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
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
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 *
Fire if it abide in that Fire 27. And then that Life is Regenerated either as to the Dark-world or as to the Light world in which soever the Will kindleth it self And upon that passeth another Election or Predestination And that is the cause why God causeth us to be taught and so doth the Devill also each of them willeth that the Will of the Life should converse and kindle it self in his Fire And then the One Mysterie taketh hold of or receiveth the Other The Third Point Of Sinne. What Sinne is And how it is Sinne. 28. A Thing which is but only ONE hath neither Commandment nor Law but if it mixeth it self with another then there are two Substances or Essences in One and there are also two Wills one whereof runneth contrary to the other and thence ariseth Enmity 29. Thus we are to consider and Conceive of the Enmity against God God is simply One and Good without any Source and although every Source is in HIM yet not Manifested for the Good hath swallowed up the Evill or that which is Contrary into it self and keepeth it in the Good by Compulsion in Subjection as a Captive where the Evill must be a cause of the Life and of the Light yet not Manifested but the Good slayeth or Mortifyeth the Evill that it self in the Evill may dwell in it self without Source or Perception 30. The Love and the Enmity is but One only Thing yet each of them dwelleth in it Self and that maketh Two things Death is the Partition-Wall between them both and yet there is no Death but this that the Good dyeth from the Evill as the Light is Dead to the Source of the Fire and feeleth the Fire no more 31. Now thus we may in the Humane Life fathom or search out Sinne for the Life is Singly One and Good but if there be another Source therein then what is Good then that is an Enmity against God for God dwelleth in the Highest or pretiousest Life of Man 32. Now no unfathomable thing can dwell in that which is fathomable for as soon as the right Life awakeneth the Source in it Self that is not like unto the Abysse wherein there is no Source And so immediately the One separateth it self from the Other 33. For the * Note Good or the Light is as a Nullity or Nothing but if Somewhat cometh into it then that Somewhat is another thing then that Nullity or Nothing for that Somewhat dwelleth in it self in the Source for where there is Somewhat there must be a Source which maketh and preserveth that Somewhat 34. Thus we are to consider of Love and Enmity Love hath One only Source and Will it desireth only its like and not Multiplicity for the Good is singly ONE but the source or Quality is Manifold and whatsoever humane Will desireth much that fillâ—th that One in it Self wherein God dwelleth with the Source of Multiplicity 35. For the Somewhat is dark and darkneth the Light of Life and the One is Light for it loveth it self and there is no desire after any thing More 36. And thus must the Will of the Life be tending and endeavouring into the One viz into the Good and then it remaineth in one only Source but if it Imagineth in or after another Source it is pregnant or in travell with that thing which it lusteth or longeth after 37. And if then that thing be without an Eternall and Ground and Foundation and in a Frail Corruptible Root then it self seeketh a Root to uphold it that it self may remain for all Life subsisteth in the Magick Fire and thereupon every Substance must have a Fire wherein it Self burneth 38. And then that Thing must make to it self a Substance according to its Desire that its Fire may have food to feed upon Now no Fire-Source can Subsist in the * Note Free-fire or Fire of the Liberty for it reacheth not that because that is ONE of or by it Self 39. Whatsoever would Subsist in God must empty it Self of its own Will it must have no Fire burning in Self but the Fire of God or the Divine Fire Note must be its Fire Its Self will must be united in to God so that the Will of God and the Will and Spirit of Man may be but One and the Same 40. For that which is one is not at Enmity for it hath but one only Will whithersoever it goeth or whatsoever it doeth that is all one with it 41. One only Will hath but one only Imagination and yet the Imaginatâ—on maketh or desireth that which is only like it self And thus we are to understand Concerning the Contrary or Opposite Will 42. God dwelleth in ALL and there is NOTHING that Comprehendeth him unlesse it be one with him and if it departeth out of that One then doth it depart out from God into it Self and is somewhat else besides God Note and that Divideth or Separateth it Self And hence the Law doth exist that it must either goe again out of it Self into that One or else be separated from that One 43. Thus It may be known what Sinne is or How it is Sinne viz the Humane Will which separateth it self from God into its own Selfnesse and awakeneth its own self and burneth in its own Source and so that †Self Lust and Desire own Fire is thus not capable of the * Divine Longing and Desire divine Fire 44. For all that the Will entreth into and will have as its own that is a strange Thing or Substance in the One only Will of God for the Will of God is All things and Mans own Will is Nothing but if it be in God ALL is its own also 45. Thus we know The Desire of Lust to be Sinne For it Lusteth and so departeth out of One into Many and introduceth Much into the One It willeth to possess as its own and yet should be at Liberty and without Willing By the Desire Substance is sought and in the Substance the Desire kindleth the Fire 46. Now every Fire burneth out of the Property of its Substance and then is the Separation and Enmity generated For Christ said †Math. 12.30 Luke 11.23 He that is not with me is against me and he that gathereth not with me scattereth abroad for he gathereth without him and whatsoever is not in him is without God 47. Thus we perceive that Covetousnesse is Sinne For it is a Desire * Extra Deum without God and we see also that Pride is Sinne for it will be its own and separateth it self from God viz from the Only One 48. For whosoever will be in God must walk in HIM in his Will For seeing we are in God but One in Many Members therefore it is against and Contrary to God when one Member withdraweth it self from the Other and Maketh it self a Sole and only Lord and so there be two Lords and the One Severeth it self from the Other 49.
