Love-longing oâ— Delight goeth forth Whose Exit is the Spirit which comprehendeth conceiveth or formeth it self into V A For the V is the Spirit viz the Exit and A is the Wisdome wherein the Spirit Comprehendeth or formeth it self into a working Life 8. And then is this Threefold breathing or Speaking Life in it self â IAH For the incomprehended Longing Delight is the * Or Circumference Or Eternall ☉ viz the AVGE or Eye of the one onely Seeing a pure or clear Seeing And the IAH is the Threefold Entrance of it self that is to the perceptibility or inventibility of the desiring which openeth it self through the Eternall Breathing or Speaking 9. The Opening viz the property in the Sense of the perceptible or inventible opening is called ADONAI And it is Six Powers out of which the Great Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysterium Magnum that is the High Name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tetragrammaton floweth out of which ALL Substances the visible and invisible are flowen forth and come into form and Images 10. In the Word †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ADONAI that is in these Six Powers doe lye the Six Properties of the Eternall Nature that is of the Naturall Life out of which the Angels and Souls according to to the inwardnesse of their IDEA are flowen sorth together with the Six Dayes of the Creation of this World Which with the Seeing Life which imageth it self in the Midst of the Substance like the †The Eye the Circumference the heart of God ☉ became shut in for the quiet Rest wherein the Six Powers stand and Rest in the Still Love that is in the Eternall Unity And yet with their own Self-working without ceasing doe will and go forth 11. And that is * Sol. ☉ ☉ the Seventh Day in which God rested from all his Works and Eternally doth rest that is the Six Powers viz First the Desirousnesse Secondly the Mobility Thirdly the Perceptibility Fourthly the Fire or Life Fifthly the Light or the Love Sixtly the Sound or Distinguibility or Understanding doe rest in that from whence they doe exist viz in the ☉ in the place of God wherein the Eternall Love is signified viz the Unity or the somewhat of the Unity which is the Eternal Sabbath of all things from the Good Substance 12. Thus we understand First that the Eternall Nothing without all beginning is a clear pure * Or Glimmering like a Looking-Glass shining viz the Eye of the Eternall Seeing For in the fame viz in the Nothing all things doe see And being the Somewhat is existed from this Seeing therefore the Nothing viz the Eternall Unity seeth through ALL unhindered 13. And Secondly we understand further That God himself is the Seeing and the Finding of the Nothing And it is therefore called a Nothing though clearly it is GOD himself because that it is incomprehensible and inexpressible or Ineffable The Third Question What is Gods Love and Anger How is he an angry Jealous or Zealous God Seeing he himself is the unchangeable Love How may Love and Anger be ONE only Thing Answer 1. THough we may here be hard to be understood by the Reader Yet he may understand all in the divine Power and Calling upon God if it be in right earnest sincerity with him 2. The Reader must know that all things consist in IAH and NEIN in †Yea and Nay 2 Cor. 1.18 19 20. Affirmation and Negation Yes and No. be it Divine Diabolicall Earthly or whatsoever can be Named 3. The ONE viz the IAH is meer Power and Life and it is the Truth of God or GOD himself This would in it self be unknowable or unapprehensible and in it would be no Joy nor triumphant exultation nor perceptibility or inventibility without the NEIN or No. 4. The NEIN or No is an Object or representation of the IAH or of the Truth that the Truth may be manifest and that there be somewhat wherein a Contrary is and whatsoever can be Loved wherein the Eternall Love is working perceptible and desirous 5. And yet we cannot say that the IAH is separated from the NEIN or No and are TWO things one besides the other But they are only ONE thing and yet sever themselves into two * Or Principia beginnings and make two †Or Contra. Centers wherein each of them worketh and willeth in it self 6. As the Day in the Night and the Night in the Day are two Centers and yet unsevered but only with the Will and Desire they are severed For they have a twofold Fire in them As first the Day the Heat unclosing and the second the Night the Cold inclosing and yet this together but One Fire and neither of them both without the other would be Manifest or Working 7. For the Cold is the Root of the Heat and the Heat is the Cause that the Cold is perceptible Without these two which yet stand continually in Strife all things would be a Nothing and would stand still without Moving 8. Thus also is to be apprehended concerning the Eternall Unity of the Divine Power If the Eternall Will did not it self flow forth from it self and introduce it self into receptibility then there would be no form nor distinction but all Powers would be nothing else but one only Power Also then there could not possibly be any Knowledge or Vnderstanding for the Understanding ariseth in the distinguibility of the Multiplicity where one Property seeth proveth or tryeth and willeth the other In like manner also the Joy standeth therein 9. And yet if there must exist a receptibility then there must be an own desire to the perceptibility of it self viz a self-will to the receptibility which is not not willeth like unto the one only Will for the one only Will willeth nothing Else but the one only Good which it self is it willeth no other then it self in the likeness 10. But the out-flowen Will willeth the unlikeness that it may be distinguished from the likeness and be its own Somewhat that there may be somewhat which the Eternall Seeing can see and perceive or find 11. And out of the own Will existeth the NEIN or No. For it bringeth it self into ownness that is into the receptibility of it Self It willeth to be Somewhat and likeneth not it self to the Unity 12. For the Unity is an Out-flowing IAH which Eternally standeth thus in the Speaking or Breathing forth of it self and it is an unperceptibility or uninventibility for it hath nothing wherein it may find it self but only in the receptibility of the departed Will viz in the NEIN or No which is an Object or * Or Reflex-Image Representation of the IAH wherein the IAH becometh Manifest or Revealed and wherein it hath somewhat that it can desire 13. For the ONE hath nothing in it self that it can desire unlesse it DOUBLETH it self so that it becometh TWO Also it cannot find or perceive it self in
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
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
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
yet it is to the Life and to the Manifestation of the Life the most profitable of all 66. For No Life could be without these properties and this Principle groundeth or foundeth it self in the inward and outward World in the inward as it were imperceptibly in the outward perceptible with or by its fierce wrath 67. The Second Principle hath also its sprout or vegetation out of it self for the fire Springeth up in the Light with its own property in a desire of Love and Kingdome of Ioy and therefore also is the fires-Essence and property in the Light totally changed so that out of Anguish and Woe a Love desire cometh to be out of the stinging and raving a friendly sensible convincing understanding 68. * Note For the Light kindleth the Essences with the Love source or quality so that they give forth a sprout or vegetation out of themselves in the property of the Spirit viz a friendly willing curtesie vertue honesty and Piety Patience in suffering hope to be released or redeemed from Evill Continually in desire and Longing delight speaking and discoâ—rsing of Gods Deeds of wonder ringing forth singing and rejoycing in the Works and Wonders of God always freely would fain be well-doing stopping and hindering evill malice and wickedness would alwayes fain draw its neighbour with Love into the Light-world fleeing from Evill alwayes damping and kissing the Evill affections with patience in hope to be released from them and rejoycing in the Hope thereof though the Eyes see it not and outward Reason know it not alwayes pressing forth out of Evill and introducing the desire into the divine Substance and alwayes would fain Eat of Gods Bread 69. These properties the New Man who is born or generated again from the Light world bringeth forth these are his fruits which the Light world in him †Note so altogether hiddenly to the Old Adam continually generateth and continually killeth or mortifyeth the Old Adam of this world continually lyeth in strife with Him which must thus follow after the new Man 70. Yet as a Lazy Asse which must bear the Sack his Master alwayes lashing and goading him forward Thus doth the New Man to the Old it compelleth him that he must doe that which he would fain not doe that which concerneth the Pleasure and Jollity and Joy of this world would be more acceptable to the Old Asse but he must thus be Servant 71. The Second Principle hath its sprout or vegetation and giveth its Fruit in the Third Principle in Generall universally viz in the Spirit of the Great World so that the outward and inward Turba becometh hindered or prevented 72. It presseth or penetrateth through and giveth fruitfulness It preventeth and hindereth the fierce wrath of the Starres and breaketh the Constellation of the Spirits and also of the Firmamentall Heaven it withstandeth the fierce wrath of the Devils and the designes and assaults of evill and Malitious wicked men yet so farre only as some are found to be Holy or Saints who are worthy and capable of it 73. And the Third Principle hath also its sprout or vegetation Therein out of the inward were generated and Created the Starres and Elements which in this Place together with the Sun are called the Third Principle 74. For the Inward two Worlds viz the Fire and Light World have manifested themselves with or by the Third Principle and all is Mixed one with another Good and Evill Love and Enmity Life and Death 75. There is in all and every Life the Death and the Fire Also on the contrary a desire of Love all according to the Inward Worlds property and there grow two sorts of Fruits out of them Evill and Good also every Fruit hath both properties 76. Also they shew themselves in all and every Life in this World so that alwayes the Anger and Evill source Striveth with the Love there every property seeketh and bringeth forth fruit 77. What the Good maketh that the Evill destroyeth and what the Evill maketh that the Good destroyeth there is a constant warre and