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-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 *
and Desire I desire no Comfort from thee in my earthly evill Will but pray thee out of all my power which yet is in me mortifiâ— my Earthly Evill Will and let it no more live before thee For it desireth only hypocrisie dissembling or flattery and own self Love and is never sincerely upright before thee It giveth thee good words and pretendeth Truth and yet is a Constant Lyar before thee 62. Give me only thy Will that I may will nothing without thee Doe thou with thy Will tread down my self evill Will to the ground and let me in thy Power co-will and act with thee 63. O LORD what shall I in my vanity pray for from thee I pray for Nothing from thee but for the dying of my Saviour JESUS CHRIST That thou wouldst put me to Death in his Death and make me living again in his Resurrection in him that I may no more walk or converse according to my Spirits Will in me but in him That I may be his Temple and Dwelling-house that he may lead and conduct me so that without him I may be able to will or doe nothing 64. Unite thou and bind me with him so that I may be a fruitfull Branch on his Vine and bear good Fruit in his Power into thy Promise I sink my self down totally and altogether Be it done unto me according to thy Word and Will Amen A Thanksgiving and Prayer When a Man after such Acting Repentance findeth the divine Power in himself 65. O GOD thou Well-Spring or Fountain of Love and Mercy I glorifie and praise thee in thy Truth and Thank thee in my Heart that thou presentest to me thy Countenance again and lookest upon me unworthy and Miserable Wretch with the Eyes of thy Mercy and givest me a Ray or Beam of Comfort so that my Soul CAN hope on Thee 66. O thou Infinite Love of JESUS CHRIST thou who hast Broken Death in our Humanity and changed Gods Anger into Love to thee I give up my self totally and altogether My Soul Laudeth and honoureth thee It rejoyceth it self in thy Power and Love that thou art so Good and Gracious My Spirit sporteth in thy Power and joyeth it self in thy Truth All thy doing is right and Truth Thou rulest over Sinne and breakest the Power of Death Thou holdest the Might and Power of Hell captive and shewest us the Way of Life 67. None is like thee O LORD Who releasest the Captives out of the Pits and Graves of Death and refreshest the Miserable Thou givest them drink in their Thirst and givest them Water of Eternall Life Thou directest their Feet in right Paths and guidest them with thy Staffe The dry parched Places of the Heart and of the Soul thoâ— fattenest and bedewest with thy Rainy Showers and givest them Water of Mercy 68. Thou makest them living in the Midst of Death and settest them up before thee so that they live before thee Thou thinkest on the Mercy and Covenant which thou hast made with us through thy Bloud and Death and forgivest us our Sinnes 69. Thou pourest into us of thy Power so that we acknowledge thee and givest us Food of the Eternall Life whereby we become quickened and continually hunger and thirst after thee This now my Soul acknowledgeth therefore it praiseth thee and exalteth thee in thy great Might and Glory 70. O thou Well-Spring or Fountain of Divine Sweetnesse comprehend or receive my Soul into thee and fill my Spirit with thy Love and bind me to thy Band that I never more depart from thee Strengthen I pray thee my weak Faith and give me an assured Hope and Confidence 71. Cleanse I pray thee my Heart and Soul and give me Chastity Modesty and Purity in my Conscience that I may be ashamed of Sinne before thy Countenance and depart from it Mortifie I pray thee all Evill Lusts in me that I may cleave unto thee with clean and pure desire and walk in thy Will 72. Keep and Maintain me I pray thee in thy Power and acknowledgement and give me an humble Heart towards thee and my Neighbour so that I may alwayes acknowledge and love thee Help also that I may Love my Neighbour as my self through JESUS CHRIST Our Lord. AMEN A Prayer to the Great Fire-burning Love of God shewing how rightly to Pray for it O Thou Holy GOD thou that dwellest in a Light that None can câ—â—â— unto but only the Love of thy Sonne Jesus Christ which thou hast out of meer Grace poured into our Humanity in JESUS Christ Wherewith thou hast loved us poor Men before the foundation of the World And hast through this Love redeemed us from thy fierce Wrath and from the power of Death and of Hell and offerest us now this Love through thy Sonne Jesus Christ in thy Fire-flaming Spirit that we should pray unto thee for it and thou wilt give it unto us 74. I poor unworthy Man acknowledge my self in◠〈…〉 worthy of it But seeing thou hast manifested or revealed 〈…〉 in our assumed Humanity and callest therewith the poor * Luke 19.10 1 Joh. 4.2 3. 2 John 7. lost Sinners And art* Come in the Flesh so that thou wilt seek them in their Sinnes and Miseries and thereby deliver them from Sinne and save them as thy Word teacheth us this Therefore come I upon the invitation of thy Word and receive thy Word and truth in my Heart and Soul and Comprehend it in me as thy Free-Gift and pray thee O thou Fire-flaming Love of God in the Covenant of JESUS CHRIST freely given to us poor thirsty Soules kindle also my poor Soul with this Love that it may attain a New Life and Will and become delivered out of its Prison and Captivity of thy Anger and out of the Jawes of Death 75. O thou fiery Love of God thou who hast in our Humanity broken Death and destroyed Hell and brought forth our Souls victory in Christ through Death Thou who hast at †Acts 2. the holy Pentecost moved in the Apostles Mouths and Hearts in fiery flames and kindled all thy Saints and done thy Miracles or Works of Wonder by them Thou that lovest and preservest the whole World and all thy Creatures To THEE I come and give my self wholly into thee 76. O thou great Fountain of God Open thy self also in the Spirit of my Inwardnesse and kindle also in me the Fire of thy Love so that my Spirit may burn in thy Love and acknowledge and praise thee therein 77. O thou great Holinesse through the Merits of my Saviour JESUS CHRIST through his Bloud and Death I presse in me to thee and give my self up into thy Flame Through his Resurrection and Ascention or going to Heaven I bring my Will into thee and give it up to thee totally and altogether Doe thou with it how thou wilt Doe but deliver it from false or wicked Lust and break its power that it may only look upon thee 78. O thou holy Power
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
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