28. Question What are the Principles in the Spirit of this World Of the Superiour and Inferiour Substance 29. Question What is the Sperme or Seed of the Generation of all Things 30. Question What is the distinction or difference of thâ— Sperme or Seed between the Metals Stones and Vegetables viz Hearbs Trees and Mineral Earths 31. Question How is the Conjunction of the Feminine and Masculine Kind Effected whence their Seed and growing exist 32. Question What is the Tincture in the Spermatick Kind or Species whence the Growing and Lustre Exist 33. Question Out of what are all Creatures of the Mortall Life become Sprouted and Created 34. Question What was the Archaeus and Separator of their Kind or Species and Property which hath formed and still at this day doth form them 35. Question What are the Six dayes work of the Creation and the Sabbath 36. Question What is the difference or distinction of the Mortall Creatures And what is their Chaos wherein every Generation or Species liveth and wherein they are become distinguished one from another 37. Question To what End and wherefore did the Mortall Creatures come to be 38. Question Out of what * Gen. 2.7 to the 22. as to the Body did Man become Created 39. Question What was * the breathing in whence Man is become a living Soul 40. Question What is the Immortal Life in Man viz the Soul And what is the Spirit of Man and the outward Life in this World in him 41. Question What is the Idea or Expresse reflex * Gen. 1.26 Image of God in Man wherein God worketh and dwelleth 42. Question What was †See the 40. Questions of the Soul Quest 39. 40. Also Myster Magnum ch 25. ver 16. And the 14. Epistle ver 14. quere the Epistle in English Paradise wherein God Created Man Is it alterable and a Creature Or doth it stand in the Eternal Ground 43. Question Why did God in the Beginning Create but ONE Man And not instantly a Man and Wife at once as other Species are 44. Question Whether was the first Man in such a habit of Condition Created to Eternal Life or to change or alteration 45. Question What manner of Image was Adam before his Eve in what Form and Condition was he when he was neither Man nor Wife but both 46. Question Whether had Adam before his Eve Gen. 2. from the 7. to the 22. also Masculine Members and such Bones Stomack Guts Entrails Teeth and also such things as we now have 47. Question If Adam also had been thus as we are now How was it possible that he should stand in such a Manner in impassibility and incorruptibility 48. Question Had Adams Eating and Drinking been after a Paradisicall Manner without care and necessity or want if he had stood out the Tryall or Proba 49. Question Whether also should Adam have Eaten such Fruit in Paradise as the Heavenly Food after this Time shall be Or whereinto should he have Eaten Where should that have remained Or what would have become of it Seeing all Substances of this World are earthly and transitory and he only was an Eternall Heavenly Image and needed not the Vanity 50. Question Whether also did The four Elements govern Adam in his Innocency or but ONE only in the Equality of the four Elements also whether did he feel Heat and Cold before he fell 51. Question Whether also should any thing have been able to kill him or destroy him 52. Question What should Adams State and Condition upon Earth have been What should he have done if he had Continued in Paradise 53. Question What was the Earth with its Fruits before the Curse when it was called Paradise Gen. 3.17 54. Question Whether also should it have been possible that the propagation should be effected without Man and Wife being * Luk. 20 3â—.36 in the Resurrection from the Dead they shall be neither Man nor Wife but as the Angels of God in Heaven Math. 22.30 55. Question How should it have been possible that a Man and Wife should have remained Eternally Or whether would God have altered and changed this Creature Man Seeing in the Eternall Life they shall be like the Angels Whether also Adam in the beginning became Created in that very angelicall Imaging or in another Imaging that shall rise again and live Eternally 56. Question What were the Trees in Paradise which were †Gen. 2.9 amiable to behold and good to be eaten of 57. Question What was * Gen. 2.9 the Tree of Life and also the Tree of Knowledge of Good and Evill each in its Power Essence and Property 58. Question Wherefore did God Create these Trees seeing he knew well that Man would lay hold on them and so hurt himself thereby 59. Question Why did God †Gen. 2.17 forbid Man these Tree What iâ— the Cause thereof 60. Question Why should Man * Gen. 1.26 rule over all the living Creatures or