Will which is called Father and is it self the Liberty desireth Nature and Nature desireth with great * Rom. 8 2â— groaning panting and longing the Liberty that it may be released from the Anguish source or quality 75. And it conceiveth or receiveth the Liberty in its sharp fierce wrath in the Imagination whence it skreeketh as a flash for it is a skreek of Joy that it is become released from the anguish source 76. And in the skreek exist Two Substances a dead one and a living one to be understood thus 77. The Will which is called Father which hath the Liberty in it self generateth it self thus in Nature that it might be capable to receive Nature and that it might be the Omnipotency of Nature The skreek of its Nature is a kindling of the fire 78. For when the dark anguish viz the very severe earnest stern Substance attaineth the Liberty in it self then it changeth it self in the Skreek in the Liberty into a flash and the flash apprehendeth the Liberty viz the Meekness and there * 1 Cor. 15.55 56. the sting of Death becometh broken and in Nature the second Will of the Father goeth up which he had framed to himself to be Nature in the Looking-glasse of Wisdoâ—e viz his Love heart that is the desiring of Love and the Kingdome of Joy 79. For in the Fathers Will the fire thus becometh generated to which the second Will giveth the power of Meekness and Love and the fire taketh the Love source or quality into its Essence and that is now its food so that it burneth and giveth forth out of the Consumingness out of the Skreek the †Triumphing or Exulting Spirit of the Kingdome of Ioy. 80. And here the Holy Spirit which in the original before or as to Nature is the Fathers Will-Spirit becometh manifest and Conceiveth here the Power of the Wonders And thus goeth from the Father viz out of the first Will to Nature out of the second willing in Nature out of the fire viz out of the Skreek of the Kingdome of Ioy into the source or quality of Love forth into the Substantiality of Meekness 81. For the Meekness is then also become desirous of the fires property and the desiring draweth the Meekness of Ioy into it self and that is now * John 4.14 the water of Eternal Life which the fire drinketh and giveth forth from it the Light of the Majestie 82. And in the Light now dwelleth the Will of the Father and of the Sonne and the Holy Spirit is the Life therein which openeth now the power of the meek Substantiality in the Light which is viz Colours Wonders and Vertues 83. And that is called the Virgin-like Wisdome For it is NO Genetrix also it self openeth nothing only the Holy Spirit is the opening of its Wonders 84. It is his Garment and faire beauteous Ornament and hath in it the Wonders Colours and Vertues of the divine World and is the house of the Holy Trinity and the Ornament of the Divine and Angelicall Worlds 85. In its colours and vertues the Holy Spirit hath the Quire of Angels as also discovereth all Wonders of Created Things Which all have become discovered from Eternity in the Wisdome Without Substance indeed but yet in the Wisdome as in the Looking-Glasse according to their Figures which Figures in the Fathers Mobility are passed into Essence and into a Creature all according to the Wonders of the Wisdome 86. Now concerning the second Substance where Nature in the Skreek parâ—eth it self into two Substances as is mentioned above viz one the Will of the Father in the fire that is in the fire world and out of the Fathers second framed or generated willing in it self in the Majestick Light-world 87. The second Substance viz. the house of the Skreek in it self in death in the darkness of the Enimicitious source or quality which Also must stand that in that anguish there be an Eternal * Rom. 8.22 panting or longing to be loosed from the source or quality 88. For that panting or longing maketh the first willing to Nature Eternally desirous to come to help its Substance whence then also in the Fathers willing the Mercifulness originally ariseth which entereth with the Liberty into the Anguish but cannot continue in the Anguish but goeth in the fire forth into the Love source or quality 89. His second willing viz his heart goeth forth in him as a well spring or fountain of Love and Mercifulness from whence the Mercifulness hath its original so that there is a pitty upon the Misery and Calamity and a fellow-suffering or compassion And then the Fathers Will which yet is free manifesteth it self in the fierce wrath of Nature so that the fierce wrathfulness becometh meekened 90. But nevertheless as to one part the Anxious wheele of the fierce wrath continueth to it self for in the Skreek a Mortifying is affected not through still death but a Mortal Life which is like the worst or basesâ— thing or substance like a water of separation or Aqua fortis or Poyson in it self for such a thing must be if the Center of Nature be to subsist Eternally 91. And on the other Part the Life goeth out from Death and so Death must thus be a cause of the Life Else if no such venomous poysonous fierce wrathful source or quality were the fire could not become generated and no fire sharpness and Essence could be and then also there would be no Light also no finding of the Life 92. The first Will which is called Father findeth it self thus in Wonders and the second Will which is called Sonne findeth it self thus in Power Moreover thus also the Kingdome of Joy ariseth for if there were no Wo there would be also no Kingdome of Joy But this is the Kingdome of Joy that the Life becometh released out of the Anguish though indeed the Life only thus ariseth 93. Therefore the Creatures have poyson for their Life viz a Gall The Gall is a Cause that there is a Mobility so that the Life ariseth for it causeth the fire in the Heart and the fire is the right Life 94. But it is not the figure of the Life out of the fire life existeth the right Spirit which goeth forth from the fire into the light which is free from the fire As the Aire which yet ariseth from the fire is free from the fire 95. For the right Spirit or the Spirit in Man which becometh generated out of the Soules fire that hath its property in the Light of Life which burneth out from the fire for it existeth out of Death it goeth forth out from the dying The enimicitious source or quality is gone from it and remaining in the fire and furthermore under the fire in the cause of the fire viz in the fierce wrathful * Or Anger Death 96 Thus is the fierce wrathfull Death a Root of Life And here O Men consider your Death also Christs Death
