viz as to one part to the Commandement with their Will directed into Gods Will as the first Patriarchs and all the honest good People of Israell 96. The other acted with their Hands the Works of the Law and clave with their Will to their poysonous Magia viz to Covetousness and sought nothing Else but the Numbers of the Multiplicity 97. Their Mouth was a Jew and the Heart a Babylonish Whore an Hypocrite and Antichrist with good words and a false covetous Heart 98. And thus in Christendome and with all People and Nations is the Babylonish Whore together with Antichrist sitting and there in one only People two Kingdomes dwell at once and they let themselves not mix in the inward Spirit so that they become one * Dan. 2.43 as Lime and Iron mingle not 99. They doe indeed mingle themselves according to the outward Body But their Spirits are of two sorts of Tribes or Generations as the Prophet Daniel saith Daniel 2. from 40. to the 45. verse 100. Therefore whosoever will know the Antichrist let them seek him only thus they will find him in every House but the worst of all is the Crowned Whore and her God-mothers who elevate her out of the Baptisme of Whoredome that they also may live in Number of the Multiplicity viz the Cryers who lead from the one Will of God into Many Wills that they alone may inherit the Number of the Multiplicity and may stuffe of fatten Earthly Bellies 101. And the other part belonging to the Free-Will of God goeth forth with the Magick Will hereof out of it self into the Liberty viz into the one only incomprehensible Will of God and it standeth * In the Philosophick Globe in the 40. Questions of the Soul turned Backward in the Magick Figure 102. The Life thereof seeketh Bread and goeth forward and its Will is not in the Bread but goeth out of it self out of the seeking into God into one only Number these are the right Children of the Eternall Mâ—gia 103. For Gods Spirit dwelleth in their Will and openeth to them the Eternall Wonders of God and their Lifes Spirit openeth the Wonders of this World and they are free from Babell and the Antichrist though indeed they should sit in the Bosome thereof for the right true Image of God standeth in the Spirit of the willing which becometh generated out of the Spirit of the Soul The Ninth Text. 104. WHereas then there are thus two Magia's in one another so there are also two Magi which manage and drive them viz two Spirits the one is Gods Spirit and the other the Spirit of Reason into which the Devill insinuates himself and in the Spirit of God the Love of the Unity stirreth it self 105. †Note And Man cannot better try and prove himself then by taking serious Consideration To what his Desire and Lust or Longing driveth him The same he hath for a Conductor and its Child he is 106. Neverthelesse he hath Now Might and Strength that he can break and alter that Will for he is Magicall and hath the Might or Ability Yet it must be Sincere or Earnest for he must Tame or subdue the Starry Spirit which ruleth in him Note Note 107. To this belongeth a Temperate sober and quiet Life with continuall giving up into the Will of God for the taming or subduing of the Source or Quality of the Starres there is no Wisdome nor Art needfull but Sobriety or Temperance of Life with continuall going out from the Influxes or * Instigations of Evill in Lusts and Passions Instigations the Elements continually dart into him the seeking of the Starres into the Will 108. Therefore it is not so easie a thing to become a Child of God to that belongeth great Labour and Toyle 109. And yet the Antichrist dares call himself a Child of God but Christ saith * Math. 7.21 22 23. They shall not all come into the Kingdome of Heaven that say LORD LORD and have not we Cast out Devils in thy Name and done great works but he faith to them away from me ye stinking Goats I know you not you have done this out of the false or wicked Magia and are not become known in my Spirit and Will 110. Ye are in your Spirituall Figure Goats Tyrants Covetous Proud Stately Voluptuous ye have brought my Name on to your Tongue but have sacrificed your Heart to the Pleasures and Voluptuousnesse of the Flesh and are generated in the Turba ye must be tryed through the Fire and so Each Kingdome getteth home its Fruit. 111. Therefore ye brave World behold your self in these Writings which have set before you the Eternall Ground and Consider further and deeper concerning it else you will become captivated in your Turba and there you shall with your Substance goe through the Fire of God and whatsoever is †1 Cor. 3.13 14 15. a work without the Will of God that shall remain in the Fire but whatsoever is generated in the Will of God that shall stand to Gods Glory and deeds of Wonder and to the Eternall Joy of the Image of Man 112. Now Consider what thou doest For Babell standeth already in the Flames and beginneth to Burn there is no Quenching or Extinguishing More nor no Remedy or Medicine she is become known to be Evill her Kingdome goeth to the End Hal-le-lu-jah The 8 of May. 1620. The Translation into the Nether-dutch was the second time made 1642. in July out of Three written High-dutch Copies Out of which Nether-dutch this was translated into English Saturday 6. of February 1657 8. Old Stile And compared with a High-dutch Copie The Holy Week Or A PRAYER-BOOK In which is mentioned the true Ground of Right Praying Set forth upon the entreaties and desires of his loving and good Friends for the daily Exercise of True Christianity in their Hearts and Little Church of their Families In the Year 1624. left unfinished By Jacob Behme Teutonicus Philosophus Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. The brief Contents of this Prayer-Book for Every Day in the Week HOw Man should continually consider and call to mind his Employment Office or Duty his State Condition and Conversation wherein God hath set and ordained him and how he should Commit and Commend his Beginning Middle and End of all his Doings to God and Continually work all his Works with and IN God just as the Stock of the Tree generateth its Branches with and IN the power of the Root and bringeth forth its Fruit upon them And how in all his Beginnings he should draw Power and Vertue to his Works out of Gods Fountain or Well-spring and thank his Creatour for all Benefits Together with a hearty Consideration of the Suffering Death and Resurrection of Jesus Christ shewing how Man should continually bring his Soules hunger and desire through Christs Death in his Resurrection into