lesse the Centrall Love-fire viz the power of the Light NO that cannot be 2. For when Lucifer brought his Desire into own Self Might or Potentiality then he brake himself off from the Will of God and thereupon the Holy Name severed it self from him and the Light in his Fire-Life in him went OUT For he brake himself off from the Unity which is a Balsam of the Fire wherein the Fire conceiveth its glance of the Light 3. Thus abode or remained in him no other then the NEIN or No an Image Creature and the IAH †Or withdrew departed from him for the NEIN or NO severed it self from the IAH into own self willing and would not be under the IAH that is under the divine speaking or breathing of the Vnity but would be its own speaking or breathing 4. Thus he remained a meer cold sharp hard pointed bitter stinging poysonous anxious painfull Fires-Essence wherein the Centrall Fire standeth in meer Strife Hunger and Thirst and can attain no refreshing 5. For if Lucifer would become an Angel again then he must create again out of the Unity and Love of God and such his Fire-Life must become killed with the Love and be changed into Humility and this the * NOTE NOTE Hellish foundation in the Devils will not doe also it can no more doe it there is in them all no Longing Inclination or Desire any more to Humility or Repentance 6. Their whole Life is no other then the hellish foundation a Source Quality or Torment of the Anger of God a meer venome poyson and stink a dying Source or Torment whensoever they hear say of Love and Humility then they flie from it for the Love is the Death of their false Life 7. They have indeed an Eternall Sorrow for their lost Inheritance viz for the Good Yet they can have no belief that they might receive Grace but their belief is an Eternall doubting or despair 8. They are severed off from God therefore they Curse and shun the Power and will of God That is to them an †As the Water is an Intollerable thing to the Fire Intollerable thing for if they did become touched with the holy Power of God then that would force or defloure them for it killeth the own Will and that the own will willeth not for it would loose its Might and Power 9. Thus hath Lucifer who was a Throne Prince forsaken the Holy Name in him and the own Will hath elevated it self aloft Viz the Creature understand the Centrall Fire-Life according to the Properties of the Eternall Nature 10. Thus he hath trifled away the divine Expresse Reflex Image viz the IDEA'S so that the same is become inanimate or dumb and void of working and is like a dryed withered Tree without divine power a figure without motion Whereupon he is Eternally ashamed that in him standeth an Angelicall Character or impresse and yet this is no more in an Angelicall Kind or Manner of Condition and form He hath Totally Lost the Image of God And is become * Note alike in form to the venomous poysonous Wormes and Beasts whose Life standeth in venome or Poyson 11. Such an unformedness or ill-favoured deformity have the Devils gotten all according to their severall Properties for their Properties are totally distinct and different all according to the Foundation of the Hellish Essence And they have also their Princely Dominions among them all according to the Properties as there are Pride-Devils Covetousness-Devils Witch-Devils and the like very many others viz a Contrary or Opposite against the Wisdome and Truth of God 12. Every divine Good power hath in the Hellish Foundation that is in the NEIN or No a Contrary that the IAH viz the Truth might be known and thus the Darkness viz the Foundation of Gods Anger is together become Imagely 13. But yet it may be asked How is it possible that out of Beauteous bright Angel a horrible fierce wrathfull Devill is come to be Answer This is done through the two Eternall Centrall Fires in which the Will in the Properties standeth When the ONE separateth from the OTHER then it is already done This is done also among Men which * Or is the perdition of a Good Man destroyeth a Good Man The Ninth Question Being GOD is Omnipotent why did he not †Or prevent withstand Lucifer but suffered that to be done Answer 1. WHen Fire and Light is once severed asunder then there is a great Enmity one against the other as Water and Fire are the one Enemy to the other and neither of them both desireth the one the other any more for the one is the Death of the other But so long as they stand in one only vegetable Life in one only Ground together so long they have Love one to another and stand in great Joy together thus also it is to be conceived of the Devill and of God! God desireth the Devill no more and the Devill also desireth God no more 2. But if it be asked why did not God prevent him the Motion It is Answered God did give him his Love and so hindered him in it as he also hindered Adam But the Centrall Fire-will viz Gods Anger would not be hindered that severed it self into its own kind or Manner in him 3. Here distinction is to be made between Gods Love and Anger They are indeed both called God But God in as much as he is the Eternall GOOD is not the Anger the Anger hath another Principle In the Love-fire indeed they are ONE but in the separation they are TWO and seeing they are BOTH Eternall without beginning Therefore they have also an Eternall Will wherein the one cannot kill the other but each continueth in it self Eternally they are no other but a twofold Power and they are two Centers yet come originally out of the Vnity out of one only Ground 4. Therefore when I say of Gods Love it is Omnipotent above all and in all That is done according to the Will of the IAH viz according to the Light and if the NEIN or No giveth the Will thereto then the IAH changeth the NEIN or No into its Power and Love and yet they remain two Centrall Wills one in another yet in One only Ground in One only Love and Desire Else would not the Angry God be Omnipotent if the Love had him solely in its Omnipotency and * Exod. 20.3 1 Cor. 8.4 there is no other but One only God yet the Love would not be Manifest and there would be no Love known without the Anger 5. †Note Therefore the Love yieldeth it self up to the Anger-fire that it may be a Love-Fire But if the Anger severeth it self off from the Love into own receptibility that doth not the Love hinder with force else it would follow that God would be at Odds in himself 6. Thus is the NEIN or No viz Gods Anger in the fallen Angels gone into a separating off from
World 173. Thou hast set him for a Regent or Governour over thy Works of Wonder and given him no Commandement nor Law but this that he should not bring himself into own Lust and Willing but should only Work and Will in thy Will given to HIM in thy Power and not bring himself into own receptibility to Prove Trie or Experiment Good and Evill that the fierce Wrath of the Fire and the Might or Power of the Darknesse might not awake in him and destroy the Noble Image and change it into the Sharpnesse of the Earth but should only Will and work in thy Will given to him in thy Power 174. But seeing our first Parents through Satans in Speaking of Lies have turned away from thy Willing and brought themselves into own willing and against thy Commandement proved Good and Evill and suffered themselves to Lust after the perceptibility and own receptibility Whereby the Anger and fierce Wrath awaked in them and destroyed the heavenly Image and turned it into an Earthly Image like the Beasts 175. Therefore hast thou O HOLY GOD given us thy Commandement and Law and set before us therein the heavenly divine form of full Obedience signifying what we have been and what we are in the Apostacie become And requirest of us that we in our Will should out of all Powers or Faculties and Senses or Thoughts only cleave to thee and work with thee alone 176. Yea thou requirest of us the Noble †Talent Pledge viz the Soul which thou hast in-breathed out of the inward Power of thy Name and Will and willest that the Soul which is flowed forth from thy Power may alone continue in thy Name and Power and Co-work with thee and it self use no other strange Name Will nor Lust but only and solely of that out of which it is flowed forth 177. That it Totally cleave to its Center and bring its desire only and solely into thy Love and with thy Love with thee rule over all thy Works