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
who hath generated us again out of the Dying through the fire of God for out of the dying the fire-life becometh generated that which can go out from the Dying that is released from Death and the fierce wrathfull source 97. That is now its Kingdome of joy when no fierce wrathful source more is in it it is gone from it and is remained in the in dying in the dark world 98. And thus the Life out of Death attaineth the Eternal Liberty Wherein there is no fear or terrour more for in the Life the terrour or Skreek is broken 99. The right Life is a power of Joy A Continuall well-doing for there is no source quality or pain in it but only a desire which hath all properties of the source quality or pain 100. And yet the source quality or pain cannot list it self up therein so that it might kindle its properties therein for the Light and the Liberty hindereth that Note The soules fire uniteth or is one in it self with the Eternal Nature viz With the Principle for it is from its originall one and the same with it or co-united with it The right Spirit or Souls-Spirit is the Image and is one Spirit with God The Images Corporeity is with the heavenly Substantiality totally one It is the Body of the Word wherein the Believers or faithful live and shall live Eternally Further of the First Point The Second Chapter Concerning the property of the Principle What the Principle is or what they all Three are 1. THat is a Principle when a Life and Mobility findeth it self where none is the fire is a Principle with its Property and the Light is also a Principle with its Property For it becometh generated out of the fire and yet is not of the fires property 2. It hath also its own Life in it self but the Fire is Cause thereof and the fierce wrathfull anguish is a cause of Both viz of the Light and fire-Fire-world 3. But * Note the will to the Anguish which causeth the Anguish-Nature which is called Father that a Man cannot search out or fathom we search and fathom only this how it introduceth it self into the highest Perfection into the Substance of the Holy Trinity and how it manifesteth it self in Three Principles and how the Essence and the source or quality originally existeth what Essence is from which the Life with the Senses or Thoughts originally Exist and the Wonder of all Beings or Substances 4. Thus we apprehend the Third Principle viz the source or quality of this world with the Starres and Elements to be a creature framed out of the Wonders of the Eternall †Or Wisdome Substantiality The Third Principle manifesteth Both the first 5. * Note Though indeed each of them is manifest in it self Yet nevertheless the Eternal Substance in its wonders which have become discovered in the Wisdome would manifest it self in such a property viz according to the ground of Eternity according to the fierce wrathful and the Love-source or quality and hath created all into a Creaturely and figured Substance according to the Eternall Originall evill and Good 6. As it is before our Eyes that in this world there is Evill and Good of which yet the Devils are a great cause who in the Creation in their Fall have more vehemently moved the fierce wrathfull Matrix in the fierce wrath 7. In which God according to the property of the fierce wrath hath moved yet more exceedingly to thrust them forth out of the Light into the Death of the fierce wrathfulness Whence also the Heavenly Substantiality became together * Or kindled by the Pride of the Devill Moved so that very much is become shut up together in the Earthly Substantiality that hath stood free in the Liberty 8. As we apprehend by the Gold and its Tincture which is free from the Earthly Substance for it subsisteth in the Fire and in all sources qualities or conditions no source or quality can overpower it but only Gods Will and somewhat must often be done for the sake of the worlds unworthiness 9. And when we rightly consider the Creating of this World and the Spirit of the Third Principle viz take before us the Spirit of the Great World with the Starres and Elements then we find the Eternall Worlds property and as it were mixed as a great Wonder whereby God the highest Good would manifest the Eternall Wonders which stand in secret and bring them into substance 10. We find Evill and Good and we find in all things the Center of Nature viz the Anguish Chamber especially we find the Spirit of the Great World in two Sources or Qualities in Heat and Cold By the Cold we apprehend the Center of the harsh sharp fierce wrath by the Heat the Principle in the fire yet they have but One originall out of another 11. The Fire cometh out of the fierce wrath of the Cold The Cold out of the Center of Nature out of the harsh astringent sharp anguish where the harsh astringency draweth so very strongly in it self and maketh Substantiality 12. As is to be apprehended That in the Moving of the Father in the Creation it hath made Earth and Stones whereas there was no Substance or Matter for it but only its own Substance which in both the Principles viz in the Light World and in the Deaths World in both the Desires was become Generated 13. That which in the Moving attained the fierce wrath that was together Created for the Globe of the Earth and therefore Men find therein Many sorts of Evill and of Good 14. And it cometh often to passe that Man can out of the Worst of all make that which is Best while the Center of Nature is therein if a Man bring it into the fire the pure child of the Eternal Substantiality may be brought out of it when it becometh free from death as is to be seen in Gold 15. Though indeed in this World we cannot reach to attain the Eternall fire and therefore also we can bring forth nothing out of this Principle out of defect wanting the Eternall fire which we cannot attain but only in the Imagination through which a Man hath might and power to bring the Life out of Death and to bring it into divine Substantiality which can be done only in Man that which is without or beyond Man belongeth to God and remaineth to the Renovation in the End of this Time Now You are to understand the Substance and the Propertie of the Principles Thus. 16. THe first Principle standeth in the fire of the willing and is the Cause of both the other also of the life and understanding and a preservation of Nature as also of all Properties of the Father 17. The Second Principle standeth in the Light viz in the Fire of the desire this desire maketh Substance out of the Property of the first Principle 18. The First and Second Principle is Father and Sonne in the
the Eternall Nature 21. Outward Reason supposeth when the outward Eyes Seeth a thing that is all there is no other Seeing More indeed it is bad enough when the Poor Soul borroweth the outward Looking-Glasse and must make shift to help it self only with that But where will its seeing remain when the outward Looking-Glasse breaketh wherewith will it then see With the anxious Fire-flash in the Abomination in the darkness It can see no other where 22. Therefore it often cometh to passe that when the poor captive Soul discovereth or descrieth it self in the inward Root and thinketh what will follow when the outward Looking Glasse breaketh that it is horribly terrified and precipitateth or casteth the body into Anguish and doubting 23. For it can no where discover where its Eternall Rest should be but it findeth that it is in it self in meer unquietness moreover in darknesse and hath the outward Looking-Glasse only as it were borrowed 24. For while the Soul sticketh in this outward Body it may indeed make a shift to help it self with the Sun-Looking-Glasse for the Sun hath in its Root the inward Fire viz the Principle of the Father 25. From that very Fire it getteth a Glance or Looking-Glasse which is a cause of the Essence of the Body so that it can in this Earthly transitory Life be in Joy But when the outward Looking-Glasse breaketh then that is out or extinguished and the Souls fire goeth into the house of Sadness or Sorrow viz into the Center of the Darkness 26. The Soul hath in the Time of the outward Body Three Looking-Glasses or Eyes of all the Three Worlds and into which Looking-Glasse it inclineth or turneth in it self out of that it seeth but it hath no more but one as to the right of Nature that is the Fire-Flash viz the fourth Form of the Dark-world in the Place where the Principle ariseth where the two inward Worlds sever themselves one into the Darkness the other into the Light there is its Eternall Originall 27. Into which World now it introduceth its willing in that same it receiveth also the Substance viz a Spirituall Body for that very Substance becometh to the Souls-Fire a Food or Matter of its burning 28. And therefore hath God introduced the Soul into Flesh and Bloud that it might not so easily be capable of the fierce wrathfull Substance also it hath its Joy the while in the Sun's Looking-Glasse and rejoyceth it self in the Sydereall Essence 29. And 1. The Light-world standeth in its right Fire viz in the first Principle presented to it 2. The dark-Dark-world in the Fire Root But 3. the outward Elementary World in the Starres-sources or quality where between moveth the Great Mysterie of the soules-Soules-Fire In which World now it uniteth and giveth up it self from the same it getteth Substance in its Imagination 30. But seeing with Adam it hath turned it self into the Spirit of this World and brought its Imagination thereinto therefore now its highest desire standeth in the Sun 's and Starre's source or quality and draweth with the same the Spirit of the outward World with its Substance of the four Elements constantly into it self and hath its greatest Joy therein in which it is a Guest in a strange Lodging for the Abysse standeth under it and it is in great Danger 31. Now saith outward Reason Hath God indeed Created it in Flesh and Bloud in this outward World What hurt may that doe it 32. This Reason knoweth no more of the Originall of the Soul then a Cow doth of a New Barn-Door which looketh at it and supposeth it to be somewhat strange And so also the outward Reason supposeth the Inward World to be some strange thing 33. In findeth or perceiveth it self in the outward World and hunteth after that which the outward World hath and yet it findeth in it self the Inward World which continually * Or chargeth complaineth against the Soul before Gods anger Moreover it findeth also the Light-world whereinto the Inward desires of the Soâ—ls Principle look back 34. It findeth indeed the longing after God but the outward World †Wichret hindereth that and covereth it so that the desire after Gods World may not kindle the Fire in it self For if that were done then would the light-Light-World become Manifest â—n the first Principle and the Noble Image of God would become Manifest 35. The Devill also hindereth this who possesseth the Root of this World in the Souls-Fire and setteth alwayes Evill Earthly * Things Matters or Doings Substantiality before the Soul or stirreth indeed the Root in the Center of Nature in the fierce wrath so that the poor Soul either kindleth it self in the Anger-fire in the Evill poyson source or quality or else kindleth it self in the Anguish and doubting of Gods Love And there he hath gotten the Day or the Game 36. And setteth before the Soul outward Might or Potency Authority and Honour also the Glance Lustre and Pomp of the outward World and there the Soul biteth at that and Tickleth it self therein with or by Imagination And yet it cannot rightly enjoy the same for it is only a borrowed Looking-Glasse 37. Thus the poor Soul becometh drawn away from Gods Light and sinketh alwayes into perdition viz into the dark House of Misery in the Dark-world And that Adam procured and Cook't for us when he introduced his delight or Lust into the Earthliness And thus now the poor Soul Swimmeth in the Earthly Flesh and Bloud and Continually eateth of the Tempting Tree of Evill and Good and is vehemently drawn by both and the Serpents Monster sticketh in the Midst in the Source or Quality of the fierce wrath and Continually bloweth up the Anger and the fierce wrath 38. And then can the Noble Lilly-Twig or Branch no way recover it self or draw breath also often not know it self it becometh often times overwhelmed with the fierce wrath of Evill or Malignity so that it is as if it were quite perished and it were also perished if the Looking-Glasse of the Deity did not stand presented to it wherein the willing-Spirit of the poor captive Soul may draw breath and recover it self again and generate therein again 39. For * NOTE in the Looking-Glasse of the Light-world standeth the becoming Man or Incarnation of Jesus Christ presented to the Souls Spirit And the Word that became Man standeth in the Sound and is stirring the Souls-Spirit CAN therein draw breath or recover it self and new generate it self else it were often past help with the poor Soul when it did plunge or drown it self in the Anger and in the poyson of the Dark-world 40. Thus we understand in the Ground what the perishing or Perdition of the Noble Tree viz of Gods Imâ—ge is namely this viz 41. The whole Man is in its Substance the Three Worlds The Souls Center viz the Root of the souls-Souls-Fire holdeth in it the First Principle viz the right fire-Fire-world And the Noble
Image viz the Tree of the Divine Sprout or Vegetation which becometh Generated out of the soules-Soules-Fire and groweth forth through the fierce wrathfull Death into the Liberty viz into the light-Light-world holdeth in it the Light-world 42. And the Body which in the Beginning was created out of the Mixed Substance which came to be in the Creation out of the Light-Dark-and Fire-world * Or containeth Holdeth in it the outward World viz the Mixed Principle 43. The right Soul is the Spirit of these Three Worlds as Gods Spirit is the Spirit of these Three Worlds in the Dark-world it is fierce wrathfull stern and an Earnest Severe Source or property and is called Gods Anger 44. In the Light-world it is lovely meek and richly Joyous it is the Spirit out of Gods Heart viz the Holy Spirit 45. And in the outward World it is the Spirit of the Aire as also of the Fire and of the Water it letteth it self be used as Man will all to or for the Great Wonders 46. Thus is man as to the Person the Great Mysterie of the Three Worlds into which he entereth in that he worketh fruit and the same is Lord in Him and the same World becometh Manifest in him 47. The other Two continue hidden as the Fire lyeth hidden in the Wood so the Light or the Light world continueth hidden in the fierce wrathfull Dark world as also in the Malignity viz in the Seeking Malady of the Inward World in the Outward 48. But if the Light-world in Man may not be manifested so that it become Lord then the Soul continueth in the breaking or Corruption of outward World meerly in the Dark-world for there it can no more be that the Light-world should be kindled there is no Looking-Glasse more to or for the Light therein that could stand presented to the Soul 49. †NOTE The Heart of God is not manifested therein also Eternally cannot be for the Dark-world must be else the Light would not be manifested but here in this * Or Time World it may be 50. If a Soul as it were be plunged or drowned in the deepest Abysse and sticketh in the fierce Wrath of God yet there standeth presented to it in the outward Light of the Sun the Lights Looking Glasse wherein the divine Power manifesteth it self as also the Looking-Glasse of the becoming Man or Incarnation of Christ which in the inward Dark-world is not known in Eternity 51. Our totall teaching or Doctrine is how man should kindle the Light-world in him When this becometh kindled so that Gods Light Shineth in the Soul-Spirit then the whole Body hath Light as Christ saith * Matth. 6.22 Luke 11.34 If the Eye be Light then is the whole Body Light He understandeth the Souls Eye 52. If the fierce wrath of the Dark-world be kindled then is the Body and Soul dark and hath only a Glimpse or Glance from the Sun 53. If the divine Light be kindled then it burneth in Love and Meeknesse 54. If the fierce wrath of the Dark-world be kindled then it burneth in Stinging Biting Envy and hatred in fierce wrathfull Anger and flyeth out in the outward Looking-Glasse of the Sun 's Light into Pride and State and will alwayes goe above the Source or Quality of Love and there followeth Scorn and despising of the Meekness also of all whatsoever is Lovely 55. †Note Here should Man prove himself and trie what World is Lord in him If he findeth that Anger fierce Wrath Envy Falshood Lying and Deceit is his desire and also Pride State Covetousness and continuall greedinesse of Honour and outward Pleasure and Voluptuousness so that it is only a constant seeking after Wantonnesse and Unchastity then may he very easily make Register Accompt and Inventary and certainly know that he with the Anger fierce Wrath Envy Lying and Deceit burneth in the Dark viz in the Dark-worlds Fire 56. For that very Fire giveth such Essence desire and willing and the other desire viz outward Pleasure and Voluptuousness Pride State seeking of Honour Covetousness and Continuall Wantonness beastiall Desire and Unchastity is the Fruit which groweth out of the dark-Dark-world into the outward World As the Love groweth out of the Death that is where the Will-Spirit giveth it self up into Gods Fire and sinketh as it were down into Death but springeth forth into Gods Kingdome with a friendly desire alwayes to do well 57. So hath the Will of Malice Malignity or Wickednesse given it self up into Perdition viz into the fierce wrathfull Strong or Stern Eternall Death but springeth forth in this perished or corrupt World into the outward Nature with its Twigs or Branches and beareth such Fruit by which every one should learn to know himself 58. He need only to search after his own property to what his Will constantly driveth in that Kingdome he standeth and is not a Man as he holdeth and giveth forth himself to be but a Creature of the Dark-world viz a Covetous Dog a proud stately Bird an unchast Beast a â—â—erce wrathfull Serpent an Envious Toad full of Poyson and venome all these properties flow up in him and are his Wood or Fewell out of which his Fire burneth 59. And now when his outward Wood or Fewell viz the Substance of the four Elements is left in its dying Then the inward poysonous evill source or quality alone continueth 60. And what kind of Figure now should stand in such a property No other then such as hath been the strongest amongst these properties that becometh figured from the Hellish Fiat in its Form viz a poysonous Serpent Dog or the like or some other Beast Into which property soever the Will-Spirit hath given up it self that very property is hereafter the Souls Image and this is as to one part 61. * Note Further Man should prove or trie himself in his desire for every Man hath these Evill Properties in him whether he find a constant desire in him to mortifie this Poyson and Malignity Whether he be Enemy to this or whether he have his joy in this continually to bring this false Poyson into work viz in Pride or State Covetousness Envy and Unchastity in Lying and Deceit 62. Now if he findeth in himself that he hath his Joy therein and would fain continually bring it to Effect Then he is no Man as he accounteth himself to be but the Devill in a strange Form deceiveth him so that he supposeth he is a Man but he beareth not Gods but the Serpents Image and is only in the outward Kingdome a Similitude of a Mans Image so long as he continueth in this Property that this property is Supreme Lord. 63. But when he findeth the strife in himself so that his most inward Will continually yea hourly striveth against these Evill Properties dampeth them and letteth them not come to †Substance so that he would continually doe well but findeth that these Evill properties hinder him that he cannot at
all times bring that to Effect which he fain would and findeth the desire to Abstinence and Repentance or Amendment so that a constant enduring desire after Gods Mercifulness floweth up in him so that he fain would doe well if he could 64. This Man may conceive and assuredly know that Gods Fire glimmereth in him and continually Laboureth towards the Light it would fain burn and alwayes giveth Essence to the Wiek or Flame but becometh damped by the Evill Fruit of this World which Adam hath introduced into us 65. And so now when the outward Evill Body with its damp breaketh so that it can no more hinder the glimmering Wick then the Divine Fire kindleth it self in its Essence and the divine Image becometh figured again according to the strongest Source or Property which Man hath here brought into his desire according to his strongesâ— Property 66. But if he continueth not in this before mentioned Conquest but letteth the Strife sinke and Fall he may very dangerously and desperately perish 67. * Note The Third proof or tryall is that a Man know in what Substance or Figure he standeth if he findeth that he hath a constant desire †Or according to God after God and that his desire is so potent that he can break the Evill Essences as often as a quality or Source becometh kindled and turn it into Meekness that is passe into Patience 68. So that he * Or is potent hath the Command over his Substance or doings And letteth all go and fall whatsoever in this World shineth and Glistereth who can doe good for Evill who is potent over all his outward Substance be it Money or other Goods to give thereof to the Needy and for Gods truth sake to leave it or forsake it all 69. And willingly for Gods sake to yield up himself into Misery in assured hope of that which is Eternall to him the divine Power floweth up so that he may kindle the Light of the Kingdome of Joy therein which there tasteth what God is he is the surest and beareth the Noble Image with heavenly Substantiality †NOTE IN himself even in the Time of the outward Body 70. And there is JESUS born out of the Virgin and that Man Eternally dieth not he letteth only the outward Kingdome go from him which in this time was an opposition and hinderance to him wherewith God hath covered him for God will not * Matth. 7.6 cast the Pearles before the Swine they are hidden in him 71. That New Man standeth not in this World also the Devill knoweth him not only he is enraged at its Essence which withholdeth in the Inward Center For it hindereth him that his Will is not done 72. Therefore he irritateth and provoketh the Evill Beasts-Men against him that they plague him and persecute him so that the true Humanity Continueth Covered Further of the Fift Point The Eighth Chapter The right true humane * Or Substance or the right Substantiall Man Essence is not Earthly nor out of the Dark-world But out of the Substance of God 1. IT is generated meerly in the Light-world it hath †2 Cor. 6.14 no Communion with the Dark or outward * Luke 6.26 there is a Great Gulfe Cliffe or Fort between viz Death 2. Not in this sense that the true Essence lyeth not in the outward Man it lyeth therein for it was given to Adam in an Image 3. But it is shut up and lyeth in Death cannot qualifie or operate hath also no stirring or Moving in it self unlesse it becometh stirring in the power of the Deity as it became Stirring in the Virgin Mary through Gods Moving and Entring in There came the right Humane Essence to Life again 4. So also in us the right humane Essence becometh not stirring unless we become born out of God in Christ 5. In the Baptisme of Infants the Word of the Deity Espouseth it self and letteth it self in with them viz in the Covenant and the first stirring in this World is as an Ember or Tinder in Wood or Fewell which beginneth to Glimmer 6. But the Wiek becometh often afterwards darkened and put out or extinguished Also it is in Many not very capable as to †Or those who are what is begotten of totally wicked * Or Parents Essence 7. For Christ said †Matth. 19.14 Mark 10.14 Luke 18.16 Suffer little Children to come to me for of such is the Kingdome of God Not Dogs Wolves Toads or Serpents but Children and those in whom the Essence is not totally Devillish whereas many are steeped or Baptised in the Anger of God of which the Parents are guilty For * Matth. 7.16 Luke 6.43 an Evill Tree bringeth forth Evill Fruit saith Christ 8. And although †Matth. 18.11 Luke 19.10 He is come into this World to save or make blessed that which is lost yet it lyeth in the Essence as to what will suffer it self to be helped 9. For a Beast-Man may indeed attain the Image if he convert and suffer the Word which became Man to draw him If not then he continueth in his own beastiall Essence an Evill Beast 10. Yet also not in such a sence as that the Baptisme did lay the first ground to the humane Essence and were altogether the first Mother Ember or Tynder of the divine Fire No that it is not For a Childe becometh from the Essence of the Parents a Spirit as also Flesh and Bloud together with the Espousall or uniting of the Constellation of the Spirit of the Great World Majoris Mundi at that very Time 11. When a Childe in the Mothers â—ody or Womb hath attained the Life then instantly glimmereth the Divine or Hellish Essence out of the first proceeding forth and Originall 12. * NOTE And while there is any small Ember Wiek Glimpse or Tinder of the divine Essence Stirring the Child is capable to receive the Baptism And though indeed it should die and should not be baptised yet is the Mother Wiek Glimpse or Tinder in Gods Mysterie and glimmereth in Gods Kingdome and becometh kindled in Gods Fire for it dyeth in the Mysterie of the Father and glimmereth up in the Mysterie of the Sonne who became Man 13. The Parents Baptisme and Covenant is its Baptisme and Covenant the Atonement or Reconciliation is Effected in the humane Bloud in the right true humane †Or Substance Essence Gods Word or Heart hath given it self into the inclosed shut up dead humane Essence 14. Not into the Earthly not at all into the Earthly part but into the Heavenly Part not into that part which Adam with his Imagination introduced which is Earth but into that Part which was given to Adam out of the Angelicall World which he with the Earthly Seeking Longing or Malady destroyed and poysoned and therein the Seeking or Longing became Earthly Gross Beastiall Flesh 15. That very part hath the right humane Essence and in that
