the Eternall Nature 21. Outward Reason supposeth when the outward Eyes Seeth a thing that is all there is no other Seeing More indeed it is bad enough when the Poor Soul borroweth the outward Looking-Glasse and must make shift to help it self only with that But where will its seeing remain when the outward Looking-Glasse breaketh wherewith will it then see With the anxious Fire-flash in the Abomination in the darkness It can see no other where 22. Therefore it often cometh to passe that when the poor captive Soul discovereth or descrieth it self in the inward Root and thinketh what will follow when the outward Looking Glasse breaketh that it is horribly terrified and precipitateth or casteth the body into Anguish and doubting 23. For it can no where discover where its Eternall Rest should be but it findeth that it is in it self in meer unquietness moreover in darknesse and hath the outward Looking-Glasse only as it were borrowed 24. For while the Soul sticketh in this outward Body it may indeed make a shift to help it self with the Sun-Looking-Glasse for the Sun hath in its Root the inward Fire viz the Principle of the Father 25. From that very Fire it getteth a Glance or Looking-Glasse which is a cause of the Essence of the Body so that it can in this Earthly transitory Life be in Joy But when the outward Looking-Glasse breaketh then that is out or extinguished and the Souls fire goeth into the house of Sadness or Sorrow viz into the Center of the Darkness 26. The Soul hath in the Time of the outward Body Three Looking-Glasses or Eyes of all the Three Worlds and into which Looking-Glasse it inclineth or turneth in it self out of that it seeth but it hath no more but one as to the right of Nature that is the Fire-Flash viz the fourth Form of the Dark-world in the Place where the Principle ariseth where the two inward Worlds sever themselves one into the Darkness the other into the Light there is its Eternall Originall 27. Into which World now it introduceth its willing in that same it receiveth also the Substance viz a Spirituall Body for that very Substance becometh to the Souls-Fire a Food or Matter of its burning 28. And therefore hath God introduced the Soul into Flesh and Bloud that it might not so easily be capable of the fierce wrathfull Substance also it hath its Joy the while in the Sun's Looking-Glasse and rejoyceth it self in the Sydereall Essence 29. And 1. The light-Light-world standeth in its right Fire viz in the first Principle presented to it 2. The Dark-world in the Fire Root But 3. the outward Elementary World in the Starres-sources or quality where between moveth the Great Mysterie of the Soules-Fire In which World now it uniteth and giveth up it self from the same it getteth Substance in its Imagination 30. But seeing with Adam it hath turned it self into the Spirit of this World and brought its Imagination thereinto therefore now its highest desire standeth in the Sun 's and Starre's source or quality and draweth with the same the Spirit of the outward World with its Substance of the four Elements constantly into it self and hath its greatest Joy therein in which it is a Guest in a strange Lodging for the Abysse standeth under it and it is in great Danger 31. Now saith outward Reason Hath God indeed Created it in Flesh and Bloud in this outward World What hurt may that doe it 32. This Reason knoweth no more of the Originall of the Soul then a Cow doth of a New Barn-Door which looketh at it and supposeth it to be somewhat strange And so also the outward Reason supposeth the Inward World to be some strange thing 33. In findeth or perceiveth it self in the outward World and hunteth after that which the outward World hath and yet it findeth in it self the Inward World which continually * Or chargeth complaineth against the Soul before Gods anger Moreover it findeth also the light-Light-world whereinto the Inward desires of the Soâ—ls Principle look back 34. It findeth indeed the longing after God but the outward World †Wichret hindereth that and covereth it so that the desire after Gods World may not kindle the Fire in it self For if that were done then would the Light-World become Manifest â—n the first Principle and the Noble Image of God would become Manifest 35. The Devill also hindereth this who possesseth the Root of this World in the Souls-Fire and setteth alwayes Evill Earthly * Things Matters or Doings Substantiality before the Soul or stirreth indeed the Root in the Center of Nature in the fierce wrath so that the poor Soul either kindleth it self in the Anger-fire in the Evill poyson source or quality or else kindleth it self in the Anguish and doubting of Gods Love And there he hath gotten the Day or the Game 36. And setteth before the Soul outward Might or Potency Authority and Honour also the Glance Lustre and Pomp of the outward World and there the Soul biteth at that and Tickleth it self therein with or by Imagination And yet it cannot rightly enjoy the same for it is only a borrowed Looking-Glasse 37. Thus the poor Soul becometh drawn away from Gods Light and sinketh alwayes into perdition viz into the dark House of Misery in the dark-Dark-world And that Adam procured and Cook't for us when he introduced his delight or Lust into the Earthliness And thus now the poor Soul Swimmeth in the Earthly Flesh and Bloud and Continually eateth of the Tempting Tree of Evill and Good and is vehemently drawn by both and the Serpents Monster sticketh in the Midst in the Source or Quality of the fierce wrath and Continually bloweth up the Anger and the fierce wrath 38. And then can the Noble Lilly-Twig or Branch no way recover it self or draw breath also often not know it self it becometh often times overwhelmed with the fierce wrath of Evill or Malignity so that it is as if it were quite perished and it were also perished if the Looking-Glasse of the Deity did not stand presented to it wherein the willing-Spirit of the poor captive Soul may draw breath and recover it self again and generate therein again 39. For * NOTE in the Looking-Glasse of the light-Light-world standeth the becoming Man or Incarnation of Jesus Christ presented to the Souls Spirit And the Word that became Man standeth in the Sound and is stirring the Souls-Spirit CAN therein draw breath or recover it self and new generate it self else it were often past help with the poor Soul when it did plunge or drown it self in the Anger and in the poyson of the dark-Dark-world 40. Thus we understand in the Ground what the perishing or Perdition of the Noble Tree viz of Gods Imâ—ge is namely this viz 41. The whole Man is in its Substance the Three Worlds The Souls Center viz the Root of the Souls-Fire holdeth in it the First Principle viz the right fire-Fire-world And the Noble
a Mother of the Fire also a cause of the Light-world moreover a cause of all Substances of the Third Principle A Cause of all Essences in all and every Life How will then one Principle strive against the other Seeing continually the one vehemently desireth the other 20. For the Angelicall Light-world and this outward visible World must have the Dark Deaths Essence to its life or source and quality It is a continuall hunger after it 21. Only this is it Each Principle maketh the source according to its own property it giveth to the Evill its good and uniteth it self therewith and maketh of Three one So that there is no strife or repugnancy between the Principles But in the Essence is the strife that must be else all would be a Nothing 22. Only we are to consider whence Enmity ariseth God hath Created in each Principle Creatures out of the substance and property of the Principle therein to continue if they continue not therein but lead or introduce another through their Imagination into themselves into their property then that is an Enmity and pain 23. As the Devill and fallen Man who are both of them gone out of the Light-world The Devill into the Abysse of the strong fierce wrathfull Might or power of or out of Pride and Men into this World into the Mysterie of Much Skill and Knowledge viz into the Wonders 24. Now Man hath necessity and strife that he might goe out again and this World into which he is gone holdeth him for it will have him and if he goeth out with might at any time it becometh enraged with him assaulteth him and will not suffer him in it self 25. Hence it cometh that the Children of this World hate and are at enmity doe plague vex worry beat kill and drive the Children of Light from them for the Spirit of this World driveth them to it To which also the Devill helpeth for he knoweth that this World standeth upon the Abysse and that he shall get the Children of this World in the breaking of this Mystery into his Kingdome And therefore he banisheth or driveth the Children of God from the Children of this World that they bring not the Children of this world also along with them into the Light-world 26. But if Man had been created to this World he would let him well be at peace but he would fain continually possess his Royall Seat which he had and was thrust out from it and though he may by no meanes attain it yet he cannot afford that to the Children that should possess it 27. This is therefore now highly to be considered by Man and not to be so blind that though indeed Man is Entered into the Mystery of this World he should not so eagerly as a prisoner even enter into the Earthly seeking or Malady of the Shutting up of Death but should be an Apprehender and Skilfull Knower of the Mystery and not the Devils Owle and Fool And should with the Imagination constantly goe forth again into the Light-world to which he was Created That the Light might give him its Glance or Lustre that he might know himself and see the outward Mysterie and then he is a Man 28. But if Not then he is a Fool and an Ape or Mimick of the Light-world as an Ape will be Witâ—y or full of Tricks and play with every thing and Imitate Every thing thus it is also with the Earthly Man which is nothing Else but an Ape 29. His Juggling tricks with the Light-world when he presseth not thereinto with Earnestness but playeth only therewith that the Devill derides and holdeth him for a Fool And so he is He is a Beast-Man so long as with his willing he hangeth to the outward and accounteth this Worlds good for his Treasure He is but a Man with this Worlds Substance and not with the Substance of the divine Light world and he giveth his Body to this World that is to the Earth and his Soul to the Abysse of the dark-Dark-world 30. Thus understand The Tree of the three Principles agreeth very well one in another but the Creatures Not for the Creatures of Each Principle desire not those of the other and therefore also there is a fast Sluce or * Lock Barre Cliffe or Gulf. inclosure between them so that one cannot nor shall not see the other 31. Only the Devils Envy striveth against Man-kind for they have possessed his Seat Therefore all the stresse lyeth in this O Man seek thy self see what thou art Have a Care and beware of the Devill Thus much concerning the Second Point How the Three Principles can agree and unite one with the other The Third Point The Fourth Chapter Of the Originall of Contrariety in the Sprout or Vegetation in that the Life is Striving in it Self 1. A Thing that is ONE that hath only One willing it striveth not against it self But where there are many willings in one thing there they are striving for every one will goe its conceived and apprehended Way 2. But if one be Lord of the other so that it hath full power over the other so that it can break it or subdue it when it will not be obedient there the Multiplicity of a Thing subsisteth in one Substance for the Multiplicity of the willing giveth it self altogether in obedience to its Lord. 3. Thus also it is in the Contrariety of the Life For the Life standeth in Many willings every Essence may produce a willing and doth produce it also For Harsh Astringency Bitter Anguish and Soureness are each of them Contrary Sources each of which hath its property and altogether contrary against one another 4. Also the Fire is an Enemy to all the other for it setteth every Source in great anguish so that there is great Contrariety between them the one alwayes being at Enmity with the other as is to be seen in Heat and Cold also in Water and Fire in Life and Death 5. In like manner the Life of Man is at Enmity with it Self One form of disposition is at Enmity with the other in all Creatures Vnlesse that the form or Condition of the Life get a Meek amiable Lord under whose subjection it must be which can break its authority and willing 6. That is the Light of Life that is the Lord of all Formes or Constitutions it can subdue them all they must all give up their willing to the Light and they do it also readily for the Light giveth them meeknesse and power so that its stern harsh bitter anxious form becometh altogether charged into amiableness they give up their Willings altogether to the Light of Life and the Light giveth them Meekness 7. Thus the Multiplicity becometh changed into one into One willing and that is called the Mind and is the Well-spring where the one only will can create out of it Evill and Good which is done through Imagination or through Representation of a Thing that is Evill or Good And so
Image viz the Tree of the Divine Sprout or Vegetation which becometh Generated out of the Soules-Fire and groweth forth through the fierce wrathfull Death into the Liberty viz into the Light-world holdeth in it the Light-world 42. And the Body which in the Beginning was created out of the Mixed Substance which came to be in the Creation out of the Light-Dark-and Fire-world * Or containeth Holdeth in it the outward World viz the Mixed Principle 43. The right Soul is the Spirit of these Three Worlds as Gods Spirit is the Spirit of these Three Worlds in the Dark-world it is fierce wrathfull stern and an Earnest Severe Source or property and is called Gods Anger 44. In the Light-world it is lovely meek and richly Joyous it is the Spirit out of Gods Heart viz the Holy Spirit 45. And in the outward World it is the Spirit of the Aire as also of the Fire and of the Water it letteth it self be used as Man will all to or for the Great Wonders 46. Thus is man as to the Person the Great Mysterie of the Three Worlds into which he entereth in that he worketh fruit and the same is Lord in Him and the same World becometh Manifest in him 47. The other Two continue hidden as the Fire lyeth hidden in the Wood so the Light or the Light world continueth hidden in the fierce wrathfull Dark world as also in the Malignity viz in the Seeking Malady of the Inward World in the Outward 48. But if the Light-world in Man may not be manifested so that it become Lord then the Soul continueth in the breaking or Corruption of outward World meerly in the Dark-world for there it can no more be that the Light-world should be kindled there is no Looking-Glasse more to or for the Light therein that could stand presented to the Soul 49. †NOTE The Heart of God is not manifested therein also Eternally cannot be for the dark-Dark-world must be else the Light would not be manifested but here in this * Or Time World it may be 50. If a Soul as it were be plunged or drowned in the deepest Abysse and sticketh in the fierce Wrath of God yet there standeth presented to it in the outward Light of the Sun the Lights Looking Glasse wherein the divine Power manifesteth it self as also the Looking-Glasse of the becoming Man or Incarnation of Christ which in the inward Dark-world is not known in Eternity 51. Our totall teaching or Doctrine is how man should kindle the Light-world in him When this becometh kindled so that Gods Light Shineth in the Soul-Spirit then the whole Body hath Light as Christ saith * Matth. 6.22 Luke 11.34 If the Eye be Light then is the whole Body Light He understandeth the Souls Eye 52. If the fierce wrath of the dark-Dark-world be kindled then is the Body and Soul dark and hath only a Glimpse or Glance from the Sun 53. If the divine Light be kindled then it burneth in Love and Meeknesse 54. If the fierce wrath of the dark-Dark-world be kindled then it burneth in Stinging Biting Envy and hatred in fierce wrathfull Anger and flyeth out in the outward Looking-Glasse of the Sun 's Light into Pride and State and will alwayes goe above the Source or Quality of Love and there followeth Scorn and despising of the Meekness also of all whatsoever is Lovely 55. †Note Here should Man prove himself and trie what World is Lord in him If he findeth that Anger fierce Wrath Envy Falshood Lying and Deceit is his desire and also Pride State Covetousness and continuall greedinesse of Honour and outward Pleasure and Voluptuousness so that it is only a constant seeking after Wantonnesse and Unchastity then may he very easily make Register Accompt and Inventary and certainly know that he with the Anger fierce Wrath Envy Lying and Deceit burneth in the Dark viz in the Dark-worlds Fire 56. For that very Fire giveth such Essence desire and willing and the other desire viz outward Pleasure and Voluptuousness Pride State seeking of Honour Covetousness and Continuall Wantonness beastiall Desire and Unchastity is the Fruit which groweth out of the Dark-world into the outward World As the Love groweth out of the Death that is where the Will-Spirit giveth it self up into Gods Fire and sinketh as it were down into Death but springeth forth into Gods Kingdome with a friendly desire alwayes to do well 57. So hath the Will of Malice Malignity or Wickednesse given it self up into Perdition viz into the fierce wrathfull Strong or Stern Eternall Death but springeth forth in this perished or corrupt World into the outward Nature with its Twigs or Branches and beareth such Fruit by which every one should learn to know himself 58. He need only to search after his own property to what his Will constantly driveth in that Kingdome he standeth and is not a Man as he holdeth and giveth forth himself to be but a Creature of the Dark-world viz a Covetous Dog a proud stately Bird an unchast Beast a â—â—erce wrathfull Serpent an Envious Toad full of Poyson and venome all these properties flow up in him and are his Wood or Fewell out of which his Fire burneth 59. And now when his outward Wood or Fewell viz the Substance of the four Elements is left in its dying Then the inward poysonous evill source or quality alone continueth 60. And what kind of Figure now should stand in such a property No other then such as hath been the strongest amongst these properties that becometh figured from the Hellish Fiat in its Form viz a poysonous Serpent Dog or the like or some other Beast Into which property soever the Will-Spirit hath given up it self that very property is hereafter the Souls Image and this is as to one part 61. * Note Further Man should prove or trie himself in his desire for every Man hath these Evill Properties in him whether he find a constant desire in him to mortifie this Poyson and Malignity Whether he be Enemy to this or whether he have his joy in this continually to bring this false Poyson into work viz in Pride or State Covetousness Envy and Unchastity in Lying and Deceit 62. Now if he findeth in himself that he hath his Joy therein and would fain continually bring it to Effect Then he is no Man as he accounteth himself to be but the Devill in a strange Form deceiveth him so that he supposeth he is a Man but he beareth not Gods but the Serpents Image and is only in the outward Kingdome a Similitude of a Mans Image so long as he continueth in this Property that this property is Supreme Lord. 63. But when he findeth the strife in himself so that his most inward Will continually yea hourly striveth against these Evill Properties dampeth them and letteth them not come to †Substance so that he would continually doe well but findeth that these Evill properties hinder him that he cannot at