and it self receive no own rule or dominion without thy Love and Co-working that it be thy Instrument wherewith thou governest all Matters Things or Substances of this World 178. It should introduce its Trust into no other Power nor Might also make Nothing its own peculiar also Image or form it self with Nothing For it is a Ray or Beam of the Almighty and should rule perfectly over all things as God himself and yet not in own self receptibility of its own Will but in and with God and use the body for its Instrument which should be a Manager of thy Creatures Thou hast given all to him for a Sport or Scene and Joy and subjected it under him 179. All this O Great God! thou settest before us in thy Commandements and requirest of us according to thy strong severe Righteousness and Eternall Truth upon pain of Eternall punishment that whosoever keepeth not all thy Commandements and Laws and continueth in thy Ordinance he shall be Cursed and be Seperated from thy Countenance and not see thy Glory Eternally nor come to thy Rest 180. O Great holy God! thou who art a Consuming Fire what shall I poor miserable Man who am full of disobedience of own Will and Lust and have no right Love or inclination towards thee say before thee What shall I answer thee when thou settest me before thy Judgement and tryest my Heart and Soul 181. O Dear God! I can doe nothing I stick in the slime or mire of vanity even unto the inwardness of my Soul thy Anger is burning in me In me live all Evill Beasts with their Lusts 182. O LORD my Lust in Soul and Body hath Imaged it self into * All Evill Beasts or Vices them and I am before thee a Worm and No Man also I cannot with this Imaging come before thy Countenance much lesse to thy holy Name viz to the Center of my Soul out of which it is sprung forth 183. I am ashamed in this Vizard before thy Countenance and have no Righteousness in Me towards thee I am become unfaithfull to thee and have broken my self off from thy Will and brought my self into own self Will. 184. And stand now before thy Countenance as the Lost Prodigall Sonne who is become a keeper of Swine and have lost the fair Garment of thy Power and every moment Eat with the Devils Swine the husks of vanity and am not worthy to be called thy Image and Similitude For I cannot be obedient to thee out of my own self powers or faculties I am in my self without thy Grace only a Source or Quality of thy fierce Wrath and Anger 185. But yet I rejoyce at thy great Mercifulness which thou out of thy Holy Name out of which my Soul is flowed forth hast turned to us again Yea thou hast opened the Gates of thy Eternall Vnity and poâ—red it into my Soul which destroyeth thy Wrath and breaketh the Monster to pieces 186. Yea thou hast with this pouring-in of thy most Inward Holiness and Sweetness impressed and imprinted the Name JESUS in my Soul which hath assumed or received my Soul and Humanity and is become obedient to THEE in my stead and hath fulfilled or satisfied thy Commandements and strong severe Law with perfect Love and Obedience 187. Therefore I come now with Thanksgiving to thee O Holy God and pray thee to make this thy bestowed Love of thy in-shed or poured Grace in me Great that I may now in this New Grace-Love be obedient to thee and fulfill thy Commandements and Law with the Obedience of JESUS CHRIST with his Love My Lord JESUS hath implanted me again into thy Name out of which my Father Adam had rooted me up 188. Therefore I now come in and with him to THEE and Comfort my self that I in him in his in-dwelling and in-ruling Grace and Love am and live in thy Obedience and that I in him can rule over Sinne Death the Devill the World and all Creatures and am become again thy right expresse Image and proper peculiar Portion in him my Lord and Saviour JESUS CHRIST 189. O DEAR GOD rule thou now through this in-poured Love of thy Grace in MEE and doe with and in me how thou wilt Only mortifie daily my evill Creatures in my Flesh and bind or unite thy self eternally with my Soul and Mind as thou hast done in the Humanity of JESUS CHRIST 190. I will readily leave my Evill Beast in the Flesh to the Earth till thy bringing again and Restitution Only cloath my Soul and Mind and bring the same into thy Obedience that it may seek and honour no other Name but only the Holy Name JESUS which in me fulfilleth thy Commandements AMEN The * Note this is according to Luthers Catechisme the 2. otherwise the 3. Commandement Second Commandement Thou shalt not misuse the Name of the Lord thy God for the Lord will not leave him unpunished that misuseth his Name 191. O Dear GOD This Commandement doth
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-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
SEVERAL Treatises OF Jacob Behme Not printed in English before according to the CATALOGUE here following viz. I. A Book of the Great Six Points As also A Small Book of other Six Points II. The 177 Theosophick Questions The First Thirteen Answered III. Of the Earthly and of the Heavenly Mystery IV. The Holy-Week or a Prayer-Book V. Of Divine Vision To which are annexed the EXPOSITION Of the TABLE of the Three Principles Also an EPISTLE Of the Knowledge of God and of All Things And of the True and False Light With a Table of the Revelation of the Divine secret Mystery Englished by JOHN SPARROW LONDON Printed for L. Lloyd at the Castle in Corn-hill 1661. THE PREFACE To the ENGLISH READER SEveral of the Writings of this Author Jacob Behme have been published in his native Tongue the German and were so loved and desired at the first notice of them about the year 1612. by some noble vertuous and learned Persons who procured Transcripts out of the Library at Gerlity where the Primate Gregory Rickter had commanded it to be kept that it should no more come to the Authors hands again that beyond his expectation they wrote to him to know whether he were the Author of them and upon his Answer in return they ceased not to solicite him to further writing according to his high knowledge in the deepest Mysteries which he performed from the year 1619. to 1624. in which year he departed this mortal life For it appears by the History of his life and in the Catalogue printed at the end of his Book in Answer to the forty Questions of the Soul that he wrote to the number of Thirty One several Treaties whereof some have been studyed by persons of Learning some Ministers as well as others in Muscovia Sweden Poland Denmark the Netherlands Germany France Spain Italy even in the City of Rome and â—â—ry many in England with good satisfactioâ— to their thirsty Souls concerning true Religion and the way to salvation and Twenty One of them have been formerly printed in the English tongue To some yet there remaineth still the complaint that they are hard to be understood though those that have diligently perused his Books have attained very satisfactory resoâ—â—tions to their destres in most deep and difficult Divine and Natural Mysteries and they that account them most obscure are such as cast their eyes only superficially here and there upon some part of them but those that have gotten a Tast and relish of his illuminated spirit of Understanding appearing in his writings are very eager after any thing of his that remains yet unpublished for whose satisfaction therefore here in this present Volum are Five more peeces of his besides Three other that were printed formerly but not from so exact Copies as now and besides a Table belonging