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-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
the two Centrall Fires with the great Power viz an Eternall infinite generating or working of Wonders Colours and Vertues wherein the Angels and Souls of Men together with all Creatures of this World and of the inward Angelicall Spirituall World lay in an Idea or in a Spirituall imprinting Imaging or Modelling wherein God from Eternity hath seen all his Works 2. In these Centrall Fires was the * The one Element an Eternall Concordance or Temper without strife or distemper Note Note Element and they were Both ONE Only Being or Substance only distinguished into two Principles as viz Fire and Light 3. But when the Centrall Fire of the own-self willing Moved it self and introduced it self into a greater desire to its visibility and formation then was the effusion or pouring out effected which moved or stirred the Eternall Will of God according to both Fires that the †Note IDEA became Image like to the prayse of the Wonders of God 4. And in this Moving is the Hellish Foundation Gods Anger together broken forth which God refused or rejected out of his working and shut it up in the Darkness and there it standeth yet to this Day as hungry Jawes full of desire after the Creation and willeth also to be Creaturely and * Formall o◠figurate Imagely 5. And this is the Ground and the Cause that the Throne Prince Lucifer turned himself away from the Love of God even into the Centrall Fire of the Anger in which he supposed or intended to Domineer over the Meek Gentleness and Love of God and yet for the sake of this became rejected or thrust out from the Centrall love-Love-fire and lost his Throne in the Light and Now possesseth the Hell and so doe also the Damned Souls 6. The Hellish Foundation in the Curse of Gods Anger is a Center of the visible World and the same is called SATHAN of whom Christ saith that †Rev. 12.9 he deceiveth or seduceth the whole World and is understood in the Kingdome of Darkness where Hot and Cold are in Strife enough for those that are Ours The Fift Question What was the Ground and Substance out of which the Angels were Created What was that Power in the Word of God which did flow out and became * NOTE Creaturall Answer 1. THe Scripture saith of God Psalm 104.4 Thou makest thy Ministers to be Winds Psal 104.4 Heb. 1.7 and thy Angels to be Fire-flames Heb. 1.7 In these words lyeth the whole Understanding for with the Word Ministers is the Image like IDEA viz the Spirit of the Angels understood out of the Place or out of the Breathing or Speaking of the divine Power and Might out of the Holy Name of God 2. And the Word Fire-flames signifieth the Centrall Fire of the Eternall Nature wherein the Substance of the Creature standeth viz the own Will of the Own self Substance This is to be understood as followeth 3. The IDEA or the Expresse Image of God hath been a Form of the Divine Names in the Opening Name of God wherein God from Eternity hath apprehended or known All things viz an Imagination of the divine Will where the Will of the Abysse hath Imaged or figured it self into a Form and yet it hath been No Creature but only an IDEA as an Image formeth figureth or representeth it self in a Looking-Glasse thus hath the Imagination of the divine Power Imaged it self into the out-flown Name of God 4. But when God would have such an IDEA in living Creatures that is in own Self desiring then he moved and severed the Centrall Fire of the Eternall Nature whereby the IDEA is become manifest in the Fire which is done through the Breathing Speaking or IAH 5. Thereto also hath the NEIN viz. the out-flown Will of the own receptibility together * Or figured Imaged it self in the IAH †NOTE that the Creature might stand in an Own Will which own will is understood in the Centrall Fire that is in the Properties to the Fire in which the Creaturall Life standeth 6. For if this had not been then should Lucifer in own self will not have been able to separate himself from the Good and to fall If he had had no own will then must Gods power be fallen but thus the Creature hath broken it self off from the Good and hath willed to domineer in the Might and Properties of the Centrall Fire Viz in the changing and Phantasie into which he also came 7. And therefore Christ calleth him * Joh. 8.44 a Murtherer and a Lyar from the beginning and that therefore because the NEIN or No hath gotten the Dominion in him and so he is a meer Lyar. 8. The Essence and Substance of the good Angels is a power of the Central Fire and of the Centrall Light wherein their Image standeth But the IDEA in them is a Figure of the Holy Name of God viz of the Wonder-doing Word 9. And now as the divine Names are many and without Number so also there is a distinction among the IDEA's viz one Power hath a working different from the other Although it be clear that in God they are all one yet indeed they are distinct in the Efflux that is in the Wisdome in respect of the Manifestation or Revelation and the Wonders thus there is also a difference or distinction of Angelical IDEA's in the Powers and the one hath alwayes a greater Power and Might then the other also other Vertue 10. As the Starres in the Firmament are distinct or different so are the Angels also that there may be a Harmony viz a Joy and Knowledge or Apprehension of the divine Powers 11. Their right foundation standeth in the Thrones of the Powers of God and in such Thrones of the Powers they are every where Ministers For out of the Thrones that is out of the holy out-flown Names of God out of the Eternall Unity is the IDEA Sprung or Sprouted Upon which there are distinctions and dominions among them 12. Though it be clear that they are all of them Ministers of God yet every Throne hath its Offices and Legions with Severall Particular Names according to those very Thrones and Powers Whereupon there are among them Prince Angels all according to the propert◠of every Throne such a power as the Throne hath such also is the Prince-Angel the other are Ministers Not slaves but consent or bear a part in the Harmony of the Throne all to the praise of the Great God 13. The whole Deep within and without the World is full of such Thrones and Dominions Yet not in the Four Elements but in the pure Element of the Inward Fire and Light They possesse another Principle viz another World Which indeed is together in this World but in another Quality in another Chaos 14. Understand the foundation of the Angels thus they are out of the Essence of both the inward Eternall Centrall Fires Their Powers are the Great out-flowing Names of God all
viz the Eternall Unity ruleth all things through the Management and doings of the Angels only the Power and the Work is Gods They are his Work-Instruments wherewith he delighteth himself and moveth Whereby and wherewith he manifesteth or revealeth the Eternall Powers and Wonders and introduceth them into a Love sport or Scene 8. They are all of them no other then strings in the Great Harmony of the divine Kingdome of Joy in Sounds Songs and ringings forth of Powers and are all of them Labourers and Performers of the Wonders of God viz Formers of the Powers of the holy Names of God As we Men in our Mouth doe make the Powers of the Senses or Thoughts Image like and formall in Articulate sounding Words so is their labour also a meer Imaging of the divine Powers and Formes 10. For that which they will and desire that becometh through their Imagination brought into Imagings and Formes which formes are meer IDEA's after the manner as the * NOTE divine powers before the Creation of the Angels have Imaged themselves in such IDEA's Thus also is their Imaging or Figuring accordingly 11. And herein standeth the Holy Cabala of the Changing or variation and the Great Joy wherein the Divine Wisdome and Skill becometh Imaged and formed through the Spirits of the Centrall Fire and Light and there is such a Joy and Knowledge therein that they Eternally bow and humble themselves for great Joy and Knowledge before such Highness That the NEIN or No may not get the Dominion in them and that they may not be bereaved of such Honour and Glory 12. Their feeding is a Creating or In-drawing desire of the Unity of God whence their Centrall Fire getteth the Balsam that the fierce Wrath may not awake and thereupon they also Eternally live in resigned Humility that the NEIN or No may not elevate it self as was done among the Devils and the Fall of Lucifer standeth for a Looking-Glasse to them 13. Understand us now rightly Thus the whole Creation of the inward and outward World viz in the pure Element and in the four Elements is a meer clear Imaging and formation of the divine Powers Yet according to BOTH the Centrall Fires viz in IAH and NEIN or No It is no other then one Efflux gone out of one another to the very Grossest Matter or Compaction of Earth and Stones 14. For the visible World is no otâ—er then the out-flown Word with both the Centrall Fires which have again made to themselves a * Obâ—â—â—â— Representation subject with or of the outward Elementary Fire wherein the outward Creatures live 15. The more inwardly men can come into the power of a Thing the nearer they come to the Deity as is to be understood in the Mettals Vegetables as also in all Animals For the most outward are the four Elements the Second next after them is the Astrall Body the Third is the Quintessentia or first-Essence viz the Ground of the out-flown Holy Element The Fourth is the Tincture viz the highest Power of the out-flown Word wherein both the inward Centrall Fires Lye in One only †Subjectum Subject and after these is the pure clear GOD understood 16. Yet if we would once awake from the Adamicall Sleep and once look about us then we might indeed see Wonders if the Earth were not so dearly beloved by us then we might well see the Heaven Enough to be understood by those that are Ours 17. Thus this is the Conclusion concerning the Angels doings that they are * Tools or Vtensils Implements or Instruments of the divine Joy-Kingdome and Members and Branches of the great Tree of the Divine Names whereupon the Heavenly fruits Grow and they have their Nutriment from the Sap of their Trees viz Every Angell from his Throne and as the Throne understand the Name of God is so is also the Office of the Angels thereof yet the whole Tree is GOD. 18. The wise Heathens have understood that Subjectum oder Objectum Subject viz the Object Representation Reflexion or Anti-Type of such Thrones and have honoured them for Gods yet they Missed the true ground of the Inwardness But among the Christians it is altogether silent Mute or Or unknown Dumb except to some few to whom God hath Manifested or revealed it who have kept it hidden in a Parabolicall Manner The Seventh Question What did Move Lucifer that he Lusted against God and turned himself away from the Good Answer 1. THe own receptibility viz the NEIN or No did move him the out-flown Will in the Centrall Fire of the Eternall Nature is the cause thereof that did lift it self up aloft and did desire to Image or figure the divine Power in the Fires-might 2. He did desire to prove or try the Properties of the Eternall Nature and would not stand in the Resignation but would Domineere in and with the Holy Name of the Throne 3. Yet the cause which did move him to such a Desire was the Throne in which he was a Prince and indeed also remaineth Eternally therein according to his Property of the Fires-Might yet according to the Holy Name of the Power he is not remained therein but according to the Darknesse 4. When the Moving to the Creating of the Angels was * Or Effected acted then the out-flown Will of the own receptibility did elevate it Self and the Properties stood in great working and did will to be Creaturall 5. In these Properties did the Creaturely Will of Lucifer create when he did apprehend the Omnipotence therein and found the Wonder-doing Power in himself thus did his Creaturall Will elevate it self according to the Fires-Might and abused or Misused the Holy Name As in Exod. 20.7 in himself and willed not to remain or abide in the Resignation but would domineer over the Thrones and did break himself off from the Unity 6. He did will to Domineer with the NEIN or No over the IAH for the NEIN or No elevated it self in him and did despise the IAH Being the Might or Potentiality to the Separability and Formability or variability stood in the NEIN or No therefore would the Creaturall Will domineer in the NEIN or No that is in the changing or transmutation and did break it self off from the Unity of God and went into the receptibility of the Properties 7. And instantly the Properties in him became revealed or Manifested viz the Cold-Fire also the sharp sour hard bitter * Or Stabbing stinging enimicitious and painfulness or Torment of the Fire Thus became he an Enemy of all Love Humility and Meek gentleness for the foundation Gods Anger catched the false Will The Eighth Question How could an Angell possibly come to be a Devill Or what is a Devill In what Essence or Substance doth he stand after the Fall Answer 1. IT is not to be so understood that the Holy Name in which Lucifer was a Throne Angell did in him become a Devill Much
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
Will which is called Father and is it self the Liberty desireth Nature and Nature desireth with great * Rom. 8 2â— groaning panting and longing the Liberty that it may be released from the Anguish source or quality 75. And it conceiveth or receiveth the Liberty in its sharp fierce wrath in the Imagination whence it skreeketh as a flash for it is a skreek of Joy that it is become released from the anguish source 76. And in the skreek exist Two Substances a dead one and a living one to be understood thus 77. The Will which is called Father which hath the Liberty in it self generateth it self thus in Nature that it might be capable to receive Nature and that it might be the Omnipotency of Nature The skreek of its Nature is a kindling of the fire 78. For when the dark anguish viz the very severe earnest stern Substance attaineth the Liberty in it self then it changeth it self in the Skreek in the Liberty into a flash and the flash apprehendeth the Liberty viz the Meekness and there * 1 Cor. 15.55 56. the sting of Death becometh broken and in Nature the second Will of the Father goeth up which he had framed to himself to be Nature in the Looking-glasse of Wisdoâ—e viz his Love heart that is the desiring of Love and the Kingdome of Joy 79. For in the Fathers Will the fire thus becometh generated to which the second Will giveth the power of Meekness and Love and the fire taketh the Love source or quality into its Essence and that is now its food so that it burneth and giveth forth out of the Consumingness out of the Skreek the †Triumphing or Exulting Spirit of the Kingdome of Ioy. 80. And here the Holy Spirit which in the original before or as to Nature is the Fathers Will-Spirit becometh manifest and Conceiveth here the Power of the Wonders And thus goeth from the Father viz out of the first Will to Nature out of the second willing in Nature out of the fire viz out of the Skreek of the Kingdome of Ioy into the source or quality of Love forth into the Substantiality of Meekness 81. For the Meekness is then also become desirous of the fires property and the desiring draweth the Meekness of Ioy into it self and that is now * John 4.14 the water of Eternal Life which the fire drinketh and giveth forth from it the Light of the Majestie 82. And in the Light now dwelleth the Will of the Father and of the Sonne and the Holy Spirit is the Life therein which openeth now the power of the meek Substantiality in the Light which is viz Colours Wonders and Vertues 83. And that is called the Virgin-like Wisdome For it is NO Genetrix also it self openeth nothing only the Holy Spirit is the opening of its Wonders 84. It is his Garment and faire beauteous Ornament and hath in it the Wonders Colours and Vertues of the divine World and is the house of the Holy Trinity and the Ornament of the Divine and Angelicall Worlds 85. In its colours and vertues the Holy Spirit hath the Quire of Angels as also discovereth all Wonders of Created Things Which all have become discovered from Eternity in the Wisdome Without Substance indeed but yet in the Wisdome as in the Looking-Glasse according to their Figures which Figures in the Fathers Mobility are passed into Essence and into a Creature all according to the Wonders of the Wisdome 86. Now concerning the second Substance where Nature in the Skreek parâ—eth it self into two Substances as is mentioned above viz one the Will of the Father in the fire that is in the fire world and out of the Fathers second framed or generated willing in it self in the Majestick Light-world 87. The second Substance viz. the house of the Skreek in it self in death in the darkness of the Enimicitious source or quality which Also must stand that in that anguish there be an Eternal * Rom. 8.22 panting or longing to be loosed from the source or quality 88. For that panting or longing maketh the first willing to Nature Eternally desirous to come to help its Substance whence then also in the Fathers willing the Mercifulness originally ariseth which entereth with the Liberty into the Anguish but cannot continue in the Anguish but goeth in the fire forth into the Love source or quality 89. His second willing viz his heart goeth forth in him as a well spring or fountain of Love and Mercifulness from whence the Mercifulness hath its original so that there is a pitty upon the Misery and Calamity and a fellow-suffering or compassion And then the Fathers Will which yet is free manifesteth it self in the fierce wrath of Nature so that the fierce wrathfulness becometh meekened 90. But nevertheless as to one part the Anxious wheele of the fierce wrath continueth to it self for in the Skreek a Mortifying is affected not through still death but a Mortal Life which is like the worst or basesâ— thing or substance like a water of separation or Aqua fortis or Poyson in it self for such a thing must be if the Center of Nature be to subsist Eternally 91. And on the other Part the Life goeth out from Death and so Death must thus be a cause of the Life Else if no such venomous poysonous fierce wrathful source or quality were the fire could not become generated and no fire sharpness and Essence could be and then also there would be no Light also no finding of the Life 92. The first Will which is called Father findeth it self thus in Wonders and the second Will which is called Sonne findeth it self thus in Power Moreover thus also the Kingdome of Joy ariseth for if there were no Wo there would be also no Kingdome of Joy But this is the Kingdome of Joy that the Life becometh released out of the Anguish though indeed the Life only thus ariseth 93. Therefore the Creatures have poyson for their Life viz a Gall The Gall is a Cause that there is a Mobility so that the Life ariseth for it causeth the fire in the Heart and the fire is the right Life 94. But it is not the figure of the Life out of the fire life existeth the right Spirit which goeth forth from the fire into the light which is free from the fire As the Aire which yet ariseth from the fire is free from the fire 95. For the right Spirit or the Spirit in Man which becometh generated out of the Soules fire that hath its property in the Light of Life which burneth out from the fire for it existeth out of Death it goeth forth out from the dying The enimicitious source or quality is gone from it and remaining in the fire and furthermore under the fire in the cause of the fire viz in the fierce wrathful * Or Anger Death 96 Thus is the fierce wrathfull Death a Root of Life And here O Men consider your Death also Christs Death
