and in Love hast Betrothed and Espoused 99. O God HOLY SPIRIT let me walk and Converse in thy Power and let thy Holy Angels which thou hast appointed to me Lead me through JESUS CHRIST Crucified Our Lord Amen A Prayer when a Man will goe about his Work or Labour and Calling or Employment wherein God hath set Every One. 100. ALmighty Eternall God and Loving Father Creatour of Heaven and of Earth thou hast Created ALL Things to thy Prayse and MAN to thy Expresse Image and set him to be a Lord and Ruler of thy Works and hast put all under his hands 101. I poor unworthy sinfull Man consider with my self the heavy Fall of our first Parents whereby thy Curse came upon this Work and upon the Earth and I consider with my self how our first Parents are fallen out of Paradise into this Curse wherein now all of us must swimme in Weariness Toyle Incumberances Cares and Necessities and make our selves weary sick and faint that we may uphold and sustain our Lives till at length we enter again into Dust and Ashes the Substance out of which we are proceeded Where we are to Expect and wait for thy true and reall Promise that thou wilt awaken and raise us up again out of the Dust in the Last Day and form us into the fair Paradisicall Image again 102. This now I consider with my self when I take in hand the Work Calling and Employment wherein thou hast by or through Nature appointed or ordained me and pray thy Great Mercy which thou after this Heavy Fall and Apostacy hast turned towards us again in the Grace of JESUS CHRIST blesse me I pray thee in my Calling State Condition and Employment and turn away thy Curse and Anger from me through the Love of Jesus Christ that the Evill Spirit may not touch or sift me in my Calling and Condition and bring me into Falshood that I may not at all therein hurt deceive betray or wrong my Neighbour with Words or Deedâ— or desire that which I should not 103. Give me I pray thee O Dear LORD a ready Heart and Minde that I may with a Good Conscience without any false or wicked desire also without Pride Covetousness Envy and Anger perform my work and order my Condition according to thy Will and also rest satisfied with thy Grace with what thou givest me and that with the Works and Labour of my hands in my Office Duty State and Condition wherein thou hast set me I may NOT seek my own only to serve my self and my own turn alone but also my Neighbours benefit also may come to help the Miserable and the Impotent also the Weak Blind Simple and needy which are not gifted or furnished with understanding of thy Works of Wonder to manage them 104. Help I pray thee O Loving GOD that I may rightly know my self that I in my State and Condition and Office or Employment am but thy Servant or Minister and that all whatsoever I possesse cometh from thy hand and that I in this World have nothing my own but am only a Pilgrim and Sojournour upon Earth and thou O God the FATHER together with thy Sonne JESUS CHRIST in the Power of the HOLY SPIRIT dost thy self work drive manage and rule all and that all is thine alone and not mine 105. Give me I pray thee rightly to know that all Men are proceeded from One and in that regard that all are my fellow Members Brethren and Sisters as a Tree in its Branches So that I should Love them ALL. 106. As thou O Loving God hast loved us with One only or singular Love in JESUS CHRIST before the Foundation of the World and yet lovest us with the same Love and hast attoned or reconciled us all in one only Love as to thy Anger So O Loving God awaken and stirre up I pray thee also that same Love in ME and kindle my Soul and Mind therewith that I also may with and in THEE in thy Love love all my fellow Members and readily and willingly serve and minister to them That thy Name in us all may be sanctified and thy Will in us be done so that we all in One Love may Eat and Drink thy Blessings 107. And take from us the Evill and the Heavy Guilt viz thy Curse and Anger that the Devils Envy and Covetousnesse may not Spring or flow up in us and introduce us into Vengeance and Malice 108. That we also may heartily love one another and forgive one another our slips failings and infirmities as thou daily forgivest us in thy Love in JESUS CHRIST 109. O LORD prevent I pray thee the suttle Talons of the Devill that he may not Tempt us and bring our evill Inclinations aloft whereby I may be drawn into false or wicked Lusts 110. Deliver me O Dear God from all such Evil through the Bloud and Death of our Lord JESUS CHRIST and give me a Chearfull-Mind to manage thy wonders 111. Help me so that I may Work Will or Act nothing without thy Power bring my Life through thy Wonder-Works and Creature into the Eternall Heavenly working in into the Spirituall hidden Secret World and let me here in thy Works of Wonder increase in Power and Knowledge that also my in ward Ground may grow and increase in thy Wonder-Works in thy Power to the Manifestation or Revelation of the New Jerusalem in us where thou O True GOD wilt work will and be all in all in us 112. Therefore give me I pray thee constantly and continually to know this that I may have it for a token of remembrance to think upon in my Mind and not sinne nor break off my Mind from thee and generate a false or wicked Image which lusteth only after State Pride Covetousness and self-Honour and be Damned with the Evill Spirits but let me be One Spirit and Will with thee and Co-work with thee in the power of my Saviour JESUS CHRIST and of the HOLY SPIRIT Amen A Prayer on Munday at Noon or Midday or whensoever such an attentive Thought stirreth to consider ones State and Condition 113. O God Eternall FATHER I thank thee and praise thee that thou hast appointed and ordained me in this State and Condition that thou hast given me Good Things and meanes for Sustenance and set me among honest vertuous People whom I should serve and Minister to and benefit with my Gifts and hast indued me with Reason and Vnderstanding and Created me a rationall Man so that I know thee and that I am not a Dull Dead foolish ignorant Man who knoweth nothing of thee and thanketh not thee for such benefits But hast Created me from or out of the Light of the World that I may with and in thy Light work or act and live and shewest me all thy Wonders in thy Light 114. I thank thee for this that thou hast created me to thy Expresse Image and set thy Wonders under my hand that I may know them and may
SEVERAL Treatises OF Jacob Behme Not printed in English before according to the CATALOGUE here following viz. I. A Book of the Great Six Points As also A Small Book of other Six Points II. The 177 Theosophick Questions The First Thirteen Answered III. Of the Earthly and of the Heavenly Mystery IV. The Holy-Week or a Prayer-Book V. Of Divine Vision To which are annexed the EXPOSITION Of the TABLE of the Three Principles Also an EPISTLE Of the Knowledge of God and of All Things And of the True and False Light With a Table of the Revelation of the Divine secret Mystery Englished by JOHN SPARROW LONDON Printed for L. Lloyd at the Castle in Corn-hill 1661. THE PREFACE To the ENGLISH READER SEveral of the Writings of this Author Jacob Behme have been published in his native Tongue the German and were so loved and desired at the first notice of them about the year 1612. by some noble vertuous and learned Persons who procured Transcripts out of the Library at Gerlity where the Primate Gregory Rickter had commanded it to be kept that it should no more come to the Authors hands again that beyond his expectation they wrote to him to know whether he were the Author of them and upon his Answer in return they ceased not to solicite him to further writing according to his high knowledge in the deepest Mysteries which he performed from the year 1619. to 1624. in which year he departed this mortal life For it appears by the History of his life and in the Catalogue printed at the end of his Book in Answer to the forty Questions of the Soul that he wrote to the number of Thirty One several Treaties whereof some have been studyed by persons of Learning some Ministers as well as others in Muscovia Sweden Poland Denmark the Netherlands Germany France Spain Italy even in the City of Rome and â—â—ry many in England with good satisfactioâ— to their thirsty Souls concerning true Religion and the way to salvation and Twenty One of them have been formerly printed in the English tongue To some yet there remaineth still the complaint that they are hard to be understood though those that have diligently perused his Books have attained very satisfactory resoâ—â—tions to their destres in most deep and difficult Divine and Natural Mysteries and they that account them most obscure are such as cast their eyes only superficially here and there upon some part of them but those that have gotten a Tast and relish of his illuminated spirit of Understanding appearing in his writings are very eager after any thing of his that remains yet unpublished for whose satisfaction therefore here in this present Volum are Five more peeces of his besides Three other that were printed formerly but not from so exact Copies as now and besides a Table belonging to the Epistle concerning the true and false Light not printed before They are all of very high worth The This is the Siâ—th Book â—n the Catalogue of his writings FIRST is called An Exposition of the Great Six Points containing the knowledge of the Greatest Mysteries in Eternity and how they may be apprehended in the things of this outward visible world more deeply and yet more particularly then in his other writings Especially how Darkness in the eternal Original doth co-work to the Manifestation of the Eternal Light and Glory in Heaven and yet in Hell is the eternal Torment and consuming Fire of the wrath of God where the Devil and his Angels Rev. 20.10 together with the Beast and false Prophet and all the wicked shall be tormented for ever and ever Also how we may in this life while we live in flesh and blood depâ—rt from the Tree of Darkness into the Tree of Light but after this life how there is no possibility to change our capacity we leave this outward world in And this so convincingly that any that is desirous may know how to enter infallibly into the exercise and participation of the Tree of Eternal Life in which consideration we may see how this whole world is a Looking-Glass of the Two eternal beginningless worlds both the Light and the Dark world in one another as One The Four Elements being Fire Air Water and Earth In Heaven these are substantially Love Humility Patience and Meekness and in Hell they are also substantially Wrath Pride Envy and Covetousness and so all things else that are contained in the Four Elements and dwell or grow therein are also according to the manner of Eternity in the Two Eternal Worlds The other is a Small Book of Six Points also wherein are matters of highest depth and of the greatest Concernment to mankind to be known fundamentally as he hath written of them For First As the outward man is constituted of Blood and Water by which his outward life is fed and preserved so the Soul hath in the outward Blood and Water an Eternal which belongeth to the eternal life and therefore was the Blood and Water which flowed out of the Side of our blessed Lord and Saviour when he was pierced with a Spear as he hung upon the Cross so effectual to the healing of the Breach made in Adams Side in his stâ—ep when it was become not good for Man to be alone and all the frailty of Mortal Man afterwards which will also bring forth his Resurrection at the Last Day Secondly It Treats succinctly and summarily concerning Election and Predestination of Good and of Evil wherein is shewn how by the eternal power of God that is through Christ in us we may in this life come out from evil with our Souls into the eternal Election of Grace and Predestination to life which is the Love and Mercy of God or else by rejecting and forsaking the Drawing of that Power within us cast our selves into the Eternal Predestination of Condemnation and Perdition into the darkness and Death which is the wrath and Anger of God Thirdly It intimates how Sin is Sin by shewing how it is the life in the manifestation of the Power of the dark world contrary to the constitution and creation of the Creature which was created in and for the Light by the exorbitant rising up of Self-Nature the Fire to be predominant over divine Nature the Light in the Self of the Creature Fourthly How Christ will at the Last Day deliver up the Kâ—â—â—dom to the Father when he hath put all dominion under the Foot stool of Christ then shall Christ deliver up his kingdoâ—â— who is now Lord of All to the Father and God shall be All in All outwardly and visibly as he is now but inwardly hiddenly and invisibly to us in this Coâ—ruptible world Fiftly What the eternal Magia or Desire is which maketh frameth and imageth both in the dark world and in the light world according to the Quality of Each for as the Thoughts are framed in the Mind so is every thing figured in its own substance in its own world Therefore our
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-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