to the Epistle concerning the true and false Light not printed before They are all of very high worth The This is the Siâ—th Book â—n the Catalogue of his writings FIRST is called An Exposition of the Great Six Points containing the knowledge of the Greatest Mysteries in Eternity and how they may be apprehended in the things of this outward visible world more deeply and yet more particularly then in his other writings Especially how Darkness in the eternal Original doth co-work to the Manifestation of the Eternal Light and Glory in Heaven and yet in Hell is the eternal Torment and consuming Fire of the wrath of God where the Devil and his Angels Rev. 20.10 together with the Beast and false Prophet and all the wicked shall be tormented for ever and ever Also how we may in this life while we live in flesh and blood depâ—rt from the Tree of Darkness into the Tree of Light but after this life how there is no possibility to change our capacity we leave this outward world in And this so convincingly that any that is desirous may know how to enter infallibly into the exercise and participation of the Tree of Eternal Life in which consideration we may see how this whole world is a Looking-Glass of the Two eternal beginningless worlds both the Light and the Dark world in one another as One The Four Elements being Fire Air Water and Earth In Heaven these are substantially Love Humility Patience and Meekness and in Hell they are also substantially Wrath Pride Envy and Covetousness and so all things else that are contained in the Four Elements and dwell or grow therein are also according to the manner of Eternity in the Two Eternal Worlds The other is a Small Book of Six Points also wherein are matters of highest depth and of the greatest Concernment to mankind to be known fundamentally as he hath written of them For First As the outward man is constituted of Blood and Water by which his outward life is fed and preserved so the Soul hath in the outward Blood and Water an Eternal which belongeth to the eternal life and therefore was the Blood and Water which flowed out of the Side of our blessed Lord and Saviour when he was pierced with a Spear as he hung upon the Cross so effectual to the healing of the Breach made in Adams Side in his stâ—ep when it was become not good for Man to be alone and all the frailty of Mortal Man afterwards which will also bring forth his Resurrection at the Last Day Secondly It Treats succinctly and summarily concerning Election and Predestination of Good and of Evil wherein is shewn how by the eternal power of God that is through Christ in us we may in this life come out from evil with our Souls into the eternal Election of Grace and Predestination to life which is the Love and Mercy of God or else by rejecting and forsaking the Drawing of that Power within us cast our selves into the Eternal Predestination of Condemnation and Perdition into the darkness and Death which is the wrath and Anger of God Thirdly It intimates how Sin is Sin by shewing how it is the life in the manifestation of the Power of the dark world contrary to the constitution and creation of the Creature which was created in and for the Light by the exorbitant rising up of Self-Nature the Fire to be predominant over divine Nature the Light in the Self of the Creature Fourthly How Christ will at the Last Day deliver up the Kâ—â—â—dom to the Father when he hath put all dominion under the Foot stool of Christ then shall Christ deliver up his kingdoâ—â— who is now Lord of All to the Father and God shall be All in All outwardly and visibly as he is now but inwardly hiddenly and invisibly to us in this Coâ—ruptible world Fiftly What the eternal Magia or Desire is which maketh frameth and imageth both in the dark world and in the light world according to the Quality of Each for as the Thoughts are framed in the Mind so is every thing figured in its own substance in its own world Therefore our
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
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-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
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-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-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-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-Fire holdeth in it the First Principle viz the right Fire-world And the Noble
Image viz the Tree of the Divine Sprout or Vegetation which becometh Generated out of the Soules-Fire and groweth forth through the fierce wrathfull Death into the Liberty viz into the Light-world holdeth in it the Light-world 42. And the Body which in the Beginning was created out of the Mixed Substance which came to be in the Creation out of the Light-Dark-and Fire-world * Or containeth Holdeth in it the outward World viz the Mixed Principle 43. The right Soul is the Spirit of these Three Worlds as Gods Spirit is the Spirit of these Three Worlds in the Dark-world it is fierce wrathfull stern and an Earnest Severe Source or property and is called Gods Anger 44. In the Light-world it is lovely meek and richly Joyous it is the Spirit out of Gods Heart viz the Holy Spirit 45. And in the outward World it is the Spirit of the Aire as also of the Fire and of the Water it letteth it self be used as Man will all to or for the Great Wonders 46. Thus is man as to the Person the Great Mysterie of the Three Worlds into which he entereth in that he worketh fruit and the same is Lord in Him and the same World becometh Manifest in him 47. The other Two continue hidden as the Fire lyeth hidden in the Wood so the Light or the Light world continueth hidden in the fierce wrathfull Dark world as also in the Malignity viz in the Seeking Malady of the Inward World in the Outward 48. But if the Light-world in Man may not be manifested so that it become Lord then the Soul continueth in the breaking or Corruption of outward World meerly in the Dark-world for there it can no more be that the Light-world should be kindled there is no Looking-Glasse more to or for the Light therein that could stand presented to the Soul 49. †NOTE The Heart of God is not manifested therein also Eternally cannot be for the Dark-world must be else the Light would not be manifested but here in this * Or Time World it may be 50. If a Soul as it were be plunged or drowned in the deepest Abysse and sticketh in the fierce Wrath of God yet there standeth presented to it in the outward Light of the Sun the Lights Looking Glasse wherein the divine Power manifesteth it self as also the Looking-Glasse of the becoming Man or Incarnation of Christ which in the inward Dark-world is not known in Eternity 51. Our totall teaching or Doctrine is how man should kindle the Light-world in him When this becometh kindled so that Gods Light Shineth in the Soul-Spirit then the whole Body hath Light as Christ saith * Matth. 