Eternity One dwelleth in the other and yet retaineth its property there is no mixture in the Essence only the one conceiveth the other in the Desire and the Light dwelleth in the desire of the Fire so that the Fires property giveth its desire into the Light and the Light into the Fire 19. Thus it is one Substance not two but two Properties whereof the one is not the other nor can be Eternally 20. As the Spirits Property cannot be the Fire and Light and yet goeth forth from the Fire out of the Light and could not subsist alone either from the Fire or from the Light singly The Fire could not alone give it also not the Light but both give it It is the Life of Both and all this is but one Substance or being but Three Properties whereof one is not the other as is to be seen in Fire Light and Air. 21. The Third Principle hath just those Properties it hath also Fire Light and Spirit that is Air and is as to all Circumstances like the Eternal Substance 22. Yet beginneth and goeth forth from the Eternity it is a Manifestation of the Eternall an awakening of the Eternall an Image and Similitude of the Eternall 23. It is not the Eternall but is become a Substance in the Eternall Desire the Desire hath manifested it self and brought it self into a Substance like the Eternall Objection 24. Reason saith God hath made this World out of Nothing Answer Indeed there was no Substance or Matter for it that was outwardly palpable but there was such a Form or Condition in the Eternal Power in the willing 25. The Creation of this World is effected by or with an awakening of the Spirit of the willing the inward Will which also standeth within in it self that hath stirred up its own Nature viz the Center which is desirous of that which is out of it self viz of the Light which is pressing forth out of the Center 26. Thus hath the Center out of it self comprised a Substance in the desiring that is it hath comprised or made to it self a Substance in its Imagination in the desire and hath together also comprehended the Lights being or substance It hath comprehended the Eternall with the beginning 27. Therefore must the Substance in this world together with the Figure goe again into the Eternall for they are in the Eternall together comprised or Comprehended 28. But whatsoever became made or comprised out of the beginning in the desire that goeth again into its Aether viz into the Nothing only and barely into the Looking-glasse of the Imagination again And is not of or from the Eternall but is and belongeth to the Eternall Magia in the desiring As a fire devoureth and consumeth a Substance whereof nothing remaineth but it becometh again that which it was when it was yet no Substance 29. Thus you are to understand what this Worlds Substance is Viz a Coagulated Vapour or Cloud out of the Eternall Aether which thus hath a Completion or product like the Eternall 30. It shuts it self up into a Center of a Substance and in the End consumeth it self again and goeth into the Eternall Magia and is but for a while a Wonder viz a Manifestation or Revelation of the Eternall whereby the Eternall which is manifest in it self also manifesteth it self out of it self and sheddeth forth its Imagination and thus reneweth whatsoever with the Moving in the desiring became comprehended or Made that so the End could go again into the beginning 31. For Nothing can enter into the Liberty of the Eternall unlesse it be like the Eternall and subsisteth in the Will-Fire and be as subtile as the Lights Substantiality that is as a Fire which can dwell in a Substance wherein the Light can dwell and bring its shining Luster forth through it that doth not become comprehended by the Center of Nature though indeed it be the property of Nature Yet it is an Eternall one 32. Therefore understand that all whatsoever hath become generated in this world which hath a Substance which hath sprung forth out of the Eternall Substance that inheriteth not the Eternall only its Figure remaineth in a Magicall manner standing in the Eternall Mystery For it is in the originall together with the Creation gone forth out of the Eternall 33. But its body and totall Substance of the source or quality passeth away as a Vapour or Cloud consumeth it self for it is out of the beginning and goeth into the End 34. But that which ariseth out of the Eternall Substance out of the Eternall Lights Substantiality cannot passe away that only of it passeth away which out of the beginning is entered into the Eternall viz the outward Flesh which through the Imagination was in Man introduced into the Eternall that must consume it self as a Vapour 35. But whatsoever out of the Eternall Imagination becometh introduced again into the Eternall that remaineth standing Eternally And whatsoever becometh generated forth out of the Eternall viz out of the Eternall Nature is in Man the Soul that remaineth Eternally for it is originally arisen out of the Eternall 36. But whatsoever becometh generated out of the Eternall Center of the fierce wrath that may enter into its Renovation if it will 37. As the Eternall Nature of the Substance of this World reneweth it self and leaveth or forsaketh whatsoever it had made in the Beginning and reteineth only the Magicall Image which it introduced out of the Eternall willing into the outward with the Word Fiat in the Creating So may Man also renew whatsoever he Maketh if he forsake the Earthly then he may renew whatsoever he hath generated out of the Eternall but if it be not renewed then it remaineth in the Source or Quality of the Torment 38. For all whatsoever doth not become or is not alike to or with the * Love-fire Fire Light and Water cannot subsist in the Liberty but remaineth in the source or painfull quality of that which it hath awakened or made in it self understand out of the Center of Nature whatsoever it hath introduced into the willing of the Liberty 39. Thus will that be to it a painfull source or quality and a Gnawing or opposite will which it self hath generated to it self out of its own Nature wherewith it hath made to it self the Liberty to be dark so that the Light cannot shine through and that becometh its Darknesse 40. For where the Will is dark there also is the Substance of the willing viz its Body dark and where the Will is in a pure source or quality there also is the body in that source or quality And for that cause the children of the Light and of the Liberty will be severed from the children of the Darkness in the Anxious source or quality each into its Principle 41. Furthermore each Principle generateth its own Life according to its Property viz the fire is the limit of Seperation which †Vergnug et satiateth the Two
Eternall Principles viz the Dark and Light World to the Darkness it giveth its sting and the woe and to the Light its perceptibility and Life 42. Thus also hath the Third Principle two properties viz Heat and Cold the Heat is the Principle and giveth its sting and woe to the Cold to the Light it giveth the Life and perceptibility The Light again giveth its substance to the fire so that it becometh friendly united therewith 43. The Cold giveth also its property and substance to the fire and the fire breaketh it to pieces and maketh out of the Substance thereof the Death and a dying and therefore there is an Enmity between Heat and Cold and they never become one 44. But this they attain in their Enmity that to them the Life sprouteth through death for out of Heat and Cold cometh the Sprout of the Third Principle wherein we live outwardly out of the Cold cometh fruit out of the Earth as also the Body of all Creatures and in the Elements the Substance 45. From the Heat in its contention cometh the Life in the Body of all Creatures and Vegetables as also in the Deep of the Elements it giveth the Spirit of the Great World in Many varieties of Figures and where the Cold maketh substance there the Heat maketh a Spirit therein 46. Thus is the Substance alwayes in the wrestling that the Wonders of the Eternall World may become manifested in the fragility or Transitoriness And that the Eternall Modell in the Wisdome of God may bring it self into figures and that the same Modell in the Eternall Magia may stand Eternally to Gods * Or Works of Wonder Wonders in the Mystery and to the Ioy of Angels and Men. 47. Indeed not in the Substance but in the Mysterie in the Magia like a ShaddoW of the Substance that it might Eternally be apprehended or known what God hath wrought and what he can and is able to doe 48. †Note For after the Breaking of this World there remaineth only the Eternall in the Substance viz Eternall Spirits with the Eternall Substantiality of their Bodies together with the here made Wonders which in the figure stand Magically in which the Spirits shall apprehend Gods deeds of Wonder and Mighty power 49. The Principles with their Wonders are thus to be conceived or considered Viz they all Three are no other then the One only God in his deeds of wonder who hath according to the property of his Nature manifested himself with or by this World and thus we are to understand a Threefold Substance viz Three Worlds one in another 50. * Note One the First is the fire-world which ariseth from the Center of Nature and Nature from the desirous willing which in the Eternall Liberty ariseth in the Abysse of which we have no knowledge 51. The other the Second is the Light World which dwelleth in the Liberty in the Abysse without or beyond Nature but proceedeth forth from the fire world it conceiveth its Life and perceptibility from the fire it dwelleth in the fire and the fire comprehendeth it not and that is the middle-Middle-world 52. The fire giveth in the Center of Nature for its Kindling the Dark world but is in its Kindling in it self the Light-world where it severeth it self into the Light and letteth the Center be in the Darkness for it is only a source in it self and a cause of the Life 53. It hath Creatures but they are of the same fierce or wrathfull Essence they feel no woe or pain The Light would be * To them no Woe their Woe or pain 54. But the fallen Devils who in the Principle were created in the Light-world to them the Darkness is a Pain and the Fire a Might or Strength and force for it is their right Life though indeed according to the ability of the Multitude of Properties of the Center of Nature according to the Essence thereof 55. The Third World is the outward wherein we dwell according to the outward body together with the outward Works and Substance which have been Created out of the Dark and Light-world and therefore it is evill and fierce wrathfull also good and Lovely or amiable 56. Of this property Adam should not Eat nor Imagine †Or according to it thereinto But the Three Worlds should stand in him in Order that none might comprehend the other as in God himself 57. For Adam was created out of all the Three Worlds a totall entire Image and Similitude of God but seeing he did eat of Evill and Good and brought the outward into the Middle Now must the outward break off from the Middle and that is done in the separation where the outward must go again into its Aether and the Middlemost continueth standing 58. Thus now if any see a right Man standing he may say here I see Three Worlds stand but Not go for the outward World moveth it self with or by the outward Body But yet the outward Body hath no Might or power to move or stirre the Light-world 50. It hath only so introduced it self into the Light World from whence the * The Light world same is become extinguished in Man and it self notwithstanding is remained to be only the Dark world in it self And the Light world to stand unmoveable in it That standeth in it as it were hidden 60. But if he be a right Man out of the New birth then it standeth in him as the Light shineth through the water and maketh it moveable and desirous of the Essence so that the Essence sprouteth so also doth the New-Man in the Light 61. And as a Man cannot move or stirre the Glance or Lustre of the Sun no more can he also Move or stirre the Eternall Light viz the Light world It standeth still and shineth through all whatsoever is capable of it Whatsoever is thinne rare or †Note Transparent as a Nothing just as the Water and Fire is so whereas yet all is Substantiall but in respect of the outward as a Nothing 62. Thus hath each Principle its sprout or vegetation out of it self and that must be else all would be Nothing 63. Viz the Fires Principle is the Root and it Sprouteth in its Root it hath in its property harsh bitter fierce and Anguish these Sprout in their own property in Poyson and Death and the Anxious Stern Life that in it self giveth Darknesse and in respect of the sternnesse a drawing Its properties make * 🜠☿ 🜿 Sulphur Mercurius and Sal. 64. Though indeed the fires property maketh not Sul in Sulphur but the Will of the Liberty maketh the Sul in the Phur in that the Principle goeth †Or into the Liberty forward But whatsoever goeth into its own property that is only Phur viz Sternness with the other formes of the Center 65. * Note This Phur is the Chiefest cause to Life and to the Substance of all things though indeed it be evill in it self
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 *
a Mother of the Fire also a cause of the light-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
and reached or attained that as a Sparkle in the Inward Center and then somewhat may be done 30. But in what source quality or pain and irksome tediousness that is done the Sparkle of Love experimenteth well enough Which there is to break the dark fierce wrathful Death it is Purgatory or purging Fire enough to it in what kind of Enmity the Life standeth in terrour and anguish till it can in the Sparkle sink down into the Liberty of God He experimenteth very well who so nakedly with small Light departeth from this World Which the present too too wise World holdeth for a jesting Matter but what kind of apprehension or knowledge they have sheweth it self by the Deed. 31. Thus we understand also the Devils Fall who was an Angel how he hath Imagined into the Center of the first property agaiâ— and sought great Strength and Power or Might as the present World doth great Might and Honour and despiseth the Light of Love 32. Though indeed he supposed the Light would thus have burned to or for him and the Pride and State of the World supposeth also that the Light of God should †Shine or illustrate burn in their Pomp and he would yet kindle himself further that so he might powerfully domineer over all Thrones and over the Substance of the Deity in the Meekness which proved to be his Fall As shall also be done to the present World 33. Therefore let every Man learn thereby to beware of Pride or State and Covetousness for the Fall came to the Devill from Pride or State and Covetousness so that he kindled the Center of the dark World in him and therefore he was thrust out of the Light World into the Dark World 34. †Note Thus it goeth also with all Men who passe away from Meekness and Humility into fierce Wrath Pride and State Covetousness and Envy they Imagine altogether into the Center of the Dark Nature as into the originall of Nature and draw themselves into the dark Fire of the Anguish-source or quality where the Noble Image becometh introduced into other sources or qualities so that it must stand in Anguish and Enmity where alWayes one form of Life is at Enmity with the Other 35. And we also see properly from this how only the Kingdome of God standeth in the bright clear Light in the Liberty in Love and Meekness for that is the white bright Lights property As is to be â—een in the outward Substance when a lovely soft sweet Matter is cast into the outward Fire which yet is but the fierce wrath of the Inward Fire that so also a Lovely Light and Savour proceeds from it 36. Much more is this done in the spirit-Spirit-Fire to which no palpable or outward Substance belongeth but where the Seven Spirits of Nature make a fire in themselves which is only a source or quality and property of fire 37. As even the Dark and Light World stand in such a Spirituall property As also the Inward Man which is out of the Eternall and goeth into the Eternall He hath plainly the Two Worlds in him into which property he turneth in himself into that World also he becometh introduced and of that Worlds property he will Eternally be and enjoy either a true source or quality out of the Light-world of Meekness or an Enimicitious odious hatefull source or quality out of the Dark world 38. Here he sprouteth and groweth in the Middle World between the Light and Dark-world one may give himself into which he will which Essence getteth the dominion in him either fierce wrath or Meeknesse that he conceiveth or catcheth and that cleaveth to him and leadeth him giveth him disposition and willing and uniteth it self totally with him and thereinto Man introduceth the Spirituall Man viz the Image which God Created out his own Substance out of all the Three Principles 39. Therefore it is absolutely necessay Take thy Crosse upon thee Enter in Patience into a Meek life do not what the dark Center of the fierce wrath provoketh thee to nor the fulness plenty pleasure and voluptuousness of the World But break both their wills 40. Also doe not heat stirre or provoke any to anger for if thou dost wrongfully or walkest falsly or wickedly then thou vexest angerest or entagest thy Brother and hinderest the Kingdome of God 41. Thou shouldst be a bringer or leader into the Kingdome of God and kindle thy Brother with thy Love and Meekness that he may see Gods Substance or Being in thee as in a Looking-glass and so also lay hold on thee with his Imagination 42. If thou dost so then thou bringest thy Soul thy work and thy Neighbour or Brother into the Kingdom of God and increasest the Kingdome of Heaven with or as to its Wonders 43. This hath God taught us saying †Matth. 5.39 Luke 6.29 When any striketh thee on one cheek then turn to him also the other When any taketh away thy Cloak doe not hinder him of thy Coat also that he may have a Looking Glasse in thee and enter into himself and seeing thy meekness apprehend and know that thou art Gods Childe and that Gods Spirit leadeth or driveth thee that so also he may learn from thee and enter into himself and search himself 44. But if thou withstand and opposest him with disdain and churlishnesse then his churlishness becometh the more kindled and in the End he supposeth he doth right to thee But othewise he must of â—â—â—â—ity apprehend he doth thee wrong 45. Seeing then Gods Love withstandeth all Evill Men aâ—â—â—hat the Conscience doth often dehort from Evill Therefore then also 〈◊〉 Meeknesse and Patience presseth into his Evill Conscience and doth indict or charge the Conscience in it self at or before Gods Light in the Anger and so thereby many an Evill Man goeth out from his wickedness and Entereth into himself and searcheth himself and then Gods Spirit putteth him in Mind of thy Patience and setteth it before his Eyes and so he is drawn thereby into Repentance and Abstinence from Evill 4â— NOT so to be understood * NOTE that one should not defend himself from a Murtherer or Thief that resolveth to Murther and Steal 47. But thus a Man should often where he seeth that any is so greedy and eager upon unrighteousness Openly let his false Light with a good Light be before his Eyes and readily and out of Good will offer him the Christian richly loving Mind that he may perceive it practically in the power of the Deed that it is done out of Gods Love-Zeal and that the Love and Gods Will is more to him then Earthly Matters or Substance and that he purposely will not consent or yield that any thing violent rigid or Evill should be done 48. But that he may see that the Children of God do love more Gods Love and more cleave to it then to all temporall Goods and that Gods Children are not at home in this World but
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-Light-world for Gods Fire giveth them both Essence and is a Principle of them Both and if the dark-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
in the pure Life of Man which Life desireth that Tree and it can become compreprehended or apprehended in no Dark Life This now is thus the Fourth Point The Fift Point The Seventh Chapter How a Life in this Tree may Perish How it pâ—sseth out of the Source or Quality of Love and Joy into a Source or Qualitie of Misery which is contrary to all other 1. Every Life is a Clear * Glasse Glance Reflexion Glimpse and Looking Glasse and appeareth like a Flash of a terrible Aspect or twinckling but when the Flash catcheth or receiveth the Light then it changeth it self into a Meekness and letteth the terror sink down for the Skreek or terrour uniteth it self into the Light and thus the Light shineth out of the terrible Flash for the Flash is the Lights Essence it is the Fire thereof 2. The Flash containeth in it the Center of Nature for the fourth Form of Nature is the Flash and there the Life ariseth which in the steddy Fire as in the Principle cometh to Perfection but becometh set in the Light viz in another source or quality 3. But now the Originall of the Imagination is in the first Form of Nature viz in the desirous harsh astringency which bringeth its Form quite through the dark-Dark-world even into the Fire for the first desire goeth through all Formes also it maketh all Formes and driveth it self on into the Fire even into the Principle 4. And there is the Seperation limit of the Spirit where it becometh generated which is now free it may enter back again with its Imagination into its Mother the dark-Dark-world or sink down forward into the Fires anguish and spring and grow forth in the Light how it will it standeth in its choice or Election into which it giveth up it self there it must be for its Fire must have Substance that it may have to Consume 5. Will the Spirit now Eat of its first Mother the harshnesse that is will it give to its Fire the fierce wrathful Substance in the Center for food or the Lights Substance in the light-Light-world it standeth all in its might and power whatsoever its Fire embraceth or Conceiveth in that property it burneth 6. In the dark property it burneth in the dark harsh strong or stern source or quality and seeth in it self only a Flash it hath only the Looking-Glasse of the Darknesse and seeth in the Darkness 7. And in the Lights property it catcheth or receiveth the Meeknesse of the Light in which the light-Light-fire burneth and seeth in the light-Light-world 8. All is nigh unto the Spirit but it may not see in any other Worlds property but only in that wherein its Fire burneth That World alone is the Spirit capable of it seeth not in the other World for it hath no Eyes to do it it continueth to be an Eternall hiddenness to it 9. If it have been in another World and is gone out from thence and hath given it self up into another Fire as the Devils did who have indeed a knowledge of the light-Light-world but no Experimentall perception or Seeing or beholding thereof the Light world is neer unto them and yet they know it not 10. Thus now is to be known the Lifes perdition which is done in the Principle there is the * Or Tongue of the Ballance Angle there the Will may cast or incline it self whither it will will it into the Multiplicity to be its own Lord then it can no otherwise apprehend the Multiplicity but in the dark stern harshnesse or astringency in the Dark-world 11. But will it into the Nothing into the Liberty then must it give up it self into the Fire and then it sinketh down into the Death of the Principle and so it Sprouteth out of the Fires anguish forth into the Light For whensoever it yeildeth up it self then the Eternall Will bringeth it to Nature which is God the Father in it self forth through the Fire 12. For with the giving in it falleth home to the first willing to Nature And that bringeth it with the second willing which is its Heart or Sonne forth out of the Anguish of Nature and setteth it with the Sonnes Will in the Liberty without or beyond the Fire-source or quality and there it getteth for the Multiplicity the †The All which is in the Abysse where nothing is yet Manifested but is the power of All things ALL not to its own Glory Authority or Power but to Gods Glory and Power God is in it its willing and doing 13. But whatsoever will be Lord in the Fire that goeth into its own * Or dwelling Number in its own Substance which it self is And whatsoever giveth up its power that giveth up also its Fire-burning and falleth home to that which is a cause of the Fire viz to the Eternall willing of God 14. And thus in the Liberty it is fallen without or beyond its source-or-quality-Fire and the Liberty kindleth its Fire And now it is become a Light to it and a Clear Looking Glasse for it hath given up it self into the Liberty viz into God And thus its Fire is a shining and Glance of GODS Majesty 15. But that which will not do so but will it self be Lord that continueth its own and that canâ—â—â—â—â—â—ng it self higher in its own Formes then to the Fire moreover 〈◊〉 the â—lash for there can no Clear bright Fire burn in it for it hath in 〈◊〉 self no clear or bright Substance for the Fire The Center of Nature hath â—othing in it self out of which a clear shining brightness may Exist but â—n the Liberty without or beyond Nature is a cause of the shining or brightness 16. Whatsoever giveth it self up into Nature but desireth not the property of Nature but the Liberty that becometh in its Flash of Life kindled with the Liberty in that manner as the Second Principle hath kindled it self from Eternity 17. Thus we understand how a Life perisheth how it introduceth it self into anguish and the painfull source or quality in the darkness viz when it will be its own Lord and desireth the Multiplicity when it will not give it Self up into Death and then it cannot reach or attain any other World 18. For every Life existeth in the Anguish source in Nature and hath no Light in it self unlesse it entereth into that which causeth Nature there it receiveth or conceiveth the Light 19. For all whatsoever is in Nature is dark and in Anguish as is to be known in this World if the Sun should be taken away then all would be meer anguish and Darkness And therefore hath God moved himself that he might give a Light to this World that the outward Life might stand in the Light 20. But concerning the inward Life of Souls it hath another manner or Form the outward cannot attain this inward Life and if the Souls-fire hath not Gods Light then also cannot the Souls-will enter into Gods Light it must continue in the Darkness of
