Translation was finished out of two written and different Copies Vnder one of the Copies is noted by Herre Abraham van Francken-bergh as followeth The Authour Jacob Behme of Gerlitz could not bring this little Prayer-book to an End But dyed Anno 1624. buried Gerlitz c. as before Vnder the other Copie is noted by Herre Heynricus Prunius as followeth This I have written off from the Authours own blessed Manuscript who is now in Blisse He proceeded no further he would have gone through the Six Dayes of the Week and made the beginning on Munday as here is to be seen and would have concluded it on the Seventh that is on the Sunday in the true Paradisical Sabbath The Prayers from the Holy Ten Commandements are the beginning of Tuesday he would have Expounded the whole Decalogue Apostles Creed And Our Father in such a Manner by way of Confession and Prayer But he was continually hindered as also of writing other Excellent Treatises Being by the Earnest-entreaty of several Friends that Loved God put upon the writing sometime of one sometime of another Work He also Entended with the permission of the divine Help to make an Exposition upon All the Epistles and Gospels through the whole Year but hath begun nothing of it because his time was Interrupted and Cut off A Brief Table of the Contents 1. THe true Ground of the right Skill of Prayer Very Edifyingly teaching to understand what Praying is and how Men should pray verse 1. to 32. 2. An Introduction to right Praying verse 33. to 46. 3. A Prayer and right acting Repentance before Gods Face verse 47. to 64. 4. A Thanksgiving and Prayer when a Man feeleth the divine Power and Vertue in himself verse 65. to 72. 5. A Prayer to the Fire-burning Love of God Shewing how rightly to pray for it
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
which Spirituall growing in the beginning of the world grew through all the Four Elements and Imaged or propagated it self out from the Earth in all Fruits and changed all Properties of the Fiercenesse into the Temperature 11. But when the Properties of the fierceness with the Four Elements awakened through the averted or apostate desire and false or wicked Will of Adam and gat the dominion then this Sprouting or Vegetation flew back that is it remained standing in the Tincture of the inward Ground and it is yet still indeed in the Four Elements but yet only in the inward Pure Element and cannot become attained but only in the New Regeneration of the inward Man and in the Materiall Tincture wherein the Paradisicall working is also totally manifest for those that are OURS to understand 12. This Table sheweth from whence all Substances of this World are sprung and what the Creator is viz that the Creator is the Spirituall or divine power-world which the Unity viz the Eternall Will hath moved which Will is God himself 13. But the Seperatour or Divider was the Out-flown Will out of the Spirituall World which in that Motion is out-flown out of it self and hath made to it self an Object or reflex Image for its working where in such Motion there is alwayes flown forth one Object or reflex Image out of another even unto the most Externall Matter or Masse of the Earth 14. And that was through the divine Motion drawn into a Lump or Masse and that very attraction of the Motion remaineth still so and therefore all Matters in the Deep fall towards the Earth and this is the Cause thereof that the power of the Motion standeth still thus and will doe to the End of the Time 15. The seven Dayes and seven Planets signifie the seven Properties of the Spirituall World and the Three Principles in the Spirit of the World Tria Principia in Spiritu Mundi and in the Materiall inanimate and in the living Creatures as Salt Brimstone and Oyl or Sal Sulpher Mercurius signifie the Ternary or Trinity of the Divine Manifestation or Revelation as a perpetuall enduring Source Well-Spring or Fountain out of which all outward Creatures flow have flowen and yet will flow forth to the End of this Time and the Seperatour is therein understood with or in the seven Properties 16. And we see in this Table what is flown forth out of the seven Properties and how the Spirituall Power hath brought it self into a Materiall as in the Seven Spaces downwards in each of them is to be seen wherein a Man may understand out of what Evill and Good in this World is sprung forth The Explanation of the Third Table MICROCOSMOS 1. IN this Table is Man set forth or represented as an Expresse or Reflex Image of the Three Worlds as to Soul Spirit and Body What he was in the beginning as to his Creation and what he became in the Fall through the Spirit of Errour or Seduction and what he is become through the Spirit of Christ in the New Regeneration Which is a true reall substantiall Image out of the Three Principles of the divine Manifestation or Revelation viz out of the out-flown Word of the divine Willing 2. As to the Soul Man is the Eternall Nature of the fiery or fiering kind of disposition as a Sparkle out of the Center out of which the Fire originateth