6.22 Luke 11.34 If the Eye be Light then is the whole Body Light He understandeth the Souls Eye 52. If the fierce wrath of the Dark-world be kindled then is the Body and Soul dark and hath only a Glimpse or Glance from the Sun 53. If the divine Light be kindled then it burneth in Love and Meeknesse 54. If the fierce wrath of the dark-Dark-world be kindled then it burneth in Stinging Biting Envy and hatred in fierce wrathfull Anger and flyeth out in the outward Looking-Glasse of the Sun 's Light into Pride and State and will alwayes goe above the Source or Quality of Love and there followeth Scorn and despising of the Meekness also of all whatsoever is Lovely 55. †Note Here should Man prove himself and trie what World is Lord in him If he findeth that Anger fierce Wrath Envy Falshood Lying and Deceit is his desire and also Pride State Covetousness and continuall greedinesse of Honour and outward Pleasure and Voluptuousness so that it is only a constant seeking after Wantonnesse and Unchastity then may he very easily make Register Accompt and Inventary and certainly know that he with the Anger fierce Wrath Envy Lying and Deceit burneth in the Dark viz in the Dark-worlds Fire 56. For that very Fire giveth such Essence desire and willing and the other desire viz outward Pleasure and Voluptuousness Pride State seeking of Honour Covetousness and Continuall Wantonness beastiall Desire and Unchastity is the Fruit which groweth out of the Dark-world into the outward World As the Love groweth out of the Death that is where the Will-Spirit giveth it self up into Gods Fire and sinketh as it were down into Death but springeth forth into Gods Kingdome with a friendly desire alwayes to do well 57. So hath the Will of Malice Malignity or Wickednesse given it self up into Perdition viz into the fierce wrathfull Strong or Stern Eternall Death but springeth forth in this perished or corrupt World into the outward Nature with its Twigs or Branches and beareth such Fruit by which every one should learn to know himself 58. He need only to search after his own property to what his Will constantly driveth in that Kingdome he standeth and is not a Man as he holdeth and giveth forth himself to be but a Creature of the Dark-world viz a Covetous Dog a proud stately Bird an unchast Beast a â—â—erce wrathfull Serpent an Envious Toad full of Poyson and venome all these properties flow up in him and are his Wood or Fewell out of which his Fire burneth 59. And now when his outward Wood or Fewell viz the Substance of the four Elements is left in its dying Then the inward poysonous evill source or quality alone continueth 60. And what kind of Figure now should stand in such a property No other then such as hath been the strongest amongst these properties that becometh figured from the Hellish Fiat in its Form viz a poysonous Serpent Dog or the like or some other Beast Into which property soever the Will-Spirit hath given up it self that very property is hereafter the Souls Image and this is as to one part 61. * Note Further Man should prove or trie himself in his desire for every Man hath these Evill Properties in him whether he find a constant desire in him to mortifie this Poyson and Malignity Whether he be Enemy to this or whether he have his joy in this continually to bring this false Poyson into work viz in Pride or State Covetousness Envy and Unchastity in Lying and Deceit 62. Now if he findeth in himself that he hath his Joy therein and would fain continually bring it to Effect Then he is no Man as he accounteth himself to be but the Devill in a strange Form deceiveth him so that he supposeth he is a Man but he beareth not Gods but the Serpents Image and is only in the outward Kingdome a Similitude of a Mans Image so long as he continueth in this Property that this property is Supreme Lord. 63. But when he findeth the strife in himself so that his most inward Will continually yea hourly striveth against these Evill Properties dampeth them and letteth them not come to †Substance so that he would continually doe well but findeth that these Evill properties hinder him that he cannot at
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
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
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-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
with vanity yet its Will should come clearly before God that it might begin to work in its Will and afterwards also daily mortifie the Vanity of the Flesh 26. So very firmly must the Will of the Soul together with the desire be directed to God that it say with Jacob when he wrestled with God the whole night LORD I will not let thee goe unlesse thou blesse me Gen. 32.26 27. And though the heart as it were fainteth staggereth and doubâ—eth and all manner of hinderances fall in yet the Will must continue standing and firmly Image imprint or apprehend the Grace and resolve not to depart from it 28. And though the Devill driveth the Lust of the Flesh aloft at which the Soul is terrified and thinketh it is therefore cast out from God yet the Will should then hang to the Grace as a Child to the Mothers Breast and Continually strive against the Devill and his desire in Flesh and Bloud till at last it prevaileth and in the Spirit of Christ overcometh the Devill and then afterwards he will find and see great Wonders in himself and will know that it is true that there is such great Joy in Heaven concerning a Converting Soul more then for Ninety Nine righteous which need not such repentance Luke 15. 20. Therefore whosoever will pray aright must firmly Imagine or resolve that he will come to the Grace and Salvation and certainly attain that which he prayeth for 30. Therefore also his Prayer should be so directed that it runneth not contrary to the Ordinance of God but should think and resolve that in his Prayer he will co-work with God As the Wood of the Tree co-worketh with the Trees power so also should the desire only work with Gods Power Else its Prayer is only a working in the Shell or Bark of the right Lifes Tree for it worketh therewith only outwardly in the Elements and NOT inwardly in and with God 31. But he that prayeth aright worketh inwardly with God and generateth or bringeth forth outwardly Good Fruits as the Tree bringeth forth its power and letteth it self be seen with the Power in the Fruit and so also the true divine Power in Man letteth it self be seen outwardly with or by Good Works and Vertues 32. Else there is no Faith there unlesse the Work follow Else the Prayer is but dissembling Hypocrisie and maketh only an outward form and reacheth not the Place or City of God This I would not Conceal or forbear to intimate to my good Friends and fellow Brethren in Christian Love out of my little Cabinet-Treasure as a Christian Information how a Man should be prepared to Pray And though I know that they themselves stand together with me in such a Work and are capable and partakers of the Gift of the Holy Spirit yet I would in this and the following Prayers somewhat refresh my self with them and out of my Power and Gift declare and impart the Grace of God to them as one Light kindleth another so also one Gift of God kindleth the other that we might refresh our selves together in One Love which is Christ in us all and I also thus enjoy of your divine Gift that together may take growth into the Praise of God and bear much Fruit. And would have these following Prayers written for Every day in the week wherein then a Man may therewith fit his particular State according to his occasion only for the Stirring up and awakening of the Good Gifts which before-hand are in you all Not to begin once more from the Ground and Beginning of Christian Teaching but for an Exercise and awakening And so I commend you all into the working Love of Jesus Christ and my self into your Brotherly and Christian Favour An Introduction How a Man should prepare himself to such Order Ordinance and Exercise to right Praying Christian Loving Reader 33. RIght Praying is in right Earnest Sincerity and it must be