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the dark-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
and Desire I desire no Comfort from thee in my earthly evill Will but pray thee out of all my power which yet is in me mortifiâ— my Earthly Evill Will and let it no more live before thee For it desireth only hypocrisie dissembling or flattery and own self Love and is never sincerely upright before thee It giveth thee good words and pretendeth Truth and yet is a Constant Lyar before thee 62. Give me only thy Will that I may will nothing without thee Doe thou with thy Will tread down my self evill Will to the ground and let me in thy Power co-will and act with thee 63. O LORD what shall I in my vanity pray for from thee I pray for Nothing from thee but for the dying of my Saviour JESUS CHRIST That thou wouldst put me to Death in his Death and make me living again in his Resurrection in him that I may no more walk or converse according to my Spirits Will in me but in him That I may be his Temple and Dwelling-house that he may lead and conduct me so that without him I may be able to will or doe nothing 64. Unite thou and bind me with him so that I may be a fruitfull Branch on his Vine and bear good Fruit in his Power into thy Promise I sink my self down totally and altogether Be it done unto me according to thy Word and Will Amen A Thanksgiving and Prayer When a Man after such Acting Repentance findeth the divine Power in himself 65. O GOD thou Well-Spring or Fountain of Love and Mercy I glorifie and praise thee in thy Truth and Thank thee in my Heart that thou presentest to me thy Countenance again and lookest upon me unworthy and Miserable Wretch with the Eyes of thy Mercy and givest me a Ray or Beam of Comfort so that my Soul CAN hope on Thee 66. O thou Infinite Love of JESUS CHRIST thou who hast Broken Death in our Humanity and changed Gods Anger into Love to thee I give up my self totally and altogether My Soul Laudeth and honoureth thee It rejoyceth it self in thy Power and Love that thou art so Good and Gracious My Spirit sporteth in thy Power and joyeth it self in thy Truth All thy doing is right and Truth Thou rulest over Sinne and breakest the Power of Death Thou holdest the Might and Power of Hell captive and shewest us the Way of Life 67. None is like thee O LORD Who releasest the Captives out of the Pits and Graves of Death and refreshest the Miserable Thou givest them drink in their Thirst and givest them Water of Eternall Life Thou directest their Feet in right Paths and guidest them with thy Staffe The dry parched Places of the Heart and of the Soul thoâ— fattenest and bedewest with thy Rainy Showers and givest them Water of Mercy 68. Thou makest them living in the Midst of Death and settest them up before thee so that they live before thee Thou thinkest on the Mercy and Covenant which thou hast made with us through thy Bloud and Death and forgivest us our Sinnes 69. Thou pourest into us of thy Power so that we acknowledge thee and givest us Food of the Eternall Life whereby we become quickened and continually hunger and thirst after thee This now my Soul acknowledgeth therefore it praiseth thee and exalteth thee in thy great Might and Glory 70. O thou Well-Spring or Fountain of Divine Sweetnesse comprehend or receive my Soul into thee and fill my Spirit with thy Love and bind me to thy Band that I never more depart from thee Strengthen I pray thee my weak Faith and give me an assured Hope and Confidence 71. Cleanse I pray thee my Heart and Soul and give me Chastity Modesty and Purity in my Conscience that I may be ashamed of Sinne before thy Countenance and depart from it Mortifie I pray thee all Evill Lusts in me that I may cleave unto thee with clean and pure desire and walk in thy Will 72. Keep and Maintain me I pray thee in thy Power and acknowledgement and give me an humble Heart towards thee and my Neighbour so that I may alwayes acknowledge and love thee Help also that I may Love my Neighbour as my self through JESUS CHRIST Our Lord. AMEN A Prayer to the Great Fire-burning Love of God shewing how rightly to Pray for it O Thou Holy GOD thou that dwellest in a Light that None can câ—â—â— unto but only the Love of thy Sonne Jesus Christ which thou hast out of meer Grace poured into our Humanity in JESUS Christ Wherewith thou hast loved us poor Men before the foundation of the World And hast through this Love redeemed us from thy fierce Wrath and from the power of Death and of Hell and offerest us now this Love through thy Sonne Jesus Christ in thy Fire-flaming Spirit that we should pray unto thee for it and thou wilt give it unto us 74. I poor unworthy Man acknowledge my self in◠〈…〉 worthy of it But seeing thou hast manifested or revealed 〈…〉 in our assumed Humanity and callest therewith the poor * Luke 19.10 1 Joh. 4.2 3. 