and if this Ground cannot attain or reach the divine Light then it is a Darknesse from the Magnetick attracting desiring power 3. But if it attain or reach the Light out from the Fire so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love then the true Good Spirit Springeth forth out of the Fire as the Light shineth or springeth forth out of the Candle 4. This now is two Principles viz in the Fire of the Eternall Nature the * The First Principle Soul and in the Light of the divine Power the †The Second Principle Spirit But the * The Third Principle Body is the Third Principle as viz a Substance of the visible World of the Starres and Elements out of the Seven Properties of Nature made into an Image 5. The Soul hath the Seven Properties of the inward spirituall World according to Nature But the Souls Spirit is without properties for it standeth without or beyond Nature †Note note in the Vnity of God and yet becometh manifest through the Soulish fiery or fiering Nature in the stilnesse for it is the true reall express or reflex Image of God viz an Idea in which God himself worketh and dwelleth so farre as the Soul bringeth its desire into God and giveth it self up to the Will of God But if not then is this Idea viz the Souls Spirit dumb or mute and Worklesse and standeth only as an Image in a Looking Glasse which disappears or vanisheth and hath no Substance as besell Adam in the Fall 6. But if the Soul giveth it self up to God and introduceth its Magnetick hunger into Gods Love Then the Soul draweth divine Substance into it self viz the Substantiall Wisdome of God and so its Idea or Spirit becometh Substantiall in the Lights power and attaineth divine Life and then it is the true Temple of God wherein Gods Unity is manifest or revealed and Operative 7. * Note Note Yet if the Soul introduceth it self with the desire into it self viz into own self-Love and turneth in with the desire into the Seven Properties to prove them and eateth of the Lust or Longing delight of the Properties then it lifteth up it self and maketh it an â—â—â—estrum viz an Astrall Object or reflex Image which Evestrum then instantly hungereth after the vanity of false or wicked Lust as befell Lucifer and Adam where the Evestrum of Lucifer Imaged it self in the Phantasie and the Evestrum of Adams Soul in the †Or fiery Beastiall property of the outward World whence the Soul became venomed or poysoned and instantly kindled the Body which was from or out of the Limus of the Earth so that the Beastiall properties awakened in him and lusted after the Earthly Beastiall Food viz after Heat Cold Astringent Bitter Sweet and Soure and introduced themselves with such Properties into an own self Source or Fountain of such Lust And did with the desire eat of Evill and Good Whence the Image of God viz the Idea became dark and worklesse and then the right Spirit viz the operative Idea became dumb or mute and dead as an Image in a Looking-Glasse is dead 8. Thus the Soul became seperated from God and stood in a Naturall willing for Gods willing in the Spirit wrought no more and the willing of the Evestrum began viz the reflex Imaging of the dark and outward World for the Holy * Or Angelicall Substance Genius was changed TINCTUR 9. IN this Table Tinâ—â—ure standeth above distributed in the Seven Properties Which signifieth the Likenesse or Equality
out-speaking impressed or compacted it self and made it self materiall moreover moving and perceptible 27. Out of which is Existed the III. Principle viz the Visible World with its Substance and Life also the whole Creation of the visible World which Life and Substance is gone forth out of the III. and I. Substance and Life viz out of the Eternall Nature out of the Great Mystery Ex Mysterio Magno that is out of I. Darknesse II. Fire III. Light viz out of Love and Anger 28. The Fire is called Anger viz a painfulnesse and Contrariety And the Light is called Love viz a giving or yeilding of it self And the Darknesse is a Seperation or Distinction of Knowledge or Apprehension and Skill that it might be understood what Light and Life is and what is Evill and painfull 29. For there are Two Sorts of Fire to be understood and also Two Sorts of Light Viz I. Fire and Light According to the Dark Impression a Cold Fire and a false Light through the Imagination of the Stern Impression Which Light originateth only in the Imagination and hath no true Ground II. Fire and Light 30. The Second Fire is a Hot Fire and hath a Fundamentall true Light out of the Originall of the Divinâ— willing which bringeth it self forth with the out-breathing together in Nature even into the Light through the Fire 31. In this Twofold Fire and Twofold Light are Two Principles understood also Two Wills 32. For the false Light existeth out of the Imagination out of the own self Will of Nature viz out of the Impression or Compaction of the Properties where the Properties prove one another out of which own self Longing or Lust existeth and an Imagination which Nature Modelleth to it self in the Abysse into own self