Contention for both the Inward Principles properties are stirring in the outward each bringeth and worketh fruit in the inward Kingdome each will be Lord. 78. The Cold viz the Exit out of the inward Center out of the fierce wrath of the Death will be Lord and continually shut up in Death it alwayes awakeneth the Sting of Death 79. And the Heat viz the Exit out of the right Fire will also be Lord it will Suppress and Consume all and will be alwayes rough without a Body It is a Spirit and desireth only the Spirits Life it giveth the Sting to the Cold for it killeth or mortifyeth it often so that it must loose or forsake its right and give up it self to the Heat 80. The Sun viz the Light will also have right and be Lord it overcometh the Heat and Cold for it maketh in its Light meekness water and introduceth in the Glance of Light a meek Spirit viz the Air although the Fire giveth the strength of the Wind and the Sun the Meek and Gentle Spirit which is justly called Air It is indeed one but hath two properties One according to the Fire viz a Terrible lifting up and the other according to the Light viz a Meek Life 81. Thus the outward Principle is only a Continuall Warring and Contention a building and a breaking what the Sun viz the Light buildeth that the Cold destroyeth and the fire consumeth it altogether 82. In this strife riseth up its sprouting or vegetation in meer strife and discord the One draweth out of the Earth its fruitfulness the other breaketh and devoureth it again It maketh in all living Creatures Evill Malignity Curstness and strife 83. For every Beast and every Life in this World except Man is only a fruâ—â— of the Third Principle and hath only the Life of the Third Principle both its spirit and body are only the same and all whatâ—â—â—ver stirreth and moveth it self in this World 84. And Man with his visible Body and Spirit in Flesh and Bloud is also only the fruit of that same Substance and Nothing Else at all 85. Therefore seeing also he hath the two inward Worlds in himself which giveth the true Understanding Thoughts Senses and Mind which also in this time of the Earthly and Elementary Body lye together one with another in strife therefore he should do well to look to it which World he maketh to be Lord in him for the same will Eternally be Lord in him 86. This Time he can break and Not further When the outward Breaketh then all standeth in the Aether 87. The Mind is Free and is the Angle and hath the Vnderstanding it may goe in whither it will and may incline to either of the Principles which it will into which Aether soever it Entereth there it is Eternally 88. And thus we understand the Ground of the Three Principles Like the Tongue of the *
is the property of that Thing capable of the same property in the Life 8. The Lifes property catcheth or receiveth the property of the Thing Represented be it either a Word or a Work and kindleth it self therewith in it self And also the other formes of the Life therewith so that they begin to qualifie or operate and every property burneth in its source or quality to Love or Anger all according to the Represented Substance whatsoever the Imagination caught or captivated that it introduceth into the Mind 9. Now therefore if the Mind thus kindleth it self in a Form or Conditon so it kindleth the whole Spirit and Body and bringeth instantly its Imagination into the innermost Fire of the Soul and awakeneth the Innermost Center of Nature 10. Which if it becometh Kindled in the fierce Wrath or Love then 〈◊〉 â—â—eiveth or Comprehendeth it self in all the seven Formes of Nature 〈◊〉 catch and grasp after the Souls willing-Spirit wherein the Noble Image standeth wherein God openeth himself 11. And so they bring their kindled Fire thereinto as in Fire is to be seen in what Matter soever the same burneth such a shining Lustre also it giveth forth as in flaming Brimstone is to be apprehended compared with the flaming wood and so in many other things Thus we understand by this that as the source quality and property is which the Fire getteth such also in the Light and the power of the Light 12. Since then our Noble Image of God standeth in the Light of Life in the Souls fire Therefore it is highly apprehensible to us how the Souls Will Spirit destroyeth the Noble Image and becometh kindled in the fâ—â—â—e wrathfull source or quality also often in the Love source or quality 13. We see also herein our great danger and Misery and doe underderstand wherefore Christ hath taught us Patience Love and Meekness viz that the Souls fire kindle not it self in fierce wrath nor give others cause that they kindle their Souls fire in fierce wrath that Gods Kingdome be not hindered 14. And herein we apprehend our hard and heavy Fall in that Adam hath introduced Earthly Matter into our Souls fire which burneth so often as but one source or quality in the Center becometh awakened in the fierce wrathfull property 15. And so we see how thus we lye in Gods fierce wrath between Anger and Love captive in great Danger And offer this highly to be apprehended 16. Ye know how we have mentioned above and often in all our Books how out of the fire the Light goeth viz another Principle and yet it hath the fires property and power for the fires Center giveth it to the Lights Center 17. And how the Light is also desirous and hath a Matrix of a Shining or Longing Seeking which impregnateth it self in the desiring with the power of the Light viz with the Meekness of the Light in this impregnation standeth the Substance of the Light that is in the pure Love of the divine Substance 18. Also it is intimated how the Fire draweth that Substance into it self and useth it to its Lights Essence devoureth it into it self but giveth forth out of the Essence another Spirit which is not Fire For the Fire giveth forth out of the Essence another Spirit which is not Fire For the Fire giveth forth two Spirits 1. One fierce wrathfull consuming out of the fierce wrath viz of the Fires Matters property 2. One Air-Spirit which is of the Lights Meeknesses property 19. And we are to ponder in what matter the first Essence burneth In what it hath kindled it self in Love or Evill and Malice that is in the Earthly or Divine desire And * Note such a fire it is it giveth also such a †Love-fire Light Fire out of it self and also such a Spirit out of the Light 〈◊〉 20. Now if the first Fires Matter be good wherein the Fire burneâ—â— then hath the second Light Fire also a good property favour and soâ—â—â—â— or quality and giveth forth also a good powerfull lovely amiable Light and out of the Lights Center a Good powerfull Spirit this is the Similitude of God The Noble Image 21. But if the first Fire in its Essence be Evill and burneth in an Evill Matter then also is the Lifes Light a false source or quality and a dimme dusky shining as is to be seen in a brimstone Light and that same desirous Center of the Light also bringeth forth out of its property such a Matter into its Fire and that Fire giveth also forth such a Spirit out of it self 22. And now it is apprehensible what Spirit may attain the Liberty of God or not for whatsoever Soules-Spirit or Image hath the dimme dusky dark property in it self that cannot be capable of the Clear Light of * Or the Spirit God Also if it hath the fierce wrathfull property in it self it cannot unite it self with the Meekness of God and with its qualifying or Operating 23. For the fierce wrath is Enmity against the Love and Meekness Love letteth not the fierce wrath into it self and so now they are seperated the Love thrusteth the fierce wrath away from it self And that desireth no more the Love property 24. For as soon as the Fire giveth forth the Spirit out of it self then it is perfect and severeth it self in its own property whether it be a Light-Spirit or a dark fierce wrathfull Brimstone Spirit in that same Essence from whence it is gone forth it desireth to be again for it is its property whether it be in Love or Enmity to the Love 25. Thus now we understand what Spirit or Soul liveth in the source or quality of Enmity and how the Enmity originateth or raiseth up it self so that a Life is at Enmity with it self viz out of the fâ—st Matter to the Lifes Light 26. The cause standeth in the Wheel of Nature in the Seven Spirits or Forms which have each of them its property and in which property soever the Mind becometh kindled such a property the Souls Fire together with the willing Spirit getteth which then also suddenly laboureth after Substance and doing how it may fall to work upon that which the will Spirit is impregnated with 27. Now it is therefore necessary to break the * Or first Earthly willings power and to slay the Old Evill Adam and bring his will Spirit with compulsion authority or power out of the Evill or wickednesse For here in this Time it may be done while the Third Principle together with thâ— Water which giveth Meeknesse cleaveth to the Center of the Inward World or Nature and as it were holdeth it captive in its source or quality 28. But when the Souls Will-Spirit viz the Inward Lights Center brâ—â—keth off from the outward and continueth alone then the Souls Spirit continueth in its property 29. For there is little Remedy imlesse the Will-Spirit have in the time of the outward Life turned it self about into Gods Love
and Beasts what a biting Enmity striking proud stately Will the own self-will is where every Will would dominere over the other and worry and devour the other and only lift up it self also tread under all with cunning subtilty fierce wrathfull Malice Malignity and Falshood and make it self Lord thus also hath the Dark-world such a property 31. What all evill wicked malicious Men in this World doe in their malice wickedness and falshood that also the Devils doe in the Dark-world and what the poysonous evill Wormes and Beasts in their Malignity doe that doe also the other Creatures in the Dark-world 32. Though indeed they are without such Bodies yet they have such a Property in their Spirituall Body and though indeed they have Bodies yet it is after a spirituall manner as the Devils have 33. The Dark-worlds Birth or Geniture Substance Essence and Dominion standeth principally only in the first four Formes of Nature viz in the anxious Source or Quality in a very exceeding strong and mighty potent Dominion where all in the Essence is loud-sounding 34. For the Meekness is the Enmity of the fierce wrathfull Might or Power and indeed the one is against the other Else if they should be ONE there would also be but one only Source or Quality 35. If also there were but one Will there could not the Eternall Wonders become Manifest but the Manifold various Source or Quality maketh the Eternall Wonders revealed or Manifest 36. For the Eternity could not otherwise be manifested nor come to substance but with the kindling viz in the harsh hard strong or stern Attraction wherein the Dark world standeth and wherein the Fire-world ariseth originally and the Light-world 37. It is all but One only Substance but it parteth it self into three Properties of Sources or Qualities there is no Property rent asunder from the other but every one giveth or affordeth the other as is to be seen in Fire and Light as also in the Matter out of which the Fire burneth 38. And it is not necessary for Man to search further for he is himself the Substance of all Substances only thus farre it is necessary for him to search therefore because he hath in his Creation turned himself away out of his in-standing Order or stated Ordinance and introduced and awakened another source or quality in himself to find how he may again enter into his Eternal Order or Ordinance and source or quality and Regenerate himself again 39. And then how he may again quench the fierce wrathfull Source or Quality which is Stirring in him seeing ALL is stirring in him and that Evill and Good draweth him therefore he should learn how he may withstand the fierce Wrath and may walk and converse in Meekness in the Source or Quality of the Light and of the Love 40. Else Man had had no Law if he had not kindled himself in the Dark-worlds Property and walked or conversed according to the Property thereof Else all is free to him * NOTE Whatsoever he doth in the Meeknesse and Love that is FREE to him and is his owne Substance 41. It lyeth in No mans Name or Opinion all whatsoever is sprouted or grown out of one only Root that is and belongeth to one only Tree it is one only Fruit unlesse it destroyeth it self so that it changeth the very Essence it self 42. So long as a thing continueth in the Essence out of which it is existed so long it hath no Law but when it departeth out from thence into another Source or Quality then the first Source or Quality cleaveth to it and lyeth with the other in strife and now the Law pursueth it that it should enter again into that which it was in the originall and be one not two for one onely thing should drive on one only Dominion not two 43. Man was created in the Dominion of the Love and Meeknesse viz in Gods Substance therein he was to continue But seeing he hath awakened to himself yet another Dominion viz the fierce Wrath now he is in strife and hath Law upon him that he mortifie and forsake the fierce Wrath and be in One dominion again 44. If then both Dominions are become mighty in him and that the fierce wrathfull Dominion hath overpowered or vanquished the Love then he must totally dissolve in the Substance and become new born or generated again out of the first Root and therefore he hath in this Twofold Substance Law upon him how he shall behave himself and generate or bring forth a Will-Spirit to the Eternall Dominion 45. All this now standeth in his Might and Power he may generate or bring forth the fierce wrathfull Spirit or the Love-Spirit and according to that he becometh separated thither into which World he belongeth for he separateth himself but the Law over him continueth so long as he stand in this Field or Soyle 46. And then when the †Or Hearb Weed separateth from this Field of the Body Then it is in one Dominion again And there it shall continue Eternally for hereafter there is nothing more that can give it Law for it is totally One only in its willing either to doe Evill or Good 47. But in this outward Life Man standeth in Strife and there Two Dominions sway in him of a twofold Source or Quality and Law The one the divine to Love and Righteousness Secondly the other the fierce wrathfull one in the rising up of Pride and State in the Fires Might in the stern harsh hellish Covetousness Envy Anger and Malice or Wickednesse 48. To which then the Spirit inclineth uniteth or appropriateth it self of that Dominion it is The other cleaveth to it and reproacheth it to its Face as a perjured Apostate yet draweth it and would have it thus the Life sticketh between both in the Presse and is ever at odds with it self 49. But when it departeth away and totally giveth it self home to the fierce Wrath then the fierce Wrath destroyeth the first Image according to God but if it cannot totally because the divine Power hindereth it yet will the fierce wrath thrust the whole Man headlong and will cast Many headlong into Despaire in that anguish so that he kills himself or putteth himself to Death 50. And thus the Soul falleth with the Image home to the fierce wrathfull Dark-world and the Image is brought into a hellish Figure into a Form or Condition of its Property which it had here 51. For thus it is also come to passe with the Devils who have lost their first Image Every Devill hath now his Image according to his Property according to the fierce Wraths Figure according to its Source or Quality like as there are horrible Wormes or Evill Beasts and such a thing the lost Soul also hath to expect 52. Outward Reason supposeth that Hell is farre off from us but it is near us every one carrieth it in himselfe unlesse he kill the hellish Poyson * Note how
Vertuous in my behaviour but its heart is the Covetousness that is the Wolfe and devoureth the Labour and Sweat of the Miserable 32. It lifteth it self up above all it * Or studieth searcheth and diveth daily into the Wonders of God contriving how is might †Seem Wise Vnderstanding and Holy flatter and play the Hypocrite It sheweth it self Friendly Courteous and Modest as if it were a Virgin full of Modesty and Chastity and yet is a perfidious Whore and hateth in the heart all * Honesty Modesty Vertue Chastity and Righteousnesse 33. It is a continuall Enemy of Love and Humility whatsoever is simple and plain it disesteemeth or despiseth that and yet compelleth the Simple under its yoak It saith to the upright honest Man thou art My Dog I will hunt thee whither I list 34. Thou art Silly and Foolish I am Wise Prudent and Politick and is it self the Greatest Fool of all it fools and jests away God and the Kingdome of Heaven for a little whiles Lust of the Eye It plungeth it self into Darkness and putteth on the Mantle of †Cumbering cares and irksomenesse Anguish 35. The Second Power or Vertue of this King Falshood is Covetousnesse that draweth all into it self and darkeneth Prides Glistering Garment it forceth Evill and Good one among another to it and conâ—tantly filleth Pride or State full 36. And when it hath filled that then it taketh its Sonne Envy and vexeth and tormenteth Pride therewith so that it hath no rest or quietness in its Glance or Lustre Envy Stingeth in the desirous Covetousness as if it were Mad and Senseless It tormenteth and plagueth the Pride Day and Night that it is never at Rest 37. The Covetousness is the right filthy durty swinish Beast it desireth more then it may or Can devoure its Jawes stand open day and night it suffereth not Man to Rest and plagueth him alwayes in its sordid basenesse so that man hunteth after Earth and after those things which the Earth affordeth without any Mans Covetousnesse there belongeth only Labour to it and no Covetousnesse 38. Covetousnesse Plagueth it self and is its own Enemy for it filleth it Self with woe and disquietnesse and darkeneth and obscureth Mans understanding that he cannot apprehend that All cometh from the Divine hand it maketh Mans Light of Life dark it consumeth the Body and bereaveth it of divine Sense Perception and Glory 39. It casteth it into the Grave of Death and bringeth it into the Temporall and Eternall Death it attracteth dark Substance or Matter into Mans Noble Image and Maketh of an Angell a fierce wrathfull Devill It Createth or awaketh the Turba over Soul and Body and is the abominablest and ugliest Beast in the Abysse of Hell for it is the Cause of the Source or Quality and Pain or Torment without it might no Source or Torment Exist 40. It maketh Warre and Strife for it never letteth it self have enough or never is satisfied If it had the whole World yet it would fain also have the Abysse for there is no place * Born Prepared or Created generated for its Rest 41. It buildeth Countries and Kingdomes and breaketh them also againe and driveth Man into meere wearinesse toyle and unquietnesse it is exactly the Devils Heart and Will for Pride is the fine brave Spirit which sprouteth out from Covetousnesse 42. It is the fair brave Childe that there should possesse Heaven but Covetousness hath made it a Bastard and hath introduced it into †Rev. 17.5 Babell into the Mother of the great Whoredome upon Earth There Pride alwayes playeth the Whore with Covetousnesse and is but a Bastard in the presence of God 43. It cannot possesse the Kingdome of Heaven it maketh or hath its Kingdome of Heaven upon Earth it lyeth in Whoredome with the King Falshood which taketh all its Labour and giveth it to the Four Elements of the Devill in the Dark-world and thither must also Pride together with Covetousnesse follow after when the Anguish breaketh the Covetous Sack 44. It is indeed so very Religious Pious and Sincere and yet taketh its Covetousness with it into the Abysse that yet the Pride may have its Joy therein 45. As a Fool in his Fools Coat which toyleth and vexeth himself that he might bring forth Folly and please his Spectators in that he is so senslesse a Fool In like manner also Pride and Covetousnesse is Gods Foole and the Devills Jugler who hath his Joy therein that he can make of Gods Image a Fooles Image 46. The Third Power or Vertue is Envy in the Four Elements of the Devill in the Kingdome of Falshood that is a Sting it rageth and raveth as an Evill Poyson it Can remain no where and hath no place of its Rest 47. It s Mother the Covetousnesse letteth it have no Rest it must continually rage and rave it must enter into that in which it was not generated it is the Mouth of Covetousnesse a constant Lyar and Defamer and Disgracer of others it stingeth into its Neighbours Heart and woundeth it 48. It devoureth it self for very poysonous hunger and yet never hath enough it maketh disquietnesse without limit or Measure it is the greatest Poyson and the Eye of Hell the Devill seeth Man therewith into Soul and Body Nothing is like to it 49. It is no Fire but the sting of the Fire it is the Author of all Evill or mischief and yet findeth no Rest the more it driveth on the more senslesse and mad it is it is a tainted Poyson it needeth no Substance yet it rageth in the Substance 50. It maketh Man more then senslesly mad so that he desireth to rage and rave against God It is Hells and the Anger 's Essence it maketh of Love the greatest Enmity it affordeth Nothing to any and yet is it self a famished Nothing 51. This is the Devils Will-Spirit that Man which taketh it into his Lodging he taketh in the Devill together with Gods Anger for it bringeth the hellish Torment and Woe it is the Eternall Enimicitious Plague and disquietnesse and destroyeth the Noble Image of God for it is Gods and All Creatures Enemy 52. The Fourth Power or Vertue in the Four Elements in the Kingdome of Falshood of the Devils is the Anger the Malice or Wickedness that is the right hellish Fire the Anger becometh generated between the Covetousness and the Envy 53. It is the Envies Fire and Life That which the Envy cannot bring to passe that the Anger bringeth to passe The Anger taketh Body and Soul together and runneth as a raging Devill will murther and break or destroy all 54. It runneth against Walls and Forts And though perhaps it bursteth it self yet it is so raging like a Mad Dog who bites worries and killeth all it is so poysonous venomous and spitefull in its anger that what it cannot overpower yet it poysoneth venometh or spiteth 55. This is the Right * Podâ—gra Gout of the World when
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
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
3â— and 34. in the 40. Questions What will the Holy or Saints and Damned each of them doe and leave undone 176. Question See the 40. Question Where shall Hell and also the Eternal Habitation of the Holy or Saints be 177. Question What shall be the Eternal * Jude 24. Joy of the Holy or Saints and the Eternal pain or †Rev. 14.11 Torment of the Wicked Or also may there be any alteration Effected A Treatise or Consideration of or Concerning the Divine Revelation or Manifestation Shewing What God Nature and Creature as also Heaven Hell and the World together with all Creatures are Whence all things in Nature have received their Originall And for what God hath Created them and of what profit and Benefit they are Especially of MAN What Adam and Christ is Deduced Through the whole process and Course of the World To the End and into Eternity and set down in 177. Questions for the better Consideration or Meditation upon what Man is out of the right true Theosophick Ground An Exposition of The First Question What is God * oâ— distinct from Nature and Creature Observe The unsearchable God in Himself manifests himself to be known in Nature and Creature All Goodness in Nature is the Manifestation of what he is in himself in his Eternal Love Joy Mercy Meekness Right and Glory of Heaven And all Contrariety Opposition Adversity Misery and Evil in Nature is the Manifestation of his Eternall Wrath Anger Fury Darkness and the Lake of Consuming Fire and Brimstone of Hell which is his Nature in it self separate or distinct from his Love which is God himself And these are knowable and discernable by us in the Love and Anger Light and Darkness Joy and Sorrow Prosperity and Adversity Ease and Pain Pleasure and Torment In this visible World in this Mortall and Transitory Life For the Invisible Things of him that is his Eternall Power and Deity are clearly seen by the Creation of the World to the intent that all should be without Excuse that doe not learn to know him thereby See Rom. 1.19 20. without Nature and Creature in himselfe Note Answer GOd is the Eternall Vnity viz the Immense or unmeasurable Good which hath nothing after it nor before it which can give afford or bring in somewhat to it or that can Move it Without all Inclinations and Properties Which without originall of time in it self is but only ONE viz a meer Clearness Purity or Stilness without Stirring which hath no where any space or place nor needeth any for its habitation 2. But is without the World and in the World equally alike both at once and it is deeper then a Thought can cast it self Yes if one should for an hundred thousand years together speak forth the Numbers of its greatness and depth yet he would not have so much as begun to have expressed its depth for it is the Endlesness or Infinity 3. All whatsoever can be Numbered or Measured is Naturall and * Or Imaginable Imagible but the Unity of God cannot be expressed for it is equally alike through and through all at once And it is therefore called and apprehended to be the Good because it is the Eternal Meeknesse and the highest beneficence or well-doing in the perceptibility or inventibility of Nature and Creature viz the perceptible or inventible sweet Love 4. For the Unity viz the Good floweth forth from it self and introduceth it self with Out-flowing into Willing and Moving 5. There the Unity loveth or throughly inhabiteth the Desiring or Moving and the Desiring or Moving perceiveth the Meekness of the Unity Viz the ground of the Love in the Unity concerning which Moses saith †1 Cor. 8.4 The Lord our God is one only God and no other 6. And the matter is not so as Reason supposeth that God dwelleth only above the Starres without or beyond the Place of this World There is no place prepared for him wherein he dwelleth apart But only his Revelation or Manifestation is distinguishable 7. He is through with and in us and wheresoever he in a Life becometh moveable with his Love there is God in his working Manifest or Revealed That is his Love viz the Unity is there flowing forth desirous and perceptible or inventible there God hath made himself a place viz in the Ground of the Soul in the Eternall IDEA or Object or Representation of the Eternall desiring in the Love wherein the Love willeth and perceiveth or findeth it self as in the Angels and blessed Souls is to be understood The Second Question What is the Abysse of all things where there is no Creature viz the Abyssall Nothing Answer 1. IT is a habitation of Gods Unity For the opening or the Something of the Nothing is GOD himself The Opening is the Unity viz an Eternall Life and desiring a Meer Velleity or Willing Which yet hath nothing that it can desire but only it self therefore is the Will a meer desirous Love-longing Delight viz an Eâ—it of it self to its perceptibility or inventibility 2. The Will is first the Eternall Father of the Bysse or Ground And secondly the perceptibility or inventibility of the Love is the Eternall Sonne which the Will in it self generateth to a perceptible or inventible Love-power And Thirdly the Eâ—it of the desirous perceptible Love is the Spirit of the divine Life 3. And thus is the Eternall Unity a Threefold unmeasurable unbeginning Life Which standeth in meer desiring in conceiving and comprehending and finding of it self and in an Eternall Exit of it self 4. And that which is gone forth from the Will from the Love from the Life the same is the Wisdome of God Viz the Divine Vision Contemplability Joy of the Unity of God where by the Love introduceth it self into Powers Colours Wonders and Vertues Eternally 5. In this Opening Life of the Divine Unity five Clear and Loud-sounding Senses become understood in the perceptibility of the Love of the Life viz A. E. I. O. V. Wherein the divine desiring and working standeth the same bringeth it self into an out-breathing or out-speaking to the divisibility or distinguibility and to the Understanding of the ONE only Trinity whereby the Eternall Life findeth or perceiveth and understandeth it self 6. The Trinity manifesteth or revealeth it self out of the Unity with a Threefold breathing or Speaking so that this Threefold breathing or Speaking after a threefold manner or kind entereth into it self to a self ownnesse And this Threefold Sense is called with its Sensuall Name JEHOVA 7. For the Unity viz the I. goeth into it self into a Threefold Substance which is called IE and that IE is the Father Which bringeth it self with its breathing or speaking Will into HO that is into a Comprehension Formation or Concepâ—ion of the Love And in the HO the Word of all Powers becometh unâ—erstood for it maketh a Circumference or Surrounding of it self viz thâ— Eternall Somewhat or Something Whence the
Breathing Which is called Gods Word Viz the Speaking or Breathing of the Unity of God the Foundation of the Power In this is the true Holy Ghost understood in the efflux of the Love-Speaking viz the Moving or the Life of the Love 38. Also thus is the Angelicall as also the Souls Spirit therein understood in which God is Manifest or revealed and dwelleth but the Ground of Souls and of Angels according to their Nature is understood in the Eternall Nature-fire * Note the difference between the Deity and Nature For the clear Deity becometh not Creaturely For it is an Eternall Unity but it dwelleth through and through Nature As Fire gloweth or shineth through and through the Iron 39. And at this Place we understand the †Potentiality possibility of Angels and of Souls if they loose the Love-Fire so as they separate away from the divine Unity and enter into own self desire then the Anger-fire burneth in them and that is then their right and proper Life 40. But if the divine Love-fire burneth in their Centrall-fire then is their Fire-life a meet Joy and a meek well doing or benificence and the Fire of God and the Fire of Nature Standeth in them in * In Concordance Harmony or Temperature ONE only Ground 41. In this Fift Property the Glory and Majesty of God becometh manifest or revealed viz a Light of Love Of which the Scripture saith †1 Tim. 6.16 God dwelleth in a Light that none can come unto signifying that no Eternall Creature at all is become generated out of the Centrall fire of the Love for it is the holiest Fire of all and God in his Ternary or Trinity it self 42. * Note And out of this Holy Fire is out-flown the IAH viz a Beam of the perceptible Unity the same is the highly pretious Name JESUS which redeemeth or releaseth the poor Soul from the Anger-fire again and did in the assuming of the humanity in the departed Centrall Anger-fire Gods Anger give in it self into the Soul and kindled it again with the Love fire and UNITED it with GOD. †Note O ye Men observe this 43. Thus now understand the right foundation In God there is no Anger it is meer and clear Love Only in the foundation through which the Love becometh Moveable is the Anger-fire but in God it is no other then a CAUSE of the Joy and of the Power And in the CENTER of the Anger-fire it is the Greatest terriblest darkness pain and source or Torment And these two are in one another as Day and Night where none of both may comprehend the one the other But the one dwelleth in the other and they make two Principles viz two Eternall Beginnings 44. The First Beginning is the Kingdome of Gods Love and the Second Beginning is called the Kingdome of Gods Anger viz the foundation of Hell in which the out-cast or rejected Spirits dwell 45. The Foundation of the Kingdome of God is meer pure IAH viz powers of the separable Word And the Foundation of the Anger of God is meer NEIN or No from whence the LYE Existeth Whereupon said Christ that * Joh. 8.44 the Devill was a father of Lyes For his foundation is meer NEIN or No and a Contradiction or gainsaying of the Truth viz the IAH 46. The Sixt Property in the out flown Will is the Sound Voice Understanding Discourse or the Distinctions viz the true Understanding and standeth in both Centrall Fires alike at once 47. In the Center of the own receptibility of the Naturall Fire without co-working of the Holy Fire if these two Fires are become separated as is to be apprehended in the Devils and Damned Souls there is †NOTE no Understanding but only fraudulent Cheating Subtilty Craft and Sharp-wittedness or Acuteness viz a trying or Probation of the foundation of Nature a meer misusing of the Powers of Nature whence Treachery or Deceit base cunning Surmisings Folly Sottishness and * Or Voluptuousness Wanton-lightness do exist 48. In this Sixt Power stand the holy Names viz the divine Powers in the opening of the Unity in the working and desiring and they stand in both the Fires alike at once viz in the Fire of the Naturall Mobility and in the Fire of the Flame of Love 49. And here standeth the Wonder-doing Word in its working for the Great Name of God Tetragrammaton is here the Center of the Wonders of God which worketh in both the Centrall Fires which the Evill Spirits in their transmutation according to the Center of the Nature of the Fire doe misuse 50. And the Ground of the whole Cabala and Magia is comprehended in this ground for it is the working Powers where the unperceptible co-worketh in the perceptible 51. And at this place lyeth the Law of Moses before it not to misuse it upon pain of Eternall punishment as is to be seen in Exodus 20. Exod. 20. from 1. to the 18. especially 2 3 and 7. for those that are OURS enough is here said and for the Wicked there is a strong Lock or Barre before it 52. The Seventh Property of the out-spoken desirous Will is the Substantiality in which all Powers lye in the Substance and working viz a subject of all Powers whence the Visible World is Existed and through the Moving of the Wonder-doing-Name is flowen forth and gone into divisibility and formability 53. Whereupon there is in all Beings or Substances of this World both the Centrall Fires according to Gods Love and Anger as is to be seen in the Creatures but the Holy Fire lyeth hidden to them which the Curse viz the Moving of the Anger of God with Sinne holdeth shut up Note Note as is to be seen by the Tincture and yet through Gods permission there is a possible Entrance 54. This out-flown Holy Fire when it yet wrought together through the Earth was the Paradise and it is so still indeed but Man is thrust out from it and many a one seeketh himself to death in this Fire and yet findeth it not unless he hath before hand found it in himself 55. Understand us thus in this Question of the Love and Anger of God that there is a twofold Fire understood as first a Love-Fire where is meer clear Light and that is called Gods Love viz the perceptible Unity and Secondly an Anger-Fire from the receptibility of the out-flown Self or own-will where through the Love-Fire becometh Manifest which Anger-Fire is a ground of the Eternall Nature and in the Center of its Inwardness is called an Eternall Darknesse and Pain or Torment 56. And yet BOTH these Fires are but ONE only Ground and hath been and remained continually from Eternity in Eternity But yet parteth it self into two Eternall Beginnings as is to be Considered Conceived and pondered of in Fire and Light The Fourth Question What was there before the Angels and the Creation were Answer 1. THen was God with
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
the Love viz into an own self Kingdome and that is also a Wonder and Moreover Good so that the other Angels have a Looking-Glasse and that the own Will Elevate not it self Also that there be an Eternall Joy and praising of God that they live not in such Fires-Essence and thereupon doe the more turn their desire into the Unity of God and remain standing in the resignation and * Note Humility that is in the divine * Harmony 7. When now here it is said of the Will of Gods Anger that the same hath broken it self off from the Love and would be Image-like that must not be understood as without or beyond the Creature It was 〈◊〉 strange Will which would not together be Imagely in the Apostate Anâ—els but the Angry God in the Imaged Creature which was before Image-like Else their whole place or space had been an Apostacy Which yet that it is not so appeareth by this that they were thrust out of their Thrones 8. Men must not lay the fault of the Fall upon God The Imaged Power only in the Creature according to the NEIN or No that hath trifled it away and is become a Lye Not God but the Creature * Note Note Not the unimaged Power of the Anger wherein the Love burneth but the Throne according to the receptibility and Selfhood and as their King and Prince did so did his Legions also 9. For when Gods Anger hardeneth a Creature †NOTE NOTE there doth not then enter a strange fierce-Wrath into it which hardeneth it but it s own fierce-Wrath doth that upon which a Sentence or Judgement may passe upon it Also if God did compell it to Evill then there might not any Sentence or Judgement passe upon it for so it would doe no other then what God would have But thus it doth what God would NOT have it doe and therefore it falleth into Judgement or Condemnation 10. Reason speaketh very much concerning God and of his Omnipotency But it understandeth little of God and of his Substance what and how it is It severeth the Soul totally off from God as if it were a sundry Being or Substance apart and it knoweth not what an Angell or Soul is and that is the greatest hurt and cause of the blindnesse wherefore Men contend dispute and never at all come to the foundation The Tenth Question What did the Devill Desire whereupon he is departed away from Gods Love Answer 1. HE desired to be an Artist He saw the Creation and understood the Ground wherein he would be an own self God and rule with the Centrall-Fires Might in all things and * Or Figure Image himself with all things also image himself in all Formes that he might be what he would and not what the Creator would as indeed this is still to this day their greatest Joy that they can transmute themselves and bring themselves into many Images and thus Atchieve or make Phansie 2. He would be a Fool and such a one he is become but he knew not how it would be if the Light should extinguish to him Adam also knew not how it would be when he should feel Heat and Cold when also the Centrall Fire together with the Properties should awake in him and that he should fall out of the likeness or accord and loose the Centrall Light-Fire this Adam knew not 3. The Devill would be a Lord in the NEIN or No and possess another Principle viz the Might of the Separation or distinction in the Ground of the figurable Imaging The Subjection pleased him not but the Highness and despised the Humility and Sweet Meek Gentlenesse viz the Love and the Truth and would not be in the Unity but in the Multiplicity 4. He would work with his own Name that is with the Centrall Fires Power and with Gods Name of his own Throne he did set the NEIN above the IAH thus he became an Enemy of God and a Lyar and Murtherer of the Good Imaging of the good Power he desired to destroy whatsoever the Works of God Imaged or figured that he might set his working there 5. The Magick Ground of the Omnipotency pleased him for which he elevated himself and spake against or gain-said the IAH being the same in his Center was not a Fires-working and that he saw that the IAH viz the Efflux of the Unity in the Fires-Center introduced it self into a Light and working-working-Love therefore he supposed that the Fires-Nature was stronger and more then the Meek Gentleness of the Unity viz the Imaged Name in the Opening Unity which he intended to bring into his Fires-Might as he pleased and to such a Will God had not Created him 6. Therefore seeing he forsook Gods Ordinance or appointment so then the holy opening Name of God severed it self from him and Continued in the Unity and Lucifer continued in the Properties of the Centrall Fire dwelling in himself and yet stood in his Princely Throne wherein the Holy Name of God had * Or figured Imaged it self into a Throne And was no more an Angell with his Legions but a horrible vizard-Image of Abomination and a Monster 7. For when the Light extinguished to him then became the Darknesse and the Cold sharpness of the Fierceness in him Manifest or Revealed and he became instantly an Enemy of God and of all Angelicall Hoasts The Eleventh Question What was †Rev. 12.7 8 9. the Strife between Michael and the Dragon What is Michael and what is the Dragon And how is the vanquishing and thrusting out Effected Answer 1. MICHAEL is the highest Name of the Divine Figure of this Throne in which Lucifer was a Prince It is that which severeth it self off from the NEIN or No that is from the Lye in which Name and Power Lucifer should co-work with God it hath been the Might and Power of the strong Love of God in this Throne and continueth so Eternally Also he is himself the Throne according to the divine Figure in the Eternity Not as a Creature but as a Figure of the Power of God in the Opening or in the Moving of the Eternity 2. Which Name afterwards when the Unity did yet once move with or through the Efflux JESUS did become ordained for Man For the sake of this the Devill became an Enemy of Men because they shall possess his Throne and thereupon he desireth to have Men in his Kingdome 3. But yet the DRAGON is the Hellish foundation in its Revelation or Manifestation in which Lucifer with his Legions had Imaged himself which foundation had with the Throne-Prince Lucifer Elevated it self viz the Centrall-Fire-Kingdome according to the receptibility which also is no Creation or Creature but the Figure of Gods Anger according to the Kind or Manner of the severing off or departing away of the Unity and Love 4. It is the own Will of the Might of the Anger this Men cannot well Speak or Expresse with Image-like words Also it is
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
his Enemies viz * Hebr. 2.14 Over Sinne over Death the Devil and over Hell as the Scripture saith †1 Cor. 15.25 26 54 55 56 57. till these his Enemies which all of them are Enemies of the Kingly and Princeâ—y Throne of MICHAEL because they are become thrust out of it be laid under his feet for a footstool and this Dominion and Imaging in this Throne cease 19. Hereby to those that are OURS and have their Thoughts or Senses and Apprehensions enlightened from God enough is shewen and we intend this in Love It is the highest Gate which God openeth or unlocketh to us for the very Last For those that can understand it but for the Scorners so long as they are such we have not written and we seal it with the Eternall Will so that this shall be understood by no Sâ—orner Amen 20. But how man may understand this depth of the Deity and search all things as St. Paul saith of it that * 1 Cor. 2.10 the Spirit searcheth all things even the Depth of the Deity and that the Rationall Naturall Man in own-self ability apprehendeth Nothing viz the own Will and yet that this is apprehensible in Man understand it as followeth 21. Man ia an Image of the Substance of all Substances a right expresse Image of God according to Love and Anger viz First the Soul is the Eternall Centrall Fire of the own willing for out of that * Note must all Creatures come but not out of the clear purâ— God 22. And Secondly The Spirit of the Sâ—ul is the Centrall Fire of the Light out of the Eternall IDEA broke forth or Sprung from the Power of God and it is Supernaturall whereupon it is also †1 Cor. 6.19 The Temple of the Holy Spirit in which Christ dwelleth and feedeth the Soul with his Flesh and Bloud viz with divine and humane * viz Christus or the Anointing Bâ—lsam in which the Death and the Anger of God is become broken Whereupon then such divine Balsam continueth in the Spirit of the Soul substantially as Christ saith †Joh. 6.56 Whosoever eateth my Flâ—sh and drinketh my Bloud he continueth in me and I in him 23. But Thirdly The outward Body is out of the outward World out of the four Elements and out of the Astrum or Consâ—eâ—â—â—â—â—ons Which outward Dominion ruleth the outward Life after which outward Dominion the Adamicall Soul hath Longed or Lustâ—â— and for the sake thereof is broken off from the Unity of God an◠〈…〉 into the Dominion of this World where the Will in it self â—ecame capâ—â—ve by the DRAGON of Gods Anger and turned into a Monster where the true Spirit disappeared when the Light of God Extinguâ—shed to it and the IDEA became Dumb or Inanimate and Uâ—operative or worklesse 24. Which Spirit the IDEA JESUS viz an Efflux from the divine Unity came to help relieve or assist and introduced the Light of the Love into the poor Soul 25. Now when this Name JESUS which is called Christ when he assumed the Humanity â—ndrew into the poor turned away or apostate Soul and pressed througâ—â—nd through it with the Beames of Gods Unity then became the Eternall IDEA viz the right Spirit in such Balsam of the Love moveable again thus the Light shineth again in the Darkness of the Soul and the NEIN or No becometh united with the IAH where Michael in the Strife standeth against or resisteth the Dragon viz the Name oâ— the Anger in Christ JESU 26. In this Light the Soul seeth again into its â—athers or Native Country which it had at first viz into its originall out of which it is Sprouted fâ—r the Name of GOD is in it and worketh in the Spirit Where it standeth in the viewing or Vision of God and may throughly search out all things yet n t in own-self Motion and willing But when the Name of God in the Moving entereth into it self then it looketh upon the forming of the Wonder-doing NAME it seeth and heareth what God speaketh in it 27. * NOTE No Image like Speaking or discourse but operative in the Understanding as the Prophets have spoken and yet this is incomprehensible to the outward Reason of which Saint Paul saith †Phil. 3.20 Our Conversation is in Heaven and yet saith also That a Thorne or Sting was given him in the Flesh that Sathans Angel or Messenger viz a Source Quality or Torment from the Spirit of Seduction of Lust should buffet him or strike him with fists 28. Understand this rightly thus that a Man seeth such hidden secret Mysteries in the Spirit of * Col. 2.2 3. CHRIST wherein all Treasures of Wisdome Lyo as the Scripture testifieth throughout And thus Men are to unsterstand rightly what the Eternall Councill of God is And then also how Man May come to such Vision or viewing and we have here only shewen the Possibility but the Way or Processe how he may attain thereto we have largely or copiously enough described in the other Books The Thirteenth Question How is the Thrusting out of the Dragon and of the Legions of Lucifer effected Whither is he thrust that he can be without God Seeing God filleth all things Or what is the Foundation of Hell where he dwelleth Answer 1. THe †Rev. 12.9 Thrusting out of the DRAGON was the false Apostate off-turned Image-like Will of the own receptibility in which off-turned Will LUCIFER together with his Angels hath Imaged Figured or Formed himself 2. The Dragon is the hellish Foundation and the rejected or reprobate Spirits are the Naturall Imaged Properties of the Hellish Foundation For when they brake off themselves from the holy Name of God from the Being or Substance of the Unity of God and totally Imaged themselves in the NEIN or No that is in the LYE then they became such 3. The Thrusting out is Effected by or Through the Name of the holy Power of * Lucifers his Throne which he hath had he is with his Legions become thrust out of his Throne that is out of his dwelling or Habitation and became instantly shut or lockt up by the Darknesse and apprehended or captivated by the fierce Wrath of the hellish Foundation 4. Thus he is severed off from Gods Holiness and dwelleth under the Firmament and upon the Earth between Time and Eternity as a Prince of Darkness in the fierce Wrath of God 5. His Princely Dominion is in the highest in severall distinctness as also in the Elements in all Quarters and Places after the Manner and Kind of the Four Elements according to †Of the Spirits their Properties for their Properties are Manifold and they have in all the four Elements Habitations every Generation or Tribe among them in their likenesse 6. Yet Men must rightly understand it thus they have not the Elements in possession according to the Good property of them No but only the out flown fierce Wrath out of the Eternall
God and presse or penetrate to the New Birth that he may Pray in Spirit and in the Truth and that the Spirit of Christ may pray in and with him and plead for him before God Christ saith John 4.24 God is a Spirit and they that pray unto him or worship him must pray unto him or worship him in Spirit and in Truth The Preface of the Prayer-Book To the Reader that Loveth God Concerning the true Ground of the right * Or Art Skill of Prayer What Prayer is and wherefore God commandeth us to Pray Dear Christian Reader 1. RIght Praying is not a meer Custome that a Man needs only Speak or Say the Words of Prayer no such speaking of words without hearty Consideration Attention or Devotion and divine Desire is but an Outward thing an outward forming or framing of words 2. The Mouth Imageth or contriveth its words of the Prayer with the outward Power of the Constellations or Starres and Elements and maketh only a form or figure of the willing wherein there is no working Power For Nothing pleaseth God unlesse what himself worketh and doth with a thing 2. For God in the Prophet complaineth of such outward Mouth-prayer or Lip-prayer without Power where he saith With their lips they draw near to Me but their Heart is farre from Me. Isai 29.13 4. Also saith Christ Not all that say LORD LORD shall come into the Kingdome of Heaven but they that doe the Will of my Father in Heaven Math. 7.21 And saith further in another Place Without ME ye can doe nothing John 15.5 He alone is the living Fountain and the Throne of Grace with and through which we with Prayer can enter or press before and into God 5. If we would pray aright then we should I. First view and well consider our selves whither our Heart have Imaged or framed it self into another Creature and whether also such desire which we desire to obtain of God be right Or also whether such desire which we would bring to God in our Prayer be against the profit or benefit and Love of our Neighbour Or whether we therein seek temporall Matters to abridge our Neighbour therein and to draw that which is his to our selves Or whether we thereby desire a Generall Common Love and Unity or Concord Or whether with such Praying we seek only our own Profit and Gain to our selves 6. II. And Secondly We should well Consider our selves whether we also in our Prayer desire and Love any thing More or above the Mercy of God Or whether whatsoever we desire of Temporall things we desire them only and alone from the divine hand and Co-working Or whether we would through our Skill Art Subtilty Cunning and Wit draw it to our selves and so only pray to God for his * Or permission leave to have it or whether we relye upon our selves or whether we would obtain it through the divine co-working that we may afterwards say with a chearful heart This God hath bestowed or vouchsafed ME through his Fatherly Care and Providence I have only been the Hand and the Instrument Or whether we will say this I have brought to passe through my own Skill and Understanding 7. III. Thirdly we should consider what we would doe with that which we pray for and desire from God Whether we thereby only desire to have the Honour and Highness of the World for temporall Pleasure and Voluptuousness or whether we would lay out that which God casteth upon us with his Blessing through our Prayer to his Honour and the Love of our Neighbour and give it to him again and whether we would also account our selves therein only to be Labourers and Servants or Ministers in his Vineyard as from whom God will require an account of his Gifts how faithfull we have been therein 8. IV. Fourthly we should Consider that in this World we have nothing for our own and that we our selves are not our own but only for a little while in this World are Labourers and besides strange Guests or Pilgrims only Officers of our God over his Creation Workmanship and Creatures and that whatsoever we work in and doe we doe it not for our selves only but for God and our Neighbour 9. And that we all are together but One in Christ our Saviour who himself is IN us ALL and in that respect that we should have a Generall Common Love one towards another and desire †1 John 4.10 11. heartily to Love one another as God in Christ our Saviour hath loved us and that we will heartily and readily impart the Gifts which God hath given us through our Prayer whether they be Earthly or Heavenly to our fellow-Members and hold together as the Tree in its Branches or as the Earth with its Fruit or Productions doth which willingly and readily giveth up it self into all its Fruits and loveth and beareth them all 10. V. Fiftly we must Consider that we of and from our own power cannot rightly pray before God as Christ saith Without Me ye can doe nothing Also Saint Paul saith We know not what we should pray as we ought before God But the Holy Spirit it self pleadeth for us mightily with unspeakable Sighs before God as it pleaseth him Rom. 8.26 11. Therefore when we will pray to God our Heavenly Father then we must call upon him in the Name of his dear Sonne Jesus Christ for the Illumination of his holy Spirit that he would forgive our Sinnes for his bitter Suffering and dying sake and give us that which is good and * Blissfull happy for us we should commit all whatsoever is Earthly to his Skill Cognizance and Will and not only with Empty breath and words enter before God when we would pray aright and be heard But with true right earnest sincere Repentance and Conversion from our false or wicked Conversation We must goe forth from all Falshood Pride or State Covetousness Envy Anger and Contrariety or Opposition and totally give up our Heart and Soul to God the Holy Spirit that he may be our Working of Repentance and Power in the Prayer That he may include or comprehend our willing and desiring in himself and bring it into GOD that we may dye away in the Death of Christ from our false or wicked vanity and desire which is befallen us by inheritance and in the Spirit of Christ in us rise again and be born with a New Will Mind and Obedience towards God and forth on walk in such Power in Righteousness and Purity with our Will and New Birth before God as his Children whom he hath dearly bought through the Bloud and Death of his well-beloved Sonne and hath new regenerated them in his Spirit 12. VI. Sixtly Christian Loving Reader thou oughtest well to consider What Prayer is and why God Bids us to Pray It is NOT such a thing as when a Man cometh before a Worldly King or Lord when he hath misdemeaned himself towards him and Prayeth
or Beggeth Grace and Pardon of him and often times in heart thinketh much otherwise NO but it is a going forth out of our selves that a Man out of all his powers with all whatsoever he is and whatsoever he possesseth give himself up to God 13. Yea with right true Prayer he giveth himself up to God for a Propriety He cometh with the Lost †Luke 15.12 Prodigall Sonne again to the Father into his first Native Country and Inheritance out of which our first Father Adam hath brought him 14. He hath no Naturall right more to the heavenly Goods he hath with Adams going forth lost them all and with the Devils Whoredome consumed them in Vanity Whereupon now he must in great Humility and Faith in true Hope of the promised Grace in his Sonne Jesus Christ come with the Lost Sonne to God and account himself unworthy of all Heavenly Goods by a Naturall right and fall down before God his Eternall Father and pray to him for the promised Mercy in his Sonne Jesus Christ that he will yet receive him again as a hired Day-man and Labourer into his Vine-yard and will yet again give him heavenly Meat and Drink for his Fainting Hungry and Thirsty Soul that he might no more need with the Devils Swine to Eat the Husks of Vanity Lying and Falshood and so perish in unbelief without heavenly Power and Vertue 15. He must set open the Mouth of his hungry and thirsty Soul in his Prayer wide towards the Grace and Mercy of God with hearty sighing and turning into the Grace and totally and altogether give up himself to the Grace of God And then he will instantly hear in his Soul that God will come to meet him with his Grace and give the Grace which he offereth in Jesus Christ into his Soul So that the poor hungry Soul will powerfully and substantially receive in it self whatsoever it desireth and prayeth for from God viz the Flesh and Bloud of Jesus Christ Which is offered or presented to All hungry repenting Soules out of Grace 16. He will rightly find in himself how the Old Father of the Lost Prodigall Sonne cometh to meet the poor Converted Repenting Soul and with his Love falleth about its Neck of its Essence of the Life and embraceth and kisseth it with his Love and taketh it into his Armes and in power saith to it This is my beloved Sonne This is my beloved Soul * Luke 15.24 31. which I had Lost it was dead and is become living again Now slay the Lamb Jesus Christ It shall sit with me in my Power at my Table and Eat with me at my Supper or Meale prepared for me of the true food of my Sonne Jesus Christ and shall Eternally rejoyce it self with me 17. And there will the Seal Ring viz the dear and pretious Testament of the Covenant of God in the Bloud of Jesus Christ be put on to the Soul and will through the Covenant and Sealing be received again for a Childe of God 18. Therefore I say to the Christian Reader that praying is not only a Mouth-work or Lip-labour as a Man cometh before a Lord and beggeth some temporall thing of him or for the forgivenesse of his Guilt God biddeth us to pray not for outward imputed Grace only but for the filiall child-like operative Grace where the Holy Spirit in the Merits of Christ prayeth and beggeth in our selves whereby it maketh the Grace in us powerfull and in such working also overthroweth the Sinne in us and drowneth it in Christs death destroyeth Hell and bringeth forth the Gates of Eternall Life viz the Satisfaction of Christ or his payment of our Debt in us quite through Gods Anger and taketh away the Devils might in us and putteth Christ on to us so that we in the Spirit and Merit of Christ †Rom. 8.15 cry unto the Father of all Mercy and say ABBA loving Father 19. For we have not received a Servile or * Spirit of Bondage flavish Spirit that we should fear agâ—in but a filiall or †Spirit of Adoption child like Spirit so that with joyfull heart and with all Confidence we may pray to the Father and he will give it unto us Rom. 8.15 Ephes 3.11 Gal. 4.6 20. For the Giving and Receiving sake God biddeth us to pray and beg as Christ saith My Father will give the Holy Spirit to them that pray and ask him for it Also Ask and so ye shall receive seek and so ye shall find knock and so it will be opened unto you Luke 11.9.13 21. Every Prayer which doth not find and receive is Cold and Luke-warme and sticketh in a hinderance of temporall Earthly things That is the Soul doth not clearly draw near to God It will not totally give it self up to God but hangeth still to Earthly Love which holdeth it captive that it cannot reach the City and Place of God 22. If a Man would pray aright then he must turn himself away from all Creatures and with the Will and Mind clearly come before God It must be in such a Purpose and Earnest Resolution as with the Publican in the Temple and as with the forlorn lost Sonne which came thus to God 23. And though Reason in Flesh and Bloud saith clearly No thou wilt not be heard thy Sinnes are too great or it is not time now stay a while doe first this or that thou shalt have time and opportunity to doe that hereafter Or else saith Why doest thou pray when thou canst not come with thy desire to God Thou receivest no power into thee Let not all this deceive thee The Power iâ— in the inward Ground in the desire of the Will and worketh with God Doe but stand still and wait upon the Lord it will at last well penetrate through so that thou wilt feel it in thy heart and thank and praise God 24. Whosoever would pray aright and with his desire attain Gods Power and Spirit must forgive all his Enemies heartily and include them together in his Prayer and pray to God that he will convert them also and be reconciled with them in his Love that a Serpent might not continue in his heart which should hold him back and tear the power of the Prayer from the Soul as Christ saith The Devill teareth the Word from their Hearts that they believe not and so become saved Luke 8.12 Also When thou wilt offer thy Gift upon the Altar and there rememberest that thy Brother hath any thing against thee then goe thy way first and reconcile thy self with thy Brother And then come and offer thy Gift Math. 5.23 24. Also in Our Father Forgive us our Debts or Trespasses as we forgive our Debters that trespasse against us Math. 6.12 That the Evill Enemy with the included Hate may not Sift or Tempt us and hinder us and bring us into Doubt 25. God requireth a clear empty and Naked Soul in Prayer And though indeed it be surrounded
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
through the Wisdome How the breathing of divine Power maketh to it self an Object Representation or reflex Image and how the Out-flown Will introduceth it self into receptibility and especially into seven Properties to the Eternall Nature of Perceptibility and Operability in which Operability the Eternall Will of God is apprehended to be Naturall and a Creator of the Substance wherein especially the Angelicall and Soulish Ground together with the Eternall Spirituall Fire and Light is understood The Second Table 11. In the Second Table is understood t visible World viz an Efflux of that same inword Spirituall Power-world Shewing how the Properties of the Inward Ground have severed themselves and introduced themselves again into an Object Representation or reflex Image out of which the Starres Elements and Creatures have taken and gotten their originall The Third Table 12. In the Third Table is Man understood according to all the Three Principles as a reflex Image of God out of Eternity and Time as to what he is I. in Soul in Spirit And III. in Body Also what he was in Paradise in the first Creation and what he is become through the Fall and Apostacy through the Spirit of Errour What the Poyson of the Serpent in him is and how Christ is come to help and New generate him again and what he is in Christ in the New Regeneration The Explanation of the Scheme ADONAI 13. The Word Adonai signifieth the Opening or self-motion of the Abyssall Eternall Unity and how the Eternall Generation opening and Exit of the Trinity of God is in it self 14. The A is a Threefold I which compriseth or formeth it self * * Crosswise in it self viz * in a Beginning IN-going and OUT-going 15. The D is the ††Motion of the Threefold I. viz the †Opening The O is the * Circumference of the Threefold I. viz * the Birth or Geniture of the Space or Place of God in it self 17. The N is the ††Threefold Spirit which goeth forth out of the Circumference out of it self as a Threefold I. 18. This lower A is the* * Object Representation or reflex Image or the * working of the Threefold I. or Spirit whence originally Motion Power Colours and Vertue Eternally Exist 19. I is the Substantiall ††Efflux of the Threefold I where the Trinity in the Vnity floweth forth And in this whole word ADONAI Men understand the Eternall Life of the Vnity of God The Explanation of the Word Father 20. The Word Father is the Eternall Beginning of the Working and willing in the Threefold I of the Unity Sonne 21. The Word Sonne is that which is Effected or Wrought by the Power viz the Inclusibility of the willing whereinto the Threefold Spirit closeth it self viz a place of the divine †Or Somewhat nesse I-hood or Selfnesse Spirit 22. The word Spirit is the living out-going motion in the Comprised or closed Power as by Similitude a Man may understand in a Blossom or Flower The Opening or Working of the Sprout or Vegetation is the beginning The power of the working is the Surrounding or Corporeall Inclusion of 〈◊〉 Sprout or Vegetation And the Smell which goeth forth out of the Power is the Motion or the Sprouting out-going Joy-Life of the Power out of which the Blossom springeth forth Wherein a Man seeth a Similitude shewing how the Generation of the divine Power pourtrayeth it self off or Imageth it self Power 23. The word Power signifieth the out-breathing or out-speaking out going intelligible perceptible Life viz the Ground and Source of the out-flowing Skill or Knowledge of the distinguibility Colours 24. The word Colours signifieth the Subject or Object Representation or reflex Image of the Power where the Distinguibility and Originall of the Sensible Life and Knowledge is understood where an Eternal visibility Originateth Will. 25. The Word Will signifieth the Willing or the moving in the Opening Vnity wherewith the Unity willeth it self into Trinity viz the Nothing into its own * Or Heart Something wherein the same hath its working and willing †Text. Lust Delight 26. The word Longing Delight signifieth the operative perceptibility of the willing viz the Highest Ground of the Originall Love where the Will of the Abysse perceiveth it self in its Something where it giveth it self into its something viz into its perception and in the perceptibility in its own tast or rellish worketh and willeth Science 27. The word Science signifieth the operative perceptible Skill Knowledge and Understanding in the Love-Tast or Rellish a Root of the Five Senses and a Ground of the Eternall Life out of which the Understanding Springeth forth and the Eternall Vnity Foundeth Searcheth or Groundeth it self therein Word 28. The word Word signifieth how the Eternall Love of the perceptible Unity together with the Skill or Knowledge Eternally speaketh forth it self into an Object Representation or reflex Image the Word is the speaking or breathing of the Willing out of the Power through the Understanding it is the Driving of Imaging of the ONE only Power into INFINITY of Multiplicity viz the Creator of the Powers out of the Eternall Power into Vertues Wisdome 29. The Word Wisdome is the Out flown word viz an Object Representation or reflex Image of the divine Skill or Knowledge of the divine willing viz the Substantiall Power of the Great Love of God out of which all things have received or conceived their Motion and possibility a Ground of all the Three Principles * Note note ye wise men a Manifestation or Revelation of the Unity of God a passive or passible Substance of divine Operation and Ground of all Humility a Genetrite of all Skill or Knowledge of the Creatures and an Eternall House or Habitation of the working Love of God a Ray or Beam and Breath of the Omnipotent Spirit Jehova 30. The word Jehova is the Most Holy Name of God viz the divine sensuall Life the one only Good wherein the Holy Trinity together with the Glory and Omnipotence is understood a Life of the Abysse that is of the Unity which standeth especially in the Eternall One only Love and the Most Holy Name JESUS is therein understood viz the out-flowing I. a Ground and Source of the speaking or breathing of the Unity of God a formation of the Understanding For the Efflux of the Unity brings it self with the I. into the ††E. that is into a vision or seeing of a Chaos wherein the Great Mystery Mysterium Magnum according to the divine manner and kind is understood and it is a Threefold Speaking or Breathing of the Power IE HO. VA. 31. The IE is the Speaking or Breathing of the Unity And the HO is a speaking or breathing of the IE And the VA. is a speaking or breathing of the HO and yet it is but one only speaking or breathing but it makes a Threefold Exit of Three Centers or Comprehensions And we understand therein how
of God thou who movest in and over Heaven and Earth and art NEER unto ALL things pour forth thy self also I pray thee IN me that I may become new born again in thee and Sprout forth in thee and work good Fruits as a Branch on the Vine JESUS CHRIST to thy Eternall Praise and Glory 79. O thou Gate of the Holinesse of God shine I pray thee in thy Temple in my Spirit so that I may walk in thy Light and alwayes praise thee and serve thee in Righteousness and Holinesse as it is pleasing to thee who art ONE Eternall God Father Sonne and Holy Spirit highly praised in Eternity AMEN Now follow the Prayers upon EVERY DAY in the WEEK at Mornings Noones and Evenings shewing how Man should be in Continuall Exercise and Working 80. CHRIST said to his Disciples Watch and Pray that ye fall not into Temptation Math. 26.41 And Saint Peter saith Your Adversary or Accuser the Devill goetâ—â—â—bâ—ut as a Roaring Lyon and seeketh whom he may devoure 〈◊〉 withstand stedfast in the Faith in Prayer and in Hope that your heart may be defended or preserved against such Darts of the Evill one or Wickedness 1 Pet. 5.8 9. A Prayer on MUNDAY A short Prayer and Sigh penetrating to God when a Man waketh Early before he riseth 81. O Living God who hast made Heaven and Earth my Eyes look upon thee and rejoyce at thy Goodnesse that thou art so gracious and hast held thy hand over me in this dark Night and also defended and kept me by thy holy Angels from all hurt and Mischief 82. To thee thou living Source Quality or Fountain I presse and Blesse my self with the Holy Crosse on which thou didst worry Death and brought Life to us again through the Bloud of our Lord JESUS CHRIST in the Name * Of the Cross of of God the Father and of the Sonne and of the Holy Spirit Amen A Prayer and Thanksgiving when and as Man riseth I Thank thee O God my heavenly Father through JESUS CHRIST thy Dearly beloved Sonne our Lord and Saviour for all Benefits for thy Gracious protection and defence in that thou hast held thy hand over me and preserved me this Night from the Devils Subtlety and Treachery and from all Evill 84. And Commend now my Body and Soul to thee and all that thou hast given me and hast set me therein to be thy Servant or Minister into thy hand Also all my Senses Thoughts and Desires Rule and Govern me I pray thee this Day and all times with thy holy Spirit and lead me in right Paths 85. Giâ—â—â—e thy Word in my heart and teach me thy Truth that I may speak think or doe nothing but that which is right and Truth 86. Defend me from Lying and all evill Wicked Men which walk and converse in Lying and deceit that I may not follow after them but bring forth thy Truth in my heart and walk in right paths 87. Draw thou and put on to my Heart and Soul the Garment of Salvation and the Cloak of Righteousnesse and Purity and wash my heart with the Bloud of the Lamb JESUS CHRIST 88. Let my Eyes behold thy way that I may walk and converse therein Give me thy holy Angell that he may lead and conduct me and protect me from the Devils Suggestions or Representations and false or evill Net that I may not suffer my self to Lust after unrighteousnesse 89. Give me Chast and Modest Eyes that no evill or false Lust awake in me and protect me from Anger and Cursing that I may not misuse thy Name but so walk as is most pleasing and acceptible to thee through JESUS CHRIST thy dearly beloved Sonne our Lord and Saviour Amen A Prayer when we dresse our selves and wash O Eternall God by this Garment I call to mind the Garment of Innocency of our first Parents when they needed no such clothing or Garment as this which Earthly Cloathing or Garment took its beginning through Sinne. 91. O Mercifull God thou hast brought us again the fair bright Paradisicall Garment in thy Sonne JESUS CHRIST put it I pray thee on to my Soul seeing the Earthly Body is not worthy of it Till I shall once rise again out of the * Or Ashes Dust of the Earth and then thou wilt totally cloath me upon with the Cloaths or Garment of thy Power and Glory this I believe and hope according to thy Word And as I now wash me with outward Water so O Dear God wash also I pray thee my Heart and Soul with the Bloud of the Lamb JESUS CHRIST that I may be pure and clean before thee and be acceptable to thee as thy Bride and embrace Me in thy Armes as thy dearly beloved Bride whom thou hast Betrothed and Married to thee in the Faith and in the Love 92. O LORD Jesus Christ put on to me I pray thee the Garment of thy Innocency wherein thou in our Garment hast taken upon thee the scorn of ALL Men. 93. Thou hast O Lord JESUS CHRIST laid off from thee our Earthly Cloathes or Garment in thy Suffering and Dying the Souldiers plucked them off from thee and hast offered thy self naked and Bare to thy Eternall Father and hast thereby obtained for us the pure Garment of Innocency which our Father Adam had on him before his fall †Gen. 2.25 when he knew that he was Naked 94. O Dear Lord JESUS Put it on again I pray thee to my poor Soul Thou art indeed therefore come into our Humanity because thou wilt help us and bestow upon us the Garment of thy Power receive I pray thee my Mind into thy Garment that the same may in that Garment enter before God thy Father and pray unto him 95. O Lord JESUS CHRIST I cannot without the Garment of thy Power and Satisfaction come before God My Prayer can not otherwise â—â—tain â—o reach the City or Place of the Deity unlesse thou â—â—â—â—st my Mind and Desire upon with the Victory of thy resuâ—â—â—ction Wherein alone with my Mind I can come to thy â—â—â—â—â—nly Father 96. Therefore now thus I give thee my Mind and Will totally for thy own propriety Cloath thou it Lord JESU with thy Power even as I at present cloath the Body with Earthly Garments and wash thou away all impurity from my Mind 97. As I now wash my Face with Water so wash thou also my Mind inwardly with the Power of thy Grace so that it may be ready and chearfull to behold thee and have a Loathing against all Falshood or Wickednesse and Impurity of Lying Untruth Pride Covetousnesse Envy and Anger and all whatsoever is against God 98. As I now wash with outward Water so O Dear GOD wash thou my Heart and Soul I pray thee also with the Bloud of the Lamb JESUS CHRIST that I may be pure before thee and be acceptible to thee as thy Bride embrace me in thy Armes as thy Beloved Bride which thou in Faith
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