Beast of the Earth how should that have been and to what End 61. Question Why did God say †Gen. 2.18 It is not good for Man to be alone whereas yet in the beginning * Gen. 1.31 he beheld all his Works that he had made and said they are very Good But concerning Man only he said It is not good that this Man should be alone why was it not Good 62. Question Why did †Gen. 2.21 to the 24. God suffer or cause a deep Sleep to fall upon Adam when he built or framed a Wife out of his Rib What doth that Signifie 63. Question How became the Wife or Woman made out of Adam What doth the Rib out of his Side signifie out of which God made the Wife or Woman as Moses writeth 64. Question Whether also did Eve receive a Soul and Spirit from Adams Soul and Spirit or a New strange One especially and severally given from God 65. Question How was the dividing of Adam into the Wife or Woman effected 66. Question Why * Gen. 2.23 did Adam take his Eve instantly to him and say That she was his Flesh How could he know her 67. Question What was the Serpent on the tree of the Knowledge of Good and Evill which seduced Eve Gen. 3.1 68. Question Why did the Serpent perswade Eve and Not Adam to Lust after the Fruit What was the Fruit on which they both did Eat Death 69. Question What was the Sinne Gen. 3.6 and how is it become a Sinne So that it is Enmity against God 70. Question Why did not God hinder that See the Answer to the 9. Question that it should not be done or Committed Seeing he had †Gen. 2.17 forbidden it to them 71. Question How * Gen. 3.7 did Adam's and Eye 's Eyes become opened so that they saw that they were Naked which they did not know before 72. Question What was * Gen. 3.8 Adam and Eves Shame that they hid
become Gods Child 5. For the Naturall own self-will cannot inherite the Filiation but that only which with the Unity Co-in-generateth that is like or equall to all things in which GOD himself worketh and willeth 6. Wherein we clearly understand how the INward Ground hath turned it self OUT and made it self visible and is an own self propriety of GOD viz an OUT-flowing or Efflux of divine Power and Willing Thus far the Authour wrote and no further A Brief Contents of this Book The First Chapter Of the Divine Vision or Aspect what God is and how a Man may know his Substance in his Manifestation or Revelation Reasons Argument HOw it seems as if there were no God Verse 1 and 2. Answer What Reason is Of its ability and understanding and how it seeketh its Rest From verse the 3. to the 12. Argument How God ought not to permit the striving Will that the Good or Temperature might be in all things Verse 13. Answer How without Strife nothing can become Manifested or Revealed and how the strife about the Forms is concerning the Image From verse 14. to the 21. Argument Wherefore the Evill must be with the Good Verse 22. Answer How the Evill procureth or causeth the Good God willeth nothing but what is gone out from him Out of what Faith and Hope exist Where Evill and Good Love and Sorrow begin Of the Ground of the Angels Souls and visible World How all Creatures Groan or long to be freed from this vanity The Wisdom becometh manifested through Folly From verse 23 to the 70. The Second Chapter Of the Mind of the Will and of the Thoughts of the humane Life how it hath its Original from the Will of God And how it is an Object or reflex Image of God in which God willeth worketh and dwelleth Argument HOw the Mind with the Senses or Thoughts being an inceptive Naturall Life stand in a Time or Fragility Corruptibility or Transitorinesse may in this Time be brought to the Super sensuall Super-cogitative Life Or how is the divine inhabiting in the Life Verse 1. Answer From whence the Life is come into a Created Image From whence the Life is become venomed or poysoned How the Captivated Life is helped again How the Captive Will of the Life can come into the rest Verse 2. to the 18. Argument Reason cannot apprehend why Men cannot prevent it but that the Life the Desire must Enter into the Earthly Properties Verse 19. Answer How the Humane Life in the beginning was a Rest How the same without Christ can doe nothing How God in the Will of the Life Speaketh or Worketh The Senses or Thoughts are an Image of the Mind and the Mind an Image of Gods Mind How Men may know whether a Man be the Child of Heaven or no. Who it is that gathereth not with Christ but scattereth The kind or manner of the right Life or of the dear or beloved Will of the Life From verse 20 to the 45. The Third Chapter Of the Ground of Nature how All is from through and in God How God is neer all things and filleth all WHat hath been the beginning of all Substances A resembling the Mind with the Eternall One What is understood by the Words Word and God How by the Mind of Man the Eternall Mind is to be understood How the Life becometh willing and working Out of what the World and all its hosts is sprung forth The Abysse of Nature and Creature is God and neer From verse 1. to the 24. Of the twofold Life in the reflex Image of the divine willing verse 25. Of Three sorts of Spirits in the powers of vegetable things Verse 33. 