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
yet it is to the Life and to the Manifestation of the Life the most profitable of all 66. For No Life could be without these properties and this Principle groundeth or foundeth it self in the inward and outward World in the inward as it were imperceptibly in the outward perceptible with or by its fierce wrath 67. The Second Principle hath also its sprout or vegetation out of it self for the fire Springeth up in the Light with its own property in a desire of Love and Kingdome of Ioy and therefore also is the fires-Essence and property in the Light totally changed so that out of Anguish and Woe a Love desire cometh to be out of the stinging and raving a friendly sensible convincing understanding 68. * Note For the Light kindleth the Essences with the Love source or quality so that they give forth a sprout or vegetation out of themselves in the property of the Spirit viz a friendly willing curtesie vertue honesty and Piety Patience in suffering hope to be released or redeemed from Evill Continually in desire and Longing delight speaking and discoâ—rsing of Gods Deeds of wonder ringing forth singing and rejoycing in the Works and Wonders of God always freely would fain be well-doing stopping and hindering evill malice and wickedness would alwayes fain draw its neighbour with Love into the Light-world fleeing from Evill alwayes damping and kissing the Evill affections with patience in hope to be released from them and rejoycing in the Hope thereof though the Eyes see it not and outward Reason know it not alwayes pressing forth out of Evill and introducing the desire into the divine Substance and alwayes would fain Eat of Gods Bread 69. These properties the New Man who is born or generated again from the Light world bringeth forth these are his fruits which the Light world in him †Note so altogether hiddenly to the Old Adam continually generateth and continually killeth or mortifyeth the Old Adam of this world continually lyeth in strife with Him which must thus follow after the new Man 70. Yet as a Lazy Asse which must bear the Sack his Master alwayes lashing and goading him forward Thus doth the New Man to the Old it compelleth him that he must doe that which he would fain not doe that which concerneth the Pleasure and Jollity and Joy of this world would be more acceptable to the Old Asse but he must thus be Servant 71. The Second Principle hath its sprout or vegetation and giveth its Fruit in the Third Principle in Generall universally viz in the Spirit of the Great World so that the outward and inward Turba becometh hindered or prevented 72. It presseth or penetrateth through and giveth fruitfulness It preventeth and hindereth the fierce wrath of the Starres and breaketh the Constellation of the Spirits and also of the Firmamentall Heaven it withstandeth the fierce wrath of the Devils and the designes and assaults of evill and Malitious wicked men yet so farre only as some are found to be Holy or Saints who are worthy and capable of it 73. And the Third Principle hath also its sprout or vegetation Therein out of the inward were generated and Created the Starres and Elements which in this Place together with the Sun are called the Third Principle 74. For the Inward two Worlds viz the Fire and Light World have manifested themselves with or by the Third Principle and all is Mixed one with another Good and Evill Love and Enmity Life and Death 75. There is in all and every Life the Death and the Fire Also on the contrary a desire of Love all according to the Inward Worlds property and there grow two sorts of Fruits out of them Evill and Good also every Fruit hath both properties 76. Also they shew themselves in all and every Life in this World so that alwayes the Anger and Evill source Striveth with the Love there every property seeketh and bringeth forth fruit 77. What the Good maketh that the Evill destroyeth and what the Evill maketh that the Good destroyeth there is a constant warre and Contention for both the Inward Principles properties are stirring in the outward each bringeth and worketh fruit in the inward Kingdome each will be Lord. 78. The Cold viz the Exit out of the inward Center out of the fierce wrath of the Death will be Lord and continually shut up in Death it alwayes awakeneth the Sting of Death 79. And the Heat viz the Exit out of the right Fire will also be Lord it will Suppress and Consume all and will be alwayes rough without a Body It is a Spirit and desireth only the Spirits Life it giveth the Sting to the Cold for it killeth or mortifyeth it often so that it must loose or forsake its right and give up it self to the Heat 80. The Sun viz the Light will also have right and be Lord it overcometh the Heat and Cold for it maketh in its Light meekness water and introduceth in the Glance of Light a meek Spirit viz the Air although the Fire giveth the strength of the Wind and the Sun the Meek and Gentle Spirit which is justly called Air It is indeed one but hath two properties One according to the Fire viz a Terrible lifting up and the other according to the Light viz a Meek Life 81. Thus the outward Principle is only a Continuall Warring and Contention a building and a breaking what the Sun viz the Light buildeth that the Cold destroyeth and the fire consumeth it altogether 82. In this strife riseth up its sprouting or vegetation in meer strife and discord the One draweth out of the Earth its fruitfulness the other breaketh and devoureth it again It maketh in all living Creatures Evill Malignity Curstness and strife 83. For every Beast and every Life in this World except Man is only a fruâ—â— of the Third Principle and hath only the Life of the Third Principle both its spirit and body are only the same and all whatâ—â—â—ver stirreth and moveth it self in this World 84. And Man with his visible Body and Spirit in Flesh and Bloud is also only the fruit of that same Substance and Nothing Else at all 85. Therefore seeing also he hath the two inward Worlds in himself which giveth the true Understanding Thoughts Senses and Mind which also in this time of the Earthly and Elementary Body lye together one with another in strife therefore he should do well to look to it which World he maketh to be Lord in him for the same will Eternally be Lord in him 86. This Time he can break and Not further When the outward Breaketh then all standeth in the Aether 87. The Mind is Free and is the Angle and hath the Vnderstanding it may goe in whither it will and may incline to either of the Principles which it will into which Aether soever it Entereth there it is Eternally 88. And thus we understand the Ground of the Three Principles Like the Tongue of the *