desire and desireth in own self Might without the Will of God to introduce it self into a Regiment or Dominion of its own self willing 33. Where this own self Will will not be subject to the Abyssall willing of God which originateth without besides beyond Nature and Creature in the Eternall ONE in it self also will not submit it self thereto and will not be one Will therewith but Maketh it self to be an own self Seperator or Distinguisher and Creatour 34. It Createth to it self in it self a Science or Root and parteth or divideth it self from Gods willing as is to be understood by or in the Devill as also in false or wicked Men Whence the Thrusting out from Gods Seperation hath followed upon them so that the Devill with his own self willing must continue a Seperatour of the Dark Impression or Compaction wherein the Word introduceth it self into Nature and painfulness to perceptibility Viz in the Originall of the Fire-Source which yet cannot reach or attain the true Fire wherein Gods Will introduceth it self into the perceptible Life and into Nature viz into a Shining Light 35. For the Seperatour of the Naturall own self-hood hath no right true Ens wherein its Light may be stedfast For it Createth with its desire not out of the Eternall One viz out of Gods Meeknesse but Createth it self into Substance Its Light originateth only in the own Substance of the Self-hood 36. Therefore there is a difference between Gods Light and the false Light For Gods Light originateth in the Eternall ONE viz in the Substance of divine Geniture and bringeth it self with Gods willing into Nature and Substance It becometh impressed and brought through the divine Seperatour into an Ens and * John 1.5 shineth in that same Nature in the Darknesse John 1.5 37. For the impressed Science is according to the impression a Darknesse But the divine Light illustrateth or shineth through it so that it is a fiery Light wherein Gods breathing or speaking is Manifested in Nature and Creature and standeth in a perceptible Life Whence Saint John Chapter the 1.4 saith †John 1.4 The Life of Man was in it And Christ saith John 8.12 * John 8.12 He is the Light of the World that giveth â—â—â—e to the World 58. For without this divine Light out of the Geniture of the divine Trinity is no stedfast true Light but only a Light of Imagination of the Naturall impression of own self Will. 39. Therefore should Man viz the Image of God lift up the Eyes of the Vnderstanding wherein Gods Light standeth presented to him and desireth to shine into him And not be as a Beast which standeth not with its Seperatour in the inward Ground in the Eternity But only in the Form copied out or drawn according to a Pattern or the Exscript which is in the out-spoken Word 40. Which hath only a Temporary Light in an inchoative and finite Seperatour wherein the Eternall Seperatour introduceth it self into a Sport or Scene and introduceth the divine Science into Images like a Modelling or Copying of the Great Mystery Mysterii Magni of the Spirituall World where the Eternall Principles according to Fire and Light co-sport or act a Scene in a Premodelling 41. And yet Man only according to the outward palpable Body standeth in such a premodelling and with his Spirituall Body is the true Substantiall Word of divine property in which God Speaketh and generateth his Word where the divine Science or Root distributeth or imparteth and impresseth it self and generateth it self into an Expresse Image of God 42. In which Image God is manifest and himself dwelleth and willeth after the Kind and Manner of the Perceptibility and Creature Therefore should Man break his own self willing and give himself up into Gods willing 43. But he in whom the Own self Will of Man will not doe so is therein more void of understanding and more hurtfull to himself then the wild Earth which yet holdeth still to its Seperatour and letteth that make thereof what it will 44. For God hath made all things in his Sport or Scene out of his Out-speaking through and in his Seperatour also all hold still to him Only the false Light maketh that the Seperatour or Distinguisher of the Creature introduceth it self into own self will so that the Creature setteth it self against Gods willing 45. Which False Light in Man hath its Foundation from the Devils willing which with the introduction of his false or wicked desire hath made Man Monstrous so that he also hath assumed a false or wicked Imagination whereby he hath made the self desire in him introduced from the Devill substantiall through his own self desire 46. Whereby in the humane Body which was compacted out of the Liâ—â—us of the Earth in the divine FIAT there is existed a Beastiall Seperatour which hath manifested or revealed â—he property of All Beasts whence so many Lusts Desires and Wills are existed in Man 47. Which False or Wicked Seperatour hath lifted it self aloft and gotten the Dominion and drawn all Principles to it and hath made out of the divine Ordinance or Order a Monster 48. Which Monstrous Image hath with its Will and