earnest else it availeth nothing in the Presence of God For if we will rightly Pray then we must think no otherwise but that we stand before Gods clear and bright Countenance before the holy Trinity and before the Quires of his holy Angels 34. And that God in our Prayer proveth our Soul Spirit and Heart and beholdeth our Will totally most inwardly whether it be totally inclined to him whether the Will have totally given it self up to him 35. And if that be so then He toucheth the Will with the Power of his holy Spirit and rouseth it that it may become rightly desirous and hungry after the Grace so that then he beginneth earnestly to go OUT from self and presseth or penetrateth INTO Gods Compassion Pitty and Mercy 36. For in own self Power the Will is too too weak but when the Divine Power toucheth it then it becometh awakened so that it becometh fiery and rightly desirous in which desire God himself worketh and then Man Speaketh rightly with God and God speaketh operatively with the Soul of that Man 37. Such Speaking or Working is nothing else but that the poor Soul eateth of Gods Mercy which he hath turned to us again through the Death of Christ and quickneth or refresheth it self with the Balsame of divine Love in Christ wherein it becometh Strong against the Temptation or Assaults of the Devill 38. For the Divine Hearing is the Grace-Power which God hath in the Name JESUS introduced into the Humanity again and opened again to us ALL an Open Gate to his hearing whereby we can hear God Speak operatively in us how he inspeaketh or inspireth his Mercifulness into us through that opened Grace-Gate and on the other side the Soul speaketh through the same open Gate in it self with God And becometh in such inspeaking or inspiration fed and quickened from Gods out-speaking also enlightened and renewed 39. For it eateth of the oui-breathing of God that is become MAN viz the Flesh and Bloud of Christ after that kind and way as an Hearb eateth the Suns Power and Vertue in it self whence it is tinctured and balsamed and becometh good so that it groweth and blossometh so also the Soul from the divine Sun whence it becometh full of Light and powerfull 40. This now is the profit fruit and benefit of right praying which profit or benefit no outward Mouth and no Will averted from God can attain but only the inverted which totally giveth it self up to God 41. Now if any would have this done then must the Will turn away from all other Creatures and from all Earthly things and nakedly stand before God that the Work or Frame of the Creatures or of whatsoever it will pray for from God in Temporall things may only follow after in the Flesh and stand behinde the pure Will that the pure Will may bring the Necessities of the Body before God and that the Flesh it self may NOT co-work with its Lust else it bringeth earthly Lust into the divine Soulish working 42. Therefore there belongeth alwayes to right
and in Love hast Betrothed and Espoused 99. O God HOLY SPIRIT let me walk and Converse in thy Power and let thy Holy Angels which thou hast appointed to me Lead me through JESUS CHRIST Crucified Our Lord Amen A Prayer when a Man will goe about his Work or Labour and Calling or Employment wherein God hath set Every One. 100. ALmighty Eternall God and Loving Father Creatour of Heaven and of Earth thou hast Created ALL Things to thy Prayse and MAN to thy Expresse Image and set him to be a Lord and Ruler of thy Works and hast put all under his hands 101. I poor unworthy sinfull Man consider with my self the heavy Fall of our first Parents whereby thy Curse came upon this Work and upon the Earth and I consider with my self how our first Parents are fallen out of Paradise into this Curse wherein now all of us must swimme in Weariness Toyle Incumberances Cares and Necessities and make our selves weary sick and faint that we may uphold and sustain our Lives till at length we enter again into Dust and Ashes the Substance out of which we are proceeded Where we are to Expect and wait for thy true and reall Promise that thou wilt awaken and raise us up again out of the Dust in the Last Day and form us into the fair Paradisicall Image again 102. This now I consider with my self when I take in hand the Work Calling and Employment wherein thou hast by or through Nature appointed or ordained me and pray thy Great Mercy which thou after this Heavy Fall and Apostacy hast turned towards us again in the Grace of JESUS CHRIST blesse me I pray thee in my Calling State Condition and Employment and turn away thy Curse and Anger from me through the Love of Jesus Christ that the Evill Spirit may not touch or sift me in my Calling and Condition and bring me into Falshood that I may not at all therein hurt deceive betray or wrong my Neighbour with Words or Deedâ— or desire that which I should not 103. Give me I pray thee O Dear LORD a ready Heart and Minde that I may with a Good Conscience without any false or wicked desire also without Pride Covetousness Envy and Anger perform my work and order my Condition according to thy Will and also rest satisfied with thy Grace with what thou givest me and that with the Works and Labour of my hands in my Office Duty State and Condition wherein thou hast set me I may NOT seek my own only to serve my self and my own turn alone but also my Neighbours benefit also may come to help the Miserable and the Impotent also the Weak Blind Simple and needy which are not gifted or furnished with understanding of thy Works of Wonder to manage them 104. Help I pray thee O Loving GOD that I may rightly know my self that I in my State and Condition and Office or Employment am but thy Servant or Minister and that all whatsoever I possesse cometh from thy hand and that I in this World have nothing my own but am only a Pilgrim and Sojournour upon Earth and thou O God the FATHER together with thy Sonne JESUS CHRIST in the Power of the HOLY SPIRIT dost thy self work drive manage and rule all and that all is thine alone and not mine 105. Give me I pray thee rightly to know that all Men are proceeded from One and in that regard that all are my fellow Members Brethren and Sisters as a Tree in its Branches So that I should Love them ALL. 106. As thou O Loving God hast loved us with One only or singular Love in JESUS CHRIST before the Foundation of the World and yet lovest us with the same Love and hast attoned or reconciled us all in one only Love as to thy Anger So O Loving God awaken and stirre up I pray thee also that same Love in ME and kindle my Soul and Mind therewith that I also may with and in THEE in thy Love love all my fellow Members and readily and willingly serve and minister to them That thy Name in us all may be sanctified and thy Will in us be done so that we all in One Love may Eat and Drink thy Blessings 107. And take from us the Evill and the Heavy Guilt viz thy Curse and Anger that the Devils Envy and Covetousnesse may not Spring or flow up in us and introduce us into Vengeance and Malice 108. That we also may heartily love one another and forgive one another our slips failings and infirmities as thou daily forgivest us in thy Love in JESUS CHRIST 109. O LORD prevent I pray thee the suttle Talons of the Devill that he may not Tempt us and bring our evill Inclinations aloft whereby I may be drawn into false or wicked Lusts 110. Deliver me O Dear God from all such Evil through the Bloud and Death of our Lord JESUS CHRIST and give me a Chearfull-Mind to manage thy wonders 111. Help