8. Therefore must the fierce wrathfull Kingdome be for it is a cause of the Fire and light-Light-world and is ALL of God but is not all called or known to be God seeing the Dark-world hath another Property 9. And the Light-world is a Cause of the fierce Wrath and Crack or Terrour of the Dark Property For the Darknesse Skreeketh or is terrified before the Light and standeth in Eternall terrour while the Light-world dwelleth in it it Quaketh or trembleth Eternally before the Light and yet cannot comprehend it but is only thus a cause of the Life and of the Mobility and thus †Note all must Serve to Gods Glory 10. The Life of the Darkness hath many Formes it is not one sort of Property alone as is to be known in the Creatures of this World where one is still worse or Eviller then the other and standeth in another Source or Quality then the other which yet all Live in the Sun's Power and Light whence they become meekened 11. But if that should be quenched then would the * Or Air. Deep be fierce wrathfull and stinging Men should soon see the Dark-worlds Property how all Creatures would become so poysonous and Evill 12. For all and Every Life standeth in Poyson and the Light only withstandeth the Poyson and yet is a cause that the Poyson liveth and †Verschmachtet faileth not 13. Therefore it is to be known that the Life of the Darknesse is only a fainted poyson Life like a dying Source or Quality and yet there is no dying there for the Light-world passeth against the Looking-Glasse of the Darknesse whence the Darknesse Eternally standeth in terrour 14. The dark Life is like a Skreek Terrour or Crack where the Flash or Crack alwayes climbeth up as if it would depart from the Life and goe forth aloft where Pride and State existeth so that the Devill would alwayes be above God it is his Property his Lifes Figure is so and he can doe no otherwise 15. Just as Poyson rageth and stingeth as if it would teare it self forth out of the Member so is the Life of the Darkness the Poysonous Essences make such a Mind and out of the Mind goeth such a willing Spirit there is such a property therein 16. And it standeth especially in Seven Formes according to the Center of Nature with the Principle thereof As the Life of Joy standeth in seven Formes according to the right of Nature so also doth the Life of Sadness That which in the Light giveth Joy that in the Darkness giveth Sadness 17. Yet it is not to be thought that the Life of the Darkness thus sinketh down in Misery where it forgetteth it self as if it did Grieve There is no Grieving but what with us upon Earth is grieving according to this Worlds Property that in the Darkness is Might and * Jollity and Mirth Joy according to the Darknesses Property 18. For the Grief or Sadness is a thing which there sinketh down into Death and yet the Death and dying is Darknesses Life as the Anguish is the Life of the Poyson the Greater the Anguish is in the Poyson the stronger is the Poyson Life as is to be perceived in the outward Poyson 19. We cannot say thus of the Devill that he sitteth in Grief or sadnesse as if he were in sad despair there is no sad despair in him but a Continuall Will more to kindle the Poyson Source or Quality that his fierce Wrath may become the greater for he is its Strength wherein he createth or frameth his willing to goe above the Thrones and to kindle them he will in the Poyson Source or Quality be a mighty potent Lord For it is the Strong and Great Life 20. But the Light is to him his misery and despairing that allayeth his Pomp at which he is terrified for it is his right Poyson which paineth or Tormenteth him therefore because he hath lost it and therefore now it standeth opposed to him of which he is very much ashamed that he is a deformed Angel in a strange Image 21. He would be content with †Or the Angels the fierce wrathfull Source if the Light were not so neer him therefore is the shame so great in him that he giveth it over and alwayes kindleth the more vehemently his poysonous Source or Quality so that his Figure alwayes becometh the more abominable and that the Divine Image in him might NOT be known 22. Therefore he bends his endeavours after that whereby and how he may rave and rage against God as if he were some strange thing or were a strange or forrain Power as if he had a strange or Forraign Kingdome whereas yet he is poor and the dark Kingdome is not his but he is only a Prisoner or Captive therein 23. It is Gods Abysse he the Devill is but a Creature therein he would be Lord therein yet is but a Jugler with the fierce wrathfulnesse though indeed he must doe as the Qualities Property is And is also a Wonder before the strong or stern Might of the Eternity 24. It is as a Sport or Scene wherewith the strong or stern Might hath its effect or recreation whereby it is distinguished what Evill or Good is Joy or Sorrow and that the Creatures in the Light-world have cause to humble themselves 25. Though indeed God Created no Devill also not Lucifer for the Dark-world and this is the Enmity with Lucifer that he hath been an Angell and that the Light is so near him that he is become a Cast-away or Apostate 26. Else in the Creatures which have been Created in the Dark-world there is no Woe For they are the fierce wrathfull Property and know Nothing of the Light Fierce wrathfulnesse is their Strength and Might and enimicitiousness is their Willing and Life 27. The Eviller and more enimicitious a Creature in the Dark-world is the greater is its might As the Mighty or Potent Tyrants of this World doe often make their Might in Malignity or Wickedness to be seen so that men must fear them Or as the Tame Beasts are afraid of the Evill fierce wrathfull wild ones just such a Property also it hath in the Dark-world 28. When we will rightly conceive of the Property of the Dark-world let us look but upon the Malignity Malice or Wickedness and Pride or State of this World which is a Type Prefiguration or Representatâ—on of it for all Malignity Malice Wickedness Falshood and Pride or State hath its root from the Dark-world It is the Dark-worlds Property be it apprehended or discerned either in Men or Beasts for this World standeth upon the Ground of the Dark-world 29. The Dark-world giveth to this World Essence Willing and Property and if the Good were not created together in it then there would be no other Will or Doing in this World then is in the Dark-world 30. But the Divine Power and the Sun ' s Light hindereth that as is to be seen among Men
Spirit and Body and in all that is called Substance 5. And we clearly see herein that this outward World standeth upon the ground of these four Elements and receiveth inclination and propensity from them also source or quality and willing 6. For the Sonne of those four Elements ruleth upon Earth he will have All obedient under him and hath accordingly a fourfold Generation or Tribe of his Subjects 7. First the Generation of Pride or State that willeth to be above all other and will liken or equall it self to none 8. Secondly the Generation of Covetousness which willeth to possesse all alone and to compell all under it it would have all This Second Generation is the Sonne of the First for Pride and State willeth also to have all that it alone may be All. 9. Thirdly the Generation of Envy which is the Sonne of Covetousnesse When it seeth that it cannot have All alone then it stingeth like Poyson affordeth none any thing its Will in all things is either to draw to it self and to possess it alone or else to rage over it with an Evill willing 10. The Fourth Generation is Anger which is the Sonne of Envy what it cannot stab or sting with Evill willing that it kindleth in the Anger Fire and breaketh it with authority and power raiseth Warres and Murthers and would break or destroy All this generation would subdue all under it 11. Thus thâ—se are the Four Elements of the Devill which all Four are in one another as ONE and one goeth forth from the other and they generate continually the one the other they arise originally from the Dark Nature viz from harsh bitter anguish and fire 12. But seeing Gods Power is an Opposition to them so that in this World they have not full power therefore they have generated to themselves a Sly Crafty Subtle Sonne with or by which they rule which is called Falshood 13. That taketh the Garment or Cloak of the divine Colours upon it that a Man cannot know it and will needs be called a Sonne of Truth Vertue and Honesty But is indeed cunningly Wicked it speaketh one thing and thinketh another and doth another He carrieth tne Glance or Lustre of God upon the Tongue and the Devils Power and Poyson in the Heart 14. This is King upon Earth and Manageth two Kingdomes the First is called Perdition the Second Babell a Confusion and Jarring I. On to the First Kingdome of Perdition this King hath put on the Strength and Might and it is the Garment of that very Kingdome II. On to the Second Kingdome Babell he hath put on a white Glistering Garment That must be to it in Gods stead 15. With that the King Governeth upon Earth as if he were God The People worship and pray to that Garment and under the Garment is the Man of Falshood or Wickednesse and Deceit and hath his Mother the four Elments in himself viz Pride Covetousnesse Envy and Anger 16. Thus the four Elements of the Devill rule under a Glistering Flattering Hypocriticall Mantle or Cloak and Men tug and tear one another for that Cloak every one will put it on but he that doth put it on he putteth on Hell and Gods Anger 17. This Mantle or Cloak is honoured instead of God and yet is the Mantle or Cloak which Gods Anger did put upon Adam and Eve when the Devill betrayed and seduced them that they fell away from the Obedience of God 18. And it is even the Cloak of which God hath warned us ever since the beginning of the World that we should not put it on for the Devill is lodger therein when we doe put it on we draw in the Devill to his Lodging and must doe what he will for he is Hoast in that house and resteth in that Mantle 19. Since he is Gods Prisoner or Captive therefore he putteth on to us his Mantle and sendeth us therewith towards Babell in his Ministry and Service and there we must reproach God for we have Gods Mantle on and have the Devill under it for a Lodger and a Guest 20. Thus the Tongue giveth God Good words and the Heart hath the Spirit of the four Elements of the Fierce wrath and so God becometh reproached by the Devill that God should thereby see that he the Devill is Lord and King over Men. 21. And Esteemeth Gods dominion in Man to be only a * Seeming Holy or Hypocriticall Glistering Mantle wherein he the Devill is Man and hath clasped Man in his Armes or Clutches 22. Indeed he covereth him over with the Mantle and letteth the Man call himself Gods Childe but Man in this Mantle doth only doe his Will for him so that all whatsoever the Devill cannot or dare not doe in his Kingdome that Man doth for him in his Ministry or Service 23. The Devill dare not kill any Man but that doth Man readily for him to please him Also the Devill cannot use the Creatures of God and yet Man misuseth them readily to please him thereby to reproach God 24. He driveth on therewith Pride and Covetousnesse also Falshood and Malice or Wickednesse and mannageth and bringeth to passe All therewith whatsoever the Devill will have and he Glistereth also therewith in seeming Holinesse and Hypocrisie as if he were God 25. Therefore is the outward Kingdome become a continuall Murthering Den of Devils And the false supposed Man who calleth himself a Man but is not promoteth the Murthering and increaseth Gods anger and kindleth the Dark-world in this outward so that Gods anger continually burneth in this World 26. Whereby Gods Kingdome becometh hindered and the Devils Will to be done and so the Devill continueth a Prince upon Earth whereas otherwise he could bring nothing to passe upon Earth thus the supposed Man is in the Service and Ministry of him and performeth his Will 27. Thus Two Generations of Men dwell together upon Earth First upright honest Men who Minister to and serve God in the Mantle of Humility Lowlinesse and Misery whom the Devill reproacheth and plagueth them by the other Generation and bringeth all his Wonders to passe on them 28. The Second Generation also calleth it self Man and goeth also in the Form of Man but it is an Evill Beast it putteth on the Garment of its King who is called Falshood and Liveth in the Power of the Four Elements of its King viz in Pride Covetousness Envy and Anger 29. Pride is the first Power or Vertue it teareth the righteous honest Mans bread out of his Mouth and suppresseth the poor that it might satisfie it self 30. It will not that any thing should be like or equall to it it will be alone the beautifull brave Childe in the House it hath put on the glistering flattering Mantle it will be called honest or vertuous Man shall honour it and bow himself before it also he shall not liken or presume to compare himself to it It will be Lord. 31. It saith I am Chast Modest and
Cap. Het I. Punct HOogh-Schools-vernuft ghespits u is wat Groots bevolen Ghy Soeckt in d' Ickheyt t' geen u steeds verborgen blijft Romt siet dit Schoon GEWAS tiids-perck u nu gerijft Hier is den diepsten Gront waar gaat ghy langer dolen Van 's werelds aenvang blijt dit Maar niet aen de Gelatentheyt aen d' Ickheyt verholen Daar door't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dat is 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Π50. Ο 70. Σ 200.  666. Drie-Ses verstant veel Over-spel bedrijft De Liefd is gansch verkout ghy Zijt gheheel verstift Ach 't Lichaam is al 's ys van't hooft tot in de solen Op't III. Cap. Het II. Punct Hier kont ghy Sien hoe't quaat Sich met het Goet verdraaght Op't IV. Cap. Het III. Punct Oock Sathans Strijds-begin Sulckx van ons wort beklaaght Op't V. en VI. Cap. Het IV. Punct En hoe't EEN Euwigh Licht door Wereldts-drie Rompt dagen Op't VII en VIII Cap. Het V. Punct Hoe't quaat en't Goet verd wijnt en 't Een den strijdt behour Op't IX en X. Cap. Het VI. Punct Sier hier des duyvels Rijck Seer duyster woest en Rout Sijn Elementenvser den Mensch belaas Steeds plagen 1. Hooveerdigheyt 2. Gierigheyt 3. Nijdigheyt 4. Tooren Mede-Borger van dees drie vermenghde Wereldt Englished thus The Translatour of Jacob Behme's Great Six Points into Netherdutch The 27. February 1638. Dutch Stile 17. February 1637. English Stile To all the Children of the Noble SOPHIA THis Pen was not so bold to dare for Space of seven whole years To take in hand this Curious rare deep grounded BRANCH but fears To bring it out of th' Highdutch Phrase into our Nether-dutch Mother Tongue But hath now finished that Race in time fourteen Dayes long For which the GOD. Who is the Abyssall incomprehensibility where Nothing appears manifest or Revealed And yet is All For he is all in All and by him and from him and for him are all things NOTHING and the ALL the Only GOOD be prais'd By The Eternal Wisdome Sophia's children with all Soul Image Spirit rais'd O that Th' Eternall ONE would Cure our blinded Eyes and Sight That All might henceforth See most sure Gods Hidden secret Treasure in our Souls Mysteries aright Here followeth another Sonnet translated out of the Netherdutch into English A SONNET Upon the Contents of Jacob Behme's Great Six Points The I. and II. Chapter the I. Point REason of th' Schooles on Pinnacle Great things here proffer'd are You Seek i th' Tabernacl ' of Self they 're hid for all that care Come see this fairest BRANCH or Sprout the Pitch of Time requires Here is the deepest Ground throughout where long stray your desires From th' Worlds beginning 't hath remain'd from But not from RESIGNATION or Self-denyall SELF still withdrawn quite That th' Vnderstanding is not gain'd of th' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Π50. Ο 70. Σ 200.  666. M.DCLXVI SIXES THREE aright Love is became quite cold and Dead ye are now stiffe and chill The Body is as Ice from th' Head along down to the Heel The III. Chap. the II. Point Herein you may see how Evill doth with the Good unite The IV. Chap. the III. Point How Sathan's Strife begins and will be by us wailed quite The V. and VI. Chap. the IV. Point And how the ONE Eternal Light Through THREE Worlds doth appear The VII and VIII Chap. the V. Point How Evill or Good vanish quiete and th' One keeps field i' th' Rear The IX and X. Chap. the VI. Point See here the Devils Kingdome and how Dark Wast Cold it is His Elements * FOVR how Each to Man perpetuall Torment is Your fellow Citizen of this Threefold mixt World Gods Four Elements are 1. Humility 2. Meekness 3. Patience 4. Love The Outward Worlds Four Elements are 1. Aire 2. Earth 3. Water 4. Fire * The Devils Four Elements are 1. Pride 2. Covetousness 3. Envy 4. Anger A Brief Exposition or Small Book of these SIX Points Viz. I. Of the Bloud and Water of the Soul II. Of the Election of Grace or Predestination of Good and of Evill III. Of Sinne what Sinne is and how it is Sinne. IV. How Christ will deliver up the Kingdome to his Father V. Of the Magia what the Magia is and what the Magick Ground is VI. Of the Mystery what it is By Jacob Behme Otherwise the Teutonick Philosopher Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. The Preface THe highly Pretious Knowledge is not attained unlesse the Soul have once overcome in the Storm and beat down the Devill and so hath attained the victorious Garland or Crown of Triumph which the Most blessed Virgin Chastity Sets upon it as a Badge of victory and a token that it hath Overcome in its Dear Champion Christ for then this Wonderfull knowledge riseth up yet with no Perfection The First Point Of the Bloud and Water of the Soul 1. ALL whatsoever is Substantiall and palpable is in or belonging to this World Now since the Soul is not a Substance or Being in or of this World therefore its Bloud and Water is not a Substance in or of this World 2. Indeed the Soul together with its Bloud and Water is in the outward Bloud and Water but its Substance is Magicall for the Soul is even a Magick Fire and its Image or Form is generated in the Light in the power of its Fire and Light out of the Magick Fire and yet is a true Image in Flesh and Bloud viz in the Originall thereof 3. As the Wisdome of God hath a Substance and yet the Wisdome it Self is no Substance So the Soul together with its Image hath a Substance and yet the Soul is only a Magick Fire but its Sustenance or Preservation is from its Substance 4. For as Fire must have a Substance if it must Burn so the Magick Fire of the Soul also hath Flesh Bloud and Water for no Bloud could be if the Tincture of the Fire and Light were not in the Water which is the Ens or Life of the Wisdome and that hath in it all the Formes of Nature and it is the other or Second Magick Fire 5. For it affordeth all Colours and out of or from its Forme the Divine Power goeth forth in the Meek Substance of the Light understand according to the Property of the Light And according to the Property of the Fire it is a Sharpness of Transmutation or alteration and can drive on every thing to its highest Pitch or Degree though it self be no * Corporeall living Spirit but the highest ENS 6. Thus also it is Such an Ens in the Water and driveth forth therein both the Property of the Fire and of the Light together with all Powers of Nature Where then it turneth the
Water into Bloud and this it doth both in the inward and outward Water viz in the outward and inward Bloud 7. The inward Bloud of the Divine Substance or †Or Essence Substantiality is also Magicall for the Magia maketh it to be a Substance it is Spirituall Bloud and which cannot be touched or stirred by the outward Substance but by the Imagination only The inward Imagination driveth on the outward Will in the inward Bloud whence the Flesh and Bloud of the Divine Substantiality * Or perisheth fadeth and so the Noble Image of the Similitude of God becometh Darkened or Obscured 8. The Flesh and Bloud of the Soul is or Consisteth in the highest Mystery for it is divine Substantiallity and when the outward Flesh and Bloud dyeth then it falleth home to the highest Mysterie and the outward Mysterie falleth home to the Inward 9. And each Magick Fire hath its clarity or brightness and darkness in it self for which things Sake a Finall day of Separation is appointed wherein all shall passe through the Fire and be tried what is capable of it and what is not and then every thing goeth into its own Magia and is afterwards as it was alwayes from Eternity The Second Point Of the Election of Grace or Predestination of Good and of Evil. 10. GOd alone is ALL from Eternity His Substance doth part it self into Three Eternall Distinctions One is the Fire-world the other the Dark-world and the Third the Light-world And yet they are but one only Substance one in another and yet the one is not the other 11. These Three Distinctions are alike Eternall and unmeasurable and included in no Time nor Place each Distinction includes it self in it Self in a Substance and its Source is also according to its Property and in its Source is also its * Note Desire viz the Center of Nature 12. And the Desire is its making for it maketh Substance where none is before and this in the Essence of the Desire according to the Desire of its Property and this together is only a Magia or a hunger after Substance 13. Every Form maketh Substance in its Desire and every Form driveth it self forth out of the Looking-Glasse of its Glance or Lustre and hath its Seeing or Vision in its own Looking-Glasse its Seeing is a Darknesse to the Looking Glasse of the other its Form is hidden to the Eye of the Other but in the Feeling is a difference or Distinction 14. For every Form taketh its Feeling from the Originall of the First Three Formes in Nature viz from the Harshnesse Bitternesse and Anguish and in these Three there is no pain in themselves but the Fire maketh pain in them and the Light maketh it to be Meeknesse again 15. The true Life standeth in the Fire therein is the * Tongue Stile or Cock of the Beam of a paire of Scales Angle between tending both to Light and Darkness The Angle is the Desire whatsoever it filleth it self with to that Fire the desire belongeth and the Light thereof shineth out of that Fire and that Light is the Representation or seeing or discerning of that Life and the introduced Substance in the Desire is the Wood or Fuell of that Fire from which that Fire burneth-forth whether it be harsh or soft and that also is either its Kingdome of Heaven or of Hell 16. The Humane Life is the Angle between †Or Love-Fire Light and Darknesse to which soever it giveth up uniteth or inclineth it self in that it burneth if it giveth it self up into the Desire of * Or the Coveting of Earthly things Essence then it burneth in the anguish in the Fire of the Darkness 17. But if it giveth it self up into the Nullity or Nothing then it is Desirelesse or free from Desiring and falleth home to the Light-fire and then it can burn in no Source or pain for it driveth up no Substance in its Fire out of which Fire can burn forth now seeing there is no Source or pain in it therefore the Life also cannot be capable of any Source or pain for there is none in it And thus it is fallen home to the first Magia which is God in his †Ternary Triplicity Threenesse Trinity Liberty 18. Now when the Life is generated it hath all the Three Worlds in it And to what World the Life inclineth or appropriateth it Self it is maintained and preserved by that and kindled in the Fire thereof 19. For when the Life kindleth it self it becometh drawn by all the Three Worlds and they stand in the wrestling in the Essence viz in the first kindled Fire and which Essence soever the Life in its desire draweth in and receiveth its Fire burneth 20. If the first Essence in which the Life kindled it self be good then is that Fire also pleasant and good but if it be Evill and Dark from a wrathfull or fierce property then is that also a wrathfull or fierce Fire and hath again such a Desire according to the Property of the Fire 21. For every Imagination desireth only Substance in its likeness wherein it doth exist 22. The Life of Man in this Time is like a Wheel where very Suddenly that which is undermost becometh uppermost and kindleth it self in every Substance and defileth it self with every Substance yet its Bath or Laver is the Moving of the Heart of God a Water of Meeknesse and out of that it may in its Fire-Life drive forth the Substance Gods Election or Predestination standeth not in the first Essence 23. For the first Essence is only the Mysterie or towards Life and belongeth properly to the first Life togetner with the kindling in the Mysterie thereof out of which it is proceeded whether it be a totally wrathfull or fierce Essence or a Mixt or an Essence of Light according to the Light World 24. Out of whatsoever Property the Light ariseth out of that also burneth the Light of its Life and that Life hath no Election or Predestination no Judgement passeth upon it for it standeth in its own proper Original and driveth on its Judgement in it self it separateth it self from all other Sources for it burneth only in its own Source in its own Magick-Fire 25. The Election or Predestination passeth upon that which is introduced Whether it belong to the Light or to the Darkness for of whatsoever property it is according to that also is the Will of its Life It becometh known whether it be of the fierce wrathfull Essence or of the Meek Love-Essence And so long as it burneth in the One Fire it is left or forsaken of the other and the Election or Predestination of that Fire wherein it burneth passeth upon that Life for that willeth to have it it is of its own property 26. But if that Fire-will viz the flying or moving Angle casteth or swayeth it self into the other Fire and kindleth it self therein then it may kindle the whole Life with that
Fire if it abide in that Fire 27. And then that Life is Regenerated either as to the dark-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.