1. The outward Spirit the Grosse Brimstone Salt and Mercury Verse 34. 2. The Fift Essence that lyeth in the Oyl of the Brimstone Verse 37. 3. The Tincture a reflex Image of the divine Mysterium Magnum Great Mysterie Here begins a clear description of the Tincture to the â—â—nd of the Chapter for the Learned Medici the Physicians 39. The Fourth Chapter Of the IN and OUT How the Eternall Will of God bringeth it self OUT and into the perceptibility IN and again into the ONE This Chapter goeth only to the 6. verse An Explanation or Exposition of The TABLE of the Three Principles of the Divine Revelation Shewing How God is to be Considered how he is without Nature in himself and then in Nature according to the Three Principles Also What Heaven and Hell the World Time and Eternity are together with all Creatures Out of what all is Existed What the Visible and the Invisible are By Jacob Behme Teutonicus Philosophus Written in February 1624. Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. An Explanation of the Scheme or Figure and of the Three Tables of the Divine Revelation 1. IN these Three Tables is explained and demonstrated How the hidden God hath revealed or Manifested himself forth out of himself by or through his out-breathing or out speaking of his Power 2. What Heaven Hell the World Angels Devils and all Creatures together with all and every Substance and moving thing is 3. Fron whence Evill and Good Light and Darknesse Life and Death Friend and Foe hard and soft originally Exist And how the Change and alteration of all and every Thing or Substance is effected how the Good changeth it self into an Evill and the Evill into a Good 4. Also therein is set forth or represented how all things in the Ground out of which they are originally Sprung forth are good and profitable and how all Mobilities stand in an inevitability 5. And herewith especially are the Three Principles of the divine Revelation or Manifestation demonstrated and how they originally exist out of ONE Only Ground both as to Time and Eternity The First Principle 6. That is to say The First Principle together with the Eternall Darknesse viz a receptibility of Properties whence perceptibility moving and living originally Exist which with its Ground reacheth even to the Fire The Second Principle 7. The Second Principle in the Light together with the Angelicall World or Power-World wherein the Efflux of the divine Power and Willing Manifesteth or Revealeth it self by the Magick Fire in the Light with the Fire-flaming Love by this a Man understandeth the Kingdome of God The Third Principle 8. The Third Principle is the visible Elementary World with its hoasts Which is an Efflux out of the First and Second Principle through the Moving and out-breathing or out-speaking of the divine Power and Willing wherein the Spirituall World according to Light and Darknesse is represented pourtrayed or Imaged from and come into a Creaturall Kind or Manner 9. In the Scheme or Figure is demonstrated what God is considered as distinct from or without Nature and Creature in himself The First Table 10. In the first Table is demonstrated the out-breathing or out-speaking of the Divine Word
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
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
in it self a great Evill or Malignity and is its own Enmity 19. And therefore is this World acknowledged for a Principle Of its own in that it hath a Nature-God of its own So to resemble it viz the Sun and yet really the Light of the Deity shineth through all through and through 20. The Light of the Sun taketh Essence from Gods Fire and Gods Fire from Gods Light And thus the Light of the Sun giveth the same power to the Elements and they give it to the Creatures also to the Vegetables of the Earth 21. And all whatsoever is of a Good property doth thus conceive or receive Gods Power for an Aspect or Influence through the Looking-Glasse of Wisdome from whence it hath its vegetation and life 22. For God standeth present with all things or Substances but all things oâ—â—ubstances do not conceive or receive him into its Essence But as in a Looking-Glasse of the Aspect in the Sun's