Pride in its Hypocriticall flattering Mantle cannot gâ—t the Power and Authority by Subtilty and Falshood then it must afterwards set up the Fourth Power or vertue which striketh with fists thereupon and raiseth Warres upon it 56. O how frolick is the Devill when his Four Elements thus rule then he supposeth he is yet Lord upon Earth though indeed he is Captive and yet the Beast Men perform his office well and so he therewith doth but reproach Men that they are and doe worse then he himself can doe 57. Thus these are the four Elements of the Dark-world in which the Devill supposeth to be a God wherewith he ruleth upon Earth with his faithfull Sonne Falshood which first is the Smugge Kitlin which before hand giveth good words and yet watcheth continually upon the Mouse if it can but once catch it O how brisk and Jocund it is when it can bring the Roastmeat to the Devill 58. With these Four Elements is Man surrounded and hath them in the false Kings Land and Country for his Lodging They Shoot him at an houres to the Heart and would Murther his Noble Image 59. He must continually be in Strife against these For they are with and in him as in a Lodging They stand alwayes upon him And would Murther his best Jewell 60. If but one of these Four Elements have power and Authority to qualifie or operate in Man then that One kindleth all the other and instantly robbeth Man of his Noble Image and maketh out of it a vizard of the Devill 61. And none can with truth say who letteth these Four Elements have power and authority to qualifie or operate that he is a Man for he qualifieth or operateth in the Devils property and is an Enemy of God 62. And though perhaps the Devill cloateth him with the flattering Hypocriticall Mantle so that he can give good words and knoweth how to behave himself finely that a Man supposeth he is a Childe of God yet for all that he is no Man so long as these four Elements lead the upper dominion 63. But he is a Devillized Man half Devill and half Man till he maketh his measure full and then he is a Totall Devill in Mans Form or Shape 64. * NOTE Therefore let every one learn to know what kind of Properties rule in him if he find that these four Elements or but one of them rule in him then he hath time to draw into Battle against it or else it will not be Good he should not dare to comfort himself with the Kingdome of Heaven 65. Only let him not suffer the Devill to cast the flattering Hypocriticall Mantle about him as is done now adayes when Men live in these four Elements and doe but finely tickle themselves with the Sufferings of Christ that must be this wicked mans Cloak and Covering 66. The deceitfull Man might hold his dominion if he did not thus tickle himself with Christs Satisfaction Oh how the Glistering Hypocriticall Mantle of Christ will be pulled off from thee and then Men will see the Whore of Babell standing with the four Powers or Vertues 67. It is not only Comforting will doe it but hinder and resist the deceitfull Man that he may not be Lord in the House he must not have the Dominion but Rihhteousness Love Humility and Chastity and a continuall willing to doe well 68. Not in Pride Covetousness Envy and Anger but in Humility in well-doing with a good heart not dissembling and giving good words but in DOING It must be DOING 69. †Note To withstand the Devils willing to be satisfied with a little in patience to shut up himself in hope upon God to withstand the four Elements of the Devill and to take in * 1. Humility 2. Meekness 3. Patience 4. Love Gods four Elements which are Humility Meekness Love or Mercifulness and Patience in Hope these are Gods Elements these a Man should awaken or stirre up in himself and therewith continually strive against the †1. Pride 2. Covetousnesse 3. Envy 4. Anger Devils four Elements 70. Man must here be in Strife against himself if he will become a heavenly Citizen he must not be a Lazy Sluggish Sleeper in Eating Drinking Gourmandizing and Drunkenness only to fill his Belly whence the Devils Elements begin to * Labour and bring forth fruit qualifie or operate But he must †1 Pet. 5.8 be Temperate Sober and Watchfull as a Souldier that standeth before his Enemy 71. For Gods Anger striveth continually against him he will have enough to doe with that to defend himself For the Devill is his Enemy his own perished corrupt Flesh and Bloud is his Enemy Gods Anger is his Enemy in himself and the whole World is his Enemy Wheresoever he looketh he seeth Enemies All which would rob him 72. Therefore it is striving that must doe it NOT with Mouth and Sword but with Mind and Spirit and not give over or leave off though perhaps Body and Soul should break to pieces and so then must God yet continue to be the Comfort of the Heart as King David saith * Psal 73.26 When Body and Soul shall happen to break in sunder then yet thou art my God the Comfort of my heart and my Refuge 73. And though a Man should see that the whole World were wicked yet if he doth think to be a Childe of God he must still remain stedfast 74. And though perhaps he should think that he were alone in this Path and that the whole World also should say to him Thou art a Fool and art Mad yet he should be in the World as if he were dead and should have that said by the Devill who is his worst Enemy 75. And he should depart no whither but think or Consider that in his purpose he pleaseth God and that God himself in him is his purpose That he will deliver him from the Devill and bring him into HIS Kingdome AMEN THe 18. of April 1639. The Second Translation of this Book into Low-dutch was finished out of Three different Copies One of which was by Herr Michael von Endern compared with Jacob Behme's own Copie and found very Correct And Englished out of that Nether-dutch Copie compared also with a High-dutch Copie in September 1657. Den Oversetter Den 27. February 1638 Aen alle Kinderen van de Edele SOPHIA DEes Pen was noyt soo stout in seven volle Jaren Dat sy dorst grijpen aen dit diep gegront Gewas Om uyt't Hoogh-duyts in ons Lief Moeders-taal te baren Maar nu heeft Sy't vol-brach in veert ien-dagen ras Daar voor Zy't NIETS tegen't geschapene en Al Zijnde Alles in Alles NIETS en AL en't Gonigh Goeth ghepresen Door De Ecuwighe wijsheijt Sophias gheslacht met Siel Beeldt Geest bereyt Het Guwigh EEN will on s van't blindt ghesicht ghenesen Dat wy doorts mogen Sien Gods groote Of Verborgentheyt Heymlijkheyt SONNET Op den In-hout van dit Tractaat Op't I. en II.
28. Question What are the Principles in the Spirit of this World Of the Superiour and Inferiour Substance 29. Question What is the Sperme or Seed of the Generation of all Things 30. Question What is the distinction or difference of thâ— Sperme or Seed between the Metals Stones and Vegetables viz Hearbs Trees and Mineral Earths 31. Question How is the Conjunction of the Feminine and Masculine Kind Effected whence their Seed and growing exist 32. Question What is the Tincture in the Spermatick Kind or Species whence the Growing and Lustre Exist 33. Question Out of what are all Creatures of the Mortall Life become Sprouted and Created 34. Question What was the Archaeus and Separator of their Kind or Species and Property which hath formed and still at this day doth form them 35. Question What are the Six dayes work of the Creation and the Sabbath 36. Question What is the difference or distinction of the Mortall Creatures And what is their Chaos wherein every Generation or Species liveth and wherein they are become distinguished one from another 37. Question To what End and wherefore did the Mortall Creatures come to be 38. Question Out of what * Gen. 2.7 to the 22. as to the Body did Man become Created 39. Question What was * the breathing in whence Man is become a living Soul 40. Question What is the Immortal Life in Man viz the Soul And what is the Spirit of Man and the outward Life in this World in him 41. Question What is the Idea or Expresse reflex * Gen. 1.26 Image of God in Man wherein God worketh and dwelleth 42. Question What was †See the 40. Questions of the Soul Quest 39. 40. Also Myster Magnum ch 25. ver 16. And the 14. Epistle ver 14. quere the Epistle in English Paradise wherein God Created Man Is it alterable and a Creature Or doth it stand in the Eternal Ground 43. Question Why did God in the Beginning Create but ONE Man And not instantly a Man and Wife at once as other Species are 44. Question Whether was the first Man in such a habit of Condition Created to Eternal Life or to change or alteration 45. Question What manner of Image was Adam before his Eve in what Form and Condition was he when he was neither Man nor Wife but both 46. Question Whether had Adam before his Eve Gen. 2. from the 7. to the 22. also Masculine Members and such Bones Stomack Guts Entrails Teeth and also such things as we now have 47. Question If Adam also had been thus as we are now How was it possible that he should stand in such a Manner in impassibility and incorruptibility 48. Question Had Adams Eating and Drinking been after a Paradisicall Manner without care and necessity or want if he had stood out the Tryall or Proba 49. Question Whether also should Adam have Eaten such Fruit in Paradise as the Heavenly Food after this Time shall be Or whereinto should he have Eaten Where should that have remained Or what would have become of it Seeing all Substances of this World are earthly and transitory and he only was an Eternall Heavenly Image and needed not the Vanity 50. Question Whether also did The four Elements govern Adam in his Innocency or but ONE only in the Equality of the four Elements also whether did he feel Heat and Cold before he fell 51. Question Whether also should any thing have been able to kill him or destroy him 52. Question What should Adams State and Condition upon Earth have been What should he have done if he had Continued in Paradise 53. Question What was the Earth with its Fruits before the Curse when it was called Paradise Gen. 3.17 54. Question Whether also should it have been possible that the propagation should be effected without Man and Wife being * Luk. 20 3â—.36 in the Resurrection from the Dead they shall be neither Man nor Wife but as the Angels of God in Heaven Math. 22.30 55. Question How should it have been possible that a Man and Wife should have remained Eternally Or whether would God have altered and changed this Creature Man Seeing in the Eternall Life they shall be like the Angels Whether also Adam in the beginning became Created in that very angelicall Imaging or in another Imaging that shall rise again and live Eternally 56. Question What were the Trees in Paradise which were †Gen. 2.9 amiable to behold and good to be eaten of 57. Question What was * Gen. 2.9 the Tree of Life and also the Tree of Knowledge of Good and Evill each in its Power Essence and Property 58. Question Wherefore did God Create these Trees seeing he knew well that Man would lay hold on them and so hurt himself thereby 59. Question Why did God †Gen. 2.17 forbid Man these Tree What iâ— the Cause thereof 60. Question Why should Man * Gen. 1.26 rule over all the living Creatures or Beast of the Earth how should that have been and to what End 61. Question Why did God say †Gen. 2.18 It is not good for Man to be alone whereas yet in the beginning * Gen. 1.31 he beheld all his Works that he had made and said they are very Good But concerning Man only he said It is not good that this Man should be alone why was it not Good 62. Question Why did †Gen. 2.21 to the 24. God suffer or cause a deep Sleep to fall upon Adam when he built or framed a Wife out of his Rib What doth that Signifie 63. Question How became the Wife or Woman made out of Adam What doth the Rib out of his Side signifie out of which God made the Wife or Woman as Moses writeth 64. Question Whether also did Eve receive a Soul and Spirit from Adams Soul and Spirit or a New strange One especially and severally given from God 65. Question How was the dividing of Adam into the Wife or Woman effected 66. Question Why * Gen. 2.23 did Adam take his Eve instantly to him and say That she was his Flesh How could he know her 67. Question What was the Serpent on the tree of the Knowledge of Good and Evill which seduced Eve Gen. 3.1 68. Question Why did the Serpent perswade Eve and Not Adam to Lust after the Fruit What was the Fruit on which they both did Eat Death 69. Question What was the Sinne Gen. 3.6 and how is it become a Sinne So that it is Enmity against God 70. Question Why did not God hinder that See the Answer to the 9. Question that it should not be done or Committed Seeing he had †Gen. 2.17 forbidden it to them 71. Question How * Gen. 3.7 did Adam's and Eye 's Eyes become opened so that they saw that they were Naked which they did not know before 72. Question What was * Gen. 3.8 Adam and Eves Shame that they hid
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
for ITS Food And where then remaineth my Lust and Pleasure of Earthly things which I exercise here in the World If all will become a reproach to me why doe I lift up my self in Temporall LUST seeing it cannot release me from the Reproach Wherefore doth my Soul vex it self and is in anguish and panteth after ITS Enemy which leadeth it to the Dark night 157. O GOD teach me I pray thee to apprehend this that I may turn my Heart from the Toylsomeness of the Works of this World to THEE and not hold Death to be my Life so that I may Live in Continuall Repentance and that my Mind may throw or demerse it self to or into THEE and may work with Thee so that also my right Flesh created in Adam may be Sanctified and out of the Dust may be brought to the MIND again 158. Release me I pray thee from the Grosse Husk of the Earthly Flesh whereinto the Devill hath brought his Poyson which is of no profit in thy Kingdome John 6. and generate in me again the heavenly Spirituall Body wherein is the Immortality and wherein no evill or false or wicked LUST may exist any more and let me in CHRIST JESU Rest in thee till the Glorious Coming again and Revelation or Manifestation of thy Glory AMEN A Prayer when Man in the Evening ceaseth from his Work and would goe to Sleep 159. O GOD thou Father of ALL GOOD I thank thee through JESUS CHRIST thy Dear Sonne our LORD and Saviour For all thy Benefits that thou hast graciously protected me this day from all evill and hurt and now I commend to thee my Work into thy disposing and fly with my Mind to thee and give my self up wholly and altogether into thy Holy working 160. Work thou I pray thee now this Night and alwaies with thy Grace-power in me and break in me the vain desire of false or evill working wherein thy Curse and fierce Wrath in my Flesh desireth to co-work as also the Devils introduced Lust which stirreth up my whole Mind to Lust of vanity Destroy THESE O Dear God! with thy Power and kindle up in me the Fire of thy pure Love and overthrow the false wicked LUST of Impurity and Vncleanness 161. Withstand thou all evill Influences of the Constellations or Astrum and the Kindled Elements and let me rest in thy Power that my Mind may NOT be introduced into false or wicked Desires and Inclinations 162. O GREAT Holy God into thy Grace and Mercifulness I plunge my self wholly and altogether I pray thee let thy Good Angel be with me that he may keep off the fierie Streames or Darts of wickednesse that I may rest securely in thy Power through JESUS CHRIST our LORD Amen A Prayer when we undresse and lie down to Rest 163. O MERCIFULL GOD I pray thee doe thou in me draw or pull off the false or wicked Garment of the Serpent which my Father Adam and my Mother Eve have drawn on to me through their false Lust Wherein my poor Soul is cloathed with thy Anger and standeth in shame before thy holy Angels 164. I pray thee strip thou my Mind and Soul Naked that my Mind may become undressed from such a Garment and may stand clearly before thy Countenance but I pray thee yet cloath thou it with thy Power and with the Garment of the humanity of JESUS CHRIST that it may converse again with the Holy Angels before THEE 165. O Dear Lord JESUS CHRIST I give up my Soul and Mind altogether barely and Nakedly to Thee draw thou off from me the impure Garment Wherein I stand in Great Shame before Gods Holiness But I pray thee cloath thou me with thy Victory and set me before thy Father again as a New born Child which thou hast washed in thy Bloud and whose evill Will THOU hast put to death in thy Death and in thy Resurrection hast new regenerated 166. And kindle in this New Birth thy Light that I may walk in the Light and be and Continue a Branch in thee AMEN A Thanksgiving of the Repentant Soul for the bitter Passion and Dying of JESUS CHRIST 167. O Most deep LOVE of God in CHRIST JESU I give thee Praise and Thanks that thou hast delivered me out of the Fire Source or Quality of Torment or painfulness and hast given thy self with thy Love and Grace into my Fire-Source or Quality and changeâ— me into a Love-fire and divine Light 168. Thou hast put thy Power and Might into my Essence in Body and Soul and given thy self to me for my own Yea thou hast purchased my self with thy Grace through the Treasure of thy most pretious Bloud for thy own for which I thank thee in Eternity 169. And I pray thee thou Eternall shed-forth LOVE In the Most Holy Name JESUS bring me I pray thee when I shall have dyed away here from the Temporall Death again into My first Native Country in which my Father Adam in his Innocency dwelt even in to PARADISE and bury my Body and Soul in the divine Rest 170. In the mean while Grant that I may daily enter into Repentance and into the going out from my Earthly Will and also continue so stedfastly the whole time of my Life THEREIN and that I may bear much Good fruit in THAT Condition Till thou introducest me into the Rest in my right Native Country in the true Land of Promise wherein the Milk and Honey of the divine Power floweth AMEN Here End the Authours Meditations and Prayers for Munday Ten Commandements for TUESDAY A Prayer Concerning Gods Righteousness also his strong or Severe Commandement and Law what God requires of us and how the same may become fulfilled Deduced from and Through the Ten Commandements And Creed or Faith and set forth Confession and Prayer-wise An Earnest Looking-Glasse well to be Considered The First Commandement God said upon Mount Sinai to Israel I am the Lord thy God c. thou shalt have no other Gods besides me Exod. 1.2 Deut. 5.6 7. Also Thou shalt Love the Lord thy God from thy whole Heart from thy whole Soul and from thy whole Mind Deut. 6.5 Math. 22.37 The Confession 171. O Great HOLY GOD thou hast Made Man out of the Limus or Extract of the Earth wherein Paradise sprung forth viz thy Holy Power a Glorious powerfull and fair bright Body without distemper and without fragility a Likeness or Equality of the Elements 172. And hast in-breathed into him out of thy Power the Inward Psychicall or Soulish and outward Elementary Life from the power of thy inward divine Working and Knowledge or Skill viz the Great Name of * Germanice GOTTES GOD and hast given him a Will of his own that he may be an Image according to thy Wonder-deed Might and Glory and rule over all thy Creatures of this World also thou hast given him the outward Life of all Operation or Working with the Inward Soulish Life through which thou rulest the
which Spirituall growing in the beginning of the world grew through all the Four Elements and Imaged or propagated it self out from the Earth in all Fruits and changed all Properties of the Fiercenesse into the Temperature 11. But when the Properties of the fierceness with the Four Elements awakened through the averted or apostate desire and false or wicked Will of Adam and gat the dominion then this Sprouting or Vegetation flew back that is it remained standing in the Tincture of the inward Ground and it is yet still indeed in the Four Elements but yet only in the inward Pure Element and cannot become attained but only in the New Regeneration of the inward Man and in the Materiall Tincture wherein the Paradisicall working is also totally manifest for those that are OURS to understand 12. This Table sheweth from whence all Substances of this World are sprung and what the Creator is viz that the Creator is the Spirituall or divine power-world which the Unity viz the Eternall Will hath moved which Will is God himself 13. But the Seperatour or Divider was the Out-flown Will out of the Spirituall World which in that Motion is out-flown out of it self and hath made to it self an Object or reflex Image for its working where in such Motion there is alwayes flown forth one Object or reflex Image out of another even unto the most Externall Matter or Masse of the Earth 14. And that was through the divine Motion drawn into a Lump or Masse and that very attraction of the Motion remaineth still so and therefore all Matters in the Deep fall towards the Earth and this is the Cause thereof that the power of the Motion standeth still thus and will doe to the End of the Time 15. The seven Dayes and seven Planets signifie the seven Properties of the Spirituall World and the Three Principles in the Spirit of the World Tria Principia in Spiritu Mundi and in the Materiall inanimate and in the living Creatures as Salt Brimstone and Oyl or Sal Sulpher Mercurius signifie the Ternary or Trinity of the Divine Manifestation or Revelation as a perpetuall enduring Source Well-Spring or Fountain out of which all outward Creatures flow have flowen and yet will flow forth to the End of this Time and the Seperatour is therein understood with or in the seven Properties 16. And we see in this Table what is flown forth out of the seven Properties and how the Spirituall Power hath brought it self into a Materiall as in the Seven Spaces downwards in each of them is to be seen wherein a Man may understand out of what Evill and Good in this World is sprung forth The Explanation of the Third Table MICROCOSMOS 1. IN this Table is Man set forth or represented as an Expresse or Reflex Image of the Three Worlds as to Soul Spirit and Body What he was in the beginning as to his Creation and what he became in the Fall through the Spirit of Errour or Seduction and what he is become through the Spirit of Christ in the New Regeneration Which is a true reall substantiall Image out of the Three Principles of the divine Manifestation or Revelation viz out of the out-flown Word of the divine Willing 2. As to the Soul Man is the Eternall Nature of the fiery or fiering kind of disposition as a Sparkle out of the Center out of which the Fire originateth and if this Ground cannot attain or reach the divine Light then it is a Darknesse from the Magnetick attracting desiring power 3. But if it attain or reach the Light out from the Fire so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love then the true Good Spirit Springeth forth out of the Fire as the Light shineth or springeth forth out of the Candle 4. This now is two Principles viz in the Fire of the Eternall Nature the * The First Principle Soul and in the Light of the divine Power the †The Second Principle Spirit But the * The Third Principle Body is the Third Principle as viz a Substance of the visible World of the Starres and Elements out of the Seven Properties of Nature made into an Image 5. The Soul hath the Seven Properties of the inward spirituall World according to Nature But the Souls Spirit is without properties for it standeth without or beyond Nature †Note note in the Vnity of God and yet becometh manifest through the Soulish fiery or fiering Nature in the stilnesse for it is the true reall express or reflex Image of God viz an Idea in which God himself worketh and dwelleth so farre as the Soul bringeth its desire into God and giveth it self up to the Will of God But if not then is this Idea viz the Souls Spirit dumb or mute and Worklesse and standeth only as an Image in a Looking Glasse which disappears or vanisheth and hath no Substance as besell Adam in the Fall 6. But if the Soul giveth it self up to God and introduceth its Magnetick hunger into Gods Love Then the Soul draweth divine Substance into it self viz the Substantiall Wisdome of God and so its Idea or Spirit becometh Substantiall in the Lights power and attaineth divine Life and then it is the true Temple of God wherein Gods Unity is manifest or revealed and Operative 7. * Note Note Yet if the Soul introduceth it self with the desire into it self viz into own self-Love and turneth in with the desire into the Seven Properties to prove them and eateth of the Lust or Longing delight of the Properties then it lifteth up it self and maketh it an â—â—â—estrum viz an Astrall Object or reflex Image which Evestrum then instantly hungereth after the vanity of false or wicked Lust as befell Lucifer and Adam where the Evestrum of Lucifer Imaged it self in the Phantasie and the Evestrum of Adams Soul in the †Or fiery Beastiall property of the outward World whence the Soul became venomed or poysoned and instantly kindled the Body which was from or out of the Limus of the Earth so that the Beastiall properties awakened in him and lusted after the Earthly Beastiall Food viz after Heat Cold Astringent Bitter Sweet and Soure and introduced themselves with such Properties into an own self Source or Fountain of such Lust And did with the desire eat of Evill and Good Whence the Image of God viz the Idea became dark and worklesse and then the right Spirit viz the operative Idea became dumb or mute and dead as an Image in a Looking-Glasse is dead 8. Thus the Soul became seperated from God and stood in a Naturall willing for Gods willing in the Spirit wrought no more and the willing of the Evestrum began viz the reflex Imaging of the dark and outward World for the Holy * Or Angelicall Substance Genius was changed TINCTUR 9. IN this Table Tinâ—â—ure standeth above distributed in the Seven Properties Which signifieth the Likenesse or Equality
of the Seven Properties as to the Soul and the Body And that in the First Man before the Fall the Properties to divisibility and own receptibility stood in like or equall willing and brought all their desires into the Unity of God and so they were a right true Paradise for the Substantiall Spirit together with the Unity of God was manifested or revealed in them and they were to work through all things in Gods Love 10. But the Devill would not endure that to them but deceived the Seven Properties of the Life with false or wicked Lust and perswaded them that it was Good for them and that they would be wise if the Properties every one of them did introduce themselves into own self receptibility according to their kind then would the Spirit tast and apprehend what Evill and Good is But that this cannot subsist in the Unity of God that he did not tell them 11. But when they introduced themselves into their own self Lust or Longing Delight then this Strife Opposition and Contrariety awakened and rose up in them and all the Properties became Image-like in their self-hood Thus the * NOTE Unity viz the Element became divided and rent asunder and in the Strife the Four Elements gat the dominion and so instantly from without the unlikenesse or inequality viz Heat Cold and the Constellations with the Seperability with the working fell into the Body and the fierce Wrath of God according to the dark Worlds Property fell into the Soul whence came to them according to the Soul Terrour Anguish Necessity and Eternal Despair and in the Body awakened and rose up Heat Cold Woe Sickness and the Mortall Life 12. Thus fell the Image of God the whole Man from his Rank and Order or Ordinance and became a Monster and Visard and instantly the awakened Properties began their dominion with Envying Murthering Raging Stabbing or Stinging and Breaking or destroying Out of Love came Pride and own self-Love out of the Desire came Covetousnesse out of Perceptibility came Envy and out of the Fire-Life came a meer poysonous Anger to be thus came the Foundation of Hell in the whole Man to be Manifested or Revealed and Governed in Soul and Body 13. This Hellish Foundation Now is the Spirit of Errour wherein or for which Man must have been Damned if the divine Grace had not Instantly after such falling away or Apostacy in-spoken into him the Serpent-crusher viz the Efflux of the divine Love in the Holy Name JESUS for a New Regeneration 14. Which holy Name in meer Mercy in the highest humility gave it self forth into the humane Soul and Body and assumed the humanity and broke the power of this Devillish Spirit of Errour and killed the I-hood or self-hood or somethingnesse of the Life 's willing and introduced the Properties again into the Likeness or Equality and united them through his Love and brought them into Gods Unity again and there is the true Spirit viz the humane Idea and expresse or reflex Image of God become renewed and filled or satiated with divine Love-Substance and the Humane Soul hath through the Soul and Spirit of Christ in such Love and divine Substance gotten an open Gate to God again 15. This now is pourtrayed in this Table viz what Adam was before the Fall and what he became in the Fall and how he became Redeemed again and what his New birth out of Christs Spirit is And it is delineated and set forth under the word TINCTUR in the seven Properties in what Properties the Soul hath the Center and in what the Spirit and in what the Body for the Reader to consider further of 16. Under that stand the Seven Dayes of the Week signifying that Man is the very same 17. The Table signifieth what Man is from within internally and from without externally both according to the first Good Adam and then according to the perished Corrupt Adam and what he is become again in Christ by which Men may understand how Evill and Good is in Man and from what Property Evill and Good in the Senses or Thoughts and in the Mind originate Sathan 18 With or by the Word Sathan whereby the Spirit of Errour is signified a Creaturall Devill is not understood but the Source or Quality of this Spirit of Errour Christus 19. With or by the Word Christus or Christ is understood the New Man in the Spirit of Christ according to the Inwardnesse 20. The other Spaces are to be understood as in the other Tables wherein a Man may understand the Causes of the Transmutation for the Reader to Consider further of Written in February 1624. Translated into Nether-dutch from the 8 to the 13. of May 1639. and Corrected from severall written Copies And the Translation into English finished the 18. March 1657 â— compared with the Nether-dutch Translation and a High-dutch Copie A Brief Explanation of The Knowledge of GOD and of ALL THINGS Also of the True and False Light together with An annexed Table of the Manifestation or Revelation of the Divine Secret Mysterie By Jacob Behme Teutonicus Philosophus 11. November 1623. Englished by JOHN SPARROW 12. November 1623 in High-dutch the 42. Epistle Page 327. Nether-dutch 20. page 241. English 6. page 83. London Printed by M. S. for Lodowick loyd and are to be sold at the Castle in Cornhill 1661. A Brief Intimation Concerning Knowledge also of the False and True Light To Mr Godfrey Freuden Hammern Dr and Mr John Heusern my Loving and Worthy Friends The Salutation of our Lord Jesus Christ with his Entrance into and Manifestation or Revelation in the Humanity Work in us all with his Love 1. IN Christ much beloved Sirs and Brethren When God by his Grace openeth the right and true understanding so that we can apprehend or know the Expresse Image of God Man what it is according to * 1 Thess 5.23 Body Soul and Spirit Then we apprehend and know that it is the Visible and also the Invisible World viz an Extract of all the Three Principles of the Divine Substance 2. Wherewith the Hidden God through the out-breathing and impression of his seperable or distinguishable Power and Eternall Skill and Knowledge hath represented himself in a visible Image Through which he Formeth and Imageth on the same Substance the Wonders of the out-spoken Word wherein the Word of his Power maketh it self Substantiall 3. And so hath by and with Man represented an Image of his speaking and out-spoken substantiall Word wherein the divine Science or Root with the Seperability or Distinguibility of the Eternall Speaking Lyeth 4. Whence also the Vnderstanding and Skill or Knowledge of all things cometh to be in him so that he can understand the Composition of Nature as also its Dissolution For No Spirit ruleth searcheth or reacheth Deeper then into its Mother out of which it is existed and in the Ground whereof it standeth in its Center 5. As we see by the Creatures of the
Eternity One dwelleth in the other and yet retaineth its property there is no mixture in the Essence only the one conceiveth the other in the Desire and the Light dwelleth in the desire of the Fire so that the Fires property giveth its desire into the Light and the Light into the Fire 19. Thus it is one Substance not two but two Properties whereof the one is not the other nor can be Eternally 20. As the Spirits Property cannot be the Fire and Light and yet goeth forth from the Fire out of the Light and could not subsist alone either from the Fire or from the Light singly The Fire could not alone give it also not the Light but both give it It is the Life of Both and all this is but one Substance or being but Three Properties whereof one is not the other as is to be seen in Fire Light and Air. 21. The Third Principle hath just those Properties it hath also Fire Light and Spirit that is Air and is as to all Circumstances like the Eternal Substance 22. Yet beginneth and goeth forth from the Eternity it is a Manifestation of the Eternall an awakening of the Eternall an Image and Similitude of the Eternall 23. It is not the Eternall but is become a Substance in the Eternall Desire the Desire hath manifested it self and brought it self into a Substance like the Eternall Objection 24. Reason saith God hath made this World out of Nothing Answer Indeed there was no Substance or Matter for it that was outwardly palpable but there was such a Form or Condition in the Eternal Power in the willing 25. The Creation of this World is effected by or with an awakening of the Spirit of the willing the inward Will which also standeth within in it self that hath stirred up its own Nature viz the Center which is desirous of that which is out of it self viz of the Light which is pressing forth out of the Center 26. Thus hath the Center out of it self comprised a Substance in the desiring that is it hath comprised or made to it self a Substance in its Imagination in the desire and hath together also comprehended the Lights being or substance It hath comprehended the Eternall with the beginning 27. Therefore must the Substance in this world together with the Figure goe again into the Eternall for they are in the Eternall together comprised or Comprehended 28. But whatsoever became made or comprised out of the beginning in the desire that goeth again into its Aether viz into the Nothing only and barely into the Looking-glasse of the Imagination again And is not of or from the Eternall but is and belongeth to the Eternall Magia in the desiring As a fire devoureth and consumeth a Substance whereof nothing remaineth but it becometh again that which it was when it was yet no Substance 29. Thus you are to understand what this Worlds Substance is Viz a Coagulated Vapour or Cloud out of the Eternall Aether which thus hath a Completion or product like the Eternall 30. It shuts it self up into a Center of a Substance and in the End consumeth it self again and goeth into the Eternall Magia and is but for a while a Wonder viz a Manifestation or Revelation of the Eternall whereby the Eternall which is manifest in it self also manifesteth it self out of it self and sheddeth forth its Imagination and thus reneweth whatsoever with the Moving in the desiring became comprehended or Made that so the End could go again into the beginning 31. For Nothing can enter into the Liberty of the Eternall unlesse it be like the Eternall and subsisteth in the Will-Fire and be as subtile as the Lights Substantiality that is as a Fire which can dwell in a Substance wherein the Light can dwell and bring its shining Luster forth through it that doth not become comprehended by the Center of Nature though indeed it be the property of Nature Yet it is an Eternall one 32. Therefore understand that all whatsoever hath become generated in this world which hath a Substance which hath sprung forth out of the Eternall Substance that inheriteth not the Eternall only its Figure remaineth in a Magicall manner standing in the Eternall Mystery For it is in the originall together with the Creation gone forth out of the Eternall 33. But its body and totall Substance of the source or quality passeth away as a Vapour or Cloud consumeth it self for it is out of the beginning and goeth into the End 34. But that which ariseth out of the Eternall Substance out of the Eternall Lights Substantiality cannot passe away that only of it passeth away which out of the beginning is entered into the Eternall viz the outward Flesh which through the Imagination was in Man introduced into the Eternall that must consume it self as a Vapour 35. But whatsoever out of the Eternall Imagination becometh introduced again into the Eternall that remaineth standing Eternally And whatsoever becometh generated forth out of the Eternall viz out of the Eternall Nature is in Man the Soul that remaineth Eternally for it is originally arisen out of the Eternall 36. But whatsoever becometh generated out of the Eternall Center of the fierce wrath that may enter into its Renovation if it will 37. As the Eternall Nature of the Substance of this World reneweth it self and leaveth or forsaketh whatsoever it had made in the Beginning and reteineth only the Magicall Image which it introduced out of the Eternall willing into the outward with the Word Fiat in the Creating So may Man also renew whatsoever he Maketh if he forsake the Earthly then he may renew whatsoever he hath generated out of the Eternall but if it be not renewed then it remaineth in the Source or Quality of the Torment 38. For all whatsoever doth not become or is not alike to or with the * Love-fire Fire Light and Water cannot subsist in the Liberty but remaineth in the source or painfull quality of that which it hath awakened or made in it self understand out of the Center of Nature whatsoever it hath introduced into the willing of the Liberty 39. Thus will that be to it a painfull source or quality and a Gnawing or opposite will which it self hath generated to it self out of its own Nature wherewith it hath made to it self the Liberty to be dark so that the Light cannot shine through and that becometh its Darknesse 40. For where the Will is dark there also is the Substance of the willing viz its Body dark and where the Will is in a pure source or quality there also is the body in that source or quality And for that cause the children of the Light and of the Liberty will be severed from the children of the Darkness in the Anxious source or quality each into its Principle 41. Furthermore each Principle generateth its own Life according to its Property viz the fire is the limit of Seperation which †Vergnug et satiateth the Two
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
Even as this World is a Substance and the Inward Spirit possesseth the same 11. It is in all places yet the place comprehendeth it Not but it comprehendeth the Place the Place knoweth Nothing of it yet feeleth it it is the Power and the Spirit in the Place its Will goeth through the Substance and the Substance hath no Eyes to see it 12. But it is the seeing of the Place and is it self no Place or Space but maketh to it self an Abyssall Space where there is no measure or circumscription it is all yet like to a Nothing compared with the outward what it giveth forth out of it self that also it possesseth It doth not enter into it but is there BEFORE-HAND before the Substance receiveth the Place in 13. The Place comprehendeth but a Glance of its willing as one seeth his form in a Looking-Glasse but doth not comprehend it or lay hold of it Or as the Sun-shine in the Water is not comprehended yet the Water feeleth it and conceiveth or receiveth the Glance or Reflexion or as the Earth conceiveth or receiveth Power from the Sun so that it bringeth forth Fruit Thus God dwelleth in all Things or Substances and presseth through all and yet is comprehended by Nothing 14. And as we understand that the Earth hath a great hunger and desire after the Suns Power and Light in which it attracteth the Suns Power and light to it self and is capable thereof which without the desiring could not be In like manner the Outward Substance hungereth after the Inward for the Outward Form ariseth from the Inward 15. Thus the outward Substance conceiveth or receiveth the Inward Form into it self as a Glance or Power For the Inward Spirit cannot receive the outward Substance for it dwelleth not in the outward but possesseth it self in it self in the Inward yet the Spirits Form together with the Looking-Glasse receiveth the outward Substance as the Water doth the Glance or Lustre of the Sun 16. But we are not to think that the Inward is farre from the Outward as the body of the Sun from the Water though indeed that is not so neither the Sun is not farre from the Water For the Water hath the Suns property and Substance else the Water would not catch the Sun's Glance or Lustre though really the Sun is a Corpus or Body yet the Sun is also in the Water but not Manifested The Corpus or Body maketh the Sun Manifest in the Water 17. And we are to know that this World would be a meer Sun and the place of the Sun would be every where if God would but kindle and Manifest it for Every Substance in this World receiveth the Glance of the Sun there is in all a Looking-Glasse so that it may receive the power and form of the Sun in all animate and inanimate things in all the four Elements and their Essence and Substance 18. Thus in like manner it hath also such a form in the Inward Light-world It dwelleth in the outward and the outward receiveth power from it It sprouteth in the outward Power and the outward knoweth nothing thereof it only feeleth the power but the Inward it cannot see or Behold Only in its Lifes Looking-Glasse it conceiveth the Glance thereof For the Inward power maketh in the Outward Form a similitude according to it self 19. But Man is the Inward and also the outward World and moreover the Cause of the Inward World in himself and so farre as belongs to him of the Dark world he is all the Three Worlds and if he continueth standing in like order or Equall Harmony so that he introduceth not one World into the other Then he is Gods similitude or likeness 20. * Note He should introduce the form viz the Looking-Glasse of the Light-world into the outward also into the Most inward Dark-world and bring the power of the middle or Light-world into the Looking-Glasse and then he is capable of the divine Light For the Substance conceiveth or apprehendeth not the Light but the power of the Light but the Looking-Glasse of the power apprehendeth or catcheth the Light as the Water doth the Sun For the Water is as a clear Looking-Glasse in comparison of the Earth 21. But now if the Water be mixed with Earth then it receiveth not the Sun 's Light So also the humane Spirit or Soul receiveth not Gods Light unlesse it continue pure and setteth its desire in or upon the pure viz into the Light for whatsoever the Life * Desireth longeth or seeketh after imagineth after that it receiveth 22. The Life of Man is the Form of both the inward Worlds If the Life desireth Sulphur in it self then is the Phur out of the Sul its darkening but if it desireth Sul alone then it receiveth the Lights power and in the power the Light with its property 23. For in Phur viz in the fierce wrathfull Nature the Life cannot continue clear as a Looking-Glasse but very well in Sul for the Life of Man is a true reall Looking-Glasse of the †Note Deity wherein God beholdeth himself He giveth his Glance and Power into the Humane Looking-Glasse and findeth himself in Man as also in Angels and in the Forms or Beauties of Heaven 24. The Light-worlds Essence is his finding or Revelation and the Dark-worlds Essence is his loosing He seeth not himself in the Dark-world for it hath no Looking-Glasse which would be capable of the Light all whatsoever * Or is of like Mind In Condition or quality of the Dark-world Imagineth according to the Dark-worlds Essence and Property that receiveth the Dark-worlds Property and Looseth Gods Looking-Glasse 25. It becometh filled with dark fierce wrath as a Man mixeth Water with Earth and then the Sun cannot shine in it and that very Water looseth the Sun's Looking-Glasse and the Water must again sink down from the Earth Else it never becometh a Looking-Glasse of the Sun any more but is captivated in the fierce wrathfull Earth 26. Thus it goeth also with the Humane Life while it Imagineth after or according to Gods Spirit so it conceiveth or receiveth Gods Power and Light and apprehendeth God but when it imagineth after or according to Earthliness or according to the Dark-worlds Property then it conceiveth or receiveth the Essence of the Earthliness and Dark-world and filleth it self with the same 27. And then is the Lifes Looking Glasse shut up in the darknesse and looseth the Looking-Glasse of the Deity and must be born anew As we know that Adam hath thus made the pure Looking-Glasse Earthly and hath lost Gods Power and Light which Christ the Sonne of God hath restored again and broke open the Earthly Darknesse and hath with power and authority introduced the Looking Glasse of the Deity 28. Thus we know how the Holy Tree Sprouteth through all and forth out of all Substances and yet is comprehended by No Substance but meerly in the Looking-Glasse of the Clearness or purity viz
very part is God become Man that very part hath the * Covenant Ground of the Angelicall World for it hath its Originall out of the Angelicall World 16. But if as Many times wicked Parents wholly steep demerse and plunge themselves into the Anger of God and so beget Children Then indeed is their Seed shut up in Death and hath nothing of a right humane Essence in them which moveth it self but only that which the Constellation in the Spirit of the Great World Majoris Mundi hath in it self 17. †NOTE And there indeed is the divine Power somewhat stirring but the Anger 's power is Set in Opposition and it is very hard yet it is very possible for Gods becoming Man or Incarnation is set and presented to ALL Souls in the Lifes Light 18. But the Baptisme containeth somewhat Else Gods Essence viz the Water ef Eternall Life generated out of Gods Meekness must stirre the right humane Essence with Adam shut up or included in Death and must give in it self there as a New Life or a Living Essence Gods Water Must baptise the Holy Ghost must be the Workmaster 19. But I say according to my knowledge that the Water of the Eternall Life upon which the Holy Spirit * Hovereth or Hatcheth moveth is hardly given in to the poyson of the fierce wrath and of Death where there is not an Essence of desire within 20. I say thus that also a Child as soon as it hath the Life in the Mothers body or Womb So farre as the divine Essence which standeth in the heavenly part is stirring is clearly Baptised by the Holy Spirit and reacheth or attaineth the becoming Man or Incarnation of Christ 21. For the Baptisme standeth not in the Preachers authority that the Holy Spirit should wait upon him for the becoming Man or Incarnation of Christ waiteth not upon Mans authority but upon the Limit or Mark that God stuck or set in his Covenant 22. The Limit or Mark became blessed Therefore †Luke 1.42 said the Angel to Mary Thou art the Blessed among Women the Limit or Mark Stuck in her that became blessed and that blessed her also when Gods Heart made the Limit or Mark come stirring 23. That same Limit or Mark reached back even unto Adam and forward even to the Last Man and when God became Man then became the Limit or Mark in the heavenly Part stirring not in Mary alone but also in Adam and Eve and all their Children which have given themselves up into God they became all Blessed in the Limit or Mark. 24. For that is the Covenant of Grace which God instituted with Adam and Eve that very Covenant stood in all and every humane Essence but not in the Devillish 25. But the Baptisme is the Seal that God hung or annexed to the Covenant as in the Old Testament Circumcision was God giveth in the Baptisme divine Water to the humane for an Earnest or Pledge and Seal 26. But the Covenant is plainly there before the Baptisme it is made in Paradise yea * 1 Pet. 1.20 Eph. 1.4 before the foundation of the World As soon as a Soul in the Mothers body or womb is stirring so that a Principle and a humane Soul is generated or born so instantly it is in the Covenant 27. For Christ hath given himself into Gods Fire into the Principle and fulfilled the Covenant and is become the †Or Pâ—â—â—ne Earnest or Pledge of the Testament 28. That same Pawn or Pledge waiteth upon no outward Ordinance or upon the outward Mans conceit but as soon as a Soul is generated or born out of the Principle it is in the Prey of the Testament so farre as the divine Life in the Soul is stirring 29. But not in the Wicked Souls there must the Divine Life first be generated or Born Gods Anger devoureth Many a Soul and that yet in the Essence ere it attaiâ—eth or reacheth the Principle and therefore because it is out of false or wicked Essence from the Evill Seed of the Parents Objection 30. Reason saith What can a Child do to it that the Parents are wicked Answer Yea also what can God do to it Standeth it not in the power of the Parents to beget a Childe What Can God do with it that Whores and Whoremongers crawl together 31. Though indeed the false or wicked Tree doth not thus alone arise out of this Line or Lineage but also in the Marriage Is not Man Free If he awaken no Life then his Seed continueth an * Or Ground of Substance and Life Essence 32. Shall therefore God for the Childs innocency sake cast the Pearls before Swine Doth not the Kingdome of Heaven stand towards it it may enter in God †Or hindereth it shutteth it up from None 33. But an Evill Man is shut up in Body and Soul why also not in the Seed The Seed is truly the Fruit of his Body If a Man would reap good Wheat a Man must needs then sow Wheat but if Thistle-seed be sown then a Thistle groweth out of it And must God then change that into Wheat 34. Hath not the Sower power to sow in his Field what he will Or wilt thou say What can the Thistle do to it that it is a Thistle and pricketh It ought not to be among the Wheat but it groweth up together of it self 35. God would indeed be at quiet if no Thistle-Childe did grow it is also not his Ordinance * Luke 13.25 38 39. but the Devill soweth Weeds among the Wheat viz into Mans Mind Why doth Man let him doe that and destroyeth himself so that his Essence becometh a Thistle-seed and beareth Weeds for the Fire in the fierce Wrath of God 36. Also it lyeth not all in the Seed but in the Field or Soyle Many a Noble Grain of Corn perisheth in the Evill Field's or Soyle's Essence 37. The Heaven with the Sun giveth to all Vegetables or Sprouts Life and Power the Sun maketh no Weed also it desireth none but the Essence in the Field or Soyle maketh many somewhat Else and destroyeth the Good So also in Man 38. Many a Curse sticketh which one wisheth to the other when the other hath stirred up or provoked the Curse and is capable of it or Lyable to it as indeed is common among wicked married people who wish the Devill and Hell Fire to one another 39. If they both be wicked should not also their wicked Wills be done to them that they should beget wicked Children There is not any Good in them how then should Good proceed from or out of them 40. What can God doe to this Doth he not set his Word and Teaching before them and maketh their destruction known to them If they will not regard it Then let them goe whither they will thus also is their Seed and so many a Childe is Generated or born a Thistle and Evill Beast And is Baptised in the Anger
of God 41. For of what Essence the Souls Spirit is into such an Essence it receiveth also the divine Substance in the Covenant One in the power of Light in the Love the other in the Power of the fierce Wrath in the Darkness 42. The Covenant together with the Baptisme standeth firm Every Childe iâ— Baptised in the Covenant the Spirit of God Baptiseth every one if a Man keep the Solemnity yet according to the Childes Property 43. Often is the Father and Mother as also the Baptiser wicked and are only Evill Beasts also there is no earnest Sincerity all lyeth with them in the outward Pomp Money and Riches they do but despise the Mysterie and the Child also is only of the Anger 's * Or Property Essence who shall then Baptise None else but Gods Anger in his Covenant And therefore because Men do but despise it 44. Thus the Anger-Source or Quality receiveth the New Spirit and worketh powerfully in it And bringeth forth Fruit into Perdition As Saint Paul saith of the Supper and other Testament That †1 Cor. 11.29 the wicked receive it unto Judgement because he distinguisheth not the Lords Body that is that he distinguisheth not the heavenly part of his Essence in him From the Earthly and so putteth his willing thereinto and Offereth it up to God but esteemeth all common as an Oxe devoureth the Stover 45. Therefore the Anger of God floweth up in him so that he breaketh not off his willing from the Earthly and entereth not into Repentance from his Evill or Wickedness And therefore cannot his heavenly part become partaker of Gods Body while he cannot make the Essence of the heavenly Part stirring 46. Moreover he hath also no Mouth to receive the Body of God for the Mouth lyeth shut up in Death in like manner also the Earthly part receiveth Christs Body but according to the Anger 's property according to the Dark-worlds property for the Testament must stand firm 47. In like manner also in the Baptisme as the Souls Essence is in Substance so also it enjoyeth Gods Covenant better a totall wicked Childe should not be baptised and that a wicked Man in his Sinnes without conversion should not touch Gods Testament for it bringeth them BOTH only power to Perdition 48. For Gods Covenant becometh stirred and that goeth never away without Fruit God worketh in his Covenant according to his Word As the Soul is which stirreth the Covenant so is also the Medicine or Physick in the Covenant and in such a Power the Spirit of God worketh in Love and Anger 49. For it is the Spirit of Every Life and likeneth or appropriateth it self to Every Life it is in Every Thing like as the Things will and property is for one Property receiveth the other what the Soul willeth that willeth also the same into which the Soul turneth it self It is all Magicall whatsoever the Will of a Thing willeth that it receiveth 50. A Toad taketh only Poyson to it self when perhaps it sitteth in the best Apothecaries * Or sweetest Balsom Medicine The like also doth a Serpent every Thing taketh its own property into it self 51. And though it eat the Substance of a good Property yet it Maketh all in it self to its own Property If a Toad eat Sugar yet the same becometh Poyson in it Even as the Devill was an Angell but when he willed nothing that was Good then his heavenly Substance be came to him hellish Poyson and his Evill Will continued Evill at one time as at the other 52. Thus is our Life highly to be considered what we would doe or what we purpose we have Good and Evill in us into which we frame our willing the Essence thereof becometh stirring in us and such a Property we draw also from without into us 53. We have both Mysteries the Divine and the Devillish in us from both the Eternall Worlds and also from the outward World what we make out of our selves that we are what we awaken in us that is stirring in us if we lead our selves to the Good then Gods Spirit helpeth us 54. But if we lead our selves to Evill then Gods fierce Wrath and Anger helpeth us What we will of that Property we get a Leader and thereinto we lead our selves And yet it is not the Deities Will that we perish but his Anger 's and Our Will. 55. And thus we understand the Fift Point How a Life perisheth and how out of Good an Evill Cometh to be and out of Evill a Good when the Will converteth or turneth it self about The Sixt Point The Ninth Chapter Of the Life of the Darkness wherein the Devils dwell what kind of Birth or Geniture and Source or Quality it hath 1. THe Life of the Darkness is against all and Every Life of the Light For the Darkness giveth fierce wrathfull and Enimicitious Essence and the Life of the Light giveth Love-Essence 2. In the Darkness there is in the Essence only a continuall stinging and breaking where every Form of the Essence is at enmity with the other an Opposite or Contraâ—ous Substance every of the Formes deny themselves to be evill and every one of them say to the other that it is Evill and contrary to them it is a cause of their unquietness and fierce wrathfulness 3. Every one of them think in themselves if the other Form were not then they should have rest and yet Every one is Evill and false whence it cometh to passe that all whatsoever becometh generated or born out of the dark fierce wrathfull Property is lying and continually lyeth against the other Formes saying that they are Evill and yet it is the cause thereof It maketh them Evill with its poysonous Infection 4. Thus are they all and lying is their TrUth * John 8.44 When they speak lyes then speak they from their own Formes and Properties and thus also are their Creatures Therefore saith Christ The Devill is a Lyar and Murtherer from the Beginning for Every Form desireth to Murther the other and yet there is no Murthering but the greater the Strife is the greater their Murtherous Life cometh to be 5. Therefore it is called an Eternall Death and Enmity where meer vain contrariety or opposition Existeth for there is nothing that can cease the Strife there is nothing can compell one only Form the more it is resisted or stopped the greater the fierce wrathfulnesse becometh like a Fire that a Man bloweth up or compresseth whereby it burneth but the more 6. So the fierce wrathfull Kingdome can be quenched by Nothing but barely by Gods Light or Love whence it becometh totally soft meek or sweet lovely and richly Joyfull 7. * Note And that also can not be for if the Dark Kingdome should be kindled with the Light the Light would have no root to its Nature and Property there could be no Fire Generated there would also be no Light also no Omnipotency but All a Nothing
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-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
we can kill the Hellish Poyson in our selves with Gods Power and sprout out from thence as a new Twig or Branch which the hellish source or quality cannot comprehend or touch 53. And although it be so indeed that the hellish fierce wrath is more known in one place then in another all according to the hellish Dominion where the upper dominion is mighty potent in severall places in the space or place of this World All according to the first kindling of King Lucifer as in Many places of the Earth 54. As also in the deep between the Starres and the Earth the Hellish properties are to be discerned there above other places where the inward fierce Wrath reacheth into the outward Principle where then there are severall distinct dominions of Devils as also of the other hellish Properties Where the fierce Wrath of God hath so vehemently kindled it self and now also burneth even untill the Judgement of God 55. †NOTE Every Man carrieth in this World Heaven and Hell in himself which Property soever he awakeneth that burneth in him and of that Fire the Soul is capable and so when the Body dieth and departeth the Soul need not goe away any whither but it will be cast home to the hellish dominion whatsoever Property it is of those very Devils which are of those Properties wait upon it and take it into their Dominion even till the Judgement of God 56. Though indeed they are bound to no Place yet they belong to the same Dominion and that very source or quality they have every where whithersoever they goe away yet they are in that same dominion and source or quality 57. For the Abysse hath no Place neither Time nor Space as it was before the times of the World where there was no Place so it is and continueth Eternally in the Abysse 58. And though indeed the Place of this World was given to Lucifer for a Kingdome for he was created therein yet he is now thrust out from Place and Space and dwelleth in the Abysse where Eternally he can reach no place of the Angellicall Kingdome and yet is shut up in his Kingdome into the Abysse where then he must bear Eternall Reproach as a Captive Prisoner 59. As men doe to a Malefactor which they put into a dark Hole or Dungeon from all things of this World where he must be bereaved of all worldly Joy and doings and bear the reproach of his breaking Bounds So it goeth also with the Devils and all damned Souls who lie Captive in the Dark Dungeon 60. Also they desire not to goe out because of the Great reproach of their abominable Form and Image and then whithersoever they happen to goe yet Eternally they enjoy no Good there is no refreshment among them but * Psal 49.14 lying in Hell as the Dead or Eternall hungry thirsty and fainting Ones and are only an Evill Poysonous Source or Quality 61. All is opposite and contrary to them they have only a thirst after Anguish and Malice or Wickednesse that they devour Eternally into themselves and generate Blasphemies against God and heap them upon themselves the more abominable and horrible they can make their Figure Shape or Posture to be the more they like it and the lovelier it is to them 62. Like Counterfeits Tumblers and Mummers that act fooles play who would alwayes fain be the Greatest Fooles they can invent and set themselves forth in the horriblest deformed manner that they can and have their Jollity and Joy therein thus they doe also Eternally in Hell and therefore they begin their Sport and Scene upon Earth 63. †Note As a Tyrant hath his Joy when he can torment Men and vapour or riot away their Sweat in foolish strange uncouth apparell gestures postures and behaviours and make fools of themselves So doe also the Devils in Hell 64. And the lascivious debauched Luxury in this World in strange bravery and insolent voluptuous Modes new Fashions and Apish Gestures are a right Type prefiguration and representation of the Hellish World 65. All strange uncouth behaviour Crisping and Curling Roaring and Ranting State Lostiness and Complement which proud Courtly man contriveth and inventeth and cloatheth his foolish * Himself Man therewith whereby he will be distinguished from the true Children of God these are prefigurations of the hellish World 66. For all his Trimmings and Dressings and Polishings his flattering and pranking complement wherewith they withdraw themselves from humility and lowliness is all a hellish Looking-Glasse for the Devils pride and State will be like none it distinguisheth or differenceth it self in this World 67. And Blinde Man understandeth it not how the Devil befools him and betrayeth him and thus only to deride and scorn God he represents and pourtrayeth his proud stately vizard that poor Man may doe as he doth and yet supposeth he is therewith finer braver and better then other Men whereas yet we all originally arise and proceed out of one only Body and Spirit 68. But in the presence of God and his Angels he is thereby known only for a Devils †Or Monster vizard and is before the Heaven an Abomination As Folly is in respect of Widome only an abomination so is also the flattering hypocriticall Pride and State an abomination before God and his Angels and in respect of the Noble Image yet the World cleaveth to this abomination whereby it declareth or maketh a shew and triumph of the perished corrupted Earthly Garment or Image 69. He that seeth a proud stately Man he seeth the heavy Fall of Adam a prefiguration of the hellish World a half Devill and half Man to whom the Devill hath a continuall accesse for he is the Devils Servant in this World for the Devill driveth or manageth his work with or by him 70. And that poor Man knoweth not and so goeth or entereth into the Devils Ministry or Service to his Eternall reproach He supposeth he is brave therewith and venerable or worshipfull but he is therewith in the presence of God as a Fool who putteth on strange Clothes and taketh the Beastiall Form on himself Further of the Sixt Point The Tenth Chapter Of the Four Elements of the Devill and of the Dark-world how a Man may know them in this outward World 1. THe First Element of the Dark-world and of the Devill is Pride or State the Second is Covetousness the Third is Envy the Fourth is Anger 2. These Four Elements doe alwayes continually hatch or breed a young Sonne forth which is called Falshood And that Sonne is also a reall Sonne of that perished corrupt Adam which he hath left behind him for a Lord of the World 3. Who is become King in the World and hath possessed the whole World he ruleth in all quarters in the Third Principle He that rightly knoweth this King he knoweth the four Elements of the Devill 4. For in the Dark-world these four Elements have the Totall dominion in
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
of the Holy Ghost Effected And how did the bands of the Tongues of the Lords Disciples become unloosed 146. Question How is the difference or distinction of Languages among them to be understood That they have at one instant Spoken all Languages at once in one sence so that People of †Acts 2.5 to the 14. all Nations understood them 147. Question What doth this * Ioel. 2.28 Act. 2.17 18. shedding forth of the Holy Ghost out of Christs Death Resurrection and Ascention to Heaven profit or benefit us How may that be also effected in us 148. Question What is the †Rom. 2.27 29. and 7.6 Litteral Word and the * 2 Cor. 3.6 Living Word Christ in this shedding forth one with the other How became they distinguished seeing all did not hear the Holy Ghost Teach from the Mouth of the Apostles for †Acts 2.13 one sort of them said They are full of sweet Wine these heard indeed Mans-word but not Christ teaching in his * Phil. 3.10 Resurrection 149. Question How doth Christ himself Teach presentially in the Office of Preaching And yet sitteth at the right hand of the Power of God Or among whom doth Christ Teach what is a * John 10.2 Shepherd or Pastour in the Spirit of Christ And a Teacher of the †2 Cor. 3.6 Letter without the Spirit of Christ Each in his Office 150. Question * Math. 18.18 19 20. What is the Office of the Keys Math. 18.18 John 20.22 23. How may they become rightly used Or who is worthy or fit for this Office of the Keys and Capable thereof How i◠this to be understood Whether is Christ himself in the Office or whether is he himself the Office Or whether hath he freely given it to Man so that he may without Christs Spirit forgive Sinnes Or how is it done 151. Question What is Christs Testament together with the †Luke 22.19 20. 1 Cor. 11.20 to the 29. 34. See the Treatise of the Two Testaments of Christ Last Supper with Bread and Wine How is Christ really enjoyed * John 7.51 to the 66. The two Testaments What manner of Flesh and Bloud is it And what is the Mouth to eat it with 152. Question What is the place in Man wherein Christs Flesh and Bloud Continueth as he himself saith †Iohn 6.56 Whosoever eateth my Flesh and drinketh my Bloud he continueth in me and I in him John 6.56 Also * Iohn 6.53 If you doe not eat the Flesh of the Sonne of Man and drink his Bloud then ye have no Life in you John 6.53 153. Question How is Man and how doth he become †Iohn 15.5 The two Testaments a Branch on the Vine Stock of Christ How doth Christ dwell in him and yet sit at the Right Hand of God in Heaven Also how can he sit at the right Hand of God in Man and yet the outward Man not be he 154. Question What manner of Christian is a * 1 Cor. 4.20 Iam. 1.21 22. The two Testaments 1. Ioh. 3.18 Titulary Christian in Name only without or out of Christ who only Comforteth himself and imputeth Christs Merits to himself and yet is unregenerate of the Spirit of Christ and Liveth Beastially Whether also doth he in such working or doing belong unto Christ Or what doth he receive in Christs Supper 155. Question Whether also may Christs †Ioh. 6.56 The two Testaments Flesh and Bloud become enjoyed by Believers without or out of the Testamentory Ordinance and Observation Or how may that be done 156. Question Why hath Christ ordained and instituted this Testament and said So oft as we doe it The two Testaments we should doe it in his remembrance 1 Cor. 11.25 To what profit and benefit is it done with Bread and Wine and not without Or whether may it also become enjoyed or participated without Bread and Wine 157. Question Whether is the true Testamentary enjoyment or participation The two Testaments bound meerly to the Apostolicall practice and Observation Or whether also Men have power or authority to alter and change this Ordinance as is done now adayes 158. Question Whether also is the Testament powerfull in the altered or changed Ordinance or Not 159. Question See the 5. ch concerning the Supper What doe the Learned when they reproach one another about Christs Testaments and the pretious Covenant of Grace And disgrace one another and give one another up to the Devill about it Whether doe they also mannage the Office of Christ whether is that right or wrong whether also is this done as a Minister of Christ Or whom doe they serve thereby 160. Question See the Theosophical Epistle Which is the very Mark of a right Christian upon Earth whereby Men may distinguish him from a Titulary-Christian 161. Question What is properly a Christian within and without How is he a * 1 Cor. 6.19 Temple of the Holy Ghost in which the Kingdome of God is inwardly revealed or Manifested How doth he walk and †Phil. 3.20 converse in Heaven and upon Earth both at once 162. Question What is the * Iohn 4.3 Antichrist upon Earth under Christianity 163. Question What is * Rev. 16.19 and 17.5 and 18.10 to the 22. and 19.20 and 17.1 to the 16. and 19.2 Babell or Babylon the Beast and the Whore in the Apocalips or Revelations 164. Question What is the Ruine of the Beast and how is it Effected that the Seven-headed Beast should become cast into the Abysse 165. Question How doth Christ then take in the Kingdome when this Beast becometh slain 166. Question What is the true New †Mat. 19.28 Regeneration in the Spirit of Christ Is it done in this time or after this Time 167. Question What is the * Rev. 13.14 dying of a True Christian What of him dyeth 168. Question What is the dying of the Wicked in that it is called an †Rev. 20.14 15. Eternal Dying 169. Question Whither goeth the Soul See the 21. Question of the forty Questions of the Soul when it parteth from the Body be it blessed or not 170. Question What are the Doings and Life of Souls See the 22. Question of 40. Questions till the Last Judgement Day 171. Question What is the * Jude 6. John 12.48 Question 30. in the forty Questions Last Judgement or how is it Effected 172. Question How is the †John 11.24 1 Cor. 15.52 in thirty Question Resurrection of the Dead Effected What Riseth again 173. Question How doth * 1 Joh. 2.17 2 Pet. 3.10 13. In the 30. Question this World passe away or vanish And what doth remain thereof afterward 174. Question What shall be after this Worlds Time †1 Cor. 15.24 to the 28. When God shall be all in all when the Dominions shall cease 1 Cor. 15.24 28. 175. Question Question the
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
the Unity but in the Duality or Twinenesse it perceiveth or findeth it self Understand the Ground aright thus 14. The Separated Will is gone forth out from the likenesse of the Eternall Desiring and yet also it hath nothing that it can desire but only it self Yet seeing it is a somewhat in respect of the UNITY which is like a NOTHING and yet is ALL Therefore it bringeth it self into a desire of it self and desireth it self and also the Unity out of which it is flowen forth 15. It desireth the Unity to the perceptible Love longing that the Unity may be perceptible in it And it self it desireth to the Moving Apprehending and Vnderstanding that in the Unity may be a divisibility that Powers might exist 16. And although the Power hath no Ground nor beginning yet so there doth become distinctions in the receptibility out of which Nature doth exist 17. This out-flowen Will bringeth it self into a desire and the Desire is Magneticall that is INtracting And the Unity is OUT-flowing and now it is a Contrary that is IAH and NEIN for the OUT-flowing hath no Ground but the In-drawing maketh Ground 18. The Nothing doth will OUT from it self that it might be manifested and the Somewhat doth will IN to it self that it may be perceptible or inventible in the Nothing that the Vnity in it may be perceptible yet thus the OUT and IN is an unlikenesse 19. And the NEIN or No is therefore called a NEIN or No because it is an Inturned desire that is INwards shutting IN or INcluding 20. And the IAH is therefore called IAH Because that it is an Eternall Exit Emanation or OUT-going and the Ground of all Beings or Substances viz the Clear Sounding Truth for it hath no NEIN or No before it self but the NEIN or No existeth first in the OUT-flown Will of the receptibility 21. This OUT-flown desirous Will is INtracting And Comprehendeth Conceiveth or formeth it self In it self whence come Formes or Conditions and Properties 22. The First Property is Sharpness whence cometh Hardness Cold Dryness and Darkness for the Attractiveness overshadoweth it self and this is the true Ground of the Eternall and Temporall Darknesse And the Hardness and the Sharpness is the Ground to the Perceptibility or Inventibility 23. The Second Property is the Moving in the Attracting This is a cause of the division or separating 24. The Third Property is the true finding or perception between the Hardnesse and the Moving Wherein the Will perceiveth or findeth it self For it findeth it self in a Great Sharpness like a great Anguish in respect of the Vnity so to Speak 25. The Fourth Property is the Fire viz the Flash of the Glance that existeth from the great Joyning together of the great anxious Sharpnesse and of the Unity for the Unity is Meek and Still and the Moveable hard Sharpness is Terrible viz a Ground of the painfulness 26. Thus it is a Sâ—reek or Terrour in the Joyning together And in this Terrour the Unity becometh comprehended or conceived so that it becometh a Flash or Glance like an exulting Joy For thus * Joh. 1.5 existeth the Light in the Midst of the Darknesse for the Unity becometh a Light And the receptibility of the desirous Will in the Properties becometh a Spirit-Fire which taketh its Source and Originall out of the Astringent Cold Sharpnesse in the Moving and Perceptibility in the Darkness 27. And this Being or Substance is just like a terrible Consumptiblenesse and according to it is God called an Angry Zealous or Jealous God and a Consuming Fire Not according to what he is in himself without or beyond all receptibility but according to the Eternall Fâ—re-Ground 28. And in the Darknesse is understood the foundation of Hell viz a forgetfulnesse of Good which †Joh. 1.5 Darknesse is totally hidden in the Light as the Night in the day as John 1.5 it is to be read 29. Thus we see in the above mentioned Properties Gods Anger viz the First Property of the Intracting is the NEIN or No for that doth not liken it self with the IAH viz the Unity For it maketh in it self a Darknesse that is an extinguishing of the Good Secondly it maketh in it self a Sharpnesse viz the Ground of the Eternall Dying of the Gentleness of the Amiable or Meek Unity Thirdly it maketh in it self a Hardness viz the Eternall Death like an impotency Fourthly it maketh in it self in such hardnesse of Death a Continuall perpetually enduring painfull perceptibility Fiftly it Maketh in it self a perceptible Fire-source 30. And in these Properties Gods Anger and the Hellish Fire becometh understood And it is therefore called Hell or a * Hollownesse or Concavity Hole because it is a hiddenness or shutting in 31. Also it is therefore called an Enmity against God because it is painfull and the Unity of God a clear soft gentlenesse and this is one against the other like Fire and Water whence also in the Substance of this World Fire and Water have taken their originall 32. In this kindling of the out-flown Will is now the fift Property the perceptibility of the Unity of God viz the Love which in the Fire becometh Moveable and desirous and Maketh in the Fire that is in the painfulnesse another Principle viz a Great Love fire For it is the Cause and the Ground of the Light so that in the Fires Essence the Light Springeth up 33. It is the Love-power in the Light for thus the Unity bringeth it self into Moving and perceptibility that the Eternall power may be perceptible and a willing desire and divisibility therein Else would the Unity be an Eternall Stilnesse and unperceptibility 34. This Love and this Light dwelleth in the Fire and penetrateth or presseth through this Fire so that the Essence of the Fire becometh changed into the highest Joy and no fierce Wrath more becometh apprehended or known but a clear Love-tast or relish of the divine perceptibility For thus the Eternall Unity inflameth it self every where all over so that it is a Love and that there be somewhat that may be beloved †Note For if the Love of the Unity did not stand in the Fire-burning Kind or Manner then would it not be Operative and there would be no Joy or Moving in the Unity 35. Thus now Men may understand in the Fires Essence Gods Anger and in the Love-perceptibility that is in the perceptible Unity the divine Love fire these make TWO Centers in ONE only Ground that is a twofold Fire 36. First the Anger-Fire in the out-flown Will of the Receptibility is a Ground of the Eternall Nature out of which the Angels and the Souls of Men have received their Ground and that is Called the Great Mystery Mysterium Magnum Out of which Eternall Nature this visible World also is Sprung and Created viz an Object Representation or Reflexion of the inwardness 37. Secondly and the Center of the Love is the IAH viz the Fire-flaming Speaking or