me so that I may Work Will or Act nothing without thy Power bring my Life through thy Wonder-Works and Creature into the Eternall Heavenly working in into the Spirituall hidden Secret World and let me here in thy Works of Wonder increase in Power and Knowledge that also my in ward Ground may grow and increase in thy Wonder-Works in thy Power to the Manifestation or Revelation of the New Jerusalem in us where thou O True GOD wilt work will and be all in all in us 112. Therefore give me I pray thee constantly and continually to know this that I may have it for a token of remembrance to think upon in my Mind and not sinne nor break off my Mind from thee and generate a false or wicked Image which lusteth only after State Pride Covetousness and self-Honour and be Damned with the Evill Spirits but let me be One Spirit and Will with thee and Co-work with thee in the power of my Saviour JESUS CHRIST and of the HOLY SPIRIT Amen A Prayer on Munday at Noon or Midday or whensoever such an attentive Thought stirreth to consider ones State and Condition 113. O God Eternall FATHER I thank thee and praise thee that thou hast appointed and ordained me in this State and Condition that thou hast given me Good Things and meanes for Sustenance and set me among honest vertuous People whom I should serve and Minister to and benefit with my Gifts and hast indued me with Reason and Vnderstanding and Created me a rationall Man so that I know thee and that I am not a Dull Dead foolish ignorant Man who knoweth nothing of thee and thanketh not thee for such benefits But hast Created me from or out of the Light of the World that I may with and in thy Light work or act and live and shewest me all thy Wonders in thy Light 114. I thank thee for this that thou hast created me to thy Expresse Image and set thy Wonders under my hand that I may know them and may
rightly intimate to me and informe me how thou didst pour in thy Holy Name into my Soul and Mind yea it is sprouted forth out of thy Name and thou hast given me authority and power with thy Name to rule over all things That it should flow forth out of my Mouth through thy power and Vertue and rule All Yea I should with my Mouth and Speaking-forth or Expression re-Image and form holy Figures and Images again 192. Even as thou Eternall God hast Imaged and formed All through thy breathing or Speaking forth So thou hast also given thy WORD with thy holy Name into my Soul and Mind that I as a Form and Image of thy Will should also so speak forth viz thy Wonder-deeds 193. That which thou O Great God hast Corporeally and Creaturely Imaged through thy Word I should Image that in thy praise and form it in thy Wisdome and Image or frame no strange Image in my Mouth against thy Creation and Ordinance But continue in thy working and rule over all things with thy Word in my Mouth and Heart as the Scripture testifieth The Word is neer thee viz in thy Mouth and in thy Heart Deut. 30.14 Rom. 10.8 Also the Kingdome of God is inwardly within you Luke 17.22 194. This thy Holy Word wherewith thou hast made Heaven and Earth hast thou given into our Mouth that thou mightest through our Mouth Create or Image thy Praise 195. But after Man had Introduced himself into own-self Lust and had turned his Will away from Thee then he began with his Mouth to Image in thy Word Earthly and Hellish Figures in thy Wrath viz Cursing Swearing Lying Formes false wicked evill serpentine formes to form Wolves Beares Lyons Dogs Cats Adders and Serpents and all manner of poysonous venomous Beasts and to Image or form the Name of God thereinto under the appearance of divine forming and Truth also into false wicked Sorcery Witchcraft and deceit and therewith to cast up or produce and honour strange Images for Gods and introduce and Image thy Name into Images of Idoll Gods 196. All this thou settest before us in this Commandement and requirest of us thy strong or severe righteousness to Image thy Name in Holiness to thy Praise and in thy Praise in Clearness Sincerity and Truth and without thy Will and Co-working to make no form of Our words but willest that we should Co-speak Will and Image with thee upon pain of Eternall Punishment as thy Command clearly soundeth forth Cursed be He that Keepeth not all the Words of this Law Deut. 27.26 197. O Great God! What shall I now here say before thee How innumerable many times doe we bring thy Word and Power in Our Mouths into false or wicked Imaging when we swâ—ar by thy Name and Curse and bring false or wicked Lust thereinto and make a Fair Flattering Hypocriticall Image upon our Lips and sell it to one another for Truth perswading one another to believe it to be so and yet there is inwardly nothing but a Serpent full of Lies and Poyson and so we Image thy Word under a right appearance into a Serpent and Devils Image Also we Curse by it and so generate a living Figure of the Devill and of Hell 198. Also we use thy Holy Name to scornfull reproach and Image our false or wicked Beasts therein all whatsoever we love in the World be it as false or wicked as it will thereinto we Image thy Name and Power with our Mouth Also in swearing wherein we bring thy Might and Power on to the Tongue also into Sorcery or Witchcraft Plagues or Torment and Sicknesses or Diseases Yea we Image it into Hellish Figures with our Mouth Yea Men further bring thy Manifested or Revealed Word and Will for the sake of their Belly and temporall Pleasure and Pride into a strange Image which themselves know NOT Only that the Truth may Continue obscure and that in this strange Image they themselves may be honoured for Gods they make Laws and Commandements for their own Honour Pleasure and Voluptuousness and bind them with the Oath of his Name and yet none keepeth the same in his Heart 199. O God! How much poysonous Anger and Malice of self-revenge doe we bring into thy Name When we reproach and tread upon or oppresse one another in our Proud Stately Mind with thy Name and bring it into Tyrannicall Power and Authority and doe no other with thy Name but as the Apostate Lucifer doth 200. All this thou settest before us in thy Commandement For thou sayest We should not misuse thy Name and this is called misusing when we introduce it into false Expression or speaking forth and * Forming or Figuring Imaging 201. O Great God! What shall I poor miserable sinfull Man say here before thee Thou requirest thy Name from and IN ME in Holiness in thy praise Where shall I bestow all these Devils Images which we poor Men Image in our †This Body of the Outward Flesh and Bloud Sinne-house before thy Countenance They are indeed meer abominations before thee for the sake of which thy Law Curseth me and sentenceth me to Eternall Death 202. O Holy God! I have nothing wherewith I may come before thee but only thy Great †Barmhertzigkeit Mercifulness that thy Holy Word according to thy Most inward Love is become Man and is come to help us viz thy first given Word which hath formed it self in Our Life that it may renew us again and kill all these Devils Images and release and deliver the poor Soul and Mind from such Images of the Serpent 203. For which I thank thee in Eternity and pray thee thou Eternall Shed-abroad Love in the Most Holy Name JESUS Come I beseech thee to help me and bring thy Word that became Man into my Soul and Mind and continue in Me that I may continue in thee 204. Awaken I pray thee in me thy Fire of thy Great Love kindle it O Lord that my Soul and Mind may SEE these Evill Beasts and kill them in thy Power through right and true Repentance That I may Constantly bring and use thy Holy Name JESUS in Me to thy Praise and Thanksgiving and no more generate in thy Word Evill Beasts which belong to thy Judgement 205. O thou living BREATH of God! I give my self wholly and altogether to be thy own work thou in me what thou wilt AMEN The * The 3. according to Luthers Catechisme otherwise the 4. Commandement Third Commandement Consider or Remember the Sabbath Day to Sanctifie it For in Six Dayes the Lord Made Heaven and Earth and the Sea and all that in them is and Rested the Seventh Day 206. O DEAR GOD This Commandement Intimateth to me my inward right divine Rest in thy Love and Power that my Will should rest in thee from its own receptibility of its own willing and thou Eternall God wouldest with thy Power work in my Will 207. Thou art the right