power and vertue 23. For the Sun proceedeth forth out of the Eighth Number VIII Number Read of the â—0 Forms of Fire in the 40. Questions the 1. Chapter Its root out of which it receiveth its shining is the Eternall Fire but its Corpus or Body standeth in this World it s desiring is totally inclined and bent into this World and therefore it shineth in the World But its first Root standeth in the first World in the Fire of God 24. This World giveth Substance to its desiring and it giveth its power to the Substance and thus filleth all Things or Substances of this World as Gods Light doth the divine Light-world 25. And if Gods Fire should burn no More then the Sun would be extinguished and also the divine Light-world for Gods Fire giveth them both Essence and is a Principle of them Both and if the Dark-world were not both these would not be for the Dark-world giveth or affordeth the cause to Gods Fire 26. Thus also must the Three Worlds be one in another for Nothing can subsist without a Ground The Dark World is the Ground of Nature and the Eternall Abyssall Will which is called Father is the Ground of the Dark-world as is before Mentioned And the Light-world is hidden in the Dark-world also the Dark-world in the Light-world 27. And it is to be understood thus This World is in the Anger of God as it were shut up in Death for the Anger Springeth up in this Worlds Substance If that were not so then might this Worlds Substance well be capable of Gods Light 28. The Sun is not Gods Light for it shineth not totally in the divine Essence but in the Elementary Essence but it hath Gods Fire to its Root and yet becometh filled with this Worlds Substance 29. For it is desirous viz a Magicall Seeking and conceiveth or receiveth in its Imagination and Seeking the power of the Starres and Elements and out of that it shineth And though Gods Fire is the Root yet it belongeth not to Gods Kingdome 30. Herein a Man may understand also How the Devill is the poorest Creature for he cannot stirre the least leaf or spile of Grasse unlesse the Anger be therein For the Light and the Power and Vertue of this World is against him he goeth with his willing not into the Lights property also he cannot 31. He standeth Backwards in respect of the Light of the Sun in his Figure and Property therefore the Suns Light is not profitable to him And all whatsoever sprouteth or groweth in the Suns power which uniteth it self with the Sun that he hateth and is at Enmity with His Will goeth not readily thereinto Further of the Fourth Point The Sixt Chapter How the Inward is Manifested in the Outward Of the Three Worlds In what Manner God dwelleth in all Things or Substances How the whole World might be a Meer Sun What Man is And wherein God beholdeth Himself 1. If we would Consider all this and goe out of the Inward Worlds into the Outward into this visible World Then we should find that the Substance of the outward World is proceeded out of the Inward viz out of the Imagination or desiring of the Inward Worlds and that in the outward World are found the properties of both the Inward Worlds 2. Also we find that the Will of both the Properties are stirring and manifest in the outward World And then how the Good viz the Substance which is proceeded out of the Light-world is totally shut up together in the Anger and Death And how the Divine Power maketh all stirring so that all groweth forth out of and through the fierce wrath of Death 3. For the Earthly Tincture hath no Communion with the heavenly in the Light-world yet we find another Tincture in the Earth which hath Communion with the Heavenly viz in the Pretious Costly Metals And yet is together shut up 4. And understand the Moving and the Fiat of both the Eternall Worlds thus The Dark and Light-world have each of them Longed after Substance and where God once moveth Himself the one World without the other could not be moved 5. For the Dark-world holdeth or hath in it the first Center of Nature and the Light-world the second Center viz the Heart of God or the Word of the Power of the Deity and the one World is not severed from the other 6. Whereby it is to be apprehended in what danger we stand And ought to be considered whither we will cast or incline our willing for if we cast our selves into the Earthly Seeking then it captivateth us And then the Source or Quality of the Abysse is our Lord and the Sun our temporall God 7. But if we cast or incline our selves with our willing into the World without or beyond this World then the Light World catcheth hold of our willing and God becometh our Lord and we leave the Earthly Life to this World and take along with us what is come