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the dark-Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
3â— and 34. in the 40. Questions What will the Holy or Saints and Damned each of them doe and leave undone 176. Question See the 40. Question Where shall Hell and also the Eternal Habitation of the Holy or Saints be 177. Question What shall be the Eternal * Jude 24. Joy of the Holy or Saints and the Eternal pain or †Rev. 14.11 Torment of the Wicked Or also may there be any alteration Effected A Treatise or Consideration of or Concerning the Divine Revelation or Manifestation Shewing What God Nature and Creature as also Heaven Hell and the World together with all Creatures are Whence all things in Nature have received their Originall And for what God hath Created them and of what profit and Benefit they are Especially of MAN What Adam and Christ is Deduced Through the whole process and Course of the World To the End and into Eternity and set down in 177. Questions for the better Consideration or Meditation upon what Man is out of the right true Theosophick Ground An Exposition of The First Question What is God * oâ— distinct from Nature and Creature Observe The unsearchable God in Himself manifests himself to be known in Nature and Creature All Goodness in Nature is the Manifestation of what he is in himself in his Eternal Love Joy Mercy Meekness Right and Glory of Heaven And all Contrariety Opposition Adversity Misery and Evil in Nature is the Manifestation of his Eternall Wrath Anger Fury Darkness and the Lake of Consuming Fire and Brimstone of Hell which is his Nature in it self separate or distinct from his Love which is God himself And these are knowable and discernable by us in the Love and Anger Light and Darkness Joy and Sorrow Prosperity and Adversity Ease and Pain Pleasure and Torment In this visible World in this Mortall and Transitory Life For the Invisible Things of him that is his Eternall Power and Deity are clearly seen by the Creation of the World to the intent that all should be without Excuse that doe not learn to know him thereby See Rom. 1.19 20. without Nature and Creature in himselfe Note Answer GOd is the Eternall Vnity viz the Immense or unmeasurable Good which hath nothing after it nor before it which can give afford or bring in somewhat to it or that can Move it Without all Inclinations and Properties Which without originall of time in it self is but only ONE viz a meer Clearness Purity or Stilness without Stirring which hath no where any space or place nor needeth any for its habitation 2. But is without the World and in the World equally alike both at once and it is deeper then a Thought can cast it self Yes if one should for an hundred thousand years together speak forth the Numbers of its greatness and depth yet he would not have so much as begun to have expressed its depth for it is the Endlesness or Infinity 3. All whatsoever can be Numbered or Measured is Naturall and * Or Imaginable Imagible but the Unity of God cannot be expressed for it is equally alike through and through all at once And it is therefore called and apprehended to be the Good because it is the Eternal Meeknesse and the highest beneficence or well-doing in the perceptibility or inventibility of Nature and Creature viz the perceptible or inventible sweet Love 4. For the Unity viz the Good floweth forth from it self and introduceth it self with Out-flowing into Willing and Moving 5. There the Unity loveth or throughly inhabiteth the Desiring or Moving and the Desiring or Moving perceiveth the Meekness of the Unity Viz the ground of the Love in the Unity concerning which Moses saith †1 Cor. 8.4 The Lord our God is one only God and no other 6. And the matter is not so as Reason supposeth that God dwelleth only above the Starres without or beyond the Place of this World There is no place prepared for him wherein he dwelleth apart But only his Revelation or Manifestation is distinguishable 7. He is through with and in us and wheresoever he in a Life becometh moveable with his Love there is God in his working Manifest or Revealed That is his Love viz the Unity is there flowing forth desirous and perceptible or inventible there God hath made himself a place viz in the Ground of the Soul in the Eternall IDEA or Object or Representation of the Eternall desiring in the Love wherein the Love willeth and perceiveth or findeth it self as in the Angels and blessed Souls is to be understood The Second Question What is the Abysse of all things where there is no Creature viz the Abyssall Nothing Answer 1. IT is a habitation of Gods Unity For the opening or the Something of the Nothing is GOD himself The Opening is the Unity viz an Eternall Life and desiring a Meer Velleity or Willing Which yet hath nothing that it can desire but only it self therefore is the Will a meer desirous Love-longing Delight viz an Eâ—it of it self to its perceptibility or inventibility 2. The Will is first the Eternall Father of the Bysse or Ground And secondly the perceptibility or inventibility of the Love is the Eternall Sonne which the Will in it self generateth to a perceptible or inventible Love-power And Thirdly the Eâ—it of the desirous perceptible Love is the Spirit of the divine Life 3. And thus is the Eternall Unity a Threefold unmeasurable unbeginning Life Which standeth in meer desiring in conceiving and comprehending and finding of it self and in an Eternall Exit of it self 4. And that which is gone forth from the Will from the Love from the Life the same is the Wisdome of God Viz the Divine Vision Contemplability Joy of the Unity of God where by the Love introduceth it self into Powers Colours Wonders and Vertues Eternally 5. In this Opening Life of the Divine Unity five Clear and Loud-sounding Senses become understood in the perceptibility of the Love of the Life viz A. E. I. O. V. Wherein the divine desiring and working standeth the same bringeth it self into an out-breathing or out-speaking to the divisibility or distinguibility and to the Understanding of the ONE only Trinity whereby the Eternall Life findeth or perceiveth and understandeth it self 6. The Trinity manifesteth or revealeth it self out of the Unity with a Threefold breathing or Speaking so that this Threefold breathing or Speaking after a threefold manner or kind entereth into it self to a self ownnesse And this Threefold Sense is called with its Sensuall Name JEHOVA 7. For the Unity viz the I. goeth into it self into a Threefold Substance which is called IE and that IE is the Father Which bringeth it self with its breathing or speaking Will into HO that is into a Comprehension Formation or Concepâ—ion of the Love And in the HO the Word of all Powers becometh unâ—erstood for it maketh a Circumference or Surrounding of it self viz thâ— Eternall Somewhat or Something Whence the
Breathing Which is called Gods Word Viz the Speaking or Breathing of the Unity of God the Foundation of the Power In this is the true Holy Ghost understood in the efflux of the Love-Speaking viz the Moving or the Life of the Love 38. Also thus is the Angelicall as also the Souls Spirit therein understood in which God is Manifest or revealed and dwelleth but the Ground of Souls and of Angels according to their Nature is understood in the Eternall Nature-fire * Note the difference between the Deity and Nature For the clear Deity becometh not Creaturely For it is an Eternall Unity but it dwelleth through and through Nature As Fire gloweth or shineth through and through the Iron 39. And at this Place we understand the †Potentiality possibility of Angels and of Souls if they loose the Love-Fire so as they separate away from the divine Unity and enter into own self desire then the Anger-fire burneth in them and that is then their right and proper Life 40. But if the divine Love-fire burneth in their Centrall-fire then is their Fire-life a meet Joy and a meek well doing or benificence and the Fire of God and the Fire of Nature Standeth in them in * In Concordance Harmony or Temperature ONE only Ground 41. In this Fift Property the Glory and Majesty of God becometh manifest or revealed viz a Light of Love Of which the Scripture saith †1 Tim. 6.16 God dwelleth in a Light that none can come unto signifying that no Eternall Creature at all is become generated out of the Centrall fire of the Love for it is the holiest Fire of all and God in his Ternary or Trinity it self 42. * Note And out of this Holy Fire is out-flown the IAH viz a Beam of the perceptible Unity the same is the highly pretious Name JESUS which redeemeth or releaseth the poor Soul from the Anger-fire again and did in the assuming of the humanity in the departed Centrall Anger-fire Gods Anger give in it self into the Soul and kindled it again with the Love fire and UNITED it with GOD. †Note O ye Men observe this 43. Thus now understand the right foundation In God there is no Anger it is meer and clear Love Only in the foundation through which the Love becometh Moveable is the Anger-fire but in God it is no other then a CAUSE of the Joy and of the Power And in the CENTER of the Anger-fire it is the Greatest terriblest darkness pain and source or Torment And these two are in one another as Day and Night where none of both may comprehend the one the other But the one dwelleth in the other and they make two Principles viz two Eternall Beginnings 44. The First Beginning is the Kingdome of Gods Love and the Second Beginning is called the Kingdome of Gods Anger viz the foundation of Hell in which the out-cast or rejected Spirits dwell 45. The Foundation of the Kingdome of God is meer pure IAH viz powers of the separable Word And the Foundation of the Anger of God is meer NEIN or No from whence the LYE Existeth Whereupon said Christ that * Joh. 8.44 the Devill was a father of Lyes For his foundation is meer NEIN or No and a Contradiction or gainsaying of the Truth viz the IAH 46. The Sixt Property in the out flown Will is the Sound Voice Understanding Discourse or the Distinctions viz the true Understanding and standeth in both Centrall Fires alike at once 47. In the Center of the own receptibility of the Naturall Fire without co-working of the Holy Fire if these two Fires are become separated as is to be apprehended in the Devils and Damned Souls there is †NOTE no Understanding but only fraudulent Cheating Subtilty Craft and Sharp-wittedness or Acuteness viz a trying or Probation of the foundation of Nature a meer misusing of the Powers of Nature whence Treachery or Deceit base cunning Surmisings Folly Sottishness and * Or Voluptuousness Wanton-lightness do exist 48. In this Sixt Power stand the holy Names viz the divine Powers in the opening of the Unity in the working and desiring and they stand in both the Fires alike at once viz in the Fire of the Naturall Mobility and in the Fire of the Flame of Love 49. And here standeth the Wonder-doing Word in its working for the Great Name of God Tetragrammaton is here the Center of the Wonders of God which worketh in both the Centrall Fires which the Evill Spirits in their transmutation according to the Center of the Nature of the Fire doe misuse 50. And the Ground of the whole Cabala and Magia is comprehended in this ground for it is the working Powers where the unperceptible co-worketh in the perceptible 51. And at this place lyeth the Law of Moses before it not to misuse it upon pain of Eternall punishment as is to be seen in Exodus 20. Exod. 20. from 1. to the 18. especially 2 3 and 7. for those that are OURS enough is here said and for the Wicked there is a strong Lock or Barre before it 52. The Seventh Property of the out-spoken desirous Will is the Substantiality in which all Powers lye in the Substance and working viz a subject of all Powers whence the Visible World is Existed and through the Moving of the Wonder-doing-Name is flowen forth and gone into divisibility and formability 53. Whereupon there is in all Beings or Substances of this World both the Centrall Fires according to Gods Love and Anger as is to be seen in the Creatures but the Holy Fire lyeth hidden to them which the Curse viz the Moving of the Anger of God with Sinne holdeth shut up Note Note as is to be seen by the Tincture and yet through Gods permission there is a possible Entrance 54. This out-flown Holy Fire when it yet wrought together through the Earth was the Paradise and it is so still indeed but Man is thrust out from it and many a one seeketh himself to death in this Fire and yet findeth it not unless he hath before hand found it in himself 55. Understand us thus in this Question of the Love and Anger of God that there is a twofold Fire understood as first a Love-Fire where is meer clear Light and that is called Gods Love viz the perceptible Unity and Secondly an Anger-Fire from the receptibility of the out-flown Self or own-will where through the Love-Fire becometh Manifest which Anger-Fire is a ground of the Eternall Nature and in the Center of its Inwardness is called an Eternall Darknesse and Pain or Torment 56. And yet BOTH these Fires are but ONE only Ground and hath been and remained continually from Eternity in Eternity But yet parteth it self into two Eternall Beginnings as is to be Considered Conceived and pondered of in Fire and Light The Fourth Question What was there before the Angels and the Creation were Answer 1. THen was God with
of them sprung forth out of the IAH and brought into the NEIN or No that Powers should become Manifest Thus there must be an Object Representation or Reflexion in which a distinction might be 15. The Name IACHIEL is the distinguishing of the IDEA of the Vertues out of which floweth ELIEL and the Holy Names according to the divine Property which are Many Which all of them flow out of the * Den Gottlichen Divine Senses or Thoughts to note or hint it only to the Reader 16. But the Names of the Prince-Angel which in the †In sensu Sense bear or carry the R. T. or S. the power of them standeth in the strength of the Might of the Fire out of the High Name Tetragrammaton and they are the Princes over the Constellations or Astrum and over the Elements For they have their dwelling in the Inward Element out of which the Four Elements are flown and doe yet flow 17. Though indeed there are yet also outwarder Princes which dwell in the Four Elements and are called Starre-Spirits viz Ascendents which have their propriety also in the World but not like the Inward for they have another Chaos of an outwarder Kind or Manner of which here nothing further is to be mentioned in respect of the abuse and Misbelief or †Exod. 20.3 Superstition 18. If we would Consider or conceive and very rightly understand the Powers and Vertues of the Angels and not cleave to Images as Foolish Reason alwayes doth Note Note then let us but consider the Spirits of the Letters in what sense and power Every one standeth and accordingly let us Consider the joyning together of those Spirits of the Letters from whence thâ— Word or Understanding existeth and so we have the whole Grounâ— with * Affirmation and Negation IAH and NEIN their whole Foundation 19. And as now the Words with the Spirits of the Letters are distinct or different so is also their distinction in the Creaturall Image-like Kind or Manner as also the Humane Kingdome or Dominion is so and all whatsoever is called Creature they are altogether nothing else but divine * Sensus Senses or Thoughts out of both the Centrall Fires like the Joyned Words of the divine Powers 20. For as the whole †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Alpha-bet is the whole understanding of all Things or Substances so is Gods Word the only and sole understanding of All things and the Angels are its Letters 21. The Prince-Angels signifie the Letters viz the Thrones and the Ministeriall-Angels signifie the Joyning of the Sense or * Sensuum The Joyning of Letters into Words and of Words into Matter Sense or into a Sentence Senses which suffer themselves to be used to the Harmony of the divine Understanding to the praise of God 22. As in the Letters doe lye the authority or force and the power to the distinction of the Sense or * Senses so also lyeth the Great Power in the Throne-Angels The other are as the Joyning together of Letters to the distinction and are Joynt-powers as the Tree is in its Branches so is also their Order and Government to be understood For all Generations in the Four Elements stand in such a form Every generation hath also its Supremes which all together are a Figure of the inward Spirituall World 23. If Man were not so very much shut into the NEIN or No that he could understand what manner of Powers he carrieth in his Mouth what manner of authority or force standeth therein he would highly exult and Triumph therein but he cannot understand that because of the Curse which lyeth before it for he would Misuse it 24. He carrieth the Might and Strength of all things moving in his Mouth If he had the Faith that he were able to Image this Power so he should have the ground of all secret Mysteries and should be able to doe Wonders or Miracles like the Angels this the Scripture also testifieth †Math. 17.20 ch 21.21 If ye had Faith as a Grain of Mustard Seed then ye might be able to say to the Mountain cast thy self into the Sea also * Deut. 30.14 Rom. 10.8 Note Note The Word is near thee viz in thy Mouth and in thy Heart 25. And this is as above mentioned for those that are Ours to understand and further not in respect of the Misusing it there lyeth a fast Seal before it that None unworthy should understand it it is also †Note forbidden to write plainly and openly hereof but the Time is born or generated that the same shall stand open yet only to the Worthy enough here The Sixt Question What is the Office and Doing of the Angels And why doth the Power of God bring it self into Imagings or Figures Answer 1. AS we Men upon Earth rule all things viz the whole apprehensibility through the distinction of Words so doth God viz the Eternall * Or Mind see Trismigistus in his Poimander Mind of the ONE only Power also work and ruleâ— with such Image-like Words in the Wisdome 2. The Angels are meer Imaged Powers of the Word of God for Mans Minde is an Expresse or reflex Image or Anti-Type of the Eternall Power of God 3. For all †Sinnen Notions Positions or Propositions Senses or Meanings or Nâ—â—ions come out of the Mind and out of the Senses Meanings or Notions come right Thoughts it viz a Conclusion or Imagination from whence Longing Lust or Delight existeth which Longing goeth into a Being or Substance from whence the perceptible Desire and out of that the Work springeth thus also is God in like manner the Eternall Mind that is the Understanding and yet there would be no distinction therein * Note if he did not flow out from himself 4. His out-flowings are the Powers as in Man the Senses or Thoughts and the Powers bring themselves into an Imagination wherein standeth the Angelicall IDEA and the Imagination bringeth it self into Longing to the perceptibility the same is IAH and the Longing bringeth it self into desire and that is the ground of the receptibility viz the NEIN or No and the Desire bringeth it self into Properties to and till Fire out of which the Light Springeth thus these Properties of the desire are divine Thoughts in two Centers to be understood viz in the IAH and the NEIN or No. 5. The IAH is divine and the NEIN or No is own selfness of Nature viz the perceptibility of the desire this desire of the perceâ—â—â—bility is become a work or figures viz Angels Which are no â—â—her then Gods Thoughts according to Love and Anger viz a Manifestation or Revelation of his Mind and Will 6. Not that there are Thoughts in God! but in his out-flown desirous Will which introduceth it self into Fire and Light to perceptibility 7. And now as a Man with his Senses and Thoughts governeth the World and all things or Substances so God
the fierce Wrath a Source or Quality of Heat Cold Hardness Sharpness Sting Bitter Anguish and Woe or Torment viz the perceptibility the first Principle a meer Hunger and Thirst a desire of Vanity and Lyes a Stink of Poyson and Deaths Quality Source or Torment 5. This Fire is like a brimstone-Brimstone-Fire which burneth in stink and poyson for it is the dying Source Quality or Torment of Death viz the Death and Hell which became Manifest or Revealed in Lucifers Fall or Apostacy 6. But SATHAN * Reve. 12.9 which seduceth the whole world as Christ saith that is now this false Will of the ownness the first Principle viz the will of Hell a Ground of Lyes and Contradictions and Gain-sayings a leading off from the Good an universall Spirit of the hellish foundation and yet it is no Created thing or Creature but it is the false Mind in the Hellish Foundation viz the hellish Skill or Knowledge 7. And although it hath in like manner Devils of such Properties and Names which are also Princes in their Legions for they have †Or figured Imaged themselves in the hellish Property 8. This Ground is their Life and that holds them captive in it self and as the Properties of the hellish Foundation are manifold so also are such Princes under them ruling in the same Properties 9. Thus also BELIAL is the Source of false Lust or wicked Longing to uncleanness and inordinateness 10. BEELZEBUB is a Source of Idol-Gods and of false Imaging 11. ASMODUS is a Spirit of fury or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distractedness Senseless Madness and so forth Which all of them are Qualities of the Hellish foundation Where indeed there are also such Creaturall Spirits in the Hellish Foundation 12. But LUCIFER is the Pride or Stateliness viz the Source of climbing up 13. All these Properties are also in Man awakened after the Fall when he turned himself away from God and they have Imaged formed or figured themselves by or with Man 14. The same is †Rev. 12. â— the Dragon the old Serpent with whâ—â—â— MICHAEL viz the Figure of the divine Power hath striven and thrust out him together with his Legions from the Holy Name and in Man Striveth the Name IESUS against this Dragon 15. This Strife is no Creaturall Image-like being Thing or Substance indeed it hath gone forth against the Image-like Kingdome of the false Lye-Spirits which would rule and domineer in the divine Name It is a Strife between IAH and NEIN or No between the Image-like Anger and the Image-like Love between the first and second Principle 16. In this Strife must the divine Character of the IDEA overcome if * Viz the Character of the Eternall IDEA in which Man is foreseen or Elected in Jesus Christ before the foundation of the World it will be an Angel In this strife is Adam faln And in this Strife did the Name JESUS in the received or assumed humanity in the Wilderness Maintain the Battle or Strife against this DRAGON where he was tempted forty dayes and at last in Death totally overcame him 17. This Strife was with Moses on Mount Sinai in the Fathers Property in the Fire when he stayed there forty Dayes where Israel was Tempted to try whether they would or could stand in the Fathers Property 18. But being that might not be then Israel fell away and Made an Idol-God viz the Golden Calfe upon which the Tables of the Law were broken thereby signifying that the humane Will of the ownhood could not overcome or prevail against the Foundation of the Anger that must be no otherwise then put to Death and through Death be introduced again into the Holy Name 19. Whereupon CHRIST must dye and bring the Will of Man quite through Death through Hell and through this Foundation For the own receptibility of the own Will may not subsist in God For if 〈◊〉 Will be to subsist in God then it must be imperceptible and unpassive that it my dwell in the Fire and yet not be comprehended by the Fire 20. As the Sun in the Elements penetrateth or presseth through and through all and kindleth it self in the Elements and yet its Light indeed continueth to it self Or as the Fire Gloweth or Blaseth through and through Iron and yet it becometh not Iron But the Iron is only an Object or Subject wherein the Fire Elevateth it self and inflameth it self so very clear must also the Will be which Gods Unity is to possesse that in it there be no receptibility 21. For as soon as it passeth into receptibility then such a DRAGON viz the Hellish Foundation existeth in it It must presse clearly through the Anger-fire and only over inflame it self in the Fire without receptibility so then there continueth two clear in one only Ground viz the Fire and the Light in the Fire the Nature viz the Motion and in the Light the Spirit of the willing viz the true power of the Unity of God 22. Thus may Love and Anger stand in one only Ground unsevered and be totally one only thing as men are thus to consider and conceive of God and of the holy Angels 23. Now understand this Question thus that the power of the Anger the IAH and NEIN or No Gods Love and the Imaged formed or figured Anger of the Eternall Nature of the Centrall Fires-will have striven one with another In which Will Lucifer with his Angels sate and would be a Lord and also was a Cause that this Centrall Fire-will Imaged or figured it self into a DEN of the Dragon that is into a hellish foundation This God permitted that he might punish the fallen Angell and hold him captive therein to stop or hinder him that he should not disturbe the Creation More or further The Twelfth Question How are Men to consider or conceive the * Or Eternall peculiar Councill of God in the Divine Vision or View Being the Spirit searcheth all things Iah or Yes even the Depth of the Deity as St. Paul saith and yet this standeth not in Mans ability that is in the Creature and yet is possible How may a Man really understand this Ground of the Deep Vnity Answer 1. COurteous Reader this Question is therefore added here because the unenlightened Mind hold it for unpossible to be able to know such hidden secret Mysteries in regard it cannot apprehend them and thereupon reproacheth and ascribeth it to the Devill Therefore we will for the Sake of the Love of our Neighbour a little expound it To try if Men will become seeing and understand the Deep Sence 2. Reason runneth in meer Imagibility after a Creaturall Manner and Kind and supposeth That God hath in his Trinity Consulted what he would Make and how it must and should goe with it or what should become of it upon which it will conclude or determine the fall of Lucifer and of Adam even in a certain limit that God hath so ordained in his predestinate
viz as to one part to the Commandement with their Will directed into Gods Will as the first Patriarchs and all the honest good People of Israell 96. The other acted with their Hands the Works of the Law and clave with their Will to their poysonous Magia viz to Covetousness and sought nothing Else but the Numbers of the Multiplicity 97. Their Mouth was a Jew and the Heart a Babylonish Whore an Hypocrite and Antichrist with good words and a false covetous Heart 98. And thus in Christendome and with all People and Nations is the Babylonish Whore together with Antichrist sitting and there in one only People two Kingdomes dwell at once and they let themselves not mix in the inward Spirit so that they become one * Dan. 2.43 as Lime and Iron mingle not 99. They doe indeed mingle themselves according to the outward Body But their Spirits are of two sorts of Tribes or Generations as the Prophet Daniel saith Daniel 2. from 40. to the 45. verse 100. Therefore whosoever will know the Antichrist let them seek him only thus they will find him in every House but the worst of all is the Crowned Whore and her God-mothers who elevate her out of the Baptisme of Whoredome that they also may live in Number of the Multiplicity viz the Cryers who lead from the one Will of God into Many Wills that they alone may inherit the Number of the Multiplicity and may stuffe of fatten Earthly Bellies 101. And the other part belonging to the Free-Will of God goeth forth with the Magick Will hereof out of it self into the Liberty viz into the one only incomprehensible Will of God and it standeth * In the Philosophick Globe in the 40. Questions of the Soul turned Backward in the Magick Figure 102. The Life thereof seeketh Bread and goeth forward and its Will is not in the Bread but goeth out of it self out of the seeking into God into one only Number these are the right Children of the Eternall Mâ—gia 103. For Gods Spirit dwelleth in their Will and openeth to them the Eternall Wonders of God and their Lifes Spirit openeth the Wonders of this World and they are free from Babell and the Antichrist though indeed they should sit in the Bosome thereof for the right true Image of God standeth in the Spirit of the willing which becometh generated out of the Spirit of the Soul The Ninth Text. 104. WHereas then there are thus two Magia's in one another so there are also two Magi which manage and drive them viz two Spirits the one is Gods Spirit and the other the Spirit of Reason into which the Devill insinuates himself and in the Spirit of God the Love of the Unity stirreth it self 105. †Note And Man cannot better try and prove himself then by taking serious Consideration To what his Desire and Lust or Longing driveth him The same he hath for a Conductor and its Child he is 106. Neverthelesse he hath Now Might and Strength that he can break and alter that Will for he is Magicall and hath the Might or Ability Yet it must be Sincere or Earnest for he must Tame or subdue the Starry Spirit which ruleth in him Note Note 107. To this belongeth a Temperate sober and quiet Life with continuall giving up into the Will of God for the taming or subduing of the Source or Quality of the Starres there is no Wisdome nor Art needfull but Sobriety or Temperance of Life with continuall going out from the Influxes or * Instigations of Evill in Lusts and Passions Instigations the Elements continually dart into him the seeking of the Starres into the Will 108. Therefore it is not so easie a thing to become a Child of God to that belongeth great Labour and Toyle 109. And yet the Antichrist dares call himself a Child of God but Christ saith * Math. 7.21 22 23. They shall not all come into the Kingdome of Heaven that say LORD LORD and have not we Cast out Devils in thy Name and done great works but he faith to them away from me ye stinking Goats I know you not you have done this out of the false or wicked Magia and are not become known in my Spirit and Will 110. Ye are in your Spirituall Figure Goats Tyrants Covetous Proud Stately Voluptuous ye have brought my Name on to your Tongue but have sacrificed your Heart to the Pleasures and Voluptuousnesse of the Flesh and are generated in the Turba ye must be tryed through the Fire and so Each Kingdome getteth home its Fruit. 111. Therefore ye brave World behold your self in these Writings which have set before you the Eternall Ground and Consider further and deeper concerning it else you will become captivated in your Turba and there you shall with your Substance goe through the Fire of God and whatsoever is †1 Cor. 3.13 14 15. a work without the Will of God that shall remain in the Fire but whatsoever is generated in the Will of God that shall stand to Gods Glory and deeds of Wonder and to the Eternall Joy of the Image of Man 112. Now Consider what thou doest For Babell standeth already in the Flames and beginneth to Burn there is no Quenching or Extinguishing More nor no Remedy or Medicine she is become known to be Evill her Kingdome goeth to the End Hal-le-lu-jah The 8 of May. 1620. The Translation into the Nether-dutch was the second time made 1642. in July out of Three written High-dutch Copies Out of which Nether-dutch this was translated into English Saturday 6. of February 1657 8. Old Stile And compared with a High-dutch Copie The Holy Week Or A PRAYER-BOOK In which is mentioned the true Ground of Right Praying Set forth upon the entreaties and desires of his loving and good Friends for the daily Exercise of True Christianity in their Hearts and Little Church of their Families In the Year 1624. left unfinished By Jacob Behme Teutonicus Philosophus Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. The brief Contents of this Prayer-Book for Every Day in the Week HOw Man should continually consider and call to mind his Employment Office or Duty his State Condition and Conversation wherein God hath set and ordained him and how he should Commit and Commend his Beginning Middle and End of all his Doings to God and Continually work all his Works with and IN God just as the Stock of the Tree generateth its Branches with and IN the power of the Root and bringeth forth its Fruit upon them And how in all his Beginnings he should draw Power and Vertue to his Works out of Gods Fountain or Well-spring and thank his Creatour for all Benefits Together with a hearty Consideration of the Suffering Death and Resurrection of Jesus Christ shewing how Man should continually bring his Soules hunger and desire through Christs Death in his Resurrection into
Gods Meekness and Love viz from the Eternall ONE then it impresseth or compresseth it self into a fierce wrathfull fiery sharpness so that the Mind is totally Rough Hungry Covetous Envious and Stinging and such a False or Evill Sense or Thought and Will goeth also afterwards out of the Life into the Body and into all its Substance or Matters and Work 36. Thus such Fiery Covetous Envious Kind or Manner with the sharp Sense or Thought of the Life scattereth or breaketh all that is Good as also there is danger in all that it hath to do with For it bringeth its poysonous Beams thereinto and will draw all to it self and bring its poyson thereinto viz the hungry Covetousness 37. But if it be so that the fiery Life may Eat of divine Love Then it is a Similitude of the Light which as it presseth and goeth forth from the Fire so also presseth the right Life forth from the fiery kind of matter with a New Spirit and Willing of divine Love in it and is no more receiving as the Fires kind is but giving 38. For the Love willing giveth it self forth as the Light out of the Fire which giveth it self into all things and worketh GOOD in ALL. 39. If the Sun did shine no more in the Deep of the World then would the Spirit of the World Spiritus Mundi in the Sharpnesse of the Constellations or Astrum in the Sulphureous Mercureall kind in the Four Elements be totally stern rough drie harsh thick dark and hard and then all and every Life in the Elements would goe to the Ground and Men would soon see what Hell and Gods Anger are 40. Thus also in like manner as the outward Man is a Limus of the Outward Elementary World whose Life standeth in the Sunnes and Starres power and vertue and the Body as also the Earth is a Coagulation of the Spirit of the World and if that in the Nutriment in the food might not have the Suns Light-love-power it would become totally Evill Fiery and Mortall and the outward Life must to the Ground Thus also in like manner is the Soul a Limus of the Spirituall inward World ex Mysterio Magno out of the Great Mysterie viz out of the Exit or Object of divine Skill and Knowledge which must take its Nutriment out of the Great Mysterie ex Mysterio Magno of divine Power and Knowledge 41. Is it so now that it cannot have the ENS of divine Love for its Food so that it breaketh it self off from the Abysse viz from the Resignation or forsakennesse then it becometh also thus Sharp Fiery Dark Rough Stinging Envyous Enemicitious Opposite and a totall disquieting of it self and bringeth it self into a Mortall dying fierce wrathfull Source Quality or Torment which is its Damnation wherein it perisheth or corrupteth as the Devill did and all wicked Men doe 42. But if it be so that this Fire-Source or Quality may again attain divine Love viz the Substantiall Light of God and receive the same into it self then this Soulish Fire-Source becometh changed into a Kingdome of Joy into the Praise of God 43. But without Converted willing if that cannot stand still from its sterne Impression and Inclusion it is NOT possible 44. For the Light of the Sun cannot in a Hard stone thus work as in Metals Hearbs and Trees for the Water is therein included and Coagulated into a hard Impression So also it is to be understood concerning the False or Evill own willing of the Soul and divine Meekness that the divine Meekness in such Covetous Envious Fire-desire bringeth no working to passe 45. Whence Christ rightly saith John 6. verse 51 and 53. What Life of Man soever would not Eat the Bread that is come down from Heaven to give life to the World that hath no Life in it Whereby he denoteth the Substantiall Love which God in him viz in Christ through a New Fountain hath manifested or revealed for a quickening to the poor withered dryed Soul That Soul now which would not eat thereof cannot attain or reach the divine Light and would be without divine Life As he calleth himself the Light of the World John 8. verse 12. Also in Psalm 97.11 and Psalm 112.4 and 2 Peter 1.19 A Light that shineth in the Darknesse which changeth the Darknesse into Light The Third Chapter Of the Naturall Ground How Nature is an Object or Representation of divine Skill and Knowledge whereby the Eternall Will with the Abyssall Supernaturall Knowledge maketh it self perceptible visible operative and Willing And what the Mysterium Magnum is How all is from by and in God How God is so neer all things and * Jer. 23.24 filleth all A Highly pretious Gate For the Reader that loveth God to be well Considered of 1. JOhn the First Chapter it is thus John 1.1 In the beginning was the WORD and the WORD was with GOD and GOD was the WORD †Verse 2. The same was in the Beginning with God * Verse 3. All things were made by it and without it was Nothing Made that was made 2. The beginning of all and every Substance or thing is the Word viz the out-breathing or Expression of Gods Substance and God was the Eternall ONE from Eternity and continueth the same also in Eternity but the Word is the Efflux or Out-flowing of the divine willing or of the divine Knowledg 3. As the Senses or Thoughts flow forth out of the Mind and yet the totall Mind is but ONE only So also was the Eternall ONE together in the out-flowing of the willing and that is signified by this saying In the Beginning was the WORD 4. For the WORD viz the Efflux or out-flowing from the willing of GOD was the Eternall Beginning and Continueth so Eternally For it is the Manifestation or Revelation of the Eternall ONE wherewith and whereby the divine Power becometh brought into a knowledge of somewhat 5. And understand by the WORD the Manifestation or Revelation of Gods willing And by the Word GOD we understand the hidden GOD viz the Eternall ONE out of which the WORD Eternally Springeth forth thus the Efflux or out-flowing of the divine ONE is the WORD and yet is GOD himself viz his Manifestation or Revelation 6. This Efflux floweth out from God and the Out-flown is the WISDOME the Beginning and Cause of all Powers Colours Vertues and Properties 7. Out of this Manifestation or Revelation of the power wherein the willing of the Eternall ONE beholdeth it self floweth forth the UNDERSTANDING and the Knowledge of the SELF-HOOD where the Eternall Will beholdeth it self in SELF and in the Wisdome introduceth it self into Lust or Longing delight to a Similitude and expresse reflex Image 8. And this Expresse reflex Image is the Great Mysterie Mysterium Magnum viz the Creatour of all Substances or Things and Creatures for it is the Separatour in the Efflux of the Will which maketh the Will of the Eternall ONE separable or
divisible or distinguishable It is the Seperability in the Will out of which Powers and Properties arise Originally 9. These Powers are again an Efflux of themselves wherein every Power introduceth it self into own self-Will according to the vertue of that same Power Whence the MULTIPLICITY of Wills ariseth originally and out of which also the Creaturely Life of the Eternall hath taken its Originall viz Angels and Souls 10. And yet a Man * NOTE cannot say that herein a Nature or Creature is to be understood but the Eternall Imagibility of the divine Word and Will where the Spirit of God hath in such an Object or representation in the powers of the Wisdome in such formings of Similitudes played or sported with it self 11. Like as the Mind of Man in the understanding with the Senses or Thoughts introduceth it self into an Object or representation of an Expresse or reflex Image and with the same floweth forth and includeth or compriseth it in Images * NOTE Which Images are the Thoughts of the Mind wherein the will of the Mind worketh and thus with the Lust includeth it self in a sharpnesse viz in a Magneticall reception out of which Joy and Sorrow ariseth originally Thus also we are to apprehend concerning the Eternall Mind of the perceptibility that the Exit or Out-going of the ONE only Will of God hath introduced it self through the WORD into Divisibility or Seperability and the Seperability hath introduced it self into receptibility viz into own self Lust and desire to its Manifestation or Revelation of it self out of the Vnity into Multiplicity 12. The DESIRE is the Ground and beginning of the Nature of the Inventibility or Perceptibility of the own self will for therein is the Seperability of the Unity brought into Receptibility out of which the seperabilities of the Will are brought into perceptibility of a self-hood wherein the true Creaturely Perceptible Angelicall and Soulish Life is understood 13. For the WILL of the Eternall ONE is unperceptible without inclination to any thing for it hath nothing to which it can incline it self but only in it self therefore thus it bringeth it self forth out of it self and bringeth the Efflux of its Unity into Multiplicity and into Reception to SELF-HOOD viz to a Place of a Nature out of which Properties arise originally 14. For every Property hath its own Seperatour Divider and Maker in it self and is in it self totall or entire according to the Property of the Eternall UNITY 15. Thus the Seperatour of every willing bringeth again Properties out of it self whence the Infinite MULTIPLICITY existeth and thereby the Eternall ONE maketh it self perceptible not according to the Unity but according to the Efflux of the Unity 16. Only the Efflux bringeth it self so far as even into the greatest sharpnesse with the Magneticall Receptibility even into †Or firing the fiery kind in which fiery kind the Eternall ONE becometh Majestick and a Light 17. Thus the Eternall Power thereby becometh desirous and working and is the Originall of the perceptible Life where in the Word of Power in the Efflux an Eternall perceptible Life originally ariseth 18. For if the Life had no perceptibility then it would have neither willing nor working but the pain maketh it working and willing and the Light of such kindling through the Fire maketh it a Kingdâ—â—e of JOY For it is a Salving Vnction or anointing of the painfulnesse 19. Out of this Eternall working of the Perceptibility and Cogitability or Sensibility where that very working hath * NOTE ever from Eternity thus introduced it self into Nature viz into Properties is the visible World with all its Hoast sprung forth and brought into a Creature 20. For the Eternity of such working to Fire Light and Darkness hath with the visible World brought it self into an Object or representation and appointed and ordained the Seperatour in all Powers of the out-flown Substance through the Desirability for an Officer of Nature with which the Eternall Will ruleth maketh formeth and Imageth all things 21. Thus we can by no meanes say that Gods Substance is Somewhat afarre off that possesseth or hath a severall Space or Place for the Abysse of Nature and Creature IS God himself 22. The visible World with its Hoasts and Creatures is nothing Else but the OUT-FLOWN Word which hath introduced it self into Properties where in the Properties an own self-will is existed 23. And with the Receptibility of the willing is the Creaturely Life existed which Life hath in the beginning of this World introduced it self into a Receptibility to a Creaturely Ground Which the Seperatour hath divided according to the Property and brought it into an own self-willing according to such Form 24. So also is with the own self-willing of such desire the Substance viz the BODY existed of every Receptibility out of its Similitude and Property whereby the Seperatour hath marked signed stamped or imprinted it self and made it self visible as is to be apprehended in all and every Life Of the Twofold Life in the Object or Representation of the divine willing 25. In this Object of the divine willing we are to understand a Twofold Life viz First an Eternall and Secondly a Temporall Mortall Of the Eternall Life 26. The Eternall is in the Eternall and ariseth Originally out of the Eternall WORD and standeth in the Ground of the Eternall Spirituall World viz in Mysterio Magno in the Great Mystery of the divine Object or Representation and is the sensible cogitative understanding Life in the ground of the Eternall Fire and Light 27. The most inward Ground is a Spark of the out-flown Will of God through the Eternall breathing of God and is bound and tied to or with Gods Word to will nothing else but only what the Eternall Will of God willeth through such Efflux or Out-flowing 28. It is nothing Else but a dwelling-house of the divine Willing whereby the divine Will manifesteth or revealeth it self and is to no own self-hood of own self willing become manifested but only to the Instrument of divine Willing whereby the same Will doth effect or perform its Works of Wonder 29. It is the Seperatour of the divine Willing as an Instrument of God wherein the divine Will hath Imaged it self to a Wonder-Worker of the Omnipotency and Glory Wherewith he will rule all things In which regard also the divine Understanding hath been given to it Of the Temporall Mortall Life 30. The other Life is an inceptive beginning Efflux of the Seperatour of all Powers and is called the Soul of the outward World which Life in the Out-flown Properties is become Creaturely and is a Life of all Creatures of the visible World wherewith the Seperatour or Creatour of this visible World Imageth it self and maketh a Similitude according to the Spirituall World wherein the Power of the Inward Spirituall World together Formeth Imageth and Beholdeth or Seeth it self 31. For the Spirituall World of Fire Light and Darknesse
standeth hidden in the visible Elementary World and worketh through the visible World and Imageth it self through the Seperatour with its Efflux in all things according to Every Things kind and property as every thing is in property such a Property it receiveth also from the Seperatour of the Inward Spirituall Power 32. The visible Substance receiveth not the Invisible to a * Habituality possession and own self Might so that the outward might thereby be changed into the inward No that is not so the inward Power only Imageth it self therewith as we understand in the Powers of Hearbs Trees and Metals that their outward Spirit is only an Instrument of the inward Spirit viz of the inward Power whereby the inward Power Imageth it self in the outward Spirit Of the Threefold Spirit in the Powers of the Growing or Vegetable Things 33. As then in such powers of Vegetables we understand Three sorts of Spirits in severall distinct Centers and yet only in One Body I. of the Outward Spirit 34. The First and Outward Spirit is the grosse drossy Brimstone Salt and MERCURIUS which is a Substance of the four Elements or of the Astrum or †Or Configurations of the Heavens Constellations according to the property of the roughnesse of the Starres 35. This maketh the Body and Impresseth or Compriseth it self into a Substance or draweth the inward out of the Spirituall Seperatour to it self as also outwardly the Elements and Coagulateth it self therewith whence instantly the Marking the Signature Seale or Impression is performed 36. That Imageth the visible Body according to the Property of the Greatest Power of the Spirit of the World Spiritus Mundi viz of the Constellation or Configuration of the Starres or Property of Planets and now present kindled Elements II. Of the Second Spirit or Quintessence Fift Essence 37. The Second Spirit which hath a Center of its own that lyeth or consisteth in the OYLE of the Brimstone which Men call the fift Essence Quintam Essentiam viz a Root of the four Elements 38. This is the Meekening or Softening and Joy of the Grosse painfull Brimstone and Salt-Spirit and taketh its Nutriment I. First From within out of the Light of Nature viz from the Efflux of the Spirituall Meeknesse from the inward Spirituall Fire and Light And II. Secondly From without outwardly it taketh its Nutriment from the Starres and from the subtile Power of the Spirit of the World Spiritus Mundi and is the right cause of the growing or vegetable Life a Joy of Nature as the Sun is in the Elements III. Of the Third Spirit viz the Tincture 39. The Third Spirit is the TINCTURE viz an Object of the divine Great Mystery Mysterii Magni wherein all Powers lye in the Similitude or Equality and it is rightly called PARADISE or divine Longing or Lust 40. That is a dwelling-house of divine Power a dwelling-house of the Eternall Soul out of which all outward Power springeth forth after that Manner as the Air out of the Fire 41. For the Tincture is nothing Else but a Spirituall Fire and Light wherein Fire and Light is ONE only Substance 42. But seeing also it hath its Seperatour viz the out-flown divine Willing to Manifestation or Revelation in it self so it is the highest Ground out of which the first Seperability or Divisibility of the Properties in the Substance of this World ariseth originally and belongeth according to its own self Property to the Eternity 43. For its Originall is the Holy Power of God and hath an own self Center viz the Most Inward Ground of the Creature which indeed is hidden to the Mortall Creature in respect that Man driveth on a False Evill or Wicked Will against it whence the Curse of the Earth in the fall of Man existed 44. Yet this high holy Ground in its own Center presseth together forth and floweth out in the outward Power as the Sun in the Elements 45. But the Creature cannot touch the Center of this Power unlesse it be done by divine permission * Or viz it is done as in the New birth or Regeneration 46. This Manifestation or Revelation a Man seeth in all Living or Animall and Vegetable things all things stand in these Three Principles or Beginnings 47. We see an Example in an Hearb of the Earth which hath its nutriment from within and from without or inwardly and outwardly viz from the Earth and outwardly from the Sun and Starres whereby the Spiritus of the Earth together with the outward co-imageth 48. When that sprouteth forth that is done in such a Power and then the outward Separatour Marketh or Printeth it self from without in the Hearb with the Imaging and Form of the same in the Brimstone Salt and Mercurius for it is the Hearbs moving and perception and maketh it self corporeall 49. When I see an Hearb standing then I may say with Truth this is an Image of the Spirit of the Earth in which the upper Powers rejoyce and also hold it for their Child seeing the Spirit of the Earth is ONE SUBSTANCE with the upper outward Powers 50. And when the Hearb is sprouted up then it blossometh then it marketh it self with the blossome of the Oyly Spirit with fair Colours and with the lovely smell of the blossom the Tincture Marketh or Imprinteth it self viz the Third Ground 51. Where then a Man understandeth that the inward hidden Spirit of the Element hath opened it self and bringeth it self therewith together into the Imaging of the Fruit for the Earth hath no such Smell nor Colour nor such vertue if the hidden power of divine Effluences did not manifest it self 52. Thus also is to be seen in the Metals which outwardly area Grosse Body of Brimstone Mercury and Salt wherein the vegetation standeth or consisteth and in their inward ground they are a clear bright Body wherein the incorporated Light of Nature of the divine Efflux shineth In which Glance or Lustre a Man understandeth the Tincture and great Power how the hidden Power maketh it self visible 53. Man cannot say of this Power that it is Elementary as also the Blossom is not the Elements are only a dwelling-house and Object or Representation of the Inward Power a Cause of the Motion of the Tincture 54. For from the Tincture goeth the Power forth through the Motion of the Grosse Elementary Spirit and bringeth it self thereby into a perceptibility viz into Tast and Smell For the Smell is nothing else but the perceptibility of the Tincture through which the Efflux of divine Power Manifesteth or Revealeth it self and thus receiveth perceptibility 55. The Sharpnesse of the Smell is indeed Elementary but the true power and vertue IN the sharpness of the Smell is the Tincture for the Motion of a thing is not the highest ground of the Power but that out of which the cause of the Motion cometh 56. The Medicus Physician useth a strong or well Smelling Hearb for his Medicaments or Medicines but the Smell viz
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
through the Wisdome How the breathing of divine Power maketh to it self an Object Representation or reflex Image and how the Out-flown Will introduceth it self into receptibility and especially into seven Properties to the Eternall Nature of Perceptibility and Operability in which Operability the Eternall Will of God is apprehended to be Naturall and a Creator of the Substance wherein especially the Angelicall and Soulish Ground together with the Eternall Spirituall Fire and Light is understood The Second Table 11. In the Second Table is understood t visible World viz an Efflux of that same inword Spirituall Power-world Shewing how the Properties of the Inward Ground have severed themselves and introduced themselves again into an Object Representation or reflex Image out of which the Starres Elements and Creatures have taken and gotten their originall The Third Table 12. In the Third Table is Man understood according to all the Three Principles as a reflex Image of God out of Eternity and Time as to what he is I. in Soul in Spirit And III. in Body Also what he was in Paradise in the first Creation and what he is become through the Fall and Apostacy through the Spirit of Errour What the Poyson of the Serpent in him is and how Christ is come to help and New generate him again and what he is in Christ in the New Regeneration The Explanation of the Scheme ADONAI 13. The Word Adonai signifieth the Opening or self-motion of the Abyssall Eternall Unity and how the Eternall Generation opening and Exit of the Trinity of God is in it self 14. The A is a Threefold I which compriseth or formeth it self * * Crosswise in it self viz * in a Beginning IN-going and OUT-going 15. The D is the ††Motion of the Threefold I. viz the †Opening The O is the * Circumference of the Threefold I. viz * the Birth or Geniture of the Space or Place of God in it self 17. The N is the ††Threefold Spirit which goeth forth out of the Circumference out of it self as a Threefold I. 18. This lower A is the* * Object Representation or reflex Image or the * working of the Threefold I. or Spirit whence originally Motion Power Colours and Vertue Eternally Exist 19. I is the Substantiall ††Efflux of the Threefold I where the Trinity in the Vnity floweth forth And in this whole word ADONAI Men understand the Eternall Life of the Vnity of God The Explanation of the Word Father 20. The Word Father is the Eternall Beginning of the Working and willing in the Threefold I of the Unity Sonne 21. The Word Sonne is that which is Effected or Wrought by the Power viz the Inclusibility of the willing whereinto the Threefold Spirit closeth it self viz a place of the divine †Or Somewhat nesse I-hood or Selfnesse Spirit 22. The word Spirit is the living out-going motion in the Comprised or closed Power as by Similitude a Man may understand in a Blossom or Flower The Opening or Working of the Sprout or Vegetation is the beginning The power of the working is the Surrounding or Corporeall Inclusion of 〈◊〉 Sprout or Vegetation And the Smell which goeth forth out of the Power is the Motion or the Sprouting out-going Joy-Life of the Power out of which the Blossom springeth forth Wherein a Man seeth a Similitude shewing how the Generation of the divine Power pourtrayeth it self off or Imageth it self Power 23. The word Power signifieth the out-breathing or out-speaking out going intelligible perceptible Life viz the Ground and Source of the out-flowing Skill or Knowledge of the distinguibility Colours 24. The word Colours signifieth the Subject or Object Representation or reflex Image of the Power where the Distinguibility and Originall of the Sensible Life and Knowledge is understood where an Eternal visibility Originateth Will. 25. The Word Will signifieth the Willing or the moving in the Opening Vnity wherewith the Unity willeth it self into Trinity viz the Nothing into its own * Or Heart Something wherein the same hath its working and willing †Text. Lust Delight 26. The word Longing Delight signifieth the operative perceptibility of the willing viz the Highest Ground of the Originall Love where the Will of the Abysse perceiveth it self in its Something where it giveth it self into its something viz into its perception and in the perceptibility in its own tast or rellish worketh and willeth Science 27. The word Science signifieth the operative perceptible Skill Knowledge and Understanding in the Love-Tast or Rellish a Root of the Five Senses and a Ground of the Eternall Life out of which the Understanding Springeth forth and the Eternall Vnity Foundeth Searcheth or Groundeth it self therein Word 28. The word Word signifieth how the Eternall Love of the perceptible Unity together with the Skill or Knowledge Eternally speaketh forth it self into an Object Representation or reflex Image the Word is the speaking or breathing of the Willing out of the Power through the Understanding it is the Driving of Imaging of the ONE only Power into INFINITY of Multiplicity viz the Creator of the Powers out of the Eternall Power into Vertues Wisdome 29. The Word Wisdome is the Out flown word viz an Object Representation or reflex Image of the divine Skill or Knowledge of the divine willing viz the Substantiall Power of the Great Love of God out of which all things have received or conceived their Motion and possibility a Ground of all the Three Principles * Note note ye wise men a Manifestation or Revelation of the Unity of God a passive or passible Substance of divine Operation and Ground of all Humility a Genetrite of all Skill or Knowledge of the Creatures and an Eternall House or Habitation of the working Love of God a Ray or Beam and Breath of the Omnipotent Spirit Jehova 30. The word Jehova is the Most Holy Name of God viz the divine sensuall Life the one only Good wherein the Holy Trinity together with the Glory and Omnipotence is understood a Life of the Abysse that is of the Unity which standeth especially in the Eternall One only Love and the Most Holy Name JESUS is therein understood viz the out-flowing I. a Ground and Source of the speaking or breathing of the Unity of God a formation of the Understanding For the Efflux of the Unity brings it self with the I. into the ††E. that is into a vision or seeing of a Chaos wherein the Great Mystery Mysterium Magnum according to the divine manner and kind is understood and it is a Threefold Speaking or Breathing of the Power IE HO. VA. 31. The IE is the Speaking or Breathing of the Unity And the HO is a speaking or breathing of the IE And the VA. is a speaking or breathing of the HO and yet it is but one only speaking or breathing but it makes a Threefold Exit of Three Centers or Comprehensions And we understand therein how
the Threefold I. in the End closeth it self in the A. viz in a beginning to Nature Life 32. Under that standeth Life which signifieth that this Threefold I. breathing or Speaking is a meere Life and Power Vertue 33. And under that standeth Vertue and it signifieth the unmeasurable Vertue of this breathing or Speaking Life The Scheme or Figure 34. In this Table or Scheme is now rightly understood what God is considered as without or beyond Nature and Creature in Trinity viz in a Threefold out-breathing or out-speaking of the Unity in it self Concerning which a Man cannot speak of any space or place of his Habitation also of no Measurability Circumscriptibility or Partibility for God is neither there nor yonder but equally alike every where at once as a Man is to Consider and Conceive of the Abysse viz of the Eternall Unity without and beyond Nature and Creature but thus HE is a working Power and Substance of the Unity 35. But that really such Power and Vertue is understood therein that a Man may apprehend in his Efflux of the World and Creatures and whatsoever is generated out of his Breathing or Speaking And there is nothing in this Worlds Substance which doth not give Testimony thereof if Men would heed and observe it The Explanation of the First Table TETRAGRAMMATON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. IN this Table is also represented how the Holy Name of the Eternall Power together with the Knowledge and Skill from Eternity in Eternity introduceth it self into Nature to Eternall Light and Darknesse into Properties And how the Word of the out-breathing or out-speaking introduceth it self into a Subject or Object or reflex Image or Representation Also how in the reflex Image Own self will and receptibility of Properties existeth wherein a Man is alwayes to understand two Substances viz I. Gods Own selfs Efflux and then II. the own self receptibility of the Properties in the Free-will in which receptibility again a reflex Image of an outward or Externall Manner or Kind is understood wherewith the Vnity in its Efflux is Continually outward or Externall And thereby the Eternall Love introduceth it self into perceptibility and a fire-flaming manner or kind viz into a Working of divine Power Dark-World Light-World The First Principle The Second Principle 37. Above on the Top of the Table standeth Dark-world Gods Anger and under it the First Principle And over against it from the Fourth Number to the Seventh standeth the Light World Gods Love and under that the Second Principle All which signifieth how the Out-flown Will with the receptibility of own self desire incloseth and over-shaddoweth it self and with the Desire of Ihood or selfness introduceth it self into Properties and maketh it self Darknesse where the Out-flown ONE in the Darknesse through the Fire in the Light becometh manifest or revealed and perceptible and is a Cause of the Light in which Light Gods Love assumeth or receiveth a fiery working from the Fire of the Eternall Nature and shineth forth in the Fire through the dark painfull Receptibility as a Light out of a Candle or as the Day in the Night from whence also Day and Night have received their Name Ground and Originall in the Time But in * The Eternity that which is Eternall there is thus an Eternall Light and Darknesse one in another 38. The Darkness is the Ground of Nature and the Light is the Ground of the Triumphing richly joyfull divine Manifestation or Revelation The Dark-World viz the Ground of the Properties of own self desire and willing is called the First Principle being it is a cause of the divine Manifestation or Revelation †Or as to according to the perceptibility and also maketh an own Kingdome in it self viz a painfull Source or Quality according to which God calleth himself * Deut. 4.24 Heb. 12.29 An Angry Zealous or Jealous God and a Consuming Fire 39. And the Light which becometh manifest or revealed in the Fire wherein the Unity of the divine Efflux of the Love is understood is called the Second Principle viz the divine power-Power-World where Gods Love is a Love-Fire and Working Life therein as it is written †1 Tim. 6.16 God dwelleth in a Light which none can come unto for the power of the Unity of God worketh in the Light and is God and the fiery Kind or Quality in the Light is the Eternall Nature wherein the Eternall Love of the Unity loveth or perceiveth it self 40. Under the First and Second Principle stand in the Seven Spaces Seven Numbers which signifie the Seven Properties of the Eternall Nature and under them standeth TINCTUR distributed or severed into the Seven Spaces which signifieth the divine Word in the Temperature or Likenesse and Equality of the seven Properties wherein the Divine Powers lye in like or equall willing working and Substance viz the out-flown Name of God wherein the Great Mysterie of the divine power and working together with the Characters of the Letters in the distribution or sevâ—ration in the Seven Properties is understood TINCTUR 41. For the Word TINCTUR is the seperable Word out of which the Seven Properties flow forth T. 42. The T. is the Tau or the opening of the Unity the* * ✚ of the Threefold I. a ground of the Breathing or Speaking I. 43. The I. is the Efflux out of the Tau or the Exit out of the Unity viz the ✚ angle of the Life N. 44. The N. is the Efflux of the sounding Threefold Spirit C. 45. The C. is the Cutting asunder of the sounding where the I. viz the Efflux of the Unity severs it self again from the Darkness and breaketh the receptibility of the own willing T. 46. The other T. under Number 5 is now the Holy Tau or opening of the Glory where the Glory in the fiery perceptibility with the fiery Love viz with Gods Kingdome openeth it self and signifieth the great Might of the Light Power V. 47. The V. now is the True Character of the Holy Spirit with * * Three points two above signifying the Fire and Light and the Third below signifying the Vnity in the Love viz the Humility R. 41. With the R. R the holy Fire and Light is comprised in a Operative Naturall Substance For it signifieth the Kingdome viz the †The Royall Throne Throne and herewith is signified how the Holy Name with the Out-flowing Will introduceth it self in Mysterium Magnum into the Great Mysterie viz into the Eternall Mysterie out of which the visible World is sprung forth The Great Mysterie of the Tinctur or highest Ground of the Trinity of God T. is the Threefold I. signifying the Father I is the Generated I and iâ— IESVS N. is the Threefold I. in the Spirit C. signifyeth CHRISTUS T. in the fift Space is the Father in Christ V. is the Spirit of Christ in the Word which maketh alive or quickeneth R. is the Kingly Throne about which Darkness and Light doe