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
and yet but of ONE And where yet he is called the Eternall Power and WORD this is the Pretious and highest Ground and thus to be considered and understood 77. As the divine will includeth it self in a place to Self-hood viz to Power and worketh in it self and yet through its working goeth forth and Maketh to it self an Object viz the WISDOME through which the Ground and proceeding or descent of all things or Substances is Sprung forth So also in like manner know this 78. All whatsoever in the Substance of this World is soft meek and thinne that is flowing forth and giving forth it self and the Ground and originall thereof is according to the Vnity of the Eternity where the Unity perpetually floweth forth from it self as a Man understandeth that in the Substance of rarity or transparency viz in the Water and the Air there is no perceptibility or pain So far as that Substance is only and alone in it self 79. But whatsoever is hard and impressing as Bone Wood Hearbs Metals Fire Earth Stone and the like Matters therein lyeth the Image of divine Power and Motion and it shuts it self up with its Seperatour viz the Effluence of divine desire as a Noble Jewell or Sparkle of divine Power * Or before or in respect of or from as to the Grossness or drossiness 80. And it is therefore hard and fiery in that it hath its ground from the divine Inclusion viz where the Eternall ONE introduceth it self into a Ground of the Trinity to the motion of the Power and yet shutteth it self up before or from or as to the Efflux viz before or from or as to the Introduction of the own self willing of Nature And with the power of the Vnity worketh through Nature 81. Thus also it is to be understood concerning the Noble TINCTURE where it is most of all shut up with the hardnesse for the Unity lyeth †in the Tincture therein in a Mobility viz in a perceptibility of working and therefore it hideth it self but in the thin rarity or transparency it lyeth not in such perceptibility but is alike equall indifferent or pliable to all things 82. As the Water and Air is like or pliable to all things and is in all Things but the dry Water is the true Pearly Ground wherein the Subtile vertue or power of the working of the Unity lyeth in the Center 83. To OURS who are worthy of this hereby is signified that they should not trouble themselves for the soft without the fiery kind to seek the secret hidden Arcanum therein Vnderstand this hidden Secret Arcanum thus 48. That soft and thin or dense and rare of the Unity from whose Effluence it ariseth originally out of the Great Mysterie ex Mysterio Magno and is nearest or next to the Unity and on the other side that Noblest Ground of divine Manifestation or Revelation in power and working lyeth in the fiery hardness and is a drie Unity viz a Temperament wherein again the divisibility of all power lyeth 85. For where the Power lyeth not in the Unity of one only willing there the Will is rent in sunder and there is no great Power to be understood in that Thing Which ought well to be observed by the Medici Phisicians that they should not look upon the Grosse Drossie Spirits strength of Smell and account that for the right Balsam Though indeed it is therein yet the Tincture is also therein very movable and flying forth or fleeting volatile 86. The Spirit of the strong Power in the Smell must be brought into the Temperament viz into the Unity and not flee therefrom Whereby a Man will then Cure with the Salt viz the Fires sharpnesse and giveth the Patient Soul without Spirit 87. The Soul of such Balsam is divided asunder in the Properties every one giveth it self in its great Joy in severall but yet in the dividing asunder are of a Contrary or Opposite Will they unite not the Lifes Enmity and rending asunder but they kindle the Lifes rending asunder more 88. Shut them or close them up and make them One or at Unity that they may all have one Will in the Love and so ye have the Pearl of the whole World To provoke or stirre up Wrath maketh Pride and Strife which is to be apprehended or known in all things 89. A Man Comforteth a Captive Prisoner with his Releasment or Redemption till he setteth or putteth his Will into Hope and so layeth hold of himself with Patience and so in the End his disquietness falleth in Hope into the Temperament and learneth in such Hope to be humble and lowly and then if a Man telleth him of his Release or Redemption then he rejoyceth himself 90. Thus also the Phisicians Medici observe it that is your Pearl if you can understand this the sence is Internall and Externall The Fourth Chapter Of the IN and OUT How the Eternall Will of God bringeth it self OUT and in the perceptibility IN and Again into the ONE Whereby a Man may understand to what End the Substance of this World is Created and to what the Creaturely ground is profitable also to what End Joy and Sorrow hath become manifested and how God is so neer unto all Things 1. JOhn the First Chapter verse 11 12 13. It is written * Verse 11. HE JESUS CHRIST came †Or unto into his own and his own received him not * Verse 12. But so many as received him to them he gave power to become the Children of God which believe in his Name †Verse 13. which are generated or born not of Bloud nor of the Will of the Flesh nor of the Will of a Man but of God c. 2. In these words lyeth the dear and pretious Ground of divine Manifestation or Revelation viz the Eternall IN and OUT for they speak of this viz how the hidden divine Eternall Word of divine Power of the UNITY is proceeded OUT in the OUT-flown Naturall Creaturely Image-like WORD viz in the HUMANITY is come into his own for the OUT-flown Image-like Creaturely WORD is the Eternall Speaking-Words proper own 3. And it is thereby clearly signified that his own viz Apostate Averted Image-like own self-will hath not received * The Word HIM Which own self Image-like Will was Existed out of an own self Ground viz out of Flesh and Bloud of own self Nature of Man and Wife That is in the Seperatour of the OUT-flown Willing where the Will hath shut it self up into own self-hood and would go OUT in own self Might and Power and Rule This same hath not received the Eternall Word which as an Efflux or OUT-flowing of divine Grace came again proceeding OUT to the averted willing for it would be and own self Lord. 4. But what Will soever hath Converted or turned it self about so that it be again in the divine Efflux or QUT-flowing become generated a new To that he hath given Might or Power to
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