into us viz into Adam Out of the Light-world that together with the willing which becometh * Or one and the same one Spirit with God is brought forth out of this World 8. Reason saith Where are then the Three Worlds It would needs streight have a separation of them asunder as if one were without or distant from the Other or stood above the other which yet cannot possibly be Else the Eternall Abyssall Substance must never it self asunder 9. But how can that sever it self asunder which is in Nothing which hath no place which it self is All Most certainly that cannot come into particular or partition which hath no Ground that suffereth not it self to be conceived which dwelleth in it self and possesseth it self Yet it goeth out from it self and Manifesteth it self out of it self 10. It maketh a thing out of it self which in it self is but a Will in it self it is a Spirit but it maketh out of it self a Form of a Spirit and the Form Maketh a Substance according to the property of the Spirit
teach before the people concerning the Kingdome of Heaven in Similitudes or * Mark 4.13 33.34 Mysterium Magnum ch 46. ver 31. Parables 115. Question Why hath not Christ himself described his Gospel with Letters in writing But only Taught and left it afterwards to his Apostles to write it down 116. Question Why must it be the very * Mark 10.33 Math. 27.1 41. High Priests and Scribes or Scripture learned who taught the People that must speak against or contradict Christ and would readily mock him and condemn him continually to death Why must not the worldly Magistracy doe it or the Common people What doth that signifie 117. Question Why must there be such a way and processe observed toward Christ †Mat. 26.67 ch 27.26 to the 34. with Mockings reproaching derision or scorn and scourging before his Passion Why did God suffer that to be so done 118. Question Why must the very Teachers of the Law bring Christ to the judgement and yet must be put to Death by the * Math. 27.2 Heathenish Magistracy What doth that signifie 119. Question Why must Christ suffer and †Mat. 27.50 dye Was God to doe it for such a Revenge sake that he might attone and reconcile or appease himself could he not otherwise forgive Sinnes 120. Question What is the Figure of the Two Murtherers Luke 23.33 which were hanged on a Crosse on Each side of Christ And why must Christ dye on a wooden Crosse and Not otherwise 121. Question How †Heb. 2.14 Phil. 2.8 did Christ slay Death on the Crosse with his dying How came that to passe 122. Question Why must Christ * Ioh. 19.31 34 and 20.25 Col. 2.14 be nailed to the Crosse And why Must his Side be opened with a Spear out of which Bloud and Water ran How doe these signifie in the Figure 123. Question Why must Christ †Math. 27. from 39. to the 50. be reproached on the Crosse 124. Question Whether also was the divine Power * Ioh. 19.34 in the Bloud which Christ shed or poured unto the Earth 125. Question Why did †Math. 27.51 Three Principles ch 25. ver 44 45. the Earth Tremble when Christ hung on the Crosse 126. Question What did †Luke 23.46 See the 37. Question of the forty Questions of the Soul the Darknesse signifie which at that time came over all Nature 127. Question Wherefore did Christ in his Death * Luke 23.44 Mysterium Magnum ch 23. ver 3. commend his Soul into his Fathers Hand What is that Hand of God 128. Question Why did some * Luke 23.48 Convert and turn again when they saw what was done at the dying of Christ and the High Priests not Why must they be blind and hardened to this work 129. Question What was †Acts 2.27 31 Heb. 2.14 Christs going to Hell where he overcame Death and the Devil 130. Question How did 〈◊〉 * 1 Pet. 3.19.20 preach to the Spirits which in the Tiâ—â—â—oah believed not 131. Question 〈…〉 â—hrists Rest in the †Math. 27.63 64. ch 28.1 Luke 24.1.7 Grave signifie 〈…〉 lye forty houres in the Grave 132. Question 〈◊〉 must * Mâ—th 27.64 65 66. Christs Grave be guarded with W â—â—â—rs What doth that signifie that the Hiâ—h Priests would resist or oppose Gods Power and Might and would keep Christ in the Grave 133. Question Why did the Evangelist say that * Math. 28.2 to the 9. the Angell removed the Great Stone from the door or Mouth of the Grave Could not Christ have risen else out of the Grave 134. Question What is the Power of Christs Resurrection through the Death How * Col. 2.14 15. did he make a triumphant shew of Death on his Body What was it then that he did with it 135. Question What manner of †Rev. 3 8. Door hath Christ through Death in our humanity opened in the Anger and Righteousness of God whereby we may enter into God How is that done 136. Question What doth the