which Spirituall growing in the beginning of the world grew through all the Four Elements and Imaged or propagated it self out from the Earth in all Fruits and changed all Properties of the Fiercenesse into the Temperature 11. But when the Properties of the fierceness with the Four Elements awakened through the averted or apostate desire and false or wicked Will of Adam and gat the dominion then this Sprouting or Vegetation flew back that is it remained standing in the Tincture of the inward Ground and it is yet still indeed in the Four Elements but yet only in the inward Pure Element and cannot become attained but only in the New Regeneration of the inward Man and in the Materiall Tincture wherein the Paradisicall working is also totally manifest for those that are OURS to understand 12. This Table sheweth from whence all Substances of this World are sprung and what the Creator is viz that the Creator is the Spirituall or divine power-world which the Unity viz the Eternall Will hath moved which Will is God himself 13. But the Seperatour or Divider was the Out-flown Will out of the Spirituall World which in that Motion is out-flown out of it self and hath made to it self an Object or reflex Image for its working where in such Motion there is alwayes flown forth one Object or reflex Image out of another even unto the most Externall Matter or Masse of the Earth 14. And that was through the divine Motion drawn into a Lump or Masse and that very attraction of the Motion remaineth still so and therefore all Matters in the Deep fall towards the Earth and this is the Cause thereof that the power of the Motion standeth still thus and will doe to the End of the Time 15. The seven Dayes and seven Planets signifie the seven Properties of the Spirituall World and the Three Principles in the Spirit of the World Tria Principia in Spiritu Mundi and in the Materiall inanimate and in the living Creatures as Salt Brimstone and Oyl or Sal Sulpher Mercurius signifie the Ternary or Trinity of the Divine Manifestation or Revelation as a perpetuall enduring Source Well-Spring or Fountain out of which all outward Creatures flow have flowen and yet will flow forth to the End of this Time and the Seperatour is therein understood with or in the seven Properties 16. And we see in this Table what is flown forth out of the seven Properties and how the Spirituall Power hath brought it self into a Materiall as in the Seven Spaces downwards in each of them is to be seen wherein a Man may understand out of what Evill and Good in this World is sprung forth The Explanation of the Third Table MICROCOSMOS 1. IN this Table is Man set forth or represented as an Expresse or Reflex Image of the Three Worlds as to Soul Spirit and Body What he was in the beginning as to his Creation and what he became in the Fall through the Spirit of Errour or Seduction and what he is become through the Spirit of Christ in the New Regeneration Which is a true reall substantiall Image out of the Three Principles of the divine Manifestation or Revelation viz out of the out-flown Word of the divine Willing 2. As to the Soul Man is the Eternall Nature of the fiery or fiering kind of disposition as a Sparkle out of the Center out of which the Fire originateth and if this Ground cannot attain or reach the divine Light then it is a Darknesse from the Magnetick attracting desiring power 3. But if it attain or reach the Light out from the Fire so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love then the true Good Spirit Springeth forth out of the Fire as the Light shineth or springeth forth out of the Candle 4. This now is two Principles viz in the Fire of the Eternall Nature the * The First Principle Soul and in the Light of the divine Power the †The Second Principle Spirit But the * The Third Principle Body is the Third Principle as viz a Substance of the visible World of the Starres and Elements out of the Seven Properties of Nature made into an Image 5. The Soul hath the Seven Properties of the inward spirituall World according to Nature But the Souls Spirit is without properties for it standeth without or beyond Nature †Note note in the Vnity of God and yet becometh manifest through the Soulish fiery or fiering Nature in the stilnesse for it is the true reall express or reflex Image of God viz an Idea in which God himself worketh and dwelleth so farre as the Soul bringeth its desire into God and giveth it self up to the Will of God But if not then is this Idea viz the Souls Spirit dumb or mute and Worklesse and standeth only as an Image in a Looking Glasse which disappears or vanisheth and hath no Substance as besell Adam in the Fall 6. But if the Soul giveth it self up to God and introduceth its Magnetick hunger into Gods Love Then the Soul draweth divine Substance into it self viz the Substantiall Wisdome of God and so its Idea or Spirit becometh Substantiall in the Lights power and attaineth divine Life and then it is the true Temple of God wherein Gods Unity is manifest or revealed and Operative 7. * Note Note Yet if the Soul introduceth it self with the desire into it self viz into own self-Love and turneth in with the desire into the Seven Properties to prove them and eateth of the Lust or Longing delight of the Properties then it lifteth up it self and maketh it an â—â—â—estrum viz an Astrall Object or reflex Image which Evestrum then instantly hungereth after the vanity of false or wicked Lust as befell Lucifer and Adam where the Evestrum of Lucifer Imaged it self in the Phantasie and the Evestrum of Adams Soul in the †Or fiery Beastiall property of the outward World whence the Soul became venomed or poysoned and instantly kindled the Body which was from or out of the Limus of the Earth so that the Beastiall properties awakened in him and lusted after the Earthly Beastiall Food viz after Heat Cold Astringent Bitter Sweet and Soure and introduced themselves with such Properties into an own self Source or Fountain of such Lust And did with the desire eat of Evill and Good Whence the Image of God viz the Idea became dark and worklesse and then the right Spirit viz the operative Idea became dumb or mute and dead as an Image in a Looking-Glasse is dead 8. Thus the Soul became seperated from God and stood in a Naturall willing for Gods willing in the Spirit wrought no more and the willing of the Evestrum began viz the reflex Imaging of the dark and outward World for the Holy * Or Angelicall Substance Genius was changed TINCTUR 9. IN this Table Tinâ—â—ure standeth above distributed in the Seven Properties Which signifieth the Likenesse or Equality
Elements and Constellations or Astrum that their Understanding and Skill or Knowledge is no higher then their Mother wherein they Live Every Life according to the Kind and Manner of its Mother wherein it standeth in the Seperability or Distinguibility of the Out-spoken Word 6. In which respect the humane Science in the Center of its Understanding receiveth or embraceth Evill and Good and compriseth compacteth or frameth it self in Evill and Good and Maketh it self Substantiall therein and so with the Science or Root introduceth it self into willing desire and Substance 7. So that the Abyssall Will out of the Eternall Word of the Seperability or Distinguibility introduceth it self in the Creaturely Word viz in the Science of the Creaturely Soul into an Ens and Substance after that Kind and Manner as the Out-breathing of God with the Seperability or Distinguibility of the Eternall willing hath introduced it self with the visible World into Manifold Properties viz into Evill and Good into Love and Enmity That in such a Contrary the Substance may become seperable or distinct formable perceptible and inventible and that every thing in such Contrary may become perceptible to it self 8. For in God All Substances are but one Substance as viz an Eternall ONE The Eternall One Only GOOD which Eternall One without Seperability or distinguibility would not be Manifested or Revealed to it self 9. Therefore hath the same out breathed out of it self that a Multiplicity and Seperability or Distinguibility might-originate or exist which Seperability or Distinguibility hath introduced it self into own self willing and into Properties and the Properties into Desire and the Desire into Substance 10. So that All things of the visible World both Animate and Inanimate might originate or Exist out of the Seperability or Distinguibility and Impressibility of the out-speaking Word out of the Science of the Great Mystery Mysterii Migni Every thing out of the Experience of the seperated distinguished Word 11. Every thing hath its Seperation or distinction in it self The Center of every thing is Spirit from the originall of the Word The Seperation or Distinction in the Thing is Own self Will of its own self Impression or Compaction where every Spirit introduceth it self into Substance according to its Essentiall desire 12. The Formability of Bodies existeth out of the Experience of the Willing where Every things Center as a piece of the Out-spoken Word re-out speaketh it self and compriseth or frameth it self into Seperability or distinguibility after the Kind and Manner of the Divine Speaking 13. And so now if in this Out-speaking there weâ—â— no divine or Free Will then the Speaking would have a Law and would stand or be in or under compulsion or subjection and no desire or longing delight might exist And then the speaking were finite and inchoative which it is not 14. But it is a Breathing of the Abysse and a Seperability or Distinguibility of the Eternall Stillnesse an out-parting or distributing of it self where the partibility standeth again in its own self seperability or distinguibility in an own self willing and is again an out-speaking of it self out of which Nature and the Creaturely Life hath taken its Originall 15. And hence in every thing an own self Will is existed so that every thing introduceth it self out of its own Experience into Form and Shape Condition or Constitution as also into a Life and Working as in its Center it standeth in the universall Experience viz in Mysterio Magno in the Great Mystery in the Mother of all Substances or Things 16. As we see in or by the Earth Which in the beginning of its Matter existed out of the Seperability or distinguibility of the divine breathing after a Spirituall Kind or Manner Where the Seperability or Distinguibility of the Word with the Own self Will hath comprised or compacted it self into Ens and Substance and with the Impressibility or Impression and Compaction introduced it self into perceptibility of Essence 17. In which perceptibility the Magnetick desire is existed where the properties of the seperable or distinguishable Walling with the Desire hath introduced it self into Bodies according to and out of the Kind and Manner of the III. Principle of Divine Manifestation or Revelation 18. Out of which Originall the Earth hath so manifold sorts of Bodies Good and Evill As Earths Salts Stoâ—â—s and Metals and such Bodies lye miâ—t in the Earth for this very cause that the III. Principles stand in one another as one Substance 19. And they stand only in III. Distinctions and Center viz of Divine Manifestation or Revelation where every Center maketh us own out-breathing Nature and Substance out of it self and yet ALL originateth out of the Eternall ONE I. Center 20. And the I. Center is the Out-breathing of the Abysse viz Gods Speaking the Impressibility or Compaction and divine perceptibility of it self where God brings himself into Trinity and Generateth and speaketh himself forth into Power II. Center 21. The II. Center or Out-speaking is the Out-spoken Substance of the divine Power and is called Gods Wisdome Through that the Eternall Word breatheth it self forth into Skill or Knowledge viz into Infinity of Multiplicity and bringeth the Multiplicity of Skill or Knowledge into longing delight and the longing delight into Desire and the Desire into Nature and Strife unto Fire 22. Wherein the Strife in the painfulness in the Consumptibility of the Fire dyeth to its own self Nature right and yet no Dying is understood but thus the Power bringeth it self into perceptibility and through the Killing of the Own Self desire of the Properties through the Dying of the Self-hood through the Fire forth into Light 23. And there in the Light another or Second Principle viz the True Great Mysterie Mysterium Magnum of divine Manifestation or Revelation is understood And in Fire is the First Principle viz an Eternall Nature understood and they are Two in One as Fire and Light 24. The Fire giveth Soul and the Lights Power giveth Spirit And in this Lights power of the divine Out-speaking or Expression through the Manifestation or Revelation of the Fire understand Spirit-Fiâ—e is the Mother of the Eternall Spirits viz Angels and Souls of Men understood As also the Spirituall Angelicall World viz the hidden inward power-World which is a Mother of the Heaven of the Starres and Elements viz of the Outward World III. Center 25. The III. Center is the Word Fiat verbum Fiat viz the Naturall Word of God out of the power of the I. and II. Principle viz a Seperator Creator and Maker of all Creatures in the Inward and Outward World according to their Property 26. That same Seperator or Speaker of the Seperability or distinguibility of divine Power hath out-spoken it self out of it self out of the I. and II. Principle viz out of the Fiery and Light one as also out of the Impression or Compaction of the Over-shaddowing viz out of the Darkness and with the Seperability of the
of God 41. For of what Essence the Souls Spirit is into such an Essence it receiveth also the divine Substance in the Covenant One in the power of Light in the Love the other in the Power of the fierce Wrath in the Darkness 42. The Covenant together with the Baptisme standeth firm Every Childe iâ— Baptised in the Covenant the Spirit of God Baptiseth every one if a Man keep the Solemnity yet according to the Childes Property 43. Often is the Father and Mother as also the Baptiser wicked and are only Evill Beasts also there is no earnest Sincerity all lyeth with them in the outward Pomp Money and Riches they do but despise the Mysterie and the Child also is only of the Anger 's * Or Property Essence who shall then Baptise None else but Gods Anger in his Covenant And therefore because Men do but despise it 44. Thus the Anger-Source or Quality receiveth the New Spirit and worketh powerfully in it And bringeth forth Fruit into Perdition As Saint Paul saith of the Supper and other Testament That †1 Cor. 11.29 the wicked receive it unto Judgement because he distinguisheth not the Lords Body that is that he distinguisheth not the heavenly part of his Essence in him From the Earthly and so putteth his willing thereinto and Offereth it up to God but esteemeth all common as an Oxe devoureth the Stover 45. Therefore the Anger of God floweth up in him so that he breaketh not off his willing from the Earthly and entereth not into Repentance from his Evill or Wickedness And therefore cannot his heavenly part become partaker of Gods Body while he cannot make the Essence of the heavenly Part stirring 46. Moreover he hath also no Mouth to receive the Body of God for the Mouth lyeth shut up in Death in like manner also the Earthly part receiveth Christs Body but according to the Anger 's property according to the Dark-worlds property for the Testament must stand firm 47. In like manner also in the Baptisme as the Souls Essence is in Substance so also it enjoyeth Gods Covenant better a totall wicked Childe should not be baptised and that a wicked Man in his Sinnes without conversion should not touch Gods Testament for it bringeth them BOTH only power to Perdition 48. For Gods Covenant becometh stirred and that goeth never away without Fruit God worketh in his Covenant according to his Word As the Soul is which stirreth the Covenant so is also the Medicine or Physick in the Covenant and in such a Power the Spirit of God worketh in Love and Anger 49. For it is the Spirit of Every Life and likeneth or appropriateth it self to Every Life it is in Every Thing like as the Things will and property is for one Property receiveth the other what the Soul willeth that willeth also the same into which the Soul turneth it self It is all Magicall whatsoever the Will of a Thing willeth that it receiveth 50. A Toad taketh only Poyson to it self when perhaps it sitteth in the best Apothecaries * Or sweetest Balsom Medicine The like also doth a Serpent every Thing taketh its own property into it self 51. And though it eat the Substance of a good Property yet it Maketh all in it self to its own Property If a Toad eat Sugar yet the same becometh Poyson in it Even as the Devill was an Angell but when he willed nothing that was Good then his heavenly Substance be came to him hellish Poyson and his Evill Will continued Evill at one time as at the other 52. Thus is our Life highly to be considered what we would doe or what we purpose we have Good and Evill in us into which we frame our willing the Essence thereof becometh stirring in us and such a Property we draw also from without into us 53. We have both Mysteries the Divine and the Devillish in us from both the Eternall Worlds and also from the outward World what we make out of our selves that we are what we awaken in us that is stirring in us if we lead our selves to the Good then Gods Spirit helpeth us 54. But if we lead our selves to Evill then Gods fierce Wrath and Anger helpeth us What we will of that Property we get a Leader and thereinto we lead our selves And yet it is not the Deities Will that we perish but his Anger 's and Our Will. 55. And thus we understand the Fift Point How a Life perisheth and how out of Good an Evill Cometh to be and out of Evill a Good when the Will converteth or turneth it self about The Sixt Point The Ninth Chapter Of the Life of the Darkness wherein the Devils dwell what kind of Birth or Geniture and Source or Quality it hath 1. THe Life of the Darkness is against all and Every Life of the Light For the Darkness giveth fierce wrathfull and Enimicitious Essence and the Life of the Light giveth Love-Essence 2. In the Darkness there is in the Essence only a continuall stinging and breaking where every Form of the Essence is at enmity with the other an Opposite or Contraâ—ous Substance every of the Formes deny themselves to be evill and every one of them say to the other that it is Evill and contrary to them it is a cause of their unquietness and fierce wrathfulness 3. Every one of them think in themselves if the other Form were not then they should have rest and yet Every one is Evill and false whence it cometh to passe that all whatsoever becometh generated or born out of the dark fierce wrathfull Property is lying and continually lyeth against the other Formes saying that they are Evill and yet it is the cause thereof It maketh them Evill with its poysonous Infection 4. Thus are they all and lying is their TrUth * John 8.44 When they speak lyes then speak they from their own Formes and Properties and thus also are their Creatures Therefore saith Christ The Devill is a Lyar and Murtherer from the Beginning for Every Form desireth to Murther the other and yet there is no Murthering but the greater the Strife is the greater their Murtherous Life cometh to be 5. Therefore it is called an Eternall Death and Enmity where meer vain contrariety or opposition Existeth for there is nothing that can cease the Strife there is nothing can compell one only Form the more it is resisted or stopped the greater the fierce wrathfulnesse becometh like a Fire that a Man bloweth up or compresseth whereby it burneth but the more 6. So the fierce wrathfull Kingdome can be quenched by Nothing but barely by Gods Light or Love whence it becometh totally soft meek or sweet lovely and richly Joyfull 7. * Note And that also can not be for if the Dark Kingdome should be kindled with the Light the Light would have no root to its Nature and Property there could be no Fire Generated there would also be no Light also no Omnipotency but All a Nothing