2 John 7. lost Sinners And art* Come in the Flesh so that thou wilt seek them in their Sinnes and Miseries and thereby deliver them from Sinne and save them as thy Word teacheth us this Therefore come I upon the invitation of thy Word and receive thy Word and truth in my Heart and Soul and Comprehend it in me as thy Free-Gift and pray thee O thou Fire-flaming Love of God in the Covenant of JESUS CHRIST freely given to us poor thirsty Soules kindle also my poor Soul with this Love that it may attain a New Life and Will and become delivered out of its Prison and Captivity of thy Anger and out of the Jawes of Death 75. O thou fiery Love of God thou who hast in our Humanity broken Death and destroyed Hell and brought forth our Souls victory in Christ through Death Thou who hast at †Acts 2. the holy Pentecost moved in the Apostles Mouths and Hearts in fiery flames and kindled all thy Saints and done thy Miracles or Works of Wonder by them Thou that lovest and preservest the whole World and all thy Creatures To THEE I come and give my self wholly into thee 76. O thou great Fountain of God Open thy self also in the Spirit of my Inwardnesse and kindle also in me the Fire of thy Love so that my Spirit may burn in thy Love and acknowledge and praise thee therein 77. O thou great Holinesse through the Merits of my Saviour JESUS CHRIST through his Bloud and Death I presse in me to thee and give my self up into thy Flame Through his Resurrection and Ascention or going to Heaven I bring my Will into thee and give it up to thee totally and altogether Doe thou with it how thou wilt Doe but deliver it from false or wicked Lust and break its power that it may only look upon thee 78. O thou holy Power
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
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
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
Image viz the Tree of the Divine Sprout or Vegetation which becometh Generated out of the Soules-Fire and groweth forth through the fierce wrathfull Death into the Liberty viz into the Light-world holdeth in it the Light-world 42. And the Body which in the Beginning was created out of the Mixed Substance which came to be in the Creation out of the Light-Dark-and Fire-world * Or containeth Holdeth in it the outward World viz the Mixed Principle 43. The right Soul is the Spirit of these Three Worlds as Gods Spirit is the Spirit of these Three Worlds in the Dark-world it is fierce wrathfull stern and an Earnest Severe Source or property and is called Gods Anger 44. In the Light-world it is lovely meek and richly Joyous it is the Spirit out of Gods Heart viz the Holy Spirit 45. And in the outward World it is the Spirit of the Aire as also of the Fire and of the Water it letteth it self be used as Man will all to or for the Great Wonders 46. Thus is man as to the Person the Great Mysterie of the Three Worlds into which he entereth in that he worketh fruit and the same is Lord in Him and the same World becometh Manifest in him 47. The other Two continue hidden as the Fire lyeth hidden in the Wood so the Light or the Light world continueth hidden in the fierce wrathfull Dark world as also in the Malignity viz in the Seeking Malady of the Inward World in the Outward 48. But if the Light-world in Man may not be manifested so that it become Lord then the Soul continueth in the breaking or Corruption of outward World meerly in the Dark-world for there it can no more be that the Light-world should be kindled there is no Looking-Glasse more to or for the Light therein that could stand presented to the Soul 49. †NOTE The Heart of God is not manifested therein also Eternally cannot be for the Dark-world must be else the Light would not be manifested but here in this * Or Time World it may be 50. If a Soul as it were be plunged or drowned in the deepest Abysse and sticketh in the fierce Wrath of God yet there standeth presented to it in the outward Light of the Sun the Lights Looking Glasse wherein the divine Power manifesteth it self as also the Looking-Glasse of the becoming Man or Incarnation of Christ which in the inward Dark-world is not known in Eternity 51. Our totall teaching or Doctrine is how man should kindle the Light-world in him When this becometh kindled so that Gods Light Shineth in the Soul-Spirit then the whole Body hath Light as Christ saith * Matth. 6.22 Luke 11.34 If the Eye be Light then is the whole Body Light He understandeth the Souls Eye 52. If the fierce wrath of the Dark-world be kindled then is the Body and Soul dark and hath only a Glimpse or Glance from the Sun 53. If the divine Light be kindled then it burneth in Love and Meeknesse 54. If the fierce wrath of the Dark-world be kindled then it burneth in Stinging Biting Envy and hatred in fierce wrathfull Anger and flyeth out in the outward Looking-Glasse of the Sun 's Light into Pride and State and will alwayes goe above the Source or Quality of Love and there followeth Scorn and despising of the Meekness also of all whatsoever is Lovely 55. †Note Here should Man prove himself and trie what World is Lord in him If he findeth that Anger fierce Wrath Envy Falshood Lying and Deceit is his desire and also Pride State Covetousness and continuall greedinesse of Honour and outward Pleasure and Voluptuousness so that it is only a constant seeking after Wantonnesse and Unchastity then may he very easily make Register Accompt and Inventary and certainly know that he with the Anger fierce Wrath Envy Lying and Deceit burneth in the Dark viz in the Dark-worlds Fire 56. For that very Fire giveth such Essence desire and willing and the other desire viz outward Pleasure and Voluptuousness Pride State seeking of Honour Covetousness and Continuall Wantonness beastiall Desire and Unchastity is the Fruit which groweth out of the Dark-world into the outward World As the Love groweth out of the Death that is where the Will-Spirit giveth it self up into Gods Fire and sinketh as it were down into Death but springeth forth into Gods Kingdome with a friendly desire alwayes to do well 57. So hath the Will of Malice Malignity or Wickednesse given it self up into Perdition viz into the fierce wrathfull Strong or Stern