Pilgrimage * Luke 24. from the 13. to the 31. vers Journey of the two Disciples from Jerusalem to Emaus signifie where they complained in anxiety for their Master and yet Christ walked among them and enquired of them and taught them And yet they knew him not 137. Question Why did Christ after his Resurrection first appear to †Mark 16.9 10 11. John 20.14 to the 19. a Woman and not to the Disciples 138. Question Why did Christ * Luke 24.42 Joh. 20.19 26. after his Resurrection eat of the †broyled Fish with his Disciples And Entered into them through a shut door and taught them 139. Question Why did not Christ after his Resurrection shew himself to Every one But to some only 140. Question Why did Christ * Act. 1.2 3. Three Principles ch 25. from the 75. ver to the 98. after his Resurrection Converse forty dayes upon Earth before he went or was taken up to Heaven What doth that signifie 141. Question What is †Math. 24.51 Mark 16.19 Act. 1.9 Three Principles ch 25. from 98. verse to the end Christs going or Ascention to Heaven That he did visibly ascend Whither is he arrived and where is he now at present 142. Question What signifie * Acts 1.11 the Two Men in shining Garments who said ye Men of Galilee why look ye up after him this JESUS who is taken from you to Heaven will come again as ye have seen him Ascend or goe to Heaven Acts 1.11 143. Question †Three Principles ch 26. verse 1 2. thence to the 13. Why must * Acts 2.1 His Ascention was forty Dayes after his Resurrection or the Passeover or Easter And ten Dayes after his Ascention to the Day of Pentecost which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quinquagessuna dies the fiftieth day or seven weeks day or the Morrow after the seventh Sabbath which was called the Feast of Weeks or First-fruits Math. 26.2 Mark 14.1 2. â—uke 22.1 John 13.1 the Passover was the fourteenth day of the first Month. Exod. 12 1â— Levit. 23.5 Numb 28.16 in the Month Abib Exod. 13.4.23.15 and 34.18 the Feast of the first Fruits of thy Labours thou hast sown in the field Exod. 23.16 the feast of weeks Exod. 34.22 And from the Morrow after the Sabbath of the Passover you shall count Seven Sabbaths that is seven times seven which is forty nine and the Morrow after maketh fifty dayes Levit. 23.15 16. Numb 28.26 The Feast of Weeks Deut. 16.9 the Disciples of Christ yet wait ten Dayes from his Ascention for the sending of the Holy Ghost Why was not that done Instantly 144. Question What is this that the Disciples must †Luk. 24.49 Ioh. 15.26 Acts 1.4 wait and Continue together till the Holy Ghost came 145. Question What is the Feast of Acts 2.1 to the 4. Pentecost How was the shedding or pouring forth
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
enjoy my self in the Works of thy Creation 115. And I beseech thee O Eternall God to give me Understanding and Wisdome that I may not abuse or misuse this thy Creation or Creature but only and solely use it for my necessity for the Good of my Neighbour my self and mine 116. Give me I pray thee to be thankfull in all thy Gifts and Benefits that my Reason may not say This is Mine I have purchased it I will possesse it alone I am thereby Noble Glorious and Brave and because of this Honour and Repute accrues unto me all which proceedeth from the Devill and the Heavy Fall of Adam 117. O Dear Lord CHRIST help I pray thee that I may alwayes consider thy Humility Lowlinesse and temporall Poverty and not permit my Mind to lift up it self above the simple poor and needy that my Soul may not break off it self from them that they in their misery may not sigh over me or against me and hinder me in my way to thee 118. But help me that I may Lay my Heart with the simple in the Dust and alwayes acknowledge that I am nothing more then they and that my State and all that belongs to me are thine and that I am a Minister or Servant concerning or as to them 119. O Great HOLY GOD I pray thee set open my inwardnesse to me that I may rightly know what I am Unshut I pray thee in me what became inclosed and shut up in Adam Let me I pray thee see in the Inwardnesse of the Mind and find thy bright Morning-Starre in the Holy Name JESUS which presenteth and offereth it self to us poor Men out of Grace and will dwell in us and powerfully work in us 120. Break thou O LORD the hard door Posts of my receptibility of my own willing that his will may shine forth through me and my Mind may find the Beames of his Love-Fire 121. Kindle thou I pray thee my fiery Life of the Soulish Ground with the Beames of thy Light so that I may endure before thee and stand in thy Sight and so I pray thee poure in thy Love and Meeknesse into my Fire-life