yet it is to the Life and to the Manifestation of the Life the most profitable of all 66. For No Life could be without these properties and this Principle groundeth or foundeth it self in the inward and outward World in the inward as it were imperceptibly in the outward perceptible with or by its fierce wrath 67. The Second Principle hath also its sprout or vegetation out of it self for the fire Springeth up in the Light with its own property in a desire of Love and Kingdome of Ioy and therefore also is the fires-Essence and property in the Light totally changed so that out of Anguish and Woe a Love desire cometh to be out of the stinging and raving a friendly sensible convincing understanding 68. * Note For the Light kindleth the Essences with the Love source or quality so that they give forth a sprout or vegetation out of themselves in the property of the Spirit viz a friendly willing curtesie vertue honesty and Piety Patience in suffering hope to be released or redeemed from Evill Continually in desire and Longing delight speaking and discoâ—rsing of Gods Deeds of wonder ringing forth singing and rejoycing in the Works and Wonders of God always freely would fain be well-doing stopping and hindering evill malice and wickedness would alwayes fain draw its neighbour with Love into the Light-world fleeing from Evill alwayes damping and kissing the Evill affections with patience in hope to be released from them and rejoycing in the Hope thereof though the Eyes see it not and outward Reason know it not alwayes pressing forth out of Evill and introducing the desire into the divine Substance and alwayes would fain Eat of Gods Bread 69. These properties the New Man who is born or generated again from the Light world bringeth forth these are his fruits which the Light world in him †Note so altogether hiddenly to the Old Adam continually generateth and continually killeth or mortifyeth the Old Adam of this world continually lyeth in strife with Him which must thus follow after the new Man 70. Yet as a Lazy Asse which must bear the Sack his Master alwayes lashing and goading him forward Thus doth the New Man to the Old it compelleth him that he must doe that which he would fain not doe that which concerneth the Pleasure and Jollity and Joy of this world would be more acceptable to the Old Asse but he must thus be Servant 71. The Second Principle hath its sprout or vegetation and giveth its Fruit in the Third Principle in Generall universally viz in the Spirit of the Great World so that the outward and inward Turba becometh hindered or prevented 72. It presseth or penetrateth through and giveth fruitfulness It preventeth and hindereth the fierce wrath of the Starres and breaketh the Constellation of the Spirits and also of the Firmamentall Heaven it withstandeth the fierce wrath of the Devils and the designes and assaults of evill and Malitious wicked men yet so farre only as some are found to be Holy or Saints who are worthy and capable of it 73. And the Third Principle hath also its sprout or vegetation Therein out of the inward were generated and Created the Starres and Elements which in this Place together with the Sun are called the Third Principle 74. For the Inward two Worlds viz the Fire and Light World have manifested themselves with or by the Third Principle and all is Mixed one with another Good and Evill Love and Enmity Life and Death 75. There is in all and every Life the Death and the Fire Also on the contrary a desire of Love all according to the Inward Worlds property and there grow two sorts of Fruits out of them Evill and Good also every Fruit hath both properties 76. Also they shew themselves in all and every Life in this World so that alwayes the Anger and Evill source Striveth with the Love there every property seeketh and bringeth forth fruit 77. What the Good maketh that the Evill destroyeth and what the Evill maketh that the Good destroyeth there is a constant warre and Contention for both the Inward Principles properties are stirring in the outward each bringeth and worketh fruit in the inward Kingdome each will be Lord. 78. The Cold viz the Exit out of the inward Center out of the fierce wrath of the Death will be Lord and continually shut up in Death it alwayes awakeneth the Sting of Death 79. And the Heat viz the Exit out of the right Fire will also be Lord it will Suppress and Consume all and will be alwayes rough without a Body It is a Spirit and desireth only the Spirits Life it giveth the Sting to the Cold for it killeth or mortifyeth it often so that it must loose or forsake its right and give up it self to the Heat 80. The Sun viz the Light will also have right and be Lord it overcometh the Heat and Cold for it maketh in its Light meekness water and introduceth in the Glance of Light a meek Spirit viz the Air although the Fire giveth the strength of the Wind and the Sun the Meek and Gentle Spirit which is justly called Air It is indeed one but hath two properties One according to the Fire viz a Terrible lifting up and the other according to the Light viz a Meek Life 81. Thus the outward Principle is only a Continuall Warring and Contention a building and a breaking what the Sun viz the Light buildeth that the Cold destroyeth and the fire consumeth it altogether 82. In this strife riseth up its sprouting or vegetation in meer strife and discord the One draweth out of the Earth its fruitfulness the other breaketh and devoureth it again It maketh in all living Creatures Evill Malignity Curstness and strife 83. For every Beast and every Life in this World except Man is only a fruâ—â— of the Third Principle and hath only the Life of the Third Principle both its spirit and body are only the same and all whatâ—â—â—ver stirreth and moveth it self in this World 84. And Man with his visible Body and Spirit in Flesh and Bloud is also only the fruit of that same Substance and Nothing Else at all 85. Therefore seeing also he hath the two inward Worlds in himself which giveth the true Understanding Thoughts Senses and Mind which also in this time of the Earthly and Elementary Body lye together one with another in strife therefore he should do well to look to it which World he maketh to be Lord in him for the same will Eternally be Lord in him 86. This Time he can break and Not further When the outward Breaketh then all standeth in the Aether 87. The Mind is Free and is the Angle and hath the Vnderstanding it may goe in whither it will and may incline to either of the Principles which it will into which Aether soever it Entereth there it is Eternally 88. And thus we understand the Ground of the Three Principles Like the Tongue of the *
Scales or Ballance Beam of a Balance I. The First Principle What God and the Eternity is and can doe II. And what kind of Sprout or Vegetation each of them giveth out of it self out of its property III. And how a Man shall search out the Ground of Nature And thus the First Head or Part or Point is finished The Second Point The Third Chapter Concerning the Mixed Tree of Evill and Good or concerning the Life of the Three Principles one in another how that uniteth it self and accordeth 1. * Note IN Gods Kingdome viz in the Light World there is no More but one Principle rightly known For the light hath the Dominion and the other sources or qualities and properties are all secret as a Mysterie for they must all serve the Light and give their willing up into the Light and therefore the fierce wrathfull Essence in the Light becometh changed into a Desire of Light and of Love in Meeknesse 2. Though indeed the properties viz harsh bitter Anguish and the bitter woe in the Fire continue Eternally even in the Light World yet none of them is manifest in its property but they are all of them together only thus a Cause of the Life of the Mobility and Joy 3. That which in the Dark World is a woe that is in the Light World a well-doing Munificence and that which in the Dark is a stinging and hating enmity that is in the Light a rising leaping Joy And that which in the Dark is a Fear Terrour and Trembling that is in the Light an Exulting and Triumphing of Joy a ringing forth and singing And that could not be if in the Originall there were not such an Earnest Eager severe source or quality 4. Therefore is the Dark World the Light Worlds ground and originall and the anxious Evill must be an Originall of the Good and is all Gods yet the * Note Light World is only called God 5. And the Principle between the Light World and the Dark World is called Gods anger and fierce wrath And if that be awakened as by the Devill and all evill or wicked men it is they then become forsaken of the Light and fall into the Dark World 6. The Dark World is called Death Hell the Abysse and a Sting of Death Despair Self-enmity and Lamentation a life of Malice Wickedness and Falshood in which the Truth and the Light is denied and not apprehended or discerned wherein the Devils dwell and the Damned Souls also the hellish Wormes which the Deaths Fiat in the moving of the All-substantial Lord hath figured 7. For Hell hath in the Darknesse the Greatest Constellation of the Most Severe eager Power in that all is Loud sounding as a Great Noise that which ringeth in the Light that knocketh rumbleth or Thumpeth in the dark as is to be apprehended in those things that Men use to strike upon that they give a ringing sound for the ringing is not the Substance as a Bell which men ring-out that is it self no Sound but only a hardness and a cause of the ringing sound 8. The Bell conceiveth or receiveth the stroke viz the knocking and from the hard knocking the ringing sound goeth forth the cause is this that there is in the Matter of the Bell a Substance that together in the Creation in the Moving of the All-being or All-substantiall God became shut up in the hardness as is to be perceived by us in the Metalline Tincture if men would not be so mad and blind 9. Thus we apprehend that in Hell in the Abysse there are many and sundry sorts of Spirits not Devils only but many Hellish Wormes according to their Constellation and property not * Or having with understanding As in this World there are unreasonable Beasts Toads and Serpents c. 10. For all would be Creaturely and is gone into a Substance so that thus the Anger-Looking-Glass also sheweth its Wonders and manifesteth it self 11. Indeed there is no perception of woe in the Hellish Wormes for they are of the same Essence and property it is their Life and is a Substance which standeth hidden to the outward World only the Spirit of God which in all the Three Principles is it self the source or quality according to the property of each of them he knoweth it and manisesteth it to whom he will 12. Now then if we will say how the Principles unite in one another then we must set the fire viz the highest strength in the Middle that giveth to each Principle a well-pleasing Life and a Spirit which it desireth 13. Therefore there is no strife in the Principles for the fire is the Life of all Principles that is the cause of the Life not the Life it Self 14. To the Abysse it giveth its woe viz the sting so that Death findeth it self in a Life else the Abyss were a still vacuum It giveth its fierce wrath to it so that out of the Abysses Life mobility ariseth else it were a still void Eternity and a Nothing 15. And to the Light World the Fire giveth also its Essence else there would be no perception or Light therein and all were but ONE yet without the fire a Nothing viz an * A Vge Eye of Wonders which apprehended n◠it self wherein there were no understanding but an Eternall Arcanum or hiddenness where no seeking or production could be 16. To the Third Principle viz to the Kingdome of this World the fire giveth also its Essence and source or quality whence all and every Life and Substance becometh stirring all perception or sensibility or Cogitability and whatsoever shall come to be Somewhat must have Fire there springeth nothing out of the Earth without the fires Essence It is a cause of all the Three Principles and all whatsoever can be named 17. Thus the fire maketh an union of all the Three Principles and is in Each of them the cause of the Substance no Principle striveth against the other but the Essence of each desireth only its own and is alwayes in strife if that were not all would be a still void Nothing Each Principle giveth to the other its power and form or condition and there is a Continuall League or Peace between them 18. The Dark World hath the Great pain and Anguish which the fire causeth so that the Will panteth or longeth after the Liberty and the Liberty panteth after the †Note Manifestation viz after the Essences and giveth it self into the fierce wrath that it might manifest it self and so bringeth it self into Fire so that out of the fierce wrath and the Liberty a fire ariseth and so giveth it self to the fierce wrath to be devoured viz into Death but goeth out of the Death with the assumed Essences forth into its own viz into a World and source or quality of its own and dwelleth in it self unapprehended by Death and the Dark World and is a Light in it self 19. Thus is Death and the fierce wrath