Eternall Death but springeth forth in this perished or corrupt World into the outward Nature with its Twigs or Branches and beareth such Fruit by which every one should learn to know himself 58. He need only to search after his own property to what his Will constantly driveth in that Kingdome he standeth and is not a Man as he holdeth and giveth forth himself to be but a Creature of the Dark-world viz a Covetous Dog a proud stately Bird an unchast Beast a â—â—erce wrathfull Serpent an Envious Toad full of Poyson and venome all these properties flow up in him and are his Wood or Fewell out of which his Fire burneth 59. And now when his outward Wood or Fewell viz the Substance of the four Elements is left in its dying Then the inward poysonous evill source or quality alone continueth 60. And what kind of Figure now should stand in such a property No other then such as hath been the strongest amongst these properties that becometh figured from the Hellish Fiat in its Form viz a poysonous Serpent Dog or the like or some other Beast Into which property soever the Will-Spirit hath given up it self that very property is hereafter the Souls Image and this is as to one part 61. * Note Further Man should prove or trie himself in his desire for every Man hath these Evill Properties in him whether he find a constant desire in him to mortifie this Poyson and Malignity Whether he be Enemy to this or whether he have his joy in this continually to bring this false Poyson into work viz in Pride or State Covetousness Envy and Unchastity in Lying and Deceit 62. Now if he findeth in himself that he hath his Joy therein and would fain continually bring it to Effect Then he is no Man as he accounteth himself to be but the Devill in a strange Form deceiveth him so that he supposeth he is a Man but he beareth not Gods but the Serpents Image and is only in the outward Kingdome a Similitude of a Mans Image so long as he continueth in this Property that this property is Supreme Lord. 63. But when he findeth the strife in himself so that his most inward Will continually yea hourly striveth against these Evill Properties dampeth them and letteth them not come to †Substance so that he would continually doe well but findeth that these Evill properties hinder him that he cannot at
3â— and 34. in the 40. Questions What will the Holy or Saints and Damned each of them doe and leave undone 176. Question See the 40. Question Where shall Hell and also the Eternal Habitation of the Holy or Saints be 177. Question What shall be the Eternal * Jude 24. Joy of the Holy or Saints and the Eternal pain or †Rev. 14.11 Torment of the Wicked Or also may there be any alteration Effected A Treatise or Consideration of or Concerning the Divine Revelation or Manifestation Shewing What God Nature and Creature as also Heaven Hell and the World together with all Creatures are Whence all things in Nature have received their Originall And for what God hath Created them and of what profit and Benefit they are Especially of MAN What Adam and Christ is Deduced Through the whole process and Course of the World To the End and into Eternity and set down in 177. Questions for the better Consideration or Meditation upon what Man is out of the right true Theosophick Ground An Exposition of The First Question What is God * oâ— distinct from Nature and Creature Observe The unsearchable God in Himself manifests himself to be known in Nature and Creature All Goodness in Nature is the Manifestation of what he is in himself in his Eternal Love Joy Mercy Meekness Right and Glory of Heaven And all Contrariety Opposition Adversity Misery and Evil in Nature is the Manifestation of his Eternall Wrath Anger Fury Darkness and the Lake of Consuming Fire and Brimstone of Hell which is his Nature in it self separate or distinct from his Love which is God himself And these are knowable and discernable by us in the Love and Anger Light and Darkness Joy and Sorrow Prosperity and Adversity Ease and Pain Pleasure and Torment In this visible World in this Mortall and Transitory Life For the Invisible Things of him that is his Eternall Power and Deity are clearly seen by the Creation of the World to the intent that all should be without Excuse that doe not learn to know him thereby See Rom. 1.19 20. without Nature and Creature in himselfe Note Answer GOd is the Eternall Vnity viz the Immense or unmeasurable Good which hath nothing after it nor before it which can give afford or bring in somewhat to it or that can Move it Without all Inclinations and Properties Which without originall of time in it self is but only ONE viz a meer Clearness Purity or Stilness without Stirring which hath no where any space or place nor needeth any for its habitation 2. But is without the World and in the World equally alike both at once and it is deeper then a Thought can cast it self Yes if one should for an hundred thousand years together speak forth the Numbers of its greatness and depth yet he would not have so much as begun to have expressed its depth for it is the Endlesness or Infinity 3. All whatsoever can be Numbered or Measured is Naturall and * Or Imaginable Imagible but the Unity of God cannot be expressed for it is equally alike through and through all at once And it is therefore called and apprehended to be the Good because it is the Eternal Meeknesse and the highest beneficence or well-doing in the perceptibility or inventibility of Nature and Creature viz the perceptible or inventible sweet Love 4. For the Unity viz the Good floweth forth from it self and introduceth it self with Out-flowing into Willing and Moving 5. There the Unity loveth or throughly inhabiteth the Desiring or Moving and the Desiring or Moving perceiveth the Meekness of the Unity Viz the ground of the Love in the Unity concerning which Moses saith †1 Cor. 8.4 The Lord our God is one only God and no other 6. And the matter is not so as Reason supposeth that God dwelleth only above the Starres without or beyond the Place of this World There is no place prepared for him wherein he dwelleth apart But only his Revelation or Manifestation is distinguishable 7. He is through with and in us and wheresoever he in a Life becometh moveable with his Love there is God in his working Manifest or Revealed That is his Love viz the Unity is there flowing forth desirous and perceptible or inventible there God hath made himself a place viz in the Ground of the Soul in the Eternall IDEA or Object or Representation of the Eternall desiring in the Love wherein the Love willeth and perceiveth or findeth it self as in the Angels and blessed Souls is to be understood The Second Question What is the Abysse of all things where there is no Creature viz the Abyssall Nothing Answer 1. IT is a habitation of Gods Unity For the opening or the Something of the Nothing is GOD himself The Opening is the Unity viz an Eternall Life and desiring a Meer Velleity or Willing Which yet hath nothing that it can desire but only it self therefore is the Will a meer desirous Love-longing Delight viz an Eâ—it of it self to its perceptibility or inventibility 2. The Will is first the Eternall Father of the Bysse or Ground And secondly the perceptibility or inventibility of the Love is the Eternall Sonne which the Will in it self generateth to a perceptible or inventible Love-power And Thirdly the Eâ—it of the desirous perceptible Love is the Spirit of the divine Life 3. And thus is the Eternall Unity a Threefold unmeasurable unbeginning Life Which standeth in meer desiring in conceiving and comprehending and finding of it self and in an Eternall Exit of it self 4. And that which is gone forth from the Will from the Love from the Life the same is the Wisdome of God Viz the Divine Vision Contemplability Joy of the Unity of God where by the Love introduceth it self into Powers Colours Wonders and Vertues Eternally 5. In this Opening Life of the Divine Unity five Clear and Loud-sounding Senses become understood in the perceptibility of the Love of the Life viz A. E. I. O. V. Wherein the divine desiring and working standeth the same bringeth it self into an out-breathing or out-speaking to the divisibility or distinguibility and to the Understanding of the ONE only Trinity whereby the Eternall Life findeth or perceiveth and understandeth it self 6. The Trinity manifesteth or revealeth it self out of the Unity with a Threefold breathing or Speaking so that this Threefold breathing or Speaking after a threefold manner or kind entereth into it self to a self ownnesse And this Threefold Sense is called with its Sensuall Name JEHOVA 7. For the Unity viz the I. goeth into it self into a Threefold Substance which is called IE and that IE is the Father Which bringeth it self with its breathing or speaking Will into HO that is into a Comprehension Formation or Concepâ—ion of the Love And in the HO the Word of all Powers becometh unâ—erstood for it maketh a Circumference or Surrounding of it self viz thâ— Eternall Somewhat or Something Whence the
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
should understand the divine Revelation or Manifestation for all things have their beginning out of the OUT-flowing of the divine Will whether it be Evill or Good Love or Sorrow 35. Whereas yet the Will of God is no Thing neither Nature nor Creature wherein is no Pain Sorrow nor Contrary Opposite Will but out of the OUT-flowing of the Word viz through the OUT-going of the Abyssall Mind which is the Wisdome of God viz. the Great Mysterie Mysterium Magnum wherein the Eternall Understanding lyeth in the Temperament within out of which is flown forth the Understanding and Knowledge 36. And that OUT-flowing is a beginning of the Willing where the Understanding hath parted it self into formes and so the formes become each desirous in it self also to have an Object of its Like 37. And that very desire hath been an Inclusion or Comprehension to self-hood or * Or own possession propertibility that is to a place viz to the Somewhat and out of this Somewhat is the Great Mysterie Mysterium Magnum viz the Non-Naturall Power become Substantiall and Naturall and the Somewhat hath inclosed or compressed it self to an own Willing 38. For this own Will is a Ground of its self-hood and shutteth it self in as a desirous Will whence the Magnetick impression to sharpnesse and hardnesse hath taken its Original and is a ground of darknesse and of the painfull perception Out of which contrary opposite Will anguish and flying viz Perceptibility hath its originall 39. And is a Ground of Nature out of which the multiplicity of Properties cometh so that in such contrariety or opposition ever one Will is existed out of the other to sever it self from the pain as viz the Senses or Thoughts out of the Mind where the Mind with the Thoughts standeth in Anguish working willing and breaking or destroying 40. In this divine out-flowing in which the divine Power breatheth forth it self out of it self and hath introduced and brought it self into Nature and Creature is to be apprehended in a twofold Manner viz First The Eternall understanding of the one only Good Will which is a †Or Temperament Temperature and thus only introduceth it self into a perceptibility and working to the Manifestation or Revelation of the Powers Colours and Vertues where the Powers and Vertues appear in Seperability and formability and the Eternall Skill or Knowledge is revealed and come into apprehension 41. Out of which then also the Angelicall Soulish and Creaturely Ground is proceeded as also the Thrones and Dominions together with the visible World 42. And then Secondly there is to be understood the inceptive or beginning Will of Nature viz the Inclusibility or Comprehensibility of Centers where every Center in the divisibility includeth it self into a place to self-hood and self-willing as an own-self Mysterie or Mind Out of which the unlikeness or unequality of the willing originally ariseth shewing how in these two a Contrary doth exist for they are TWO in ONE only Substance 43. As First the Inward from the originall of the divine Power desireth only an Object Reflexion or Representation of its similitude or Equality viz of the Good wherein the Good divine OUT-flown Will might work and manifest it self Then Secondly the Self-generated own Naturall Will in the place of the self-hood desireth also a likenesse of the Dark impression of the Sharpnesse That is an Object Through its own Inclusibility or Compressibility through which including it maketh it self Materiall and desireth Nothing Else but only its own Corporeâ—ty as a Naturall Ground 44. In these TWO now is to be understood the Good and Evill Will in all things and it is herein rightly understood how the inward Spirituall Ground of all Substances originally ariseth from the divine Power and how all Bodies of the visible perceptible or palpable Substance originally ariseth from the Desire of Nature 45. Whereby we may clearly Observe that as the own-self Naturall Desire which in the beginning had made all Materiall and made it self an Object viz a Similitude wherein it worketh Thus also the divine Ground and Will with its Love-Inclusibility maketh it self an Object and Spirituall Substance wherein the divine holy Will worketh and introduceth the divine Power into Formes and Separability to the Manifestation of the divine Power and Glory 46. And alwayes in this Worlds Substance two in one are to be understood as First One only divine and spirituall and Secondly an inceptive Naturall Temporall and Fragile or Corruptible in own self-will wherein two sorts of Wills lye in One viz First an inceptive Naturall wherein the Will is a self Astrum of its own and qualifieth or operateth with or in all outward Elementary and * Or Aeriall Sydercall things 47. And Secondly An Eternall Spirituall Substance which is an Inclusibility or included Substance of the divine Will wherewith the divine Will also maketh to it self an Object or Substance wherein it worketh and these two Substances become understood in two Principles The ONE divine in a Heavenly and the OTHER temporall in an Earthly 48. And now as the Heavenly divine cleaveth to the Earthly so also the Earthly to the Heavenly and yet neither is the other For the Heavenly hath a Spirituall Substance which is only a Substantiall Power and presseth through the Earthly and yet possesseth its Principle and giveth power to the Earthly Substance so that it also getteth another new Will and Longeth â—fter the Heavenly 49. Which Longing is a Lust or strong Inclination to goe out from the vanity of Nature of which the Scripture saith †Rom. 8.22 Rom. 8.22 All Creatures long pant or groan together with us * Verse 20. to be freed from the vanity to which they are subjected against their Will Vnderstand it aright thus 50. The OUT-gone Lust or Longing of the divine Power to Nature out of which Nature and own self will is existed Longeth or groaneth to be freed from the own-self Naturall Will 51. That Lust or Longing is with the Impression or Compression of Nature laden * Or against over and above its Will for as much as God hath brought it thereinto which shall at the End of this Time be freed from the Loaded vanity of Nature and be brought into a Clear Cristaline Nature and then it will be manifest wherefore God hath shut it up into a Time and subjected it to suffer under painfulnesse 52. Viz Therefore that through the Naturall pain the Eternall Power might become together brought into Formes Conditions or Shapes and Seperability to Perceptibility and that Creatures viz a Creaturely Life in this time might become Manifest therein and so be a Play or Scene in the Object or Representation of the divine Wisdome 53. For through Folly Wisdome becometh Manifest therefore because Folly attributeth †Wisdome own ability to it self and yet standeth in a ground and beginning and is finite 54. So the infinite Life thus becometh Manifest through the Follies being
from ONE viz from the first Man upon ALL. 18. And receive this Grace to it self and in the Power of this Reception and divine Union sink down it self with the forsaken or resigned Lifes Will into the Super-sensuall or Super-cogitative Hyperbyssall or Super-unsearchable Eternall ONE viz into the first Ground of the Lifes beginning and give it self again into the Ground out of which the Life is sprung forth and so then it is again in its first place viz in the Temperature in the true Rest Reason saith 19. How can a Man doe that Being the Scripture saith 1 Cor. 15. verse 45 46. Gen. 1.26 that the first Man is Made to a Naturall Life that he may rule over all Creatures and Substances or Things of this World therefore must the Life needs introduce the desire into the Earthly Properties Answer 20. The humane Life is * Placed put into or framed into set in an Object or reflex Image of the divine Will in and with which God willeth and the Earthly Creatures are set in an Object or Representation of the humane Life in and with which Man should Will Mans willing should with Gods willing will and rule over all and Every Naturall and Creaturely Life It should not stand in a Beastiall Essence but in Divine 21. Though indeed Man with the Life was †Or framed into Nature set in Nature yet his Nature was a Temperature and his Life a house of the divine Will 22. But seeing now the Life must stand during this Time in the Earthly Essence and that it cannot be rid of it therefore a Man should look to the Threefold kind and Manner of the Life according to the Three Principles with which or what Ground of the Life Man casts himself into the Super-cogitative Substance of God and how that can and may be done 23. Christ saith John 15. verse 5. Without me ye can doe nothing No Man can of his own ability attain or reach into the highest Ground unlesse his innermost Ground of the first Principle as or according to the Lifes Imagibility sink down into the Incorporated Grace of God and according to that Ground in divine hope stand still from own self-willing and totally with the willing give up it self to God in such a way as that its willing will speak no more according to this Ground but only what God speaketh and willeth through this Ground and then it is at the highest Limit 24. Now if it be possible that it may stand still for an hour or lesse from its own most inward Self-willing and Speaking Then will the divine willing in speak or inspire it Through which in-speaking Gods willing includeth its willing in it self and in-speaketh or inspireth into the Image-like Naturall Essentiall outward Reason-Life and dissolveth and enlighteneth the Earthly Imaging of Reasons willing so that instantly the Super-cogitative or Super-sensuall divine Life and willing Sprouteth or Vegetateth and Incentrateth it self in the Reasons willing 25. For as little as the own-self willing of the Life in the self-hood and the willing averse and Apostate from Gods Willing in Nature may stand still for the twinckling of an Eye from its working unlesse it sink it self down beyond and without all Nature so little also may the Divine Speaking in the Life resigned or forsaken to the Ground or bottom stand still from its working 26. For if the Life stand still from its own willing then it standeth in the Abysse of Nature and Creature in the Eternall OUT-speaking of God and then God speaketh therein 27. For from Gods speaking is the Life gone-OUT and come into Body and is no other then an Image-like Will of God 28. Now if it be so that the own-self Imaging and willing stand still then the Divine Imaging and willing riseth up for that which is will-lesse or void of willing that is with the Nothing ONE and the SAME thing and is without and beyond or distinct from all Nature which Abysse is God himself 29. Seeing then the Abysse viz God is an Eternall Speaking viz an OUT-breathing of himself therefore also is the Abysse in-spoken to the resigned or forsaken Life For the breathing of the Abysse speaketh through the still-standing Ground of the Life 30. For the Life is existed out of the divine breathing and is a * Equality Similitude of the Divine breathing therefore one Similitude embraceth or receiveth the other as we understand in the Senses or Thoughts which also are such an Exit out-going from the breathing of the Mind as the Mind is an out going and Object from the divine Mind of divine Property 31. †NOTE NOTE Now as God hath manifested himself with his OUT-breathing of his Eternall Wisdome Skill and Knowledge with Nature and Creature as also with the Inward holy Life with the Life of the Angels and Man and Introduced his willing of his Skill or Knowledge in Imaging to the RE out-speaking through an Imaged clear Kind or Manner as also with Nature and its RE out breathing of Creatures of the visible World and hath continually made the outward which is out-spoken from Nature subject to the inward Ground so that the inward might rule through the outward Corporeall and be a spirit of the outward so you are to know that also the inturned New born or generated Life of Man in divine Power and Might can and should rule over the outward Reason-Life of the Starres and Elements 32. And if that be not done viz that the inward Eternall Life in Man in divine Power and Light rule over the outward Earthly astrall Life of the Mortall Lust and that the Will break the Earthly Lust wherein the Serpent Monster standeth then there is yet no New Birth or divine Will in such Life in the working or Manifest and such a Man So long as he standeth in the Earthly Will alone is no Child of Heaven 33. For the divine Science or * Or Root Skill is through the Self Imaging of the Self-willing turned into an Earthly beastiall property and is as to the Body an Evill Beast and as to the Will an apostate false Will which willeth not with God just after the manner of the Devill which standeth thus in own self Imaging of the Sensitive or Cogitative Knowledge or Skill 34. In which regard Christ saith Math. 12.30 Whosoever gathereth not with me that is whosoever willeth acteth or worketh not with the incorporated Grace of God which God through Christ hath manifested or revealed offered or presented †Note Note but worketh through naturall own-self-willing he scattereth or destroyeth not only the divine Ordinance but he stroweth or casteth also his work into false or Evill Ground 35. Behold a Similitude for instance the Sun When an Hearb hath not Sap the Beames of the Sun whence it groweth burn it but if it have Sap the Sun warmeth it So also in the Life of the Essence in Man if the same hath not ENS from
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
Desire wholly turned it self away from Gods Will and from the divine Light whence the divine ENS of or from the Holy Worlds Substance vanished or disappeared and so now Man thus remained to be only a Monster of Heaven and became with his Seperatour a Beâ—st of all â—easts which from thenceforth ruled in and with all Beasts In whom the Spirit of the World Spiritus Mundi together with the Starres and Elements hath gotten the Dominion 49. Yet now Man runneth and seeketh again his first true Native Country for he standeth in this Property in meer unquietnesse Now he seeketh in one thing suddenly in another and supposeth in this Monster he shall introduce himself into rest and yet runneth on only in the false or wilked awakened beastiall willing which cannot reach or attain Gods willing 50. He runneth only in the false Light of his self-hood which becometh generated in his Imagination with a Monstrous Seperatour which maketh him an Earthly Mind wherein the Constellation hath its operation and hath the whole visible World for his Enemy 51. And standeth as a Rose in a Bush of Thornes which is continually scratched and torn by the Thornes and yet he could not be said to be a Rose if the divine Grace were not come to help him and had not in-spoken it self again into his inward Ground wherein the Love to the New Regeneration is presented or tendered to him 52. Therefore say I it is highly necessary for Man to learn to know what he is before he runneth and seeketh for else his seeking is but a vexation wherewith he vexeth himselfe in a false or wicked Seperatour or Distinguisher and yet can come to no Rest 53. For all those Earthly Wills wherein he thinketh to bring himself into Rest are only a Contrary Will or opposition against God viz the Eternall ONE 54. For * Rom. 9.16 it lyeth not in any ones self Willing going or running faith Saint Paul but in the Mercy viz in the Grace which is in-spoken into him 55. For Man without Grace without God is dead and blind and cannot come to any true Life unlesse the Grace become awakened and revealâ—d or manifested in him 56. Yet aâ—â— in these Earthly willings there can no awakening be effected for they cannot attain the Grace much lesse awaken it therefore must the whole Man in Soul and Mind sink down into the Grace and be a willing of Nothing which desireth Nothing but only the Grace that the Grace in him may become living and overflow drown or overwhelme and mortifie his Will 57. As the Sun breaketh forth in from or out of the Night and changeth the Night into Day so also it is to be understood concerning Man of which Christ saith †Math. 18.3 Except ye Convert and become as Children ye shall not see Gods Kingdome viz. the Divine Seperatour from which all things are Existed 58. For No Knowledge or Skill is right or Fundamentall unlesse it come out of the true divine Science or Root out of the Seperation or Distinction of the divine Speaking whence all things have their Originall 59. If now such Skill and Knowledge would be attained to Exist in Man again then must the divine Seperatour stand in a Substance of its likenesse viz in a divine Ens where the divine Word Speaketh forth therein and the divine Light shineth in that Speaking 60. And then the humane Science which in the beginning existed from the speaking of the Word may in that Light see not only it self but also all other Naturall things according or as to the Seperability or Distinguibility of the Word also may work after a Magicall kind and manner in and with all things after a divine Kind Manner and Property 61. For Man is blind in all the Works of God and hath no apprehension or knowledge unlesse the Breathing or Speaking be revealed or manifested in its inward Ground according to the Kind or Manner of the Speaking out of which all Substances or Things originate 62. All Mans seeking whereby he will find the ground of a thing is blind and is performed only in a Shell or Rind wherewith the the Essence of the Tree is covered 63. But if a true finding would be attained then must the humane Science enter into the property of the Thing and be able to see the Seperatour or Distinguisher thereof 64. Therefore it is the Greatest Toyle and Misery of Man that they all run and seek in blindnesse and begin to seek at the Shell Whereas all things are outwardly figured signifying what they are in their Ens and Substance and the Seperatour of all things hath visibly and formally there represented it self that so Man may know and apprehend the Creatour and Creation or Creature 65. For all Substances are but one only Substance which hath out breathed it self out of it self and made it self distinguishable as also formable and figured And there goeth out of â—hat Impression and Formation one Center out of another as with every Impression and Formation of the Desire 66. Where the seperated and divided Will impresseth or compecteth it self into a particuler and there existeth a Center and in the Center a Seperatour or Distinguisher or Creatour of it self viz a Former of the re-out breathed willing as we see by the Earth that every hearb hath a Seperatour or Distinguisher of its own in it self Which maketh it so and severeth or distinguisheth it into Form 67. And so now if Man viz the Image of God in whom the divine Speaking according to the divine Science or Root is manifest or revealed will search the Creatures whether in the Animate or in the Inanimate viz in the Vegetable or Metalline Then he must before all things attain the Grace of God again that the divine Light may give Light in his Science or Root whereby he may goe through the Naturall Light and so all will become manifest or revealed to him in his Vnderstanding 68. Else he runneth in seeking as a blind Man who speaketh of Colours and yet seeth them not nor knoweth what Colours are This all States and Conditions of the World should Consider that they all run on blindly without the divine Light only in the Sydereall Imagibility in that which the Constellation or Astrum Imageth in Reason 69. For Reason is nothing else but the humane Constellation which is only an Exscript Copy or Modelling of all the Principles It standeth only in an Imagibility and not in the divine Science or Root 70. But if the Divine Light becometh manifest or revealed therein then also beginneth the divine Word out of the Eternall Skill or Knowledge to speak therein And so then is Reason a true house of divine Skill or Knowledge and Revelation and may then well and rightly be made use of But without this it is no more but a Constellation of the visible World 71. Therefore to all Lovers of Arts and Sciences whose Seperatour is an Artist of great Subtilenesse in them