that thy Fire-Glance doe not Consume and destroy me in regard of my yet remaining impurity 122. O thou Great Holy God to thee I draw neer now with my Mind viz with thy poured forth Power and Vertue which thou hast formed into an Image of thy Likeness according to thy Working and I give my self to thee again to be thy own 123. Work thou in my Mind as in thy Reflexion or Representation thy â—race how thou wilt and keep my Mind with thy Power as thy Instrument so that IT may neither will nor act without thee Lead thou my Inclination with thy Might and Strength so that I may in and with thee rule over Sinne Death the Devill Hell and the World 124. Seeing thou in the Beginning in my Father Adam hast made me a Ruler over all Creatures and after the terrible Fall hast in JESUS CHRIST brought me thereinto again So that I in JESUS CHRIST should with and in him and He with and through me rule over all his Enemies till they all be laid for a foot-stool under his and my feet therefore I give up to thee my LORD JESUS my whole Mind and Soul and all whatsoever I am Rule thou in me over all my Enemies which are within me and without me 125. Lay thou them for a foot-stool under thy feet and lead my Mind being the Expresse Image of God in Gods Power so that IT may as an Instrument of the Holy Spirit co-will and perform with God the Good Work that thy High Name * Germanice GOTT GOD may become again manifested therein and that my Mind may again come to the Communion of thy Holy Angels whereto thou hast ordained it in the beginning 126. O Great GOD my Mind is indeed a Beame of thy Omnipotency Glory and Skilfulnesse a †Or Play-fellow Companion of the Divine Wisdome and Glory a Hand-maid or Ministresse of the Majesty of the Unity of God a Knoweresse of thy Manifestation or Revelation and a Figure of the Great Name of GOD who hath made the World and all things 127. In its Essence e're it became a Creature stood the formings of thy Willing which Formings thou O Great God hast brought into a Creaturely Creation and set the Noble Mind for a Ruleresse or Governess over it where thou with thy Holy Name in thy Power wouldest thy Self rule through the Mind 128. O GOD the Mind hath in Adam turned it self away from thee and is entered into own receptibility of its own Will and hath made it self Dark Drie Stinging Enimicitious or Hatefull Hungry and Envious and is become a hellish Source Quality or Torment and Abomination before thee like all evill Spirits 129. Which thou O Groat God with thy holiest Name of All JESUS hast turned to thee and new generated to thee again Therefore I give it up to thee willingly into thy sweet presented or offered Grace And therewith forsake my own Will and Nature-Right and give it to thee for thy own LORD JESUS that I may no more Be IT self but that thou mayest be IT according to thy and thy Eternall Fathers good Will and Pleasure that God may be All in All One True Reall Tri-une Substance Father Sonne and Holy Spirit in the Heaven and upon Earth Working and Ruling All in All. AMEN A Prayer on Munday at Noon or Midday to Consider the Quality and Property of the Day and to swing or cast ones self into the right-Noon or Midday of the Inward Moone 's heavenly Substance Concerning the climbing up or Ascending of the Mind 130. O GOD thou Infinite or Endlesse Every where Glancing or Super-Illustrious Eternall every where spread abroad Shining Bright LIGHT thou hast given the Light to the Outward World from the breathing of thy Might through the Beames of thy Light and rulest with the Sun and Moon in all thy Works in this Worlds Substance 131. Thou generatest all and every temporary Life through these Lights All whatsoever hath Breath worketh and Liveth in these Lights and praiseth thee in thy Power ALL Starres take Light and shining from thy shed-forth Light Thou adornest the Earth with fair Hearbs and Blossomes or Flowers through these Lights And Cheerest therein all whatsoever liveth or Groweth 132. And therein shewest to US Men thy Glory So that we know thy Power which is inwardly hidden and see thereby how thou hast made thy Eternall Word and working visible that we should thereby consider thy inward Spirituall Kingdome wherein thou dwellest in secret hiddenly and fillest all thy Creation and thy self workest and doest ALL in ALL. 133. The Heaven together with the Earth recount thy Honour Power and Great Might The Elements are a Reflexion Representation or Object of thy Wisdome where thy Spirit with a Representation or Object Sporteth or Acteth a Scene before thee and all things
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
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