Image viz the Tree of the Divine Sprout or Vegetation which becometh Generated out of the Soules-Fire and groweth forth through the fierce wrathfull Death into the Liberty viz into the Light-world holdeth in it the Light-world 42. And the Body which in the Beginning was created out of the Mixed Substance which came to be in the Creation out of the Light-Dark-and Fire-world * Or containeth Holdeth in it the outward World viz the Mixed Principle 43. The right Soul is the Spirit of these Three Worlds as Gods Spirit is the Spirit of these Three Worlds in the Dark-world it is fierce wrathfull stern and an Earnest Severe Source or property and is called Gods Anger 44. In the Light-world it is lovely meek and richly Joyous it is the Spirit out of Gods Heart viz the Holy Spirit 45. And in the outward World it is the Spirit of the Aire as also of the Fire and of the Water it letteth it self be used as Man will all to or for the Great Wonders 46. Thus is man as to the Person the Great Mysterie of the Three Worlds into which he entereth in that he worketh fruit and the same is Lord in Him and the same World becometh Manifest in him 47. The other Two continue hidden as the Fire lyeth hidden in the Wood so the Light or the Light world continueth hidden in the fierce wrathfull Dark world as also in the Malignity viz in the Seeking Malady of the Inward World in the Outward 48. But if the Light-world in Man may not be manifested so that it become Lord then the Soul continueth in the breaking or Corruption of outward World meerly in the Dark-world for there it can no more be that the Light-world should be kindled there is no Looking-Glasse more to or for the Light therein that could stand presented to the Soul 49. †NOTE The Heart of God is not manifested therein also Eternally cannot be for the Dark-world must be else the Light would not be manifested but here in this * Or Time World it may be 50. If a Soul as it were be plunged or drowned in the deepest Abysse and sticketh in the fierce Wrath of God yet there standeth presented to it in the outward Light of the Sun the Lights Looking Glasse wherein the divine Power manifesteth it self as also the Looking-Glasse of the becoming Man or Incarnation of Christ which in the inward Dark-world is not known in Eternity 51. Our totall teaching or Doctrine is how man should kindle the Light-world in him When this becometh kindled so that Gods Light Shineth in the Soul-Spirit then the whole Body hath Light as Christ saith * Matth. 6.22 Luke 11.34 If the Eye be Light then is the whole Body Light He understandeth the Souls Eye 52. If the fierce wrath of the Dark-world be kindled then is the Body and Soul dark and hath only a Glimpse or Glance from the Sun 53. If the divine Light be kindled then it burneth in Love and Meeknesse 54. If the fierce wrath of the Dark-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
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
with vanity yet its Will should come clearly before God that it might begin to work in its Will and afterwards also daily mortifie the Vanity of the Flesh 26. So very firmly must the Will of the Soul together with the desire be directed to God that it say with Jacob when he wrestled with God the whole night LORD I will not let thee goe unlesse thou blesse me Gen. 32.26 27. And though the heart as it were fainteth staggereth and doubâ—eth and all manner of hinderances fall in yet the Will must continue standing and firmly Image imprint or apprehend the Grace and resolve not to depart from it 28. And though the Devill driveth the Lust of the Flesh aloft at which the Soul is terrified and thinketh it is therefore cast out from God yet the Will should then hang to the Grace as a Child to the Mothers Breast and Continually strive against the Devill and his desire in Flesh and Bloud till at last it prevaileth and in the Spirit of Christ overcometh the Devill and then afterwards he will find and see great Wonders in himself and will know that it is true that there is such great Joy in Heaven concerning a Converting Soul more then for Ninety Nine righteous which need not such repentance Luke 15. 20. Therefore whosoever will pray aright must firmly Imagine or resolve that he will come to the Grace and Salvation and certainly attain that which he prayeth for 30. Therefore also his Prayer should be so directed that it runneth not contrary to the Ordinance of God but should think and resolve that in his Prayer he will co-work with God As the Wood of the Tree co-worketh with the Trees power so also should the desire only work with Gods Power Else its Prayer is only a working in the Shell or Bark of the right Lifes Tree for it worketh therewith only outwardly in the Elements and NOT inwardly in and with God 31. But he that prayeth aright worketh inwardly with God and generateth or bringeth forth outwardly Good Fruits as the Tree bringeth forth its power and letteth it self be seen with the Power in the Fruit and so also the true divine Power in Man letteth it self be seen outwardly with or by Good Works and Vertues 32. Else there is no Faith there unlesse the Work follow Else the Prayer is but dissembling Hypocrisie and maketh only an outward form and reacheth not the Place or City of God This I would not Conceal or forbear to intimate to my good Friends and fellow Brethren in Christian Love out of my little Cabinet-Treasure as a Christian Information how a Man should be prepared to Pray And though I know that they themselves stand together with me in such a Work and are capable and partakers of the Gift of the Holy Spirit yet I would in this and the following Prayers somewhat refresh my self with them and out of my