the two Centrall Fires with the great Power viz an Eternall infinite generating or working of Wonders Colours and Vertues wherein the Angels and Souls of Men together with all Creatures of this World and of the inward Angelicall Spirituall World lay in an Idea or in a Spirituall imprinting Imaging or Modelling wherein God from Eternity hath seen all his Works 2. In these Centrall Fires was the * The one Element an Eternall Concordance or Temper without strife or distemper Note Note Element and they were Both ONE Only Being or Substance only distinguished into two Principles as viz Fire and Light 3. But when the Centrall Fire of the own-self willing Moved it self and introduced it self into a greater desire to its visibility and formation then was the effusion or pouring out effected which moved or stirred the Eternall Will of God according to both Fires that the †Note IDEA became Image like to the prayse of the Wonders of God 4. And in this Moving is the Hellish Foundation Gods Anger together broken forth which God refused or rejected out of his working and shut it up in the Darkness and there it standeth yet to this Day as hungry Jawes full of desire after the Creation and willeth also to be Creaturely and * Formall o◠figurate Imagely 5. And this is the Ground and the Cause that the Throne Prince Lucifer turned himself away from the Love of God even into the Centrall Fire of the Anger in which he supposed or intended to Domineer over the Meek Gentleness and Love of God and yet for the sake of this became rejected or thrust out from the Centrall Love-fire and lost his Throne in the Light and Now possesseth the Hell and so doe also the Damned Souls 6. The Hellish Foundation in the Curse of Gods Anger is a Center of the visible World and the same is called SATHAN of whom Christ saith that †Rev. 12.9 he deceiveth or seduceth the whole World and is understood in the Kingdome of Darkness where Hot and Cold are in Strife enough for those that are Ours The Fift Question What was the Ground and Substance out of which the Angels were Created What was that Power in the Word of God which did flow out and became * NOTE Creaturall Answer 1. THe Scripture saith of God Psalm 104.4 Thou makest thy Ministers to be Winds Psal 104.4 Heb. 1.7 and thy Angels to be Fire-flames Heb. 1.7 In these words lyeth the whole Understanding for with the Word Ministers is the Image like IDEA viz the Spirit of the Angels understood out of the Place or out of the Breathing or Speaking of the divine Power and Might out of the Holy Name of God 2. And the Word Fire-flames signifieth the Centrall Fire of the Eternall Nature wherein the Substance of the Creature standeth viz the own Will of the Own self Substance This is to be understood as followeth 3. The IDEA or the Expresse Image of God hath been a Form of the Divine Names in the Opening Name of God wherein God from Eternity hath apprehended or known All things viz an Imagination of the divine Will where the Will of the Abysse hath Imaged or figured it self into a Form and yet it hath been No Creature but only an IDEA as an Image formeth figureth or representeth it self in a Looking-Glasse thus hath the Imagination of the divine Power Imaged it self into the out-flown Name of God 4. But when God would have such an IDEA in living Creatures that is in own Self desiring then he moved and severed the Centrall Fire of the Eternall Nature whereby the IDEA is become manifest in the Fire which is done through the Breathing Speaking or IAH 5. Thereto also hath the NEIN viz. the out-flown Will of the own receptibility together * Or figured Imaged it self in the IAH †NOTE that the Creature might stand in an Own Will which own will is understood in the Centrall Fire that is in the Properties to the Fire in which the Creaturall Life standeth 6. For if this had not been then should Lucifer in own self will not have been able to separate himself from the Good and to fall If he had had no own will then must Gods power be fallen but thus the Creature hath broken it self off from the Good and hath willed to domineer in the Might and Properties of the Centrall Fire Viz in the changing and Phantasie into which he also came 7. And therefore Christ calleth him * Joh. 8.44 a Murtherer and a Lyar from the beginning and that therefore because the NEIN or No hath gotten the Dominion in him and so he is a meer Lyar. 8. The Essence and Substance of the good Angels is a power of the Central Fire and of the Centrall Light wherein their Image standeth But the IDEA in them is a Figure of the Holy Name of God viz of the Wonder-doing Word 9. And now as the divine Names are many and without Number so also there is a distinction among the IDEA's viz one Power hath a working different from the other Although it be clear that in God they are all one yet indeed they are distinct in the Efflux that is in the Wisdome in respect of the Manifestation or Revelation and the Wonders thus there is also a difference or distinction of Angelical IDEA's in the Powers and the one hath alwayes a greater Power and Might then the other also other Vertue 10. As the Starres in the Firmament are distinct or different so are the Angels also that there may be a Harmony viz a Joy and Knowledge or Apprehension of the divine Powers 11. Their right foundation standeth in the Thrones of the Powers of God and in such Thrones of the Powers they are every where Ministers For out of the Thrones that is out of the holy out-flown Names of God out of the Eternall Unity is the IDEA Sprung or Sprouted Upon which there are distinctions and dominions among them 12. Though it be clear that they are all of them Ministers of God yet every Throne hath its Offices and Legions with Severall Particular Names according to those very Thrones and Powers Whereupon there are among them Prince Angels all according to the propert◠of every Throne such a power as the Throne hath such also is the Prince-Angel the other are Ministers Not slaves but consent or bear a part in the Harmony of the Throne all to the praise of the Great God 13. The whole Deep within and without the World is full of such Thrones and Dominions Yet not in the Four Elements but in the pure Element of the Inward Fire and Light They possesse another Principle viz another World Which indeed is together in this World but in another Quality in another Chaos 14. Understand the foundation of the Angels thus they are out of the Essence of both the inward Eternall Centrall Fires Their Powers are the Great out-flowing Names of God all
and Desire I desire no Comfort from thee in my earthly evill Will but pray thee out of all my power which yet is in me mortifiâ— my Earthly Evill Will and let it no more live before thee For it desireth only hypocrisie dissembling or flattery and own self Love and is never sincerely upright before thee It giveth thee good words and pretendeth Truth and yet is a Constant Lyar before thee 62. Give me only thy Will that I may will nothing without thee Doe thou with thy Will tread down my self evill Will to the ground and let me in thy Power co-will and act with thee 63. O LORD what shall I in my vanity pray for from thee I pray for Nothing from thee but for the dying of my Saviour JESUS CHRIST That thou wouldst put me to Death in his Death and make me living again in his Resurrection in him that I may no more walk or converse according to my Spirits Will in me but in him That I may be his Temple and Dwelling-house that he may lead and conduct me so that without him I may be able to will or doe nothing 64. Unite thou and bind me with him so that I may be a fruitfull Branch on his Vine and bear good Fruit in his Power into thy Promise I sink my self down totally and altogether Be it done unto me according to thy Word and Will Amen A Thanksgiving and Prayer When a Man after such Acting Repentance findeth the divine Power in himself 65. O GOD thou Well-Spring or Fountain of Love and Mercy I glorifie and praise thee in thy Truth and Thank thee in my Heart that thou presentest to me thy Countenance again and lookest upon me unworthy and Miserable Wretch with the Eyes of thy Mercy and givest me a Ray or Beam of Comfort so that my Soul CAN hope on Thee 66. O thou Infinite Love of JESUS CHRIST thou who hast Broken Death in our Humanity and changed Gods Anger into Love to thee I give up my self totally and altogether My Soul Laudeth and honoureth thee It rejoyceth it self in thy Power and Love that thou art so Good and Gracious My Spirit sporteth in thy Power and joyeth it self in thy Truth All thy doing is right and Truth Thou rulest over Sinne and breakest the Power of Death Thou holdest the Might and Power of Hell captive and shewest us the Way of Life 67. None is like thee O LORD Who releasest the Captives out of the Pits and Graves of Death and refreshest the Miserable Thou givest them drink in their Thirst and givest them Water of Eternall Life Thou directest their Feet in right Paths and guidest them with thy Staffe The dry parched Places of the Heart and of the Soul thoâ— fattenest and bedewest with thy Rainy Showers and givest them Water of Mercy 68. Thou makest them living in the Midst of Death and settest them up before thee so that they live before thee Thou thinkest on the Mercy and Covenant which thou hast made with us through thy Bloud and Death and forgivest us our Sinnes 69. Thou pourest into us of thy Power so that we acknowledge thee and givest us Food of the Eternall Life whereby we become quickened and continually hunger and thirst after thee This now my Soul acknowledgeth therefore it praiseth thee and exalteth thee in thy great Might and Glory 70. O thou Well-Spring or Fountain of Divine Sweetnesse comprehend or receive my Soul into thee and fill my Spirit with thy Love and bind me to thy Band that I never more depart from thee Strengthen I pray thee my weak Faith and give me an assured Hope and Confidence 71. Cleanse I pray thee my Heart and Soul and give me Chastity Modesty and Purity in my Conscience that I may be ashamed of Sinne before thy Countenance and depart from it Mortifie I pray thee all Evill Lusts in me that I may cleave unto thee with clean and pure desire and walk in thy Will 72. Keep and Maintain me I pray thee in thy Power and acknowledgement and give me an humble Heart towards thee and my Neighbour so that I may alwayes acknowledge and love thee Help also that I may Love my Neighbour as my self through JESUS CHRIST Our Lord. AMEN A Prayer to the Great Fire-burning Love of God shewing how rightly to Pray for it O Thou Holy GOD thou that dwellest in a Light that None can câ—â—â— unto but only the Love of thy Sonne Jesus Christ which thou hast out of meer Grace poured into our Humanity in JESUS Christ Wherewith thou hast loved us poor Men before the foundation of the World And hast through this Love redeemed us from thy fierce Wrath and from the power of Death and of Hell and offerest us now this Love through thy Sonne Jesus Christ in thy Fire-flaming Spirit that we should pray unto thee for it and thou wilt give it unto us 74. I poor unworthy Man acknowledge my self in◠〈…〉 worthy of it But seeing thou hast manifested or revealed 〈…〉 in our assumed Humanity and callest therewith the poor * Luke 19.10 1 Joh. 4.2 3. 2 John 7. lost Sinners And art* Come in the Flesh so that thou wilt seek them in their Sinnes and Miseries and thereby deliver them from Sinne and save them as thy Word teacheth us this Therefore come I upon the invitation of thy Word and receive thy Word and truth in my Heart and Soul and Comprehend it in me as thy Free-Gift and pray thee O thou Fire-flaming Love of God in the Covenant of JESUS CHRIST freely given to us poor thirsty Soules kindle also my poor Soul with this Love that it may attain a New Life and Will and become delivered out of its Prison and Captivity of thy Anger and out of the Jawes of Death 75. O thou fiery Love of God thou who hast in our Humanity broken Death and destroyed Hell and brought forth our Souls victory in Christ through Death Thou who hast at †Acts 2. the holy Pentecost moved in the Apostles Mouths and Hearts in fiery flames and kindled all thy Saints and done thy Miracles or Works of Wonder by them Thou that lovest and preservest the whole World and all thy Creatures To THEE I come and give my self wholly into thee 76. O thou great Fountain of God Open thy self also in the Spirit of my Inwardnesse and kindle also in me the Fire of thy Love so that my Spirit may burn in thy Love and acknowledge and praise thee therein 77. O thou great Holinesse through the Merits of my Saviour JESUS CHRIST through his Bloud and Death I presse in me to thee and give my self up into thy Flame Through his Resurrection and Ascention or going to Heaven I bring my Will into thee and give it up to thee totally and altogether Doe thou with it how thou wilt Doe but deliver it from false or wicked Lust and break its power that it may only look upon thee 78. O thou holy Power
of God thou who movest in and over Heaven and Earth and art NEER unto ALL things pour forth thy self also I pray thee IN me that I may become new born again in thee and Sprout forth in thee and work good Fruits as a Branch on the Vine JESUS CHRIST to thy Eternall Praise and Glory 79. O thou Gate of the Holinesse of God shine I pray thee in thy Temple in my Spirit so that I may walk in thy Light and alwayes praise thee and serve thee in Righteousness and Holinesse as it is pleasing to thee who art ONE Eternall God Father Sonne and Holy Spirit highly praised in Eternity AMEN Now follow the Prayers upon EVERY DAY in the WEEK at Mornings Noones and Evenings shewing how Man should be in Continuall Exercise and Working 80. CHRIST said to his Disciples Watch and Pray that ye fall not into Temptation Math. 26.41 And Saint Peter saith Your Adversary or Accuser the Devill goetâ—â—â—bâ—ut as a Roaring Lyon and seeketh whom he may devoure 〈◊〉 withstand stedfast in the Faith in Prayer and in Hope that your heart may be defended or preserved against such Darts of the Evill one or Wickedness 1 Pet. 5.8 9. A Prayer on MUNDAY A short Prayer and Sigh penetrating to God when a Man waketh Early before he riseth 81. O Living God who hast made Heaven and Earth my Eyes look upon thee and rejoyce at thy Goodnesse that thou art so gracious and hast held thy hand over me in this dark Night and also defended and kept me by thy holy Angels from all hurt and Mischief 82. To thee thou living Source Quality or Fountain I presse and Blesse my self with the Holy Crosse on which thou didst worry Death and brought Life to us again through the Bloud of our Lord JESUS CHRIST in the Name * Of the Cross of of God the Father and of the Sonne and of the Holy Spirit Amen A Prayer and Thanksgiving when and as Man riseth I Thank thee O God my heavenly Father through JESUS CHRIST thy Dearly beloved Sonne our Lord and Saviour for all Benefits for thy Gracious protection and defence in that thou hast held thy hand over me and preserved me this Night from the Devils Subtlety and Treachery and from all Evill 84. And Commend now my Body and Soul to thee and all that thou hast given me and hast set me therein to be thy Servant or Minister into thy hand Also all my Senses Thoughts and Desires Rule and Govern me I pray thee this Day and all times with thy holy Spirit and lead me in right Paths 85. Giâ—â—â—e thy Word in my heart and teach me thy Truth that I may speak think or doe nothing but that which is right and Truth 86. Defend me from Lying and all evill Wicked Men which walk and converse in Lying and deceit that I may not follow after them but bring forth thy Truth in my heart and walk in right paths 87. Draw thou and put on to my Heart and Soul the Garment of Salvation and the Cloak of Righteousnesse and Purity and wash my heart with the Bloud of the Lamb JESUS CHRIST 88. Let my Eyes behold thy way that I may walk and converse therein Give me thy holy Angell that he may lead and conduct me and protect me from the Devils Suggestions or Representations and false or evill Net that I may not suffer my self to Lust after unrighteousnesse 89. Give me Chast and Modest Eyes that no evill or false Lust awake in me and protect me from Anger and Cursing that I may not misuse thy Name but so walk as is most pleasing and acceptible to thee through JESUS CHRIST thy dearly beloved Sonne our Lord and Saviour Amen A Prayer when we dresse our selves and wash O Eternall God by this Garment I call to mind the Garment of Innocency of our first Parents when they needed no such clothing or Garment as this which Earthly Cloathing or Garment took its beginning through Sinne. 91. O Mercifull God thou hast brought us again the fair bright Paradisicall Garment in thy Sonne JESUS CHRIST put it I pray thee on to my Soul seeing the Earthly Body is not worthy of it Till I shall once rise again out of the * Or Ashes Dust of the Earth and then thou wilt totally cloath me upon with the Cloaths or Garment of thy Power and Glory this I believe and hope according to thy Word And as I now wash me with outward Water so O Dear God wash also I pray thee my Heart and Soul with the Bloud of the Lamb JESUS CHRIST that I may be pure and clean before thee and be acceptable to thee as thy Bride and embrace Me in thy Armes as thy dearly beloved Bride whom thou hast Betrothed and Married to thee in the Faith and in the Love 92. O LORD Jesus Christ put on to me I pray thee the Garment of thy Innocency wherein thou in our Garment hast taken upon thee the scorn of ALL Men. 93. Thou hast O Lord JESUS CHRIST laid off from thee our Earthly Cloathes or Garment in thy Suffering and Dying the Souldiers plucked them off from thee and hast offered thy self naked and Bare to thy Eternall Father and hast thereby obtained for us the pure Garment of Innocency which our Father Adam had on him before his fall †Gen. 2.25 when he knew that he was Naked 94. O Dear Lord JESUS Put it on again I pray thee to my poor Soul Thou art indeed therefore come into our Humanity because thou wilt help us and bestow upon us the Garment of thy Power receive I pray thee my Mind into thy Garment that the same may in that Garment enter before God thy Father and pray unto him 95. O Lord JESUS CHRIST I cannot without the Garment of thy Power and Satisfaction come before God My Prayer can not otherwise â—â—tain â—o reach the City or Place of the Deity unlesse thou â—â—â—â—st my Mind and Desire upon with the Victory of thy resuâ—â—â—ction Wherein alone with my Mind I can come to thy â—â—â—â—â—nly Father 96. Therefore now thus I give thee my Mind and Will totally for thy own propriety Cloath thou it Lord JESU with thy Power even as I at present cloath the Body with Earthly Garments and wash thou away all impurity from my Mind 97. As I now wash my Face with Water so wash thou also my Mind inwardly with the Power of thy Grace so that it may be ready and chearfull to behold thee and have a Loathing against all Falshood or Wickednesse and Impurity of Lying Untruth Pride Covetousnesse Envy and Anger and all whatsoever is against God 98. As I now wash with outward Water so O Dear GOD wash thou my Heart and Soul I pray thee also with the Bloud of the Lamb JESUS CHRIST that I may be pure before thee and be acceptible to thee as thy Bride embrace me in thy Armes as thy Beloved Bride which thou in Faith
World 173. Thou hast set him for a Regent or Governour over thy Works of Wonder and given him no Commandement nor Law but this that he should not bring himself into own Lust and Willing but should only Work and Will in thy Will given to HIM in thy Power and not bring himself into own receptibility to Prove Trie or Experiment Good and Evill that the fierce Wrath of the Fire and the Might or Power of the Darknesse might not awake in him and destroy the Noble Image and change it into the Sharpnesse of the Earth but should only Will and work in thy Will given to him in thy Power 174. But seeing our first Parents through Satans in Speaking of Lies have turned away from thy Willing and brought themselves into own willing and against thy Commandement proved Good and Evill and suffered themselves to Lust after the perceptibility and own receptibility Whereby the Anger and fierce Wrath awaked in them and destroyed the heavenly Image and turned it into an Earthly Image like the Beasts 175. Therefore hast thou O HOLY GOD given us thy Commandement and Law and set before us therein the heavenly divine form of full Obedience signifying what we have been and what we are in the Apostacie become And requirest of us that we in our Will should out of all Powers or Faculties and Senses or Thoughts only cleave to thee and work with thee alone 176. Yea thou requirest of us the Noble †Talent Pledge viz the Soul which thou hast in-breathed out of the inward Power of thy Name and Will and willest that the Soul which is flowed forth from thy Power may alone continue in thy Name and Power and Co-work with thee and it self use no other strange Name Will nor Lust but only and solely of that out of which it is flowed forth 177. That it Totally cleave to its Center and bring its desire only and solely into thy Love and with thy Love with thee rule over all thy Works and it self receive no own rule or dominion without thy Love and Co-working that it be thy Instrument wherewith thou governest all Matters Things or Substances of this World 178. It should introduce its Trust into no other Power nor Might also make Nothing its own peculiar also Image or form it self with Nothing For it is a Ray or Beam of the Almighty and should rule perfectly over all things as God himself and yet not in own self receptibility of its own Will but in and with God and use the body for its Instrument which should be a Manager of thy Creatures Thou hast given all to him for a Sport or Scene and Joy and subjected it under him 179. All this O Great God! thou settest before us in thy Commandements and requirest of us according to thy strong severe Righteousness and Eternall Truth upon pain of Eternall punishment that whosoever keepeth not all thy Commandements and Laws and continueth in thy Ordinance he shall be Cursed and be Seperated from thy Countenance and not see thy Glory Eternally nor come to thy Rest 180. O Great holy God! thou who art a Consuming Fire what shall I poor miserable Man who am full of disobedience of own Will and Lust and have no right Love or inclination towards thee say before thee What shall I answer thee when thou settest me before thy Judgement and tryest my Heart and Soul 181. O Dear God! I can doe nothing I stick in the slime or mire of vanity even unto the inwardness of my Soul thy Anger is burning in me In me live all Evill Beasts with their Lusts 182. O LORD my Lust in Soul and Body hath Imaged it self into * All Evill Beasts or Vices them and I am before thee a Worm and No Man also I cannot with this Imaging come before thy Countenance much lesse to thy holy Name viz to the Center of my Soul out of which it is sprung forth 183. I am ashamed in this Vizard before thy Countenance and have no Righteousness in Me towards thee I am become unfaithfull to thee and have broken my self off from thy Will and brought my self into own self Will. 184. And stand now before thy Countenance as the Lost Prodigall Sonne who is become a keeper of Swine and have lost the fair Garment of thy Power and every moment Eat with the Devils Swine the husks of vanity and am not worthy to be called thy Image and Similitude For I cannot be obedient to thee out of my own self powers or faculties I am in my self without thy Grace only a Source or Quality of thy fierce Wrath and Anger 185. But yet I rejoyce at thy great Mercifulness which thou out of thy Holy Name out of which my Soul is flowed forth hast turned to us again Yea thou hast opened the Gates of thy Eternall Vnity and poâ—red it into my Soul which destroyeth thy Wrath and breaketh the Monster to pieces 186. Yea thou hast with this pouring-in of thy most Inward Holiness and Sweetness impressed and imprinted the Name JESUS in my Soul which hath assumed or received my Soul and Humanity and is become obedient to THEE in my stead and hath fulfilled or satisfied thy Commandements and strong severe Law with perfect Love and Obedience 187. Therefore I come now with Thanksgiving to thee O Holy God and pray thee to make this thy bestowed Love of thy in-shed or poured Grace in me Great that I may now in this New Grace-Love be obedient to thee and fulfill thy Commandements and Law with the Obedience of JESUS CHRIST with his Love My Lord JESUS hath implanted me again into thy Name out of which my Father Adam had rooted me up 188. Therefore I now come in and with him to THEE and Comfort my self that I in him in his in-dwelling and in-ruling Grace and Love am and live in thy Obedience and that I in him can rule over Sinne Death the Devill the World and all Creatures and am become again thy right expresse Image and proper peculiar Portion in him my Lord and Saviour JESUS CHRIST 189. O DEAR GOD rule thou now through this in-poured Love of thy Grace in MEE and doe with and in me how thou wilt Only mortifie daily my evill Creatures in my Flesh and bind or unite thy self eternally with my Soul and Mind as thou hast done in the Humanity of JESUS CHRIST 190. I will readily leave my Evill Beast in the Flesh to the Earth till thy bringing again and Restitution Only cloath my Soul and Mind and bring the same into thy Obedience that it may seek and honour no other Name but only the Holy Name JESUS which in me fulfilleth thy Commandements AMEN The * Note this is according to Luthers Catechisme the 2. otherwise the 3. Commandement Second Commandement Thou shalt not misuse the Name of the Lord thy God for the Lord will not leave him unpunished that misuseth his Name 191. O Dear GOD This Commandement doth
Gods Meekness and Love viz from the Eternall ONE then it impresseth or compresseth it self into a fierce wrathfull fiery sharpness so that the Mind is totally Rough Hungry Covetous Envious and Stinging and such a False or Evill Sense or Thought and Will goeth also afterwards out of the Life into the Body and into all its Substance or Matters and Work 36. Thus such Fiery Covetous Envious Kind or Manner with the sharp Sense or Thought of the Life scattereth or breaketh all that is Good as also there is danger in all that it hath to do with For it bringeth its poysonous Beams thereinto and will draw all to it self and bring its poyson thereinto viz the hungry Covetousness 37. But if it be so that the fiery Life may Eat of divine Love Then it is a Similitude of the Light which as it presseth and goeth forth from the Fire so also presseth the right Life forth from the fiery kind of matter with a New Spirit and Willing of divine Love in it and is no more receiving as the Fires kind is but giving 38. For the Love willing giveth it self forth as the Light out of the Fire which giveth it self into all things and worketh GOOD in ALL. 39. If the Sun did shine no more in the Deep of the World then would the Spirit of the World Spiritus Mundi in the Sharpnesse of the Constellations or Astrum in the Sulphureous Mercureall kind in the Four Elements be totally stern rough drie harsh thick dark and hard and then all and every Life in the Elements would goe to the Ground and Men would soon see what Hell and Gods Anger are 40. Thus also in like manner as the outward Man is a Limus of the Outward Elementary World whose Life standeth in the Sunnes and Starres power and vertue and the Body as also the Earth is a Coagulation of the Spirit of the World and if that in the Nutriment in the food might not have the Suns Light-love-power it would become totally Evill Fiery and Mortall and the outward Life must to the Ground Thus also in like manner is the Soul a Limus of the Spirituall inward World ex Mysterio Magno out of the Great Mysterie viz out of the Exit or Object of divine Skill and Knowledge which must take its Nutriment out of the Great Mysterie ex Mysterio Magno of divine Power and Knowledge 41. Is it so now that it cannot have the ENS of divine Love for its Food so that it breaketh it self off from the Abysse viz from the Resignation or forsakennesse then it becometh also thus Sharp Fiery Dark Rough Stinging Envyous Enemicitious Opposite and a totall disquieting of it self and bringeth it self into a Mortall dying fierce wrathfull Source Quality or Torment which is its Damnation wherein it perisheth or corrupteth as the Devill did and all wicked Men doe 42. But if it be so that this Fire-Source or Quality may again attain divine Love viz the Substantiall Light of God and receive the same into it self then this Soulish Fire-Source becometh changed into a Kingdome of Joy into the Praise of God 43. But without Converted willing if that cannot stand still from its sterne Impression and Inclusion it is NOT possible 44. For the Light of the Sun cannot in a Hard stone thus work as in Metals Hearbs and Trees for the Water is therein included and Coagulated into a hard Impression So also it is to be understood concerning the False or Evill own willing of the Soul and divine Meekness that the divine Meekness in such Covetous Envious Fire-desire bringeth no working to passe 45. Whence Christ rightly saith John 6. verse 51 and 53. What Life of Man soever would not Eat the Bread that is come down from Heaven to give life to the World that hath no Life in it Whereby he denoteth the Substantiall Love which God in him viz in Christ through a New Fountain hath manifested or revealed for a quickening to the poor withered dryed Soul That Soul now which would not eat thereof cannot attain or reach the divine Light and would be without divine Life As he calleth himself the Light of the World John 8. verse 12. Also in Psalm 97.11 and Psalm 112.4 and 2 Peter 1.19 A Light that shineth in the Darknesse which changeth the Darknesse into Light The Third Chapter Of the Naturall Ground How Nature is an Object or Representation of divine Skill and Knowledge whereby the Eternall Will with the Abyssall Supernaturall Knowledge maketh it self perceptible visible operative and Willing And what the Mysterium Magnum is How all is from by and in God How God is so neer all things and * Jer. 23.24 filleth all A Highly pretious Gate For the Reader that loveth God to be well Considered of 1. JOhn the First Chapter it is thus John 1.1 In the beginning was the WORD and the WORD was with GOD and GOD was the WORD †Verse 2. The same was in the Beginning with God * Verse 3. All things were made by it and without it was Nothing Made that was made 2. The beginning of all and every Substance or thing is the Word viz the out-breathing or Expression of Gods Substance and God was the Eternall ONE from Eternity and continueth the same also in Eternity but the Word is the Efflux or Out-flowing of the divine willing or of the divine Knowledg 3. As the Senses or Thoughts flow forth out of the Mind and yet the totall Mind is but ONE only So also was the Eternall ONE together in the out-flowing of the willing and that is signified by this saying In the Beginning was the WORD 4. For the WORD viz the Efflux or out-flowing from the willing of GOD was the Eternall Beginning and Continueth so Eternally For it is the Manifestation or Revelation of the Eternall ONE wherewith and whereby the divine Power becometh brought into a knowledge of somewhat 5. And understand by the WORD the Manifestation or Revelation of Gods willing And by the Word GOD we understand the hidden GOD viz the Eternall ONE out of which the WORD Eternally Springeth forth thus the Efflux or out-flowing of the divine ONE is the WORD and yet is GOD himself viz his Manifestation or Revelation 6. This Efflux floweth out from God and the Out-flown is the WISDOME the Beginning and Cause of all Powers Colours Vertues and Properties 7. Out of this Manifestation or Revelation of the power wherein the willing of the Eternall ONE beholdeth it self floweth forth the UNDERSTANDING and the Knowledge of the SELF-HOOD where the Eternall Will beholdeth it self in SELF and in the Wisdome introduceth it self into Lust or Longing delight to a Similitude and expresse reflex Image 8. And this Expresse reflex Image is the Great Mysterie Mysterium Magnum viz the Creatour of all Substances or Things and Creatures for it is the Separatour in the Efflux of the Will which maketh the Will of the Eternall ONE separable or
divisible or distinguishable It is the Seperability in the Will out of which Powers and Properties arise Originally 9. These Powers are again an Efflux of themselves wherein every Power introduceth it self into own self-Will according to the vertue of that same Power Whence the MULTIPLICITY of Wills ariseth originally and out of which also the Creaturely Life of the Eternall hath taken its Originall viz Angels and Souls 10. And yet a Man * NOTE cannot say that herein a Nature or Creature is to be understood but the Eternall Imagibility of the divine Word and Will where the Spirit of God hath in such an Object or representation in the powers of the Wisdome in such formings of Similitudes played or sported with it self 11. Like as the Mind of Man in the understanding with the Senses or Thoughts introduceth it self into an Object or representation of an Expresse or reflex Image and with the same floweth forth and includeth or compriseth it in Images * NOTE Which Images are the Thoughts of the Mind wherein the will of the Mind worketh and thus with the Lust includeth it self in a sharpnesse viz in a Magneticall reception out of which Joy and Sorrow ariseth originally Thus also we are to apprehend concerning the Eternall Mind of the perceptibility that the Exit or Out-going of the ONE only Will of God hath introduced it self through the WORD into Divisibility or Seperability and the Seperability hath introduced it self into receptibility viz into own self Lust and desire to its Manifestation or Revelation of it self out of the Vnity into Multiplicity 12. The DESIRE is the Ground and beginning of the Nature of the Inventibility or Perceptibility of the own self will for therein is the Seperability of the Unity brought into Receptibility out of which the seperabilities of the Will are brought into perceptibility of a self-hood wherein the true Creaturely Perceptible Angelicall and Soulish Life is understood 13. For the WILL of the Eternall ONE is unperceptible without inclination to any thing for it hath nothing to which it can incline it self but only in it self therefore thus it bringeth it self forth out of it self and bringeth the Efflux of its Unity into Multiplicity and into Reception to SELF-HOOD viz to a Place of a Nature out of which Properties arise originally 14. For every Property hath its own Seperatour Divider and Maker in it self and is in it self totall or entire according to the Property of the Eternall UNITY 15. Thus the Seperatour of every willing bringeth again Properties out of it self whence the Infinite MULTIPLICITY existeth and thereby the Eternall ONE maketh it self perceptible not according to the Unity but according to the Efflux of the Unity 16. Only the Efflux bringeth it self so far as even into the greatest sharpnesse with the Magneticall Receptibility even into †Or firing the fiery kind in which fiery kind the Eternall ONE becometh Majestick and a Light 17. Thus the Eternall Power thereby becometh desirous and working and is the Originall of the perceptible Life where in the Word of Power in the Efflux an Eternall perceptible Life originally ariseth 18. For if the Life had no perceptibility then it would have neither willing nor working but the pain maketh it working and willing and the Light of such kindling through the Fire maketh it a Kingdâ—â—e of JOY For it is a Salving Vnction or anointing of the painfulnesse 19. Out of this Eternall working of the Perceptibility and Cogitability or Sensibility where that very working hath * NOTE ever from Eternity thus introduced it self into Nature viz into Properties is the visible World with all its Hoast sprung forth and brought into a Creature 20. For the Eternity of such working to Fire Light and Darkness hath with the visible World brought it self into an Object or representation and appointed and ordained the Seperatour in all Powers of the out-flown Substance through the Desirability for an Officer of Nature with which the Eternall Will ruleth maketh formeth and Imageth all things 21. Thus we can by no meanes say that Gods Substance is Somewhat afarre off that possesseth or hath a severall Space or Place for the Abysse of Nature and Creature IS God himself 22. The visible World with its Hoasts and Creatures is nothing Else but the OUT-FLOWN Word which hath introduced it self into Properties where in the Properties an own self-will is existed 23. And with the Receptibility of the willing is the Creaturely Life existed which Life hath in the beginning of this World introduced it self into a Receptibility to a Creaturely Ground Which the Seperatour hath divided according to the Property and brought it into an own self-willing according to such Form 24. So also is with the own self-willing of such desire the Substance viz the BODY existed of every Receptibility out of its Similitude and Property whereby the Seperatour hath marked signed stamped or imprinted it self and made it self visible as is to be apprehended in all and every Life Of the Twofold Life in the Object or Representation of the divine willing 25. In this Object of the divine willing we are to understand a Twofold Life viz First an Eternall and Secondly a Temporall Mortall Of the Eternall Life 26. The Eternall is in the Eternall and ariseth Originally out of the Eternall WORD and standeth in the Ground of the Eternall Spirituall World viz in Mysterio Magno in the Great Mystery of the divine Object or Representation and is the sensible cogitative understanding Life in the ground of the Eternall Fire and Light 27. The most inward Ground is a Spark of the out-flown Will of God through the Eternall breathing of God and is bound and tied to or with Gods Word to will nothing else but only what the Eternall Will of God willeth through such Efflux or Out-flowing 28. It is nothing Else but a dwelling-house of the divine Willing whereby the divine Will manifesteth or revealeth it self and is to no own self-hood of own self willing become manifested but only to the Instrument of divine Willing whereby the same Will doth effect or perform its Works of Wonder 29. It is the Seperatour of the divine Willing as an Instrument of God wherein the divine Will hath Imaged it self to a Wonder-Worker of the Omnipotency and Glory Wherewith he will rule all things In which regard also the divine Understanding hath been given to it Of the Temporall Mortall Life 30. The other Life is an inceptive beginning Efflux of the Seperatour of all Powers and is called the Soul of the outward World which Life in the Out-flown Properties is become Creaturely and is a Life of all Creatures of the visible World wherewith the Seperatour or Creatour of this visible World Imageth it self and maketh a Similitude according to the Spirituall World wherein the Power of the Inward Spirituall World together Formeth Imageth and Beholdeth or Seeth it self 31. For the Spirituall World of Fire Light and Darknesse
become Gods Child 5. For the Naturall own self-will cannot inherite the Filiation but that only which with the Unity Co-in-generateth that is like or equall to all things in which GOD himself worketh and willeth 6. Wherein we clearly understand how the INward Ground hath turned it self OUT and made it self visible and is an own self propriety of GOD viz an OUT-flowing or Efflux of divine Power and Willing Thus far the Authour wrote and no further A Brief Contents of this Book The First Chapter Of the Divine Vision or Aspect what God is and how a Man may know his Substance in his Manifestation or Revelation Reasons Argument HOw it seems as if there were no God Verse 1 and 2. Answer What Reason is Of its ability and understanding and how it seeketh its Rest From verse the 3. to the 12. Argument How God ought not to permit the striving Will that the Good or Temperature might be in all things Verse 13. Answer How without Strife nothing can become Manifested or Revealed and how the strife about the Forms is concerning the Image From verse 14. to the 21. Argument Wherefore the Evill must be with the Good Verse 22. Answer How the Evill procureth or causeth the Good God willeth nothing but what is gone out from him Out of what Faith and Hope exist Where Evill and Good Love and Sorrow begin Of the Ground of the Angels Souls and visible World How all Creatures Groan or long to be freed from this vanity The Wisdom becometh manifested through Folly From verse 23 to the 70. The Second Chapter Of the Mind of the Will and of the Thoughts of the humane Life how it hath its Original from the Will of God And how it is an Object or reflex Image of God in which God willeth worketh and dwelleth Argument HOw the Mind with the Senses or Thoughts being an inceptive Naturall Life stand in a Time or Fragility Corruptibility or Transitorinesse may in this Time be brought to the Super sensuall Super-cogitative Life Or how is the divine inhabiting in the Life Verse 1. Answer From whence the Life is come into a Created Image From whence the Life is become venomed or poysoned How the Captivated Life is helped again How the Captive Will of the Life can come into the rest Verse 2. to the 18. Argument Reason cannot apprehend why Men cannot prevent it but that the Life the Desire must Enter into the Earthly Properties Verse 19. Answer How the Humane Life in the beginning was a Rest How the same without Christ can doe nothing How God in the Will of the Life Speaketh or Worketh The Senses or Thoughts are an Image of the Mind and the Mind an Image of Gods Mind How Men may know whether a Man be the Child of Heaven or no. Who it is that gathereth not with Christ but scattereth The kind or manner of the right Life or of the dear or beloved Will of the Life From verse 20 to the 45. The Third Chapter Of the Ground of Nature how All is from through and in God How God is neer all things and filleth all WHat hath been the beginning of all Substances A resembling the Mind with the Eternall One What is understood by the Words Word and God How by the Mind of Man the Eternall Mind is to be understood How the Life becometh willing and working Out of what the World and all its hosts is sprung forth The Abysse of Nature and Creature is God and neer From verse 1. to the 24. Of the twofold Life in the reflex Image of the divine willing verse 25. Of Three sorts of Spirits in the powers of vegetable things Verse 33. 1. The outward Spirit the Grosse Brimstone Salt and Mercury Verse 34. 2. The Fift Essence that lyeth in the Oyl of the Brimstone Verse 37. 3. The Tincture a reflex Image of the divine Mysterium Magnum Great Mysterie Here begins a clear description of the Tincture to the â—â—nd of the Chapter for the Learned Medici the Physicians 39. The Fourth Chapter Of the IN and OUT How the Eternall Will of God bringeth it self OUT and into the perceptibility IN and again into the ONE This Chapter goeth only to the 6. verse An Explanation or Exposition of The TABLE of the Three Principles of the Divine Revelation Shewing How God is to be Considered how he is without Nature in himself and then in Nature according to the Three Principles Also What Heaven and Hell the World Time and Eternity are together with all Creatures Out of what all is Existed What the Visible and the Invisible are By Jacob Behme Teutonicus Philosophus Written in February 1624. Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. An Explanation of the Scheme or Figure and of the Three Tables of the Divine Revelation 1. IN these Three Tables is explained and demonstrated How the hidden God hath revealed or Manifested himself forth out of himself by or through his out-breathing or out speaking of his Power 2. What Heaven Hell the World Angels Devils and all Creatures together with all and every Substance and moving thing is 3. Fron whence Evill and Good Light and Darknesse Life and Death Friend and Foe hard and soft originally Exist And how the Change and alteration of all and every Thing or Substance is effected how the Good changeth it self into an Evill and the Evill into a Good 4. Also therein is set forth or represented how all things in the Ground out of which they are originally Sprung forth are good and profitable and how all Mobilities stand in an inevitability 5. And herewith especially are the Three Principles of the divine Revelation or Manifestation demonstrated and how they originally exist out of ONE Only Ground both as to Time and Eternity The First Principle 6. That is to say The First Principle together with the Eternall Darknesse viz a receptibility of Properties whence perceptibility moving and living originally Exist which with its Ground reacheth even to the Fire The Second Principle 7. The Second Principle in the Light together with the Angelicall World or Power-World wherein the Efflux of the divine Power and Willing Manifesteth or Revealeth it self by the Magick Fire in the Light with the Fire-flaming Love by this a Man understandeth the Kingdome of God The Third Principle 8. The Third Principle is the visible Elementary World with its hoasts Which is an Efflux out of the First and Second Principle through the Moving and out-breathing or out-speaking of the divine Power and Willing wherein the Spirituall World according to Light and Darknesse is represented pourtrayed or Imaged from and come into a Creaturall Kind or Manner 9. In the Scheme or Figure is demonstrated what God is considered as distinct from or without Nature and Creature in himself The First Table 10. In the first Table is demonstrated the out-breathing or out-speaking of the Divine Word
into such Properties 65. Thus a Man understandeth in the out-flown fiery Willing the Angels and Soules and in the perceptible sharpned lights-power out of the Unity a Man understandeth the Spirit wherein God becometh manifest and understood in a Spirituall Substance And in the Fire two Kingdomes sever themselves viz the Kingdome of Glory from the Efflux of the Unity of God And the Kingdome of the Properties of Nature ever◠one in it 〈…〉 yet they dwell in one another as ONE 66. The Kingdome of Nature is in it self the Great Eternall Darknesse and the Light is the Kingdome of God of which John saith ch 1. ver 3. The Light shineth in the Darknesse and the Darknesse comprehended it not as Day and Night dwell one in another and neither of them is the other thus out of the Fires own self Property cometh the painfull Life and so if it breaketh it self off from the Eternall Light and entereth into the Object reflex Image or Representation viz into the property of self-hood then is the Fire-life only a Phantasie and folly as the Devils are come to be such and also the Damned Souls are so as under Number 4. downwards is to be seen The Fift Property 67. In the Fift Property of Nature now is understood the Second Principle with its Ground viz the Substance of the Unity in the Lights power wherein the out-flown Unity is a Fire-flaming Love out of which the true understanding Spirit originateth with the Five Senses 68. The First Three Formes are only Properties to Life and the Fourth is the Life it self but the Fift is the true Spirit when the Fift Property out of the Fire becometh Manifest then it dwelleth in all the other and changeth or transmuteth them all into its sweet Love that no painfulness or Enmity is apprehended any more in any of them as the Day transmuteth the Night 69. In the first Four Properties the Life is like the Devils but when the Lights power viz the Second Principle becometh Manifested in the Properties then it is an Angel and liveth in divine Power and holiness as at the 5. Number downwards is to be seen The Sixt Property 70. The Sixt Property is the Vnderstanding viz the Noise or Sound where the Properties in the Light stand all in the likenesse or equality then they rejoyce themselves and then the power of the Five Senses becometh clear and all Properties rejoyce themselves in the other continually the one the other 71. And thus the Love of the Unity bringeth it self into working willing perception finding and highnesse And thus there is a Contrary in the Eternall Nature that Properties might originate wherein the Love might become apprehended and that there might be something to be beloved wherein the Eternall Love of the Unity of God might have to work wherein the praise of God might be effected 72. For if the Lifes Properties were become pressed or pierced through and through with the divine Love flame then they would praise the Great Love of God and give themselves all up again to the Unity of God and this Joy and apprehension could not become manifested or revealed in the Unity if the Eternall Will did not introduce it self into painfull movable Properties The Seventh Property 73. The Seventh Property is the Substance wherein all the other are Substantially wherein they all work as the Soul in the Body wherein a Man understandeth the Naturall Eternall Substantial Wisdome of God viz the Great Mystery Mysterium Magnum out of which the visible World with its Substance and Creatures is sprung forth 74. Thus with or by this Table a Man should understand the hidden Spirituall World viz Gods Eternall Revelation or Manifestation out of which the Angels and the Souls of Men have received their Originall * Or by the meanes whereof whereupon they May change or transmute themselves into Evill or Good For that as to both lyeth in †Angels and Souls Center their Center 75. This Spirituall World is nothing else but Gods Manifested or revealed Word and hath been from Eternity and Continueth or remaineth also in Eternity for therein is Heaven and Hell understood The Explanation of the Second Table MACROCOSMOS 1. IN this Table a Man may understand how the Invisible hidden Spirituall World hath made it self visible and hath made to it self an Object reflex Image or representation with the out-breathing or Out-speaking whence the Eternall Principles are flown forth wherein the Powers are together become Materiall for the outward Nature is no other but only an Efflux or reflex Image or Object of the Eternall Nature Of the Four Elements 2. The Four Elements originate from the first Four Properties of the Eternall Nature I. the Earth 3. Viz the Earth and the Grossnesse of all and every Substance from the dark desire where alwayes the other Six Properties are together become Materiall as a Man may understand by the Metals and Powers or Plants Evill and Good but the dark desire hath coagulated or gellied all together as still at this very day is done II. the Air. 4. The Air originateth from the Motion of the Magneticall impression through the Fire in the unshut Mercury viz the unshut Motion out of which the Water cometh III. the Water 5. The Water is the unshut Mercury where the fiery kind of disposition is killed The Water the Wife or Female of the fiery Mercury wherein it worketh whence Heat and Cold as also thick and thin or dense and rare are in strife IV. the Fire 6. The Fire existeth from the Spirituall Fire of the inward Ground the Cold Man understandeth in the Magnetick sharpness viz in the right root to the Fire 7. Over the Seven Properties above the Table standeth the GROUND OF NATURE distributed in the Three first Formes and in the Fourth and Fift Form or Properties is the word PURE-ELEMENT distributed and in the Sixt and Seventh Form is the word PARADISE distributed Ground of Nature 8. With or by the word Ground of Nature a Man is to understand the root of the Four Elements viz the Four Causes of the Motion and Perceptibility Pure Element 9. With or by the word Pure Element Man is to understand the Temperature and the Similitude or Equality of Nature and the Four Elements where the Light changeth the Properties all of them into One only Will wherein the Light also worketh together in the Perceptible Movable and Elementary Property thus Men may understand how the Eternall Element viz the Motion of the divine Power hath sharpned it self through the Ground of Nature and manifested it self in the Light Which Pure Element is the Motion of the Inward Spirituall World and is with the Creation of this World together flown forth into the Substance and becometh understood in the Quintessentia or Fift Essence Paradise 10. The word Paradise in the Sixt and Seventh Property signifieth the Spirituall Work or Effect in the Light Substance viz a Sprouting or Spirituall Vegetation
Elements and Constellations or Astrum that their Understanding and Skill or Knowledge is no higher then their Mother wherein they Live Every Life according to the Kind and Manner of its Mother wherein it standeth in the Seperability or Distinguibility of the Out-spoken Word 6. In which respect the humane Science in the Center of its Understanding receiveth or embraceth Evill and Good and compriseth compacteth or frameth it self in Evill and Good and Maketh it self Substantiall therein and so with the Science or Root introduceth it self into willing desire and Substance 7. So that the Abyssall Will out of the Eternall Word of the Seperability or Distinguibility introduceth it self in the Creaturely Word viz in the Science of the Creaturely Soul into an Ens and Substance after that Kind and Manner as the Out-breathing of God with the Seperability or Distinguibility of the Eternall willing hath introduced it self with the visible World into Manifold Properties viz into Evill and Good into Love and Enmity That in such a Contrary the Substance may become seperable or distinct formable perceptible and inventible and that every thing in such Contrary may become perceptible to it self 8. For in God All Substances are but one Substance as viz an Eternall ONE The Eternall One Only GOOD which Eternall One without Seperability or distinguibility would not be Manifested or Revealed to it self 9. Therefore hath the same out breathed out of it self that a Multiplicity and Seperability or Distinguibility might-originate or exist which Seperability or Distinguibility hath introduced it self into own self willing and into Properties and the Properties into Desire and the Desire into Substance 10. So that All things of the visible World both Animate and Inanimate might originate or Exist out of the Seperability or Distinguibility and Impressibility of the out-speaking Word out of the Science of the Great Mystery Mysterii Migni Every thing out of the Experience of the seperated distinguished Word 11. Every thing hath its Seperation or distinction in it self The Center of every thing is Spirit from the originall of the Word The Seperation or Distinction in the Thing is Own self Will of its own self Impression or Compaction where every Spirit introduceth it self into Substance according to its Essentiall desire 12. The Formability of Bodies existeth out of the Experience of the Willing where Every things Center as a piece of the Out-spoken Word re-out speaketh it self and compriseth or frameth it self into Seperability or distinguibility after the Kind and Manner of the Divine Speaking 13. And so now if in this Out-speaking there weâ—â— no divine or Free Will then the Speaking would have a Law and would stand or be in or under compulsion or subjection and no desire or longing delight might exist And then the speaking were finite and inchoative which it is not 14. But it is a Breathing of the Abysse and a Seperability or Distinguibility of the Eternall Stillnesse an out-parting or distributing of it self where the partibility standeth again in its own self seperability or distinguibility in an own self willing and is again an out-speaking of it self out of which Nature and the Creaturely Life hath taken its Originall 15. And hence in every thing an own self Will is existed so that every thing introduceth it self out of its own Experience into Form and Shape Condition or Constitution as also into a Life and Working as in its Center it standeth in the universall Experience viz in Mysterio Magno in the Great Mystery in the Mother of all Substances or Things 16. As we see in or by the Earth Which in the beginning of its Matter existed out of the Seperability or distinguibility of the divine breathing after a Spirituall Kind or Manner Where the Seperability or Distinguibility of the Word with the Own self Will hath comprised or compacted it self into Ens and Substance and with the Impressibility or Impression and Compaction introduced it self into perceptibility of Essence 17. In which perceptibility the Magnetick desire is existed where the properties of the seperable or distinguishable Walling with the Desire hath introduced it self into Bodies according to and out of the Kind and Manner of the III. Principle of Divine Manifestation or Revelation 18. Out of which Originall the Earth hath so manifold sorts of Bodies Good and Evill As Earths Salts Stoâ—â—s and Metals and such Bodies lye miâ—t in the Earth for this very cause that the III. Principles stand in one another as one Substance 19. And they stand only in III. Distinctions and Center viz of Divine Manifestation or Revelation where every Center maketh us own out-breathing Nature and Substance out of it self and yet ALL originateth out of the Eternall ONE I. Center 20. And the I. Center is the Out-breathing of the Abysse viz Gods Speaking the Impressibility or Compaction and divine perceptibility of it self where God brings himself into Trinity and Generateth and speaketh himself forth into Power II. Center 21. The II. Center or Out-speaking is the Out-spoken Substance of the divine Power and is called Gods Wisdome Through that the Eternall Word breatheth it self forth into Skill or Knowledge viz into Infinity of Multiplicity and bringeth the Multiplicity of Skill or Knowledge into longing delight and the longing delight into Desire and the Desire into Nature and Strife unto Fire 22. Wherein the Strife in the painfulness in the Consumptibility of the Fire dyeth to its own self Nature right and yet no Dying is understood but thus the Power bringeth it self into perceptibility and through the Killing of the Own Self desire of the Properties through the Dying of the Self-hood through the Fire forth into Light 23. And there in the Light another or Second Principle viz the True Great Mysterie Mysterium Magnum of divine Manifestation or Revelation is understood And in Fire is the First Principle viz an Eternall Nature understood and they are Two in One as Fire and Light 24. The Fire giveth Soul and the Lights Power giveth Spirit And in this Lights power of the divine Out-speaking or Expression through the Manifestation or Revelation of the Fire understand Spirit-Fiâ—e is the Mother of the Eternall Spirits viz Angels and Souls of Men understood As also the Spirituall Angelicall World viz the hidden inward power-World which is a Mother of the Heaven of the Starres and Elements viz of the Outward World III. Center 25. The III. Center is the Word Fiat verbum Fiat viz the Naturall Word of God out of the power of the I. and II. Principle viz a Seperator Creator and Maker of all Creatures in the Inward and Outward World according to their Property 26. That same Seperator or Speaker of the Seperability or distinguibility of divine Power hath out-spoken it self out of it self out of the I. and II. Principle viz out of the Fiery and Light one as also out of the Impression or Compaction of the Over-shaddowing viz out of the Darkness and with the Seperability of the