a Mother of the Fire also a cause of the Light-world moreover a cause of all Substances of the Third Principle A Cause of all Essences in all and every Life How will then one Principle strive against the other Seeing continually the one vehemently desireth the other 20. For the Angelicall Light-world and this outward visible World must have the Dark Deaths Essence to its life or source and quality It is a continuall hunger after it 21. Only this is it Each Principle maketh the source according to its own property it giveth to the Evill its good and uniteth it self therewith and maketh of Three one So that there is no strife or repugnancy between the Principles But in the Essence is the strife that must be else all would be a Nothing 22. Only we are to consider whence Enmity ariseth God hath Created in each Principle Creatures out of the substance and property of the Principle therein to continue if they continue not therein but lead or introduce another through their Imagination into themselves into their property then that is an Enmity and pain 23. As the Devill and fallen Man who are both of them gone out of the Light-world The Devill into the Abysse of the strong fierce wrathfull Might or power of or out of Pride and Men into this World into the Mysterie of Much Skill and Knowledge viz into the Wonders 24. Now Man hath necessity and strife that he might goe out again and this World into which he is gone holdeth him for it will have him and if he goeth out with might at any time it becometh enraged with him assaulteth him and will not suffer him in it self 25. Hence it cometh that the Children of this World hate and are at enmity doe plague vex worry beat kill and drive the Children of Light from them for the Spirit of this World driveth them to it To which also the Devill helpeth for he knoweth that this World standeth upon the Abysse and that he shall get the Children of this World in the breaking of this Mystery into his Kingdome And therefore he banisheth or driveth the Children of God from the Children of this World that they bring not the Children of this world also along with them into the Light-world 26. But if Man had been created to this World he would let him well be at peace but he would fain continually possess his Royall Seat which he had and was thrust out from it and though he may by no meanes attain it yet he cannot afford that to the Children that should possess it 27. This is therefore now highly to be considered by Man and not to be so blind that though indeed Man is Entered into the Mystery of this World he should not so eagerly as a prisoner even enter into the Earthly seeking or Malady of the Shutting up of Death but should be an Apprehender and Skilfull Knower of the Mystery and not the Devils Owle and Fool And should with the Imagination constantly goe forth again into the Light-world to which he was Created That the Light might give him its Glance or Lustre that he might know himself and see the outward Mysterie and then he is a Man 28. But if Not then he is a Fool and an Ape or Mimick of the Light-world as an Ape will be Witâ—y or full of Tricks and play with every thing and Imitate Every thing thus it is also with the Earthly Man which is nothing Else but an Ape 29. His Juggling tricks with the Light-world when he presseth not thereinto with Earnestness but playeth only therewith that the Devill derides and holdeth him for a Fool And so he is He is a Beast-Man so long as with his willing he hangeth to the outward and accounteth this Worlds good for his Treasure He is but a Man with this Worlds Substance and not with the Substance of the divine Light world and he giveth his Body to this World that is to the Earth and his Soul to the Abysse of the Dark-world 30. Thus understand The Tree of the three Principles agreeth very well one in another but the Creatures Not for the Creatures of Each Principle desire not those of the other and therefore also there is a fast Sluce or * Lock Barre Cliffe or Gulf. inclosure between them so that one cannot nor shall not see the other 31. Only the Devils Envy striveth against Man-kind for they have possessed his Seat Therefore all the stresse lyeth in this O Man seek thy self see what thou art Have a Care and beware of the Devill Thus much concerning the Second Point How the Three Principles can agree and unite one with the other The Third Point The Fourth Chapter Of the Originall of Contrariety in the Sprout or Vegetation in that the Life is Striving in it Self 1. A Thing that is ONE that hath only One willing it striveth not against it self But where there are many willings in one thing there they are striving for every one will goe its conceived and apprehended Way 2. But if one be Lord of the other so that it hath full power over the other so that it can break it or subdue it when it will not be obedient there the Multiplicity of a Thing subsisteth in one Substance for the Multiplicity of the willing giveth it self altogether in obedience to its Lord. 3. Thus also it is in the Contrariety of the Life For the Life standeth in Many willings every Essence may produce a willing and doth produce it also For Harsh Astringency Bitter Anguish and Soureness are each of them Contrary Sources each of which hath its property and altogether contrary against one another 4. Also the Fire is an Enemy to all the other for it setteth every Source in great anguish so that there is great Contrariety between them the one alwayes being at Enmity with the other as is to be seen in Heat and Cold also in Water and Fire in Life and Death 5. In like manner the Life of Man is at Enmity with it Self One form of disposition is at Enmity with the other in all Creatures Vnlesse that the form or Condition of the Life get a Meek amiable Lord under whose subjection it must be which can break its authority and willing 6. That is the Light of Life that is the Lord of all Formes or Constitutions it can subdue them all they must all give up their willing to the Light and they do it also readily for the Light giveth them meeknesse and power so that its stern harsh bitter anxious form becometh altogether charged into amiableness they give up their Willings altogether to the Light of Life and the Light giveth them Meekness 7. Thus the Multiplicity becometh changed into one into One willing and that is called the Mind and is the Well-spring where the one only will can create out of it Evill and Good which is done through Imagination or through Representation of a Thing that is Evill or Good And so
only Pilgrims and Strangers who would fain leave all this World that they may but inherit the Kingdome of Heaven 49. All this God setteth before the Evill doer in the Lises Light and warneth him thereby to Conversion again But will he not then the Anger of God maketh hellish fire out of it and in the End gneweth him to see if yet he will know himself and so repent and a mend 50. But if he stay and hardeneth himself in the Evill and Wickedness then he is a totall Evill Tree Sprouted and grown in the Anger of God and belongeth in the Abysse in the Dark Anguish World to the Dark God Lucifer and there he must devoure his own abominations Thus much concerning the Third Point The Fourth Point The Fift Chapter How the Holy and Good Tree of the Eternall Life Sprouteth through and groweth forth out of all the Sprouts of the Three Principles and is comprehended by none of them 1. A Thing that dwelleth in it self can be comprehended by Nothing for it dwelleth in Nothing there is Nothing before it that can comprehend it and it is also free from that Thing which is without or beyond it 2. Thus the divine Power and Light dwelleth in it self is comprised or comprehended in Nothing Nothing toucheth unlesse it be of the property thereof It is every where in Nature yet Nature toucheth it not viz the outward Nature of this World 3. It shineth therein as the Sun in the Elements The Sun shineth in the Elements The Sun shineth in the Water also in the Fire and through the Air and is not comprehended or held by any of them it giveth all Things or Substances power and vertue it maketh the Essentiall Spirit lovely and richly Joyfull It draweth with its power the Essence out of the Earth also the Substance of the Essence which giveth out of the Essence a Body 4. What the Sun doth in the Third Principle in that it changeth all and Every Enimicitious Essence and source or quality into Meeknesse that doth Gods Light in the Formes of the Eternall Nature 5. It shineth the Formes and out of the Formes that is it kinldeth the Formes or Nature so that they all get the Lights willing and unite themselves and wholly give up themselves to the Light they sink down out of their own Essence and become as the if they had no might or power in themselves and desire only the Lights Power and Might thus the Light taketh their power and might into it self and shineth out of that same power And thus all sources of Nature come to the Light And the Light is one Will with Nature and the Light remaineth Lord. 6. Else if the Wills in the seen formes of Nature would be Lord then there would be a Schisme or Rent and an Eternall Enmity for one form continually is at Enmity with the other every one lifteth up it self from whence cometh the Contrariety or opposition that a Creature is so Evill Angry and Enimcitious that often the Life is striving in it Self 7. As we now apprehend and know that the Light in the stern Life of Nature cometh to help the properties of the Essences so that a frollick cheerfull Life existeth and so changeth it self into the Light So is the Life of the dark fierce wrathfulness Enemy to the Light for it cannot conceive or apprehend the Light 8. * John 1.5 The Eternall Light shineth through the Darkness and that cannot comprehend it for the Multitude of Wil lS the dark Nature are all shut or lockt up in Death the Light shineth not in it but through it it seeth conceiveth or receiveth not the Light 9. Neverthelesse the Light is in the Dark World but it filleth not the Darknesse and therefore the Essences of the dark World continue to be an Enimicitious Poyson and Death wherein the Essence it self is at Enmity to it 10. And this there are Three Principles one in another none comprehendeth the other and the Etertnall Light becometh Comprehended by Nothing unless †or the Desire it fall into Death and give its Essence freely and willingly into the Fire of Nature and go with its Essentiall willing forth out of it self into the Light and give it self totally home to the Light and desire to will or do nothing but give its willing up home to the Light that the Light may be its willing 11. And * Note thus the Light conceiveth or recelveth it and it also the Light Thus is the Evill Will given up into the Light and the Light giveth its power into the Evilnesse or Malignity and maketh out of the Malice or Malignity a friendly good willing which is only a love-desiring For the Meekness of the Light hath totally incorporated it self with the Enimicitous willing 12. Thus now is Gods Will done and the Evill becometh charged into the Good and Gods Love shineth out from his anger and fierce wrath * Note and no fierce wrath is known or apprehended in Gods Eternall Nature 13. For as the Eternal Light the Eternall Power-Tree shineth through all the Three Principles uncomprehended by any of them for so long as a Substance is without or beyond Gods willing understand the totall Lights willing so long it is only One and dwelleth in it self and comprehendeth Nothing of God but if it uniteth it self into God and letteth its will break and sink down then it is a Spirit or one Spirit in and with God And God shineth out of that very Substance 14. And understand also why the Wicked Malitious Souls and the Devils doe not apprehend nor see God Which is because they unite not their will into God * The Will of the Soul It will be Lord it self Thus it continueth without God only in it Self and God also continueth in himself and thus one dwelleth in the other and knoweth nothing of the other For the One turneth the Back to the other and seeth not the others face or Countenance 15. Also the Light World knoweth Nothing of the Devils and the Devils nothing of the Light World but only this that they were once therein and they Image or Represent it before them as one that seeth it in the Imagination whereas yet the Light World no more giveth it self into their Imagination neither do they Imagine after or according to it for it terrifieth them also they are ashamed about it 16. Thus also it is to be understood concerning the outward World Gods Light shineth through and through but is only comprehended by that which doth unite and appropriate it self thereunto 17. Therefore seeing this World is as it were Mute or Dumb in respect of God and without understanding therefore it continueth in its own willing and bringeth its own Spirit into it self 18. Although God hath given a Nature-God viz the Sun to it whereinto all Things or Substances should cast their willing and desire whatsoever is in this World and doth not so that continueth to be
very part is God become Man that very part hath the * Covenant Ground of the Angelicall World for it hath its Originall out of the Angelicall World 16. But if as Many times wicked Parents wholly steep demerse and plunge themselves into the Anger of God and so beget Children Then indeed is their Seed shut up in Death and hath nothing of a right humane Essence in them which moveth it self but only that which the Constellation in the Spirit of the Great World Majoris Mundi hath in it self 17. †NOTE And there indeed is the divine Power somewhat stirring but the Anger 's power is Set in Opposition and it is very hard yet it is very possible for Gods becoming Man or Incarnation is set and presented to ALL Souls in the Lifes Light 18. But the Baptisme containeth somewhat Else Gods Essence viz the Water ef Eternall Life generated out of Gods Meekness must stirre the right humane Essence with Adam shut up or included in Death and must give in it self there as a New Life or a Living Essence Gods Water Must baptise the Holy Ghost must be the Workmaster 19. But I say according to my knowledge that the Water of the Eternall Life upon which the Holy Spirit * Hovereth or Hatcheth moveth is hardly given in to the poyson of the fierce wrath and of Death where there is not an Essence of desire within 20. I say thus that also a Child as soon as it hath the Life in the Mothers body or Womb So farre as the divine Essence which standeth in the heavenly part is stirring is clearly Baptised by the Holy Spirit and reacheth or attaineth the becoming Man or Incarnation of Christ 21. For the Baptisme standeth not in the Preachers authority that the Holy Spirit should wait upon him for the becoming Man or Incarnation of Christ waiteth not upon Mans authority but upon the Limit or Mark that God stuck or set in his Covenant 22. The Limit or Mark became blessed Therefore †Luke 1.42 said the Angel to Mary Thou art the Blessed among Women the Limit or Mark Stuck in her that became blessed and that blessed her also when Gods Heart made the Limit or Mark come stirring 23. That same Limit or Mark reached back even unto Adam and forward even to the Last Man and when God became Man then became the Limit or Mark in the heavenly Part stirring not in Mary alone but also in Adam and Eve and all their Children which have given themselves up into God they became all Blessed in the Limit or Mark. 24. For that is the Covenant of Grace which God instituted with Adam and Eve that very Covenant stood in all and every humane Essence but not in the Devillish 25. But the Baptisme is the Seal that God hung or annexed to the Covenant as in the Old Testament Circumcision was God giveth in the Baptisme divine Water to the humane for an Earnest or Pledge and Seal 26. But the Covenant is plainly there before the Baptisme it is made in Paradise yea * 1 Pet. 1.20 Eph. 1.4 before the foundation of the World As soon as a Soul in the Mothers body or womb is stirring so that a Principle and a humane Soul is generated or born so instantly it is in the Covenant 27. For Christ hath given himself into Gods Fire into the Principle and fulfilled the Covenant and is become the †Or Pâ—â—â—ne Earnest or Pledge of the Testament 28. That same Pawn or Pledge waiteth upon no outward Ordinance or upon the outward Mans conceit but as soon as a Soul is generated or born out of the Principle it is in the Prey of the Testament so farre as the divine Life in the Soul is stirring 29. But not in the Wicked Souls there must the Divine Life first be generated or Born Gods Anger devoureth Many a Soul and that yet in the Essence ere it attaiâ—eth or reacheth the Principle and therefore because it is out of false or wicked Essence from the Evill Seed of the Parents Objection 30. Reason saith What can a Child do to it that the Parents are wicked Answer Yea also what can God do to it Standeth it not in the power of the Parents to beget a Childe What Can God do with it that Whores and Whoremongers crawl together 31. Though indeed the false or wicked Tree doth not thus alone arise out of this Line or Lineage but also in the Marriage Is not Man Free If he awaken no Life then his Seed continueth an * Or Ground of Substance and Life Essence 32. Shall therefore God for the Childs innocency sake cast the Pearls before Swine Doth not the Kingdome of Heaven stand towards it it may enter in God †Or hindereth it shutteth it up from None 33. But an Evill Man is shut up in Body and Soul why also not in the Seed The Seed is truly the Fruit of his Body If a Man would reap good Wheat a Man must needs then sow Wheat but if Thistle-seed be sown then a Thistle groweth out of it And must God then change that into Wheat 34. Hath not the Sower power to sow in his Field what he will Or wilt thou say What can the Thistle do to it that it is a Thistle and pricketh It ought not to be among the Wheat but it groweth up together of it self 35. God would indeed be at quiet if no Thistle-Childe did grow it is also not his Ordinance * Luke 13.25 38 39. but the Devill soweth Weeds among the Wheat viz into Mans Mind Why doth Man let him doe that and destroyeth himself so that his Essence becometh a Thistle-seed and beareth Weeds for the Fire in the fierce Wrath of God 36. Also it lyeth not all in the Seed but in the Field or Soyle Many a Noble Grain of Corn perisheth in the Evill Field's or Soyle's Essence 37. The Heaven with the Sun giveth to all Vegetables or Sprouts Life and Power the Sun maketh no Weed also it desireth none but the Essence in the Field or Soyle maketh many somewhat Else and destroyeth the Good So also in Man 38. Many a Curse sticketh which one wisheth to the other when the other hath stirred up or provoked the Curse and is capable of it or Lyable to it as indeed is common among wicked married people who wish the Devill and Hell Fire to one another 39. If they both be wicked should not also their wicked Wills be done to them that they should beget wicked Children There is not any Good in them how then should Good proceed from or out of them 40. What can God doe to this Doth he not set his Word and Teaching before them and maketh their destruction known to them If they will not regard it Then let them goe whither they will thus also is their Seed and so many a Childe is Generated or born a Thistle and Evill Beast And is Baptised in the Anger
of God 41. For of what Essence the Souls Spirit is into such an Essence it receiveth also the divine Substance in the Covenant One in the power of Light in the Love the other in the Power of the fierce Wrath in the Darkness 42. The Covenant together with the Baptisme standeth firm Every Childe iâ— Baptised in the Covenant the Spirit of God Baptiseth every one if a Man keep the Solemnity yet according to the Childes Property 43. Often is the Father and Mother as also the Baptiser wicked and are only Evill Beasts also there is no earnest Sincerity all lyeth with them in the outward Pomp Money and Riches they do but despise the Mysterie and the Child also is only of the Anger 's * Or Property Essence who shall then Baptise None else but Gods Anger in his Covenant And therefore because Men do but despise it 44. Thus the Anger-Source or Quality receiveth the New Spirit and worketh powerfully in it And bringeth forth Fruit into Perdition As Saint Paul saith of the Supper and other Testament That †1 Cor. 11.29 the wicked receive it unto Judgement because he distinguisheth not the Lords Body that is that he distinguisheth not the heavenly part of his Essence in him From the Earthly and so putteth his willing thereinto and Offereth it up to God but esteemeth all common as an Oxe devoureth the Stover 45. Therefore the Anger of God floweth up in him so that he breaketh not off his willing from the Earthly and entereth not into Repentance from his Evill or Wickedness And therefore cannot his heavenly part become partaker of Gods Body while he cannot make the Essence of the heavenly Part stirring 46. Moreover he hath also no Mouth to receive the Body of God for the Mouth lyeth shut up in Death in like manner also the Earthly part receiveth Christs Body but according to the Anger 's property according to the Dark-worlds property for the Testament must stand firm 47. In like manner also in the Baptisme as the Souls Essence is in Substance so also it enjoyeth Gods Covenant better a totall wicked Childe should not be baptised and that a wicked Man in his Sinnes without conversion should not touch Gods Testament for it bringeth them BOTH only power to Perdition 48. For Gods Covenant becometh stirred and that goeth never away without Fruit God worketh in his Covenant according to his Word As the Soul is which stirreth the Covenant so is also the Medicine or Physick in the Covenant and in such a Power the Spirit of God worketh in Love and Anger 49. For it is the Spirit of Every Life and likeneth or appropriateth it self to Every Life it is in Every Thing like as the Things will and property is for one Property receiveth the other what the Soul willeth that willeth also the same into which the Soul turneth it self It is all Magicall whatsoever the Will of a Thing willeth that it receiveth 50. A Toad taketh only Poyson to it self when perhaps it sitteth in the best Apothecaries * Or sweetest Balsom Medicine The like also doth a Serpent every Thing taketh its own property into it self 51. And though it eat the Substance of a good Property yet it Maketh all in it self to its own Property If a Toad eat Sugar yet the same becometh Poyson in it Even as the Devill was an Angell but when he willed nothing that was Good then his heavenly Substance be came to him hellish Poyson and his Evill Will continued Evill at one time as at the other 52. Thus is our Life highly to be considered what we would doe or what we purpose we have Good and Evill in us into which we frame our willing the Essence thereof becometh stirring in us and such a Property we draw also from without into us 53. We have both Mysteries the Divine and the Devillish in us from both the Eternall Worlds and also from the outward World what we make out of our selves that we are what we awaken in us that is stirring in us if we lead our selves to the Good then Gods Spirit helpeth us 54. But if we lead our selves to Evill then Gods fierce Wrath and Anger helpeth us What we will of that Property we get a Leader and thereinto we lead our selves And yet it is not the Deities Will that we perish but his Anger 's and Our Will. 55. And thus we understand the Fift Point How a Life perisheth and how out of Good an Evill Cometh to be and out of Evill a Good when the Will converteth or turneth it self about The Sixt Point The Ninth Chapter Of the Life of the Darkness wherein the Devils dwell what kind of Birth or Geniture and Source or Quality it hath 1. THe Life of the Darkness is against all and Every Life of the Light For the Darkness giveth fierce wrathfull and Enimicitious Essence and the Life of the Light giveth Love-Essence 2. In the Darkness there is in the Essence only a continuall stinging and breaking where every Form of the Essence is at enmity with the other an Opposite or Contraâ—ous Substance every of the Formes deny themselves to be evill and every one of them say to the other that it is Evill and contrary to them it is a cause of their unquietness and fierce wrathfulness 3. Every one of them think in themselves if the other Form were not then they should have rest and yet Every one is Evill and false whence it cometh to passe that all whatsoever becometh generated or born out of the dark fierce wrathfull Property is lying and continually lyeth against the other Formes saying that they are Evill and yet it is the cause thereof It maketh them Evill with its poysonous Infection 4. Thus are they all and lying is their TrUth * John 8.44 When they speak lyes then speak they from their own Formes and Properties and thus also are their Creatures Therefore saith Christ The Devill is a Lyar and Murtherer from the Beginning for Every Form desireth to Murther the other and yet there is no Murthering but the greater the Strife is the greater their Murtherous Life cometh to be 5. Therefore it is called an Eternall Death and Enmity where meer vain contrariety or opposition Existeth for there is nothing that can cease the Strife there is nothing can compell one only Form the more it is resisted or stopped the greater the fierce wrathfulnesse becometh like a Fire that a Man bloweth up or compresseth whereby it burneth but the more 6. So the fierce wrathfull Kingdome can be quenched by Nothing but barely by Gods Light or Love whence it becometh totally soft meek or sweet lovely and richly Joyfull 7. * Note And that also can not be for if the Dark Kingdome should be kindled with the Light the Light would have no root to its Nature and Property there could be no Fire Generated there would also be no Light also no Omnipotency but All a Nothing
Vertuous in my behaviour but its heart is the Covetousness that is the Wolfe and devoureth the Labour and Sweat of the Miserable 32. It lifteth it self up above all it * Or studieth searcheth and diveth daily into the Wonders of God contriving how is might †Seem Wise Vnderstanding and Holy flatter and play the Hypocrite It sheweth it self Friendly Courteous and Modest as if it were a Virgin full of Modesty and Chastity and yet is a perfidious Whore and hateth in the heart all * Honesty Modesty Vertue Chastity and Righteousnesse 33. It is a continuall Enemy of Love and Humility whatsoever is simple and plain it disesteemeth or despiseth that and yet compelleth the Simple under its yoak It saith to the upright honest Man thou art My Dog I will hunt thee whither I list 34. Thou art Silly and Foolish I am Wise Prudent and Politick and is it self the Greatest Fool of all it fools and jests away God and the Kingdome of Heaven for a little whiles Lust of the Eye It plungeth it self into Darkness and putteth on the Mantle of †Cumbering cares and irksomenesse Anguish 35. The Second Power or Vertue of this King Falshood is Covetousnesse that draweth all into it self and darkeneth Prides Glistering Garment it forceth Evill and Good one among another to it and conâ—tantly filleth Pride or State full 36. And when it hath filled that then it taketh its Sonne Envy and vexeth and tormenteth Pride therewith so that it hath no rest or quietness in its Glance or Lustre Envy Stingeth in the desirous Covetousness as if it were Mad and Senseless It tormenteth and plagueth the Pride Day and Night that it is never at Rest 37. The Covetousness is the right filthy durty swinish Beast it desireth more then it may or Can devoure its Jawes stand open day and night it suffereth not Man to Rest and plagueth him alwayes in its sordid basenesse so that man hunteth after Earth and after those things which the Earth affordeth without any Mans Covetousnesse there belongeth only Labour to it and no Covetousnesse 38. Covetousnesse Plagueth it self and is its own Enemy for it filleth it Self with woe and disquietnesse and darkeneth and obscureth Mans understanding that he cannot apprehend that All cometh from the Divine hand it maketh Mans Light of Life dark it consumeth the Body and bereaveth it of divine Sense Perception and Glory 39. It casteth it into the Grave of Death and bringeth it into the Temporall and Eternall Death it attracteth dark Substance or Matter into Mans Noble Image and Maketh of an Angell a fierce wrathfull Devill It Createth or awaketh the Turba over Soul and Body and is the abominablest and ugliest Beast in the Abysse of Hell for it is the Cause of the Source or Quality and Pain or Torment without it might no Source or Torment Exist 40. It maketh Warre and Strife for it never letteth it self have enough or never is satisfied If it had the whole World yet it would fain also have the Abysse for there is no place * Born Prepared or Created generated for its Rest 41. It buildeth Countries and Kingdomes and breaketh them also againe and driveth Man into meere wearinesse toyle and unquietnesse it is exactly the Devils Heart and Will for Pride is the fine brave Spirit which sprouteth out from Covetousnesse 42. It is the fair brave Childe that there should possesse Heaven but Covetousness hath made it a Bastard and hath introduced it into †Rev. 17.5 Babell into the Mother of the great Whoredome upon Earth There Pride alwayes playeth the Whore with Covetousnesse and is but a Bastard in the presence of God 43. It cannot possesse the Kingdome of Heaven it maketh or hath its Kingdome of Heaven upon Earth it lyeth in Whoredome with the King Falshood which taketh all its Labour and giveth it to the Four Elements of the Devill in the Dark-world and thither must also Pride together with Covetousnesse follow after when the Anguish breaketh the Covetous Sack 44. It is indeed so very Religious Pious and Sincere and yet taketh its Covetousness with it into the Abysse that yet the Pride may have its Joy therein 45. As a Fool in his Fools Coat which toyleth and vexeth himself that he might bring forth Folly and please his Spectators in that he is so senslesse a Fool In like manner also Pride and Covetousnesse is Gods Foole and the Devills Jugler who hath his Joy therein that he can make of Gods Image a Fooles Image 46. The Third Power or Vertue is Envy in the Four Elements of the Devill in the Kingdome of Falshood that is a Sting it rageth and raveth as an Evill Poyson it Can remain no where and hath no place of its Rest 47. It s Mother the Covetousnesse letteth it have no Rest it must continually rage and rave it must enter into that in which it was not generated it is the Mouth of Covetousnesse a constant Lyar and Defamer and Disgracer of others it stingeth into its Neighbours Heart and woundeth it 48. It devoureth it self for very poysonous hunger and yet never hath enough it maketh disquietnesse without limit or Measure it is the greatest Poyson and the Eye of Hell the Devill seeth Man therewith into Soul and Body Nothing is like to it 49. It is no Fire but the sting of the Fire it is the Author of all Evill or mischief and yet findeth no Rest the more it driveth on the more senslesse and mad it is it is a tainted Poyson it needeth no Substance yet it rageth in the Substance 50. It maketh Man more then senslesly mad so that he desireth to rage and rave against God It is Hells and the Anger 's Essence it maketh of Love the greatest Enmity it affordeth Nothing to any and yet is it self a famished Nothing 51. This is the Devils Will-Spirit that Man which taketh it into his Lodging he taketh in the Devill together with Gods Anger for it bringeth the hellish Torment and Woe it is the Eternall Enimicitious Plague and disquietnesse and destroyeth the Noble Image of God for it is Gods and All Creatures Enemy 52. The Fourth Power or Vertue in the Four Elements in the Kingdome of Falshood of the Devils is the Anger the Malice or Wickedness that is the right hellish Fire the Anger becometh generated between the Covetousness and the Envy 53. It is the Envies Fire and Life That which the Envy cannot bring to passe that the Anger bringeth to passe The Anger taketh Body and Soul together and runneth as a raging Devill will murther and break or destroy all 54. It runneth against Walls and Forts And though perhaps it bursteth it self yet it is so raging like a Mad Dog who bites worries and killeth all it is so poysonous venomous and spitefull in its anger that what it cannot overpower yet it poysoneth venometh or spiteth 55. This is the Right * Podâ—gra Gout of the World when
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
of God thou who movest in and over Heaven and Earth and art NEER unto ALL things pour forth thy self also I pray thee IN me that I may become new born again in thee and Sprout forth in thee and work good Fruits as a Branch on the Vine JESUS CHRIST to thy Eternall Praise and Glory 79. O thou Gate of the Holinesse of God shine I pray thee in thy Temple in my Spirit so that I may walk in thy Light and alwayes praise thee and serve thee in Righteousness and Holinesse as it is pleasing to thee who art ONE Eternall God Father Sonne and Holy Spirit highly praised in Eternity AMEN Now follow the Prayers upon EVERY DAY in the WEEK at Mornings Noones and Evenings shewing how Man should be in Continuall Exercise and Working 80. CHRIST said to his Disciples Watch and Pray that ye fall not into Temptation Math. 26.41 And Saint Peter saith Your Adversary or Accuser the Devill goetâ—â—â—bâ—ut as a Roaring Lyon and seeketh whom he may devoure 〈◊〉 withstand stedfast in the Faith in Prayer and in Hope that your heart may be defended or preserved against such Darts of the Evill one or Wickedness 1 Pet. 5.8 9. A Prayer on MUNDAY A short Prayer and Sigh penetrating to God when a Man waketh Early before he riseth 81. O Living God who hast made Heaven and Earth my Eyes look upon thee and rejoyce at thy Goodnesse that thou art so gracious and hast held thy hand over me in this dark Night and also defended and kept me by thy holy Angels from all hurt and Mischief 82. To thee thou living Source Quality or Fountain I presse and Blesse my self with the Holy Crosse on which thou didst worry Death and brought Life to us again through the Bloud of our Lord JESUS CHRIST in the Name * Of the Cross of of God the Father and of the Sonne and of the Holy Spirit Amen A Prayer and Thanksgiving when and as Man riseth I Thank thee O God my heavenly Father through JESUS CHRIST thy Dearly beloved Sonne our Lord and Saviour for all Benefits for thy Gracious protection and defence in that thou hast held thy hand over me and preserved me this Night from the Devils Subtlety and Treachery and from all Evill 84. And Commend now my Body and Soul to thee and all that thou hast given me and hast set me therein to be thy Servant or Minister into thy hand Also all my Senses Thoughts and Desires Rule and Govern me I pray thee this Day and all times with thy holy Spirit and lead me in right Paths 85. Giâ—â—â—e thy Word in my heart and teach me thy Truth that I may speak think or doe nothing but that which is right and Truth 86. Defend me from Lying and all evill Wicked Men which walk and converse in Lying and deceit that I may not follow after them but bring forth thy Truth in my heart and walk in right paths 87. Draw thou and put on to my Heart and Soul the Garment of Salvation and the Cloak of Righteousnesse and Purity and wash my heart with the Bloud of the Lamb JESUS CHRIST 88. Let my Eyes behold thy way that I may walk and converse therein Give me thy holy Angell that he may lead and conduct me and protect me from the Devils Suggestions or Representations and false or evill Net that I may not suffer my self to Lust after unrighteousnesse 89. Give me Chast and Modest Eyes that no evill or false Lust awake in me and protect me from Anger and Cursing that I may not misuse thy Name but so walk as is most pleasing and acceptible to thee through JESUS CHRIST thy dearly beloved Sonne our Lord and Saviour Amen A Prayer when we dresse our selves and wash O Eternall God by this Garment I call to mind the Garment of Innocency of our first Parents when they needed no such clothing or Garment as this which Earthly Cloathing or Garment took its beginning through Sinne. 91. O Mercifull God thou hast brought us again the fair bright Paradisicall Garment in thy Sonne JESUS CHRIST put it I pray thee on to my Soul seeing the Earthly Body is not worthy of it Till I shall once rise again out of the * Or Ashes Dust of the Earth and then thou wilt totally cloath me upon with the Cloaths or Garment of thy Power and Glory this I believe and hope according to thy Word And as I now wash me with outward Water so O Dear God wash also I pray thee my Heart and Soul with the Bloud of the Lamb JESUS CHRIST that I may be pure and clean before thee and be acceptable to thee as thy Bride and embrace Me in thy Armes as thy dearly beloved Bride whom thou hast Betrothed and Married to thee in the Faith and in the Love 92. O LORD Jesus Christ put on to me I pray thee the Garment of thy Innocency wherein thou in our Garment hast taken upon thee the scorn of ALL Men. 93. Thou hast O Lord JESUS CHRIST laid off from thee our Earthly Cloathes or Garment in thy Suffering and Dying the Souldiers plucked them off from thee and hast offered thy self naked and Bare to thy Eternall Father and hast thereby obtained for us the pure Garment of Innocency which our Father Adam had on him before his fall †Gen. 2.25 when he knew that he was Naked 94. O Dear Lord JESUS Put it on again I pray thee to my poor Soul Thou art indeed therefore come into our Humanity because thou wilt help us and bestow upon us the Garment of thy Power receive I pray thee my Mind into thy Garment that the same may in that Garment enter before God thy Father and pray unto him 95. O Lord JESUS CHRIST I cannot without the Garment of thy Power and Satisfaction come before God My Prayer can not otherwise â—â—tain â—o reach the City or Place of the Deity unlesse thou â—â—â—â—st my Mind and Desire upon with the Victory of thy resuâ—â—â—ction Wherein alone with my Mind I can come to thy â—â—â—â—â—nly Father 96. Therefore now thus I give thee my Mind and Will totally for thy own propriety Cloath thou it Lord JESU with thy Power even as I at present cloath the Body with Earthly Garments and wash thou away all impurity from my Mind 97. As I now wash my Face with Water so wash thou also my Mind inwardly with the Power of thy Grace so that it may be ready and chearfull to behold thee and have a Loathing against all Falshood or Wickednesse and Impurity of Lying Untruth Pride Covetousnesse Envy and Anger and all whatsoever is against God 98. As I now wash with outward Water so O Dear GOD wash thou my Heart and Soul I pray thee also with the Bloud of the Lamb JESUS CHRIST that I may be pure before thee and be acceptible to thee as thy Bride embrace me in thy Armes as thy Beloved Bride which thou in Faith
praise thee and rejoyce themselves and are Glad IN thy Power 134. Above all this hast thou O Great God made my Mind a Knoweresse and Companion or Play-fellow of thy Wisdome that I should praise thee therein and help to promote and Manage thy Wonder Works Thou hast had thy good Pleasure therein that thou hast subjected such power under me and hast given me to work in all things and Made ALL to be my own 135. O Great God in CHRIST JESUS where is now my Might and Glory It is indeed blind obscure and dark bring me again I pray thee into my place of thy Creation that I may become seeing again in this Light and know thy Wonders Lighten thou I pray thee again my Outward Sun and Moon-Light that I in the outward Substance may learn to know thy Inward Power 136. O thou Infinite Endlesse Every where lightening Light of the Great HIDDENNESSE give me I pray thee thy Beames of thy hidden Glory that I in my Light may see the Light of thy Shining 137. O thou Fire and Light of the Great INWARDNESSE take pitty and have mercy upon my Misery and help me out of this obscure darksome house wherein I am captived 138. Give me I pray thee a true knowledge again of thy Substance to which thou hast in the beginning Imaged Formed or Framed the Mind in Nature and hast ordained or appointed the same to the willing of thy Figures and Creation 139. Bring me I pray thee again in CHRIST my Saviour into my Glory which I had and though indeed the Body in this Time is not worthy of it seeing it is become a stinking Carkasse yet through shine or enlighten I pray thee my Noble MIND being thy Expresse Image and let it in CHRIST my Saviour dwell in Heaven in the Communion and Fellowship of thy Holy Angels 140. Place thou it in the Noon or Midday of thy Wonders for which thou hast Imaged Formed or Framed it and Rule thou O Lord JESUS CHRIST as with thy Inheritance therewith over All things and help me that I may be humble and that I may not assume or usurp to my self what thou doest but may look after Thee and that my desire may praise thee and Continually live in thy Harmonie and without thee may desire NOT to begin or Doe any thing 141. O LORD thou holiest LIGHT of all let my Mind I pray thee dwell in thy Courts that it may from thy Glance which floweth forth from thee rejoyce it self and Eternally no more depart from thee but bring it again to the Communion and Society of the holy Angels whereto thou hast ordained or appointed it 142. O holy Name IMMANUEL IT is thine doe thou therewith what thou wilt AMEN A Prayer on Munday towards Evening to Consider the Toylsomnesse of the Labour of our hands in the Curse of Gods Anger Concerning the Climbing down or descending of the MIND 143. O GOD how miserable full of Affliction Sorrow Cumberance and Care is our Life Time full of Anguish and Tribulation when we suppose we stand upright and would rejoyce in the work of our hands then thou over-cloudest or over shadowest us with thy fierie Wrath and makest us that we are anxious and troubled 144. We run up and down and trouble our selves and there is none that pursueth or hunteth us but only thy Anger in Our Calamity and Corruption We consume our dayes as * Psal 90.9 a Tale that is told as a Discourse which will vanish so passe our Dayes away and we are alwayes in unquietness and disturbance Unstable is our Conversation We relie upon our own Arme and cleave to the work of our Hands and trust NOT totally to thee therefore thou lettest us go away in our Anxiety Perplexity and Torment 145. We never Consider that thou O God THY self doest and workest ALL for no Breath can without Thee stirre it self NOT the least Spile of Grasse without Thee can Crown the Earth 146. All this we see and yet build upon our Nothingnesse upon our handy-work and trust not thee aright 147. We gather together and enjoy it not A Stranger followeth who also vexeth and perplexeth himself THEREIN with Vanity and there is no Number or End of the Misery which we promote and Manage 148. O GOD Consider I pray thee our Toyle and Misery and turn thy Anger and Curse away from us and let us run to thy Limit or Goale again that we may come again into our Inheritance and rejoyce our selves in thy Wonders 149. Look I pray thee on the Anxiety of our Minds and the Contrivance of our Will and consider that we lie shut up in the substance of Dust 150. Release us we pray thee and raise us up O LORD And bring us home again For we are in a strange Country with a strange Mother which very much Scourgeth us in thy fierce Wrath and letteth us run on in very hunger and want of thy sweet Food 151. We must with the Lost Prodigall Sonne eat the Husks of Vanity our Garment is grown old and full of Reproach and we stand in great shame before thy Holiness the driver of thy Anger leadeth us captive when we suppose we have apprehended thee then thou hidest thy Countenance from us and lettest us faint and Fail 152. All this our own Will effecteth in that we turn our selves away from thee into Vanity and desire only transitory Matters we swimme with our Lust therein as the Fish in the Water and say alwaies to our Soul it hath no need or want Whereas yet we stand upon the Abysse of Hell and the fierce wrathfull Death expecteth us every Moment We walk all towards the Night and run towards our Graves as a swift Messenger runneth his Journey 153. O Lord JESU Continue we pray thee with and in us and teach us to Consider that our outward Life upon which we so much trust runneth towards the Evening and to its End So that it is very soon done with us And teach us to walk the right way Be thou I pray thee with us on the Path of this Pilgrimage and lead us home to thee 154. When our Night draweth neer and that Death setteth its Jawes so wide open after our Flesh and outward Life and swalloweth us up into it self and grindeth us to powder like Ashes Then take us we pray thee into thy Power and let us be as sweetest Bread in the Essence of thy out flown or out-breathed words of thy Mouth 155. Help I pray thee my DEAR GOD that I may continually think on this that My outward Life continually every Moment goeth on towards the Evening towards Dirt and Dung That I alwayes come neerer and neerer to the Night of Earth that the Course of my Life is only a Course to the Grave where the * Job 19.26 Wormes will Consume me 156. O LORD Whatsoever is here an abomination to me into the very Jawes thereof I must fall and give my self up to it
or representation of the Mortall Nature and is come from its Temperature into Separability of Properties 3. Upon these Causes it standeth yet in the Earthly Image and is now to be considered in Three Principles viz in the first Principle according to its true Originall it standeth in the Out-going Will of God in the divine Skill and Knowledge which in the beginning was a Temperature wherein the divine Power did work * Sensually sensibly and therein is rightly understood a Paradise or working of divine Power as a Continually enduring Imaging of the divine Will 4. Which Sprouting or Vegetation is understood in the Out going of the Good Senses or Thoughts whereby the divine Wisdome Imageth it self figuredly in a divine manner or kind and by this Imaging the divine understanding Manifesteth or Revealeth it self through the sensible or Cogitative Lifes out going Whence it became rightly called an Image of God in which the divine Will manifested or revealed â—t self 5. But when this Life in the first Principle from the fierce Wrath of the Devill was breathed upon in its Image so that the Devill Spake into it saying it were profitable good for it that the Out-going of the Senses or Thoughts out of the Life did break off from the Temperature and did introduce it self into own-self Image according to the Properties of the Multiplicity to prove or trie the unlikenesse dissimilitude or inequality viz to find or perceive and know Evill and Good Thus hath the own self will of the Life willed thereinto and brought the Senses or Thoughts viz the out-going Lust thereinto and introduced it self into the desire to own-self-hood and pressed or comprised it self into self-hood 6. And then Instantly the Understanding of the Life became manifested or revealed in the Properties and so Nature hath captivated it in the inequality or dissimilitude and brought its Dominion to be aloft whence it is become painfull and the inward divine Ground of the Good Will and Substance extinguished that is as to the Creature became worklesse 7. For the Will of the Life brake it self off therefrom and went into the Perceptibility out of the UNITY into the MULTIPLICITY and strove against the Vnity viz the one only Eternall Rest the Eternall GOOD 8. When this was done then the divine Ground viz the Second Principle where the divine Power with the out-breathing divine Will had together Imprinted or Imaged it self in the Image-like or Imaginary Life viz in the Object or Representation of God Understand the Wisdome of God viz the Substantiall Will of God did disappear in the false Will For the cause of the Motion of the holy Substance had turned it self to the Earthlinesse in which Evill and Good standeth in Strife 9. Understand it thus The Eternall Abyssâ—ll Will of the Life had turned it self away from the divine Ens and would domineer in Evill and Good and therefore is the Second Principle viz the Kingdome of God extinguished to it and in the stead thereof is sprouted up to it the Third Principle in the own self Imagibility viz the Source or Quality of the Constellations and of the four Elements Whence the Body is become Grosse and beastiall and the Senses or Thoughts become false and Earthly 10. Thus hath the Life lost the Temperature viz the Eternall Rest and hath with the own desire made it self dark painfull stern or strong hard and rough and is become a meer unquietnesse and runneth on now in the Earthly Power into an Eternall Ground and seeketh rest in the Corruptibility or Fragility and yet findeth none for the Corruptibility or Fragility is not the Lifes Similitude or Equality 11. Therefore now the Life swingeth it self above the Substance of this World and ruleth over the Mortall power of the Starres and Elements as an own self God of Nature and is with this domineering become foolish and silly so that in this earthly Imaging and own self Reception it cannot know or apprehend its Ground and Originall wherein its Eternall Rest stood for it hath brought it self out of the divine Ens into an Earthly Ens and set it into a corruptible or fragile Substance and will rule in that which yet breaketh it and suddenly as a smoak or vapour passeth away 12. And when that breaketh over which it hath ruled for a Time then the Life continueth in its Contrariety or Opposition in the First Principle in the Darkness and is nothing else but a perpetuall enduring unquenchable painfull Fire Source or Quality as the Devils are even such 13. This Captivated Life the Great Love of God is come to help again and instantly after such Apostacy in breathed it self again into the inward Ens viz into the disappeared or quenched Substance of divine property and given to the Life for an Object or Representation as a new fountain of divine Unity Love and Rest into the disappeared divine Ens and opened it self therein out of which now it may create or frame the Life and quench its painfulness and disquietnesse in the Centers of the own self-hood 14. Also this New Fountain of divine Love and Unity hath with its OUT flowing in Christ incorporated it self into the true Life of of all the Three Principles of the humane Property and is Entred in to the Image-like Senses or Imaginary Thoughts viz into the Naturall Creaturely apostated Image-like or Imaginary Will of the Life and assumed or received Humanity and broken the self-hood and own self-willing with the IN-flowing or Influence of the sole and only Love of God viz with the Eternall ONE and inclined or turned in the Will of the Life again into the Eternall ONE viz into the Temperature Where then the Devils introduced Will became destroyed and the painfulnesse of the Life became brought into the true Rest 15. And hath broak open the inclosure viz the Death and brought again the Divine Sensible or Cogitative Paradisical Sprouting or Vegetation with the holy Senses or Thoughts and Working and brought the holy Life quite through the Inclusion of the Death and made Death and the Devils-willing a reproach 16. And thus hath powerfully demonstrated how the Eternall ONE can mightily rule over the MULTIPLICITY and own self-hood that the Might of the Imagibility may not be a God but that the Might of the non-and super-Imagibility may rule all For the Imagibility is only an Object or Representation of the Un-Imagible Will of God wherethrough the Will of God worketh 17. But seeing the Great Love of God in Christ is thus come into the Earthly Imaging to help the humane Life and hath made for us poor Men in the Life of the Humanity of Christ an open Grace-Gate to the divine IN-going or Entrance Therefore the matter now lyeth in this that the Captivated Will of the Life in its Imagibility forsake the Earthly viz the self-hood and own Will again and only and solely sink down it self into this Incorporated Grace * Rom. 5.12 18. which pressed
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
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
the Unity but in the Duality or Twinenesse it perceiveth or findeth it self Understand the Ground aright thus 14. The Separated Will is gone forth out from the likenesse of the Eternall Desiring and yet also it hath nothing that it can desire but only it self Yet seeing it is a somewhat in respect of the UNITY which is like a NOTHING and yet is ALL Therefore it bringeth it self into a desire of it self and desireth it self and also the Unity out of which it is flowen forth 15. It desireth the Unity to the perceptible Love longing that the Unity may be perceptible in it And it self it desireth to the Moving Apprehending and Vnderstanding that in the Unity may be a divisibility that Powers might exist 16. And although the Power hath no Ground nor beginning yet so there doth become distinctions in the receptibility out of which Nature doth exist 17. This out-flowen Will bringeth it self into a desire and the Desire is Magneticall that is INtracting And the Unity is OUT-flowing and now it is a Contrary that is IAH and NEIN for the OUT-flowing hath no Ground but the In-drawing maketh Ground 18. The Nothing doth will OUT from it self that it might be manifested and the Somewhat doth will IN to it self that it may be perceptible or inventible in the Nothing that the Vnity in it may be perceptible yet thus the OUT and IN is an unlikenesse 19. And the NEIN or No is therefore called a NEIN or No because it is an Inturned desire that is INwards shutting IN or INcluding 20. And the IAH is therefore called IAH Because that it is an Eternall Exit Emanation or OUT-going and the Ground of all Beings or Substances viz the Clear Sounding Truth for it hath no NEIN or No before it self but the NEIN or No existeth first in the OUT-flown Will of the receptibility 21. This OUT-flown desirous Will is INtracting And Comprehendeth Conceiveth or formeth it self In it self whence come Formes or Conditions and Properties 22. The First Property is Sharpness whence cometh Hardness Cold Dryness and Darkness for the Attractiveness overshadoweth it self and this is the true Ground of the Eternall and Temporall Darknesse And the Hardness and the Sharpness is the Ground to the Perceptibility or Inventibility 23. The Second Property is the Moving in the Attracting This is a cause of the division or separating 24. The Third Property is the true finding or perception between the Hardnesse and the Moving Wherein the Will perceiveth or findeth it self For it findeth it self in a Great Sharpness like a great Anguish in respect of the Vnity so to Speak 25. The Fourth Property is the Fire viz the Flash of the Glance that existeth from the great Joyning together of the great anxious Sharpnesse and of the Unity for the Unity is Meek and Still and the Moveable hard Sharpness is Terrible viz a Ground of the painfulness 26. Thus it is a Sâ—reek or Terrour in the Joyning together And in this Terrour the Unity becometh comprehended or conceived so that it becometh a Flash or Glance like an exulting Joy For thus * Joh. 1.5 existeth the Light in the Midst of the Darknesse for the Unity becometh a Light And the receptibility of the desirous Will in the Properties becometh a Spirit-Fire which taketh its Source and Originall out of the Astringent Cold Sharpnesse in the Moving and Perceptibility in the Darkness 27. And this Being or Substance is just like a terrible Consumptiblenesse and according to it is God called an Angry Zealous or Jealous God and a Consuming Fire Not according to what he is in himself without or beyond all receptibility but according to the Eternall Fâ—re-Ground 28. And in the Darknesse is understood the foundation of Hell viz a forgetfulnesse of Good which †Joh. 1.5 Darknesse is totally hidden in the Light as the Night in the day as John 1.5 it is to be read 29. Thus we see in the above mentioned Properties Gods Anger viz the First Property of the Intracting is the NEIN or No for that doth not liken it self with the IAH viz the Unity For it maketh in it self a Darknesse that is an extinguishing of the Good Secondly it maketh in it self a Sharpnesse viz the Ground of the Eternall Dying of the Gentleness of the Amiable or Meek Unity Thirdly it maketh in it self a Hardness viz the Eternall Death like an impotency Fourthly it maketh in it self in such hardnesse of Death a Continuall perpetually enduring painfull perceptibility Fiftly it Maketh in it self a perceptible Fire-source 30. And in these Properties Gods Anger and the Hellish Fire becometh understood And it is therefore called Hell or a * Hollownesse or Concavity Hole because it is a hiddenness or shutting in 31. Also it is therefore called an Enmity against God because it is painfull and the Unity of God a clear soft gentlenesse and this is one against the other like Fire and Water whence also in the Substance of this World Fire and Water have taken their originall 32. In this kindling of the out-flown Will is now the fift Property the perceptibility of the Unity of God viz the Love which in the Fire becometh Moveable and desirous and Maketh in the Fire that is in the painfulnesse another Principle viz a Great Love fire For it is the Cause and the Ground of the Light so that in the Fires Essence the Light Springeth up 33. It is the Love-power in the Light for thus the Unity bringeth it self into Moving and perceptibility that the Eternall power may be perceptible and a willing desire and divisibility therein Else would the Unity be an Eternall Stilnesse and unperceptibility 34. This Love and this Light dwelleth in the Fire and penetrateth or presseth through this Fire so that the Essence of the Fire becometh changed into the highest Joy and no fierce Wrath more becometh apprehended or known but a clear Love-tast or relish of the divine perceptibility For thus the Eternall Unity inflameth it self every where all over so that it is a Love and that there be somewhat that may be beloved †Note For if the Love of the Unity did not stand in the Fire-burning Kind or Manner then would it not be Operative and there would be no Joy or Moving in the Unity 35. Thus now Men may understand in the Fires Essence Gods Anger and in the Love-perceptibility that is in the perceptible Unity the divine Love fire these make TWO Centers in ONE only Ground that is a twofold Fire 36. First the Anger-Fire in the out-flown Will of the Receptibility is a Ground of the Eternall Nature out of which the Angels and the Souls of Men have received their Ground and that is Called the Great Mystery Mysterium Magnum Out of which Eternall Nature this visible World also is Sprung and Created viz an Object Representation or Reflexion of the inwardness 37. Secondly and the Center of the Love is the IAH viz the Fire-flaming Speaking or
God and presse or penetrate to the New Birth that he may Pray in Spirit and in the Truth and that the Spirit of Christ may pray in and with him and plead for him before God Christ saith John 4.24 God is a Spirit and they that pray unto him or worship him must pray unto him or worship him in Spirit and in Truth The Preface of the Prayer-Book To the Reader that Loveth God Concerning the true Ground of the right * Or Art Skill of Prayer What Prayer is and wherefore God commandeth us to Pray Dear Christian Reader 1. RIght Praying is not a meer Custome that a Man needs only Speak or Say the Words of Prayer no such speaking of words without hearty Consideration Attention or Devotion and divine Desire is but an Outward thing an outward forming or framing of words 2. The Mouth Imageth or contriveth its words of the Prayer with the outward Power of the Constellations or Starres and Elements and maketh only a form or figure of the willing wherein there is no working Power For Nothing pleaseth God unlesse what himself worketh and doth with a thing 2. For God in the Prophet complaineth of such outward Mouth-prayer or Lip-prayer without Power where he saith With their lips they draw near to Me but their Heart is farre from Me. Isai 29.13 4. Also saith Christ Not all that say LORD LORD shall come into the Kingdome of Heaven but they that doe the Will of my Father in Heaven Math. 7.21 And saith further in another Place Without ME ye can doe nothing John 15.5 He alone is the living Fountain and the Throne of Grace with and through which we with Prayer can enter or press before and into God 5. If we would pray aright then we should I. First view and well consider our selves whither our Heart have Imaged or framed it self into another Creature and whether also such desire which we desire to obtain of God be right Or also whether such desire which we would bring to God in our Prayer be against the profit or benefit and Love of our Neighbour Or whether we therein seek temporall Matters to abridge our Neighbour therein and to draw that which is his to our selves Or whether we thereby desire a Generall Common Love and Unity or Concord Or whether with such Praying we seek only our own Profit and Gain to our selves 6. II. And Secondly We should well Consider our selves whether we also in our Prayer desire and Love any thing More or above the Mercy of God Or whether whatsoever we desire of Temporall things we desire them only and alone from the divine hand and Co-working Or whether we would through our Skill Art Subtilty Cunning and Wit draw it to our selves and so only pray to God for his * Or permission leave to have it or whether we relye upon our selves or whether we would obtain it through the divine co-working that we may afterwards say with a chearful heart This God hath bestowed or vouchsafed ME through his Fatherly Care and Providence I have only been the Hand and the Instrument Or whether we will say this I have brought to passe through my own Skill and Understanding 7. III. Thirdly we should consider what we would doe with that which we pray for and desire from God Whether we thereby only desire to have the Honour and Highness of the World for temporall Pleasure and Voluptuousness or whether we would lay out that which God casteth upon us with his Blessing through our Prayer to his Honour and the Love of our Neighbour and give it to him again and whether we would also account our selves therein only to be Labourers and Servants or Ministers in his Vineyard as from whom God will require an account of his Gifts how faithfull we have been therein 8. IV. Fourthly we should Consider that in this World we have nothing for our own and that we our selves are not our own but only for a little while in this World are Labourers and besides strange Guests or Pilgrims only Officers of our God over his Creation Workmanship and Creatures and that whatsoever we work in and doe we doe it not for our selves only but for God and our Neighbour 9. And that we all are together but One in Christ our Saviour who himself is IN us ALL and in that respect that we should have a Generall Common Love one towards another and desire †1 John 4.10 11. heartily to Love one another as God in Christ our Saviour hath loved us and that we will heartily and readily impart the Gifts which God hath given us through our Prayer whether they be Earthly or Heavenly to our fellow-Members and hold together as the Tree in its Branches or as the Earth with its Fruit or Productions doth which willingly and readily giveth up it self into all its Fruits and loveth and beareth them all 10. V. Fiftly we must Consider that we of and from our own power cannot rightly pray before God as Christ saith Without Me ye can doe nothing Also Saint Paul saith We know not what we should pray as we ought before God But the Holy Spirit it self pleadeth for us mightily with unspeakable Sighs before God as it pleaseth him Rom. 8.26 11. Therefore when we will pray to God our Heavenly Father then we must call upon him in the Name of his dear Sonne Jesus Christ for the Illumination of his holy Spirit that he would forgive our Sinnes for his bitter Suffering and dying sake and give us that which is good and * Blissfull happy for us we should commit all whatsoever is Earthly to his Skill Cognizance and Will and not only with Empty breath and words enter before God when we would pray aright and be heard But with true right earnest sincere Repentance and Conversion from our false or wicked Conversation We must goe forth from all Falshood Pride or State Covetousness Envy Anger and Contrariety or Opposition and totally give up our Heart and Soul to God the Holy Spirit that he may be our Working of Repentance and Power in the Prayer That he may include or comprehend our willing and desiring in himself and bring it into GOD that we may dye away in the Death of Christ from our false or wicked vanity and desire which is befallen us by inheritance and in the Spirit of Christ in us rise again and be born with a New Will Mind and Obedience towards God and forth on walk in such Power in Righteousness and Purity with our Will and New Birth before God as his Children whom he hath dearly bought through the Bloud and Death of his well-beloved Sonne and hath new regenerated them in his Spirit 12. VI. Sixtly Christian Loving Reader thou oughtest well to consider What Prayer is and why God Bids us to Pray It is NOT such a thing as when a Man cometh before a Worldly King or Lord when he hath misdemeaned himself towards him and Prayeth
for ITS Food And where then remaineth my Lust and Pleasure of Earthly things which I exercise here in the World If all will become a reproach to me why doe I lift up my self in Temporall LUST seeing it cannot release me from the Reproach Wherefore doth my Soul vex it self and is in anguish and panteth after ITS Enemy which leadeth it to the Dark night 157. O GOD teach me I pray thee to apprehend this that I may turn my Heart from the Toylsomeness of the Works of this World to THEE and not hold Death to be my Life so that I may Live in Continuall Repentance and that my Mind may throw or demerse it self to or into THEE and may work with Thee so that also my right Flesh created in Adam may be Sanctified and out of the Dust may be brought to the MIND again 158. Release me I pray thee from the Grosse Husk of the Earthly Flesh whereinto the Devill hath brought his Poyson which is of no profit in thy Kingdome John 6. and generate in me again the heavenly Spirituall Body wherein is the Immortality and wherein no evill or false or wicked LUST may exist any more and let me in CHRIST JESU Rest in thee till the Glorious Coming again and Revelation or Manifestation of thy Glory AMEN A Prayer when Man in the Evening ceaseth from his Work and would goe to Sleep 159. O GOD thou Father of ALL GOOD I thank thee through JESUS CHRIST thy Dear Sonne our LORD and Saviour For all thy Benefits that thou hast graciously protected me this day from all evill and hurt and now I commend to thee my Work into thy disposing and fly with my Mind to thee and give my self up wholly and altogether into thy Holy working 160. Work thou I pray thee now this Night and alwaies with thy Grace-power in me and break in me the vain desire of false or evill working wherein thy Curse and fierce Wrath in my Flesh desireth to co-work as also the Devils introduced Lust which stirreth up my whole Mind to Lust of vanity Destroy THESE O Dear God! with thy Power and kindle up in me the Fire of thy pure Love and overthrow the false wicked LUST of Impurity and Vncleanness 161. Withstand thou all evill Influences of the Constellations or Astrum and the Kindled Elements and let me rest in thy Power that my Mind may NOT be introduced into false or wicked Desires and Inclinations 162. O GREAT Holy God into thy Grace and Mercifulness I plunge my self wholly and altogether I pray thee let thy Good Angel be with me that he may keep off the fierie Streames or Darts of wickednesse that I may rest securely in thy Power through JESUS CHRIST our LORD Amen A Prayer when we undresse and lie down to Rest 163. O MERCIFULL GOD I pray thee doe thou in me draw or pull off the false or wicked Garment of the Serpent which my Father Adam and my Mother Eve have drawn on to me through their false Lust Wherein my poor Soul is cloathed with thy Anger and standeth in shame before thy holy Angels 164. I pray thee strip thou my Mind and Soul Naked that my Mind may become undressed from such a Garment and may stand clearly before thy Countenance but I pray thee yet cloath thou it with thy Power and with the Garment of the humanity of JESUS CHRIST that it may converse again with the Holy Angels before THEE 165. O Dear Lord JESUS CHRIST I give up my Soul and Mind altogether barely and Nakedly to Thee draw thou off from me the impure Garment Wherein I stand in Great Shame before Gods Holiness But I pray thee cloath thou me with thy Victory and set me before thy Father again as a New born Child which thou hast washed in thy Bloud and whose evill Will THOU hast put to death in thy Death and in thy Resurrection hast new regenerated 166. And kindle in this New Birth thy Light that I may walk in the Light and be and Continue a Branch in thee AMEN A Thanksgiving of the Repentant Soul for the bitter Passion and Dying of JESUS CHRIST 167. O Most deep LOVE of God in CHRIST JESU I give thee Praise and Thanks that thou hast delivered me out of the Fire Source or Quality of Torment or painfulness and hast given thy self with thy Love and Grace into my Fire-Source or Quality and changeâ— me into a Love-fire and divine Light 168. Thou hast put thy Power and Might into my Essence in Body and Soul and given thy self to me for my own Yea thou hast purchased my self with thy Grace through the Treasure of thy most pretious Bloud for thy own for which I thank thee in Eternity 169. And I pray thee thou Eternall shed-forth LOVE In the Most Holy Name JESUS bring me I pray thee when I shall have dyed away here from the Temporall Death again into My first Native Country in which my Father Adam in his Innocency dwelt even in to PARADISE and bury my Body and Soul in the divine Rest 170. In the mean while Grant that I may daily enter into Repentance and into the going out from my Earthly Will and also continue so stedfastly the whole time of my Life THEREIN and that I may bear much Good fruit in THAT Condition Till thou introducest me into the Rest in my right Native Country in the true Land of Promise wherein the Milk and Honey of the divine Power floweth AMEN Here End the Authours Meditations and Prayers for Munday Ten Commandements for TUESDAY A Prayer Concerning Gods Righteousness also his strong or Severe Commandement and Law what God requires of us and how the same may become fulfilled Deduced from and Through the Ten Commandements And Creed or Faith and set forth Confession and Prayer-wise An Earnest Looking-Glasse well to be Considered The First Commandement God said upon Mount Sinai to Israel I am the Lord thy God c. thou shalt have no other Gods besides me Exod. 1.2 Deut. 5.6 7. Also Thou shalt Love the Lord thy God from thy whole Heart from thy whole Soul and from thy whole Mind Deut. 6.5 Math. 22.37 The Confession 171. O Great HOLY GOD thou hast Made Man out of the Limus or Extract of the Earth wherein Paradise sprung forth viz thy Holy Power a Glorious powerfull and fair bright Body without distemper and without fragility a Likeness or Equality of the Elements 172. And hast in-breathed into him out of thy Power the Inward Psychicall or Soulish and outward Elementary Life from the power of thy inward divine Working and Knowledge or Skill viz the Great Name of * Germanice GOTTES GOD and hast given him a Will of his own that he may be an Image according to thy Wonder-deed Might and Glory and rule over all thy Creatures of this World also thou hast given him the outward Life of all Operation or Working with the Inward Soulish Life through which thou rulest the
World 173. Thou hast set him for a Regent or Governour over thy Works of Wonder and given him no Commandement nor Law but this that he should not bring himself into own Lust and Willing but should only Work and Will in thy Will given to HIM in thy Power and not bring himself into own receptibility to Prove Trie or Experiment Good and Evill that the fierce Wrath of the Fire and the Might or Power of the Darknesse might not awake in him and destroy the Noble Image and change it into the Sharpnesse of the Earth but should only Will and work in thy Will given to him in thy Power 174. But seeing our first Parents through Satans in Speaking of Lies have turned away from thy Willing and brought themselves into own willing and against thy Commandement proved Good and Evill and suffered themselves to Lust after the perceptibility and own receptibility Whereby the Anger and fierce Wrath awaked in them and destroyed the heavenly Image and turned it into an Earthly Image like the Beasts 175. Therefore hast thou O HOLY GOD given us thy Commandement and Law and set before us therein the heavenly divine form of full Obedience signifying what we have been and what we are in the Apostacie become And requirest of us that we in our Will should out of all Powers or Faculties and Senses or Thoughts only cleave to thee and work with thee alone 176. Yea thou requirest of us the Noble †Talent Pledge viz the Soul which thou hast in-breathed out of the inward Power of thy Name and Will and willest that the Soul which is flowed forth from thy Power may alone continue in thy Name and Power and Co-work with thee and it self use no other strange Name Will nor Lust but only and solely of that out of which it is flowed forth 177. That it Totally cleave to its Center and bring its desire only and solely into thy Love and with thy Love with thee rule over all thy Works and it self receive no own rule or dominion without thy Love and Co-working that it be thy Instrument wherewith thou governest all Matters Things or Substances of this World 178. It should introduce its Trust into no other Power nor Might also make Nothing its own peculiar also Image or form it self with Nothing For it is a Ray or Beam of the Almighty and should rule perfectly over all things as God himself and yet not in own self receptibility of its own Will but in and with God and use the body for its Instrument which should be a Manager of thy Creatures Thou hast given all to him for a Sport or Scene and Joy and subjected it under him 179. All this O Great God! thou settest before us in thy Commandements and requirest of us according to thy strong severe Righteousness and Eternall Truth upon pain of Eternall punishment that whosoever keepeth not all thy Commandements and Laws and continueth in thy Ordinance he shall be Cursed and be Seperated from thy Countenance and not see thy Glory Eternally nor come to thy Rest 180. O Great holy God! thou who art a Consuming Fire what shall I poor miserable Man who am full of disobedience of own Will and Lust and have no right Love or inclination towards thee say before thee What shall I answer thee when thou settest me before thy Judgement and tryest my Heart and Soul 181. O Dear God! I can doe nothing I stick in the slime or mire of vanity even unto the inwardness of my Soul thy Anger is burning in me In me live all Evill Beasts with their Lusts 182. O LORD my Lust in Soul and Body hath Imaged it self into * All Evill Beasts or Vices them and I am before thee a Worm and No Man also I cannot with this Imaging come before thy Countenance much lesse to thy holy Name viz to the Center of my Soul out of which it is sprung forth 183. I am ashamed in this Vizard before thy Countenance and have no Righteousness in Me towards thee I am become unfaithfull to thee and have broken my self off from thy Will and brought my self into own self Will. 184. And stand now before thy Countenance as the Lost Prodigall Sonne who is become a keeper of Swine and have lost the fair Garment of thy Power and every moment Eat with the Devils Swine the husks of vanity and am not worthy to be called thy Image and Similitude For I cannot be obedient to thee out of my own self powers or faculties I am in my self without thy Grace only a Source or Quality of thy fierce Wrath and Anger 185. But yet I rejoyce at thy great Mercifulness which thou out of thy Holy Name out of which my Soul is flowed forth hast turned to us again Yea thou hast opened the Gates of thy Eternall Vnity and poâ—red it into my Soul which destroyeth thy Wrath and breaketh the Monster to pieces 186. Yea thou hast with this pouring-in of thy most Inward Holiness and Sweetness impressed and imprinted the Name JESUS in my Soul which hath assumed or received my Soul and Humanity and is become obedient to THEE in my stead and hath fulfilled or satisfied thy Commandements and strong severe Law with perfect Love and Obedience 187. Therefore I come now with Thanksgiving to thee O Holy God and pray thee to make this thy bestowed Love of thy in-shed or poured Grace in me Great that I may now in this New Grace-Love be obedient to thee and fulfill thy Commandements and Law with the Obedience of JESUS CHRIST with his Love My Lord JESUS hath implanted me again into thy Name out of which my Father Adam had rooted me up 188. Therefore I now come in and with him to THEE and Comfort my self that I in him in his in-dwelling and in-ruling Grace and Love am and live in thy Obedience and that I in him can rule over Sinne Death the Devill the World and all Creatures and am become again thy right expresse Image and proper peculiar Portion in him my Lord and Saviour JESUS CHRIST 189. O DEAR GOD rule thou now through this in-poured Love of thy Grace in MEE and doe with and in me how thou wilt Only mortifie daily my evill Creatures in my Flesh and bind or unite thy self eternally with my Soul and Mind as thou hast done in the Humanity of JESUS CHRIST 190. I will readily leave my Evill Beast in the Flesh to the Earth till thy bringing again and Restitution Only cloath my Soul and Mind and bring the same into thy Obedience that it may seek and honour no other Name but only the Holy Name JESUS which in me fulfilleth thy Commandements AMEN The * Note this is according to Luthers Catechisme the 2. otherwise the 3. Commandement Second Commandement Thou shalt not misuse the Name of the Lord thy God for the Lord will not leave him unpunished that misuseth his Name 191. O Dear GOD This Commandement doth
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
strive where Sathan and Christ stand one against the other viz according to the receptibility of the own self Will Sathan viz the Spirit of Errour And according to the Unity Christ Where a Man understandeth Love and Anger in ONE only Ground but in a TWOFOLD Manifestation or Revelation To be understood here by those that are Ours who belong to God to others in this place there is a * Or strong enclosure Bolt or Lock before it 50. This Table in the Seven Spaces is the Ground of the Angels and Souls viz Mysterium Magnum the Great Mysterie of the Transmutation wherein all Potentiality or Possibility Lyeth 51. Above according to the Seven Numbers the Efflux of the One into Seven is understood the First Principle is to be understood to Fire out of which the Light becometh Manifest and from Fire to Substance is the Second Principle 52. And downwards under every Property is understood what kind of Efflux cometh out of every Property in the Co-working of the other Properties Not to understand it so that such an Efflux giveth or affordeth an own self Property but all Seven give or afford it but the first Form ruleth therein and keepeth the upper dominion 53. As at Number 1. there standeth Desire or Including there a Man is to understand that the desire is Magneticall and incloseth and darkeneth it self which also is a Ground of the Eternall and Temporall Darknesse and out of this intracting cometh Astringency hardnesse and Sharpnesse and is a cause of the fierceness whence the Great Eternall Death originally Existeth For this Magnet draweth the power into it self and shutteth it up into it self so that the working standeth still and entereth into Impotency as downwards under Number 1. is to be seen 54. Under Number 2. standeth Science or drawing and that is the Second Form to Nature viz the Motion of the Magnetick attraction whence the perceptibility of Nature originally existeth and it is the Ground of all Contraries For Hard and Moving are Enemies for the Moving breaketh the Hard again and yet also geneâ—â—â—â—â—â— the Hard with the attracting 55. Thus Two Substances origâ—â—â—â—◠〈…〉 will of God viz the drawing of the Magnetick Power giveth or affordeth Motion and Perceptibility and that which is drawn giveth or affordeth Substance wherein a Man understandeth the Cause to Spirit and Body viz in the drawing of the perceptibility Men understand the Spirit and in that which is attracted the Body or the Cause to Corporeity 56. Now if this in-drawing and Substance cannot reach or attain the Light of the Unity whereby it may be Meekened or softened then it continueth in it self a meer Enmity and it is a Source or Quality of raging and climbing up out of which own Receptibility and Pride or State originateth for the Will of own Receptibility is false or wicked and a Continuall breaker or destroyer of it self that is of its Substance 57. And Men understand in these two Formes viz Desire and in-drawing in their out-flowing Properties Gods Anger and though indeed they are the Ground of the perceptible Life yet if the Light shine therein then they are the Ground of the Kingdome of Joy viz an inward continuall mobility of the Unity of God and a Ground of the Five Senses out of which also the Creaturely Life hath taken its Beginning wherein also its perdition standeth so farre as it looseth the Light for it is the Source or Quality of the Hellish Anguish viz the Cause of the Painfulness and is also the Root of the Naturall Life 58. Under Number 3. standeth in the third Space the Third Form of Nature and is called Anguish viz a Spirituall Brimstone Source or Quality according to the property it taketh its Ground out of the First and Second Form viz out of the Magnetick desire and out of the Motion of the drawing where the Out-flown Eternall Will standeth in such unquietness in Anguish 59. The Anguish is a Cause of the Naturall willing of the Mind and of the Senses or Thoughts and is the Lifes Wheel Viz a Cause of the fiery or fiering Life For if the out-flown Will of the Unity of God stand in the Anguish then it panteth or longeth after the Unity again viz after the Rest and the Unity or Rest panteth or longeth after the Motion or Revelation or Manifestation 60. And yet also there could in the Unity be no Manifestation or Revelation without Motion and therefore the divine Will floweth forth out of it self and the Divine Longing delight introduceth it self into the out-flown willing into the Desire and Motion to a perceptibility that it might find it self and so there remain TWO in ONE Substance viz the perceptible divine Longing delight and the Cause of the perceptibility wherein God calleth himself a loving God 〈…〉 to the â—â—â—â—â—â—tible divine Love Longing and an Angry God according to the Cause to perceptibility viz according to the Eternall Nature 61. And thus we understand in the Anguish if the divine Light be not manifest therein the Hellish Fire and an Eternall * Or giving over or fainting for fear dismaying and terrour where the own Will of Nature continually standeth in a dying Source or Quality and perpetually desireth to sever it self from such Originall which I therefore call the little Death because it is the Eternall dying Death and yet in the Hardnesse it is the Great still standing Death 62. This Form if it hath not the Light is the Fountain-Spring of the false or wicked Mind but if it findeth the Light in it self then it is the Source Quality and Ground of the Sensible or Cogitative Mind and the right root of the Fire as under Number 3. downwards is to be seen 63. The Fourth Form Number 4. is the Fire of the Eternall Nature understand a Spirituall-Lifes Fire and that originateth out of the perpetuall enduring Conjunction or Copulation of Hardnesse and of Moving understand that the painfulnesse originateth out of it but the Fire Glance originateth out of the Longing delight of the free-willing where the Unity of the Longing dâ—light becometh sharpned in the Properties and so it shineth as a flash through the perpetuall enduring Conjunction of the Great Meeknesse of the Unity and of the fiercenesse and Motion of the Three First Principles For it is in the Essence of the Conjunction as if a Man did strike Steel and a Stone together whence the Flash existeth 64. This Flash is the true Naturall and Creaturall Life of the Eternall †Creatures for it is the Manifestation or Revelation of the divine Motion and hath the Properties of Nature and also the Manifestation or Revelation of the Unity of the divine Efflux in it self now which soever of these two get the upper dominion in that standeth the Life The Glance of the Fire is the Light from the Efflux of the Unity of God and the Essence of the Fire is the out-flown Will which hath with the desire brought it self