Power and Gift declare and impart the Grace of God to them as one Light kindleth another so also one Gift of God kindleth the other that we might refresh our selves together in One Love which is Christ in us all and I also thus enjoy of your divine Gift that together may take growth into the Praise of God and bear much Fruit. And would have these following Prayers written for Every day in the week wherein then a Man may therewith fit his particular State according to his occasion only for the Stirring up and awakening of the Good Gifts which before-hand are in you all Not to begin once more from the Ground and Beginning of Christian Teaching but for an Exercise and awakening And so I commend you all into the working Love of Jesus Christ and my self into your Brotherly and Christian Favour An Introduction How a Man should prepare himself to such Order Ordinance and Exercise to right Praying Christian Loving Reader 33. RIght Praying is in right Earnest Sincerity and it must be earnest else it availeth nothing in the Presence of God For if we will rightly Pray then we must think no otherwise but that we stand before Gods clear and bright Countenance before the holy Trinity and before the Quires of his holy Angels 34. And that God in our Prayer proveth our Soul Spirit and Heart and beholdeth our Will totally most inwardly whether it be totally inclined to him whether the Will have totally given it self up to him 35. And if that be so then He toucheth the Will with the Power of his holy Spirit and rouseth it that it may become rightly desirous and hungry after the Grace so that then he beginneth earnestly to go OUT from self and presseth or penetrateth INTO Gods Compassion Pitty and Mercy 36. For in own self Power the Will is too too weak but when the Divine Power toucheth it then it becometh awakened so that it becometh fiery and rightly desirous in which desire God himself worketh and then Man Speaketh rightly with God and God speaketh operatively with the Soul of that Man 37. Such Speaking or Working is nothing else but that the poor Soul eateth of Gods Mercy which he hath turned to us again through the Death of Christ and quickneth or refresheth it self with the Balsame of divine Love in Christ wherein it becometh Strong against the Temptation or Assaults of the Devill 38. For the Divine Hearing is the Grace-Power which God hath in the Name JESUS introduced into the Humanity again and opened again to us ALL an Open Gate to his hearing whereby we can hear God Speak operatively in us how he inspeaketh or inspireth his Mercifulness into us through that opened Grace-Gate and on the other side the Soul speaketh through the same open Gate in it self with God And becometh in such inspeaking or inspiration fed and quickened from Gods out-speaking also enlightened and renewed 39. For it eateth of the oui-breathing of God that is become MAN viz the Flesh and Bloud of Christ after that kind and way as an Hearb eateth the Suns Power and Vertue in it self whence it is tinctured and balsamed and becometh good so that it groweth and blossometh so also the Soul from the divine Sun whence it becometh full of Light and powerfull 40. This now is the profit fruit and benefit of right praying which profit or benefit no outward Mouth and no Will averted from God can attain but only the inverted which totally giveth it self up to God 41. Now if any would have this done then must the Will turn away from all other Creatures and from all Earthly things and nakedly stand before God that the Work or Frame of the Creatures or of whatsoever it will pray for from God in Temporall things may only follow after in the Flesh and stand behinde the pure Will that the pure Will may bring the Necessities of the Body before God and that the Flesh it self may NOT co-work with its Lust else it bringeth earthly Lust into the divine Soulish working 42. Therefore there belongeth alwayes to right
Earnest Praying if we would obtain any thing from God a right true Repentance and in-turned Humility For right Praying is a receiving of that which the Soul desireth concerning which Christ saith From henceforth the Kingdome of Heaven suffereth violence and the violent take it by force to themselves Math. 11.12 43. For which cause I will set down a brief Form of a Confession or Preparation how a Man should prepare himselfe when he will bring his short Prayer and Requests before God 44. For he may as well be heard in a short Prayer as with many words if his heart stand right in the presence of God It needeth not long Prayers or many words but only a Beleiving or faithfull repentant Soul which with totall Earnestnesse giveth it self up into the Mercy of God into Gods Compassion For one onely sigh worketh with God if the Will standeth nakedly or purely before God and hath cast away from it the Earthly Garment viz the false or wicked Lust This for an Intimation to the Reader and for a quickening stirring to him 45. For there needeth not to be used just such a Form of Confession but the Holy Spirit will well enough make a Form for him in the heart when the Will in true earnest Sincerity turneth it self to God 46. Only for an Introduction to every one who doth not yet know how a true Prayer should be fitted I will set down this Confession to direct his Soul therewith and I will commit the work of Confession together with the Praying to the Holy Spirit in every Soul which is truly and rightly Earnest He will well enough make for him a Confession and Prayer if any doe but earnestly sincerely and rightly come to the Gate where GOD the LORD in Man Speaketh operatively Then he will find it so A Confession and Right Acting or Working of Repentance before Gods Countenance 47. O Deepest of all Greatest Unsearchable Holy God! Thou who out of meer Grace and Mercy after the terrible apostacy of our first Parents with thy great Love and Mercy in thy Sonne JESUS CHRIST hast manifested thy self in our Humanity and in him hast made an open Gate of Grace again for us poor Men to thy Countenance and abolished Sinne and Death in his Bloud and callest us now to such Grace as a Mercifull God we poor Sinners now should only Convert again and come to thee and thou wilt quicken or refresh us Math. 11.28 48. I poor unworthy sinfull Man come upon the invitation of thy Word and acknowledge to thee that I am not worthy of such Grace which thou offerest us For I Stick in the Slime of Vanity and am Laden with vain Lusts of the Flesh and own-self Will my Sinnes have captivated and obscured me so that I neither tast nor see thy Grace in me also I have no Right Trust or Confidence nor Faith towards thee and have totally given my self up into the vanity of the World and of the Flesh and am compassed about therewith 49. I have defiled my fair bright Garment which thou hast put on to me in the Baptisme with the Lust of the Flesh and lye in the Devils Net captive in thy fierce Wrath. Hell setteth its Jaws wide open against me and my Conscience gnaweth me thy Judgement standeth alwayes before me and the Bands of Death wait upon me 50. I lye in the slime and mire of Sinnes and Vanity so that also I neither know my Sinnes nor can bewail them For they have hidden me from thy Countenance and I have only yet a little sparkle of the living breath in me through thy drawing which desireth thy Grace 51. And I come now before thee with the Lost Sonne and the Publican in the Temple and fly to thy Mercy and pray thee in my weak power through the Bitter Suffering and Dying of my Redeemer JESUS CHRIST whom thou hast Set before thee for a Grace-Throne and offerest us thy Grace through his Satisfaction that thou wouldst receive me yet again for thy Child and Heir in thy Sonne and wouldst awaken for me a right Earnest Repentance also Sorrow and Grief for my former committed Sinnes in my Heart that I may goe out from the wicked way or Conversation and turn my heart totally and altogether to THEE 52. O Great God strengthen I beseech thee my weak Faith in Me rouse my heart I pray thee that it may acknowledge and bewaile my manifold Sinnes Touch thou my poor Soul with thy Power that it may acknowledge it self that it standeth deviated and turned away from thee 53. O thou Breath of the Mercifulnesse of God doe thou draw me to thee through my Redeemer Jesus Christs Death and Resurrection and abolish my Sinnes in his Bloud and Death and make my poor Soul living in his Bloud and wash it clean from its Sinnes that its desire may presse into thee O thou Holy God! and fetch Power out of thy Spring or Fountain of Grace 54. Awake thou I pray thee in me a right hunger and thirst after true Repentance and Sorrow for my former committed Sinnes that I may hate or be at Enmity and angry against them and turn my self to Thee 55. O thou great deep of Mercy I am afar off from thee and cannot reach thee in my weak Power turn thee to me I beseech thee and comprehend my desire into thee and kindle it O Lord that I may tast thy Grace 56. Forgive I pray thee my Trespasses and Sinnes and heal my weaknesse bruise I pray thee my Heart and Soul that I may acknowledge and humble my self before thee Be thou I pray thee my beginning to Conversion and lead me upon the right path that I may walk with thee 57. Give me I pray thee thy holy Spirit in my Soul and Spirit and Sanctifie me in thy Grace As thy beloved Sonne Jesus Christ hath engaged to me saying My Father will give the holy Spirit to them that pray unto him for it Luke 11.13 Also Knock and so it will be opened unto you Math. 7.7 Luke 11.9 58. Now come I poor Sinner upon the Invitation of thy Word and take to me thy Saying in my Soul and Heart and will not leave off from thee unless thou blesse me with JACOB 59. And though indeed my Sinnes are many yet thou art God and the Eternall Truth which cannot Lye where thou hast Spoken in the Prophet Isaiah If we Convert and Repent then we shall be snow-white as wool Isai 1.18 60. Upon thy Saying I trust and give my self totally and altogether up to thee and pray thee receive me into Grace and bring me to thy Children who walk in the way of the Living and let me walk with them and enter into thy Commandement give me a true humble and obedient Heart that may alwayes fear before thy Anger and Sinne no more 61. O thou Well-Spring or Fountain of all Grace what shall I say before thee Or why should I flatter my self and comfort my evill Will
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
standeth hidden in the visible Elementary World and worketh through the visible World and Imageth it self through the Seperatour with its Efflux in all things according to Every Things kind and property as every thing is in property such a Property it receiveth also from the Seperatour of the Inward Spirituall Power 32. The visible Substance receiveth not the Invisible to a * Habituality possession and own self Might so that the outward might thereby be changed into the inward No that is not so the inward Power only Imageth it self therewith as we understand in the Powers of Hearbs Trees and Metals that their outward Spirit is only an Instrument of the inward Spirit viz of the inward Power whereby the inward Power Imageth it self in the outward Spirit Of the Threefold Spirit in the Powers of the Growing or Vegetable Things 33. As then in such powers of Vegetables we understand Three sorts of Spirits in severall distinct Centers and yet only in One Body I. of the Outward Spirit 34. The First and Outward Spirit is the grosse drossy Brimstone Salt and MERCURIUS which is a Substance of the four Elements or of the Astrum or †Or Configurations of the Heavens Constellations according to the property of the roughnesse of the Starres 35. This maketh the Body and Impresseth or Compriseth it self into a Substance or draweth the inward out of the Spirituall Seperatour to it self as also outwardly the Elements and Coagulateth it self therewith whence instantly the Marking the Signature Seale or Impression is performed 36. That Imageth the visible Body according to the Property of the Greatest Power of the Spirit of the World Spiritus Mundi viz of the Constellation or Configuration of the Starres or Property of Planets and now present kindled Elements II. Of the Second Spirit or Quintessence Fift Essence 37. The Second Spirit which hath a Center of its own that lyeth or consisteth in the OYLE of the Brimstone which Men call the fift Essence Quintam Essentiam viz a Root of the four Elements 38. This is the Meekening or Softening and Joy of the Grosse painfull Brimstone and Salt-Spirit and taketh its Nutriment I. First From within out of the Light of Nature viz from the Efflux of the Spirituall Meeknesse from the inward Spirituall Fire and Light And II. Secondly From without outwardly it taketh its Nutriment from the Starres and from the subtile Power of the Spirit of the World Spiritus Mundi and is the right cause of the growing or vegetable Life a Joy of Nature as the Sun is in the Elements III. Of the Third Spirit viz the Tincture 39. The Third Spirit is the TINCTURE viz an Object of the divine Great Mystery Mysterii Magni wherein all Powers lye in the Similitude or Equality and it is rightly called PARADISE or divine Longing or Lust 40. That is a dwelling-house of divine Power a dwelling-house of the Eternall Soul out of which all outward Power springeth forth after that Manner as the Air out of the Fire 41. For the Tincture is nothing Else but a Spirituall Fire and Light wherein Fire and Light is ONE only Substance 42. But seeing also it hath its Seperatour viz the out-flown divine Willing to Manifestation or Revelation in it self so it is the highest Ground out of which the first Seperability or Divisibility of the Properties in the Substance of this World ariseth originally and belongeth according to its own self Property to the Eternity 43. For its Originall is the Holy Power of God and hath an own self Center viz the Most Inward Ground of the Creature which indeed is hidden to the Mortall Creature in respect that Man driveth on a False Evill or Wicked Will against it whence the Curse of the Earth in the fall of Man existed 44. Yet this high holy Ground in its own Center presseth together forth and floweth out in the outward Power as the Sun in the Elements 45. But the Creature cannot touch the Center of this Power unlesse it be done by divine permission * Or viz it is done as in the New birth or Regeneration 46. This Manifestation or Revelation a Man seeth in all Living or Animall and Vegetable things all things stand in these Three Principles or Beginnings 47. We see an Example in an Hearb of the Earth which hath its nutriment from within and from without or inwardly and outwardly viz from the Earth and outwardly from the Sun and Starres whereby the Spiritus of the Earth together with the outward co-imageth 48. When that sprouteth forth that is done in such a Power and then the outward Separatour Marketh or Printeth it self from without in the Hearb with the Imaging and Form of the same in the Brimstone Salt and Mercurius for it is the Hearbs moving and perception and maketh it self corporeall 49. When I see an Hearb standing then I may say with Truth this is an Image of the Spirit of the Earth in which the upper Powers rejoyce and also hold it for their Child seeing the Spirit of the Earth is ONE SUBSTANCE with the upper outward Powers 50. And when the Hearb is sprouted up then it blossometh then it marketh it self with the blossome of the Oyly Spirit with fair Colours and with the lovely smell of the blossom the Tincture Marketh or Imprinteth it self viz the Third Ground 51. Where then a Man understandeth that the inward hidden Spirit of the Element hath opened it self and bringeth it self therewith together into the Imaging of the Fruit for the Earth hath no such Smell nor Colour nor such vertue if the hidden power of divine Effluences did not manifest it self 52. Thus also is to be seen in the Metals which outwardly area Grosse Body of Brimstone Mercury and Salt wherein the vegetation standeth or consisteth and in their inward ground they are a clear bright Body wherein the incorporated Light of Nature of the divine Efflux shineth In which Glance or Lustre a Man understandeth the Tincture and great Power how the hidden Power maketh it self visible 53. Man cannot say of this Power that it is Elementary as also the Blossom is not the Elements are only a dwelling-house and Object or Representation of the Inward Power a Cause of the Motion of the Tincture 54. For from the Tincture goeth the Power forth through the Motion of the Grosse Elementary Spirit and bringeth it self thereby into a perceptibility viz into Tast and Smell For the Smell is nothing else but the perceptibility of the Tincture through which the Efflux of divine Power Manifesteth or Revealeth it self and thus receiveth perceptibility 55. The Sharpnesse of the Smell is indeed Elementary but the true power and vertue IN the sharpness of the Smell is the Tincture for the Motion of a thing is not the highest ground of the Power but that out of which the cause of the Motion cometh 56. The Medicus Physician useth a strong or well Smelling Hearb for his Medicaments or Medicines but the Smell viz
the Sharpnesse of the Smell is not the Cure which Cureth the Patient in his Sickness but that is the Cure from whence such Balsam or Smell ariseth originally viz the Tincture which Imprinteth or Imageth it self in such Balsam 57. Christ saith to the FIG-TREE be thou withered Math. 21. verse 19. But the outward sounding humane word viz the Noyse or Voice was not the Power that it took effect but that was the Power out of which the Word Came Else if the outward humane Noise or Voice did it then could other Men also doe it 58. So the like also is to be understood concerning Faith the Confession and Consent or Agreement concerning a Thing is not the right true Faith much lesse the Science or Knowledge but that is the true Faith out of which the Confession proceedeth viz the opened Spirit of God in the inward ground of the Soul which with the Confession imageth it self in the pronounced Word and maketh it self visible in the outward and worketh with the visible Elements of the Body and demonstrateth it self outwardly so that a Man understandeth that Gods Spirit in the Works of Faith co-worketh 59. Even as it worketh with and through the power of the Elementary World and maketh it self visible through the Substance of this World with an Object or Representation so that all whatsoever I look upon be it Evill or Good yet I can with truth say here by or as to this thing the hidden Spirit of the Seperatour of all Things or Substances Imaged it self in a property and hath here made to it self an Object or Image according to its Efflux either according to Evill or God all according to the properties of Nature according to Heat or Cold according to harsh bitter sweet or soure or howsoever it be 60. Thus in all such Imaging only outwardly there is such an Elementary kind or manner of thing viz such a Brimstone and Salt But in the inward ground in the Tincture it is Good and Profitable and belongeth to its Similitude for Nutriment of the Life which as to the Astrall and Elementary kind standeth in all Properties according to its outward Ground 61. Every thing whether it be Hearb Grasse Tree Beast Fowl Fish Worm or whatsoever it is is profitable and is gone forth out of the Seperatour of all Substances or things viz out of the Word or divisible willing of God wherewith the Seperatour of Every Things property hath made to it self a Similitude or Image wherein it worketh 62. For this visible World with all its Hoast and Substance is nothing Else but only an Object or Representation of the Spirituall World which is hidden in this Materiall Elementary as the Tincture in Hearbs and Metals 63. And as the Tincture with its vertue co-imageth it self in all things with its efflux and maketh it self visible that Man in the Figure as also in the Colours and Smell may see and know what kind of Seperatour or Efflux of divine willing in the Tincture is flown forth ex Mysterio Magno out of the Great Mysterie Thus also a Man may know and apprehend in and by the visible World the Sun Starres Elements Living Creatures and all Created things the inward Ground out of which it is sprung forth 64. No thing or substance of a thing is come from farre to the place where it is but in or at that place where it groweth is its Ground 65. The Elements have their cause in themselves whence they Spring forth so also the Starres have their Chaos in themselves wherein they stand 66. The Elements are nothing else but an Image-like movable Substance of the invisible unmoveable Thus also the Starres are an Efflux of the Properties of the spirituall World according to the divisibility of the Seperatour Whose Ground is the WORD or the divisible Will of God 67. The Substance and moving of the Elements is Fire Air Water and Earth Wherein is thick and thin or dense and rare moist and drie hard and soft or pliable these are set or put together in One Substance 68. Not that every one is from a severall originall and proceeding or descent but they all come solely out of One only Ground and that place whence they are proceeded is over all or every where 69. Only you are to think or consider how in one place there is somewhat more kindling according to one property effected then in another whence the Motion is become greater and the matter is become more in such form and substance then in an other As in the Matter of the Earth as also in the Water and Air is to be understood how there is a difference in Each Pole or Zenith viz in every place upon or above the Earth Whence also are the differences of Position Seat or Posture and Vertuès as also of Governments Dominions Orders and Creatures 70. But the distinguishing or differences of such Properties are all existed out of the Great Mysterie ex Mysterio Magno Through the once motion of the power of all things or Substances viz when the Eternall Will of all Substances had once moved and brought forth it self out of the imperceptibility into perceptibility and seperability or distinguibility of variety of powers and made the Eternall power working and willing So that in every Power there is an Object viz an own self desire Existed 71. That very own self desire in the Object of the Powers hath again brought forth it self into an Object whence the desire of such Efflux is become sharp strong or stern and Grosse and hath coagulated and brought it self into Matter 72. And now as the Efflux of the inward Power out of Light and Darkness out of Sharp and Mild out of the Fiery or Lights kind hath been such also are the Matters come to be The further the Efflux of a power hath stretched it self the more outward and grosse is the Matter become for there is ever one Object or Representation gone out of the other even unto the Grosse drossy Earth 73. But we must rightly deduce and explain the Ground of this Philosophy Whence hard and soft or pliant have taken their Ground Which we apprehend in Metals for every Matter which is hard as Metals and Stones are as also Wood Hearbs and such like hath in it self a very Noble Tincture and high Spirit of Power 74. As also is to be known or apprehended by the Bones of Creatures how the Noblest Tincture according to the Power of the Light viz the Greatest Sweetness lyeth in the Marrow of the Bones and on the other side in the Bloud only lyeth a fiery Tincture viz in the Brimstone Salt and Mercury This is to be understood thus 75. God is the Eternall ONE viz the Greatest Meeknesse so far as he is in himself Without or beyond or distinct from his Moving and Manifestation or Revelation 76. But his motion in that he is called a God in Trinity viz a Tri-une Substance Where a Man speaketh of THREE
through the Wisdome How the breathing of divine Power maketh to it self an Object Representation or reflex Image and how the Out-flown Will introduceth it self into receptibility and especially into seven Properties to the Eternall Nature of Perceptibility and Operability in which Operability the Eternall Will of God is apprehended to be Naturall and a Creator of the Substance wherein especially the Angelicall and Soulish Ground together with the Eternall Spirituall Fire and Light is understood The Second Table 11. In the Second Table is understood t visible World viz an Efflux of that same inword Spirituall Power-world Shewing how the Properties of the Inward Ground have severed themselves and introduced themselves again into an Object Representation or reflex Image out of which the Starres Elements and Creatures have taken and gotten their originall The Third Table 12. In the Third Table is Man understood according to all the Three Principles as a reflex Image of God out of Eternity and Time as to what he is I. in Soul in Spirit And III. in Body Also what he was in Paradise in the first Creation and what he is become through the Fall and Apostacy through the Spirit of Errour What the Poyson of the Serpent in him is and how Christ is come to help and New generate him again and what he is in Christ in the New Regeneration The Explanation of the Scheme ADONAI 13. The Word Adonai signifieth the Opening or self-motion of the Abyssall Eternall Unity and how the Eternall Generation opening and Exit of the Trinity of God is in it self 14. The A is a Threefold I which compriseth or formeth it self * * Crosswise in it self viz * in a Beginning IN-going and OUT-going 15. The D is the ††Motion of the Threefold I. viz the †Opening The O is the * Circumference of the Threefold I. viz * the Birth or Geniture of the Space or Place of God in it self 17. The N is the ††Threefold Spirit which goeth forth out of the Circumference out of it self as a Threefold I. 18. This lower A is the* * Object Representation or reflex Image or the * working of the Threefold I. or Spirit whence originally Motion Power Colours and Vertue Eternally Exist 19. I is the Substantiall ††Efflux of the Threefold I where the Trinity in the Vnity floweth forth And in this whole word ADONAI Men understand the Eternall Life of the Vnity of God The Explanation of the Word Father 20. The Word Father is the Eternall Beginning of the Working and willing in the Threefold I of the Unity Sonne 21. The Word Sonne is that which is Effected or Wrought by the Power viz the Inclusibility of the willing whereinto the Threefold Spirit closeth it self viz a place of the divine †Or Somewhat nesse I-hood or Selfnesse Spirit 22. The word Spirit is the living out-going motion in the Comprised or closed Power as by Similitude a Man may understand in a Blossom or Flower The Opening or Working of the Sprout or Vegetation is the beginning The power of the working is the Surrounding or Corporeall Inclusion of 〈◊〉 Sprout or Vegetation And the Smell which goeth forth out of the Power is the Motion or the Sprouting out-going Joy-Life of the Power out of which the Blossom springeth forth Wherein a Man seeth a Similitude shewing how the Generation of the divine Power pourtrayeth it self off or Imageth it self Power 23. The word Power signifieth the out-breathing or out-speaking out going intelligible perceptible Life viz the Ground and Source of the out-flowing Skill or Knowledge of the distinguibility Colours 24. The word Colours signifieth the Subject or Object Representation or reflex Image of the Power where the Distinguibility and Originall of the Sensible Life and Knowledge is understood where an Eternal visibility Originateth Will. 25. The Word Will signifieth the Willing or the moving in the Opening Vnity wherewith the Unity willeth it self into Trinity viz the Nothing into its own * Or Heart Something wherein the same hath its working and willing †Text. Lust Delight 26. The word Longing Delight signifieth the operative perceptibility of the willing viz the Highest Ground of the Originall Love where the Will of the Abysse perceiveth it self in its Something where it giveth it self into its something viz into its perception and in the perceptibility in its own tast or rellish worketh and willeth Science 27. The word Science signifieth the operative perceptible Skill Knowledge and Understanding in the Love-Tast or Rellish a Root of the Five Senses and a Ground of the Eternall Life out of which the Understanding Springeth forth and the Eternall Vnity Foundeth Searcheth or Groundeth it self therein Word 28. The word Word signifieth how the Eternall Love of the perceptible Unity together with the Skill or Knowledge Eternally speaketh forth it self into an Object Representation or reflex Image the Word is the speaking or breathing of the Willing out of the Power through the Understanding it is the Driving of Imaging of the ONE only Power into INFINITY of Multiplicity viz the Creator of the Powers out of the Eternall Power into Vertues Wisdome 29. The Word Wisdome is the Out flown word viz an Object Representation or reflex Image of the divine Skill or Knowledge of the divine willing viz the Substantiall Power of the Great Love of God out of which all things have received or conceived their Motion and possibility a Ground of all the Three Principles * Note note ye wise men a Manifestation or Revelation of the Unity of God a passive or passible Substance of divine Operation and Ground of all Humility a Genetrite of all Skill or Knowledge of the Creatures and an Eternall House or Habitation of the working Love of God a Ray or Beam and Breath of the Omnipotent Spirit Jehova 30. The word Jehova is the Most Holy Name of God viz the divine sensuall Life the one only Good wherein the Holy Trinity together with the Glory and Omnipotence is understood a Life of the Abysse that is of the Unity which standeth especially in the Eternall One only Love and the Most Holy Name JESUS is therein understood viz the out-flowing I. a Ground and Source of the speaking or breathing of the Unity of God a formation of the Understanding For the Efflux of the Unity brings it self with the I. into the ††E. that is into a vision or seeing of a Chaos wherein the Great Mystery Mysterium Magnum according to the divine manner and kind is understood and it is a Threefold Speaking or Breathing of the Power IE HO. VA. 31. The IE is the Speaking or Breathing of the Unity And the HO is a speaking or breathing of the IE And the VA. is a speaking or breathing of the HO and yet it is but one only speaking or breathing but it makes a Threefold Exit of Three Centers or Comprehensions And we understand therein how
also the several Epistles and Gospels and the wonderfull Mysteries contained in the Scriptures belonging to them As in the second Commandment he hath followed the way of the Lutheran Catechism which as in the Romish Liturgy leaves out that which is our Second according to Calvins Reformation and truly agreeable with the twentith Chapter of Exodus out of which it was taken however in their Second which is our Third that we should not take the Name of the Lord our God in vain he sheweth the true ground of Not making Images and so abusing Gods Name and Word in our evil wicked and false Imaginations or Thoughts and Words which are the Subtilest Images of all but the Author being bred up his whole life among Lutherans it could not well be expected he should so much vary form the usual form of their Catechisme so he help them as he hath done to stir up in themselves by the innate Grace or Word of God the true power of Prayer The This is the 21 Book in the Catalogue FIFT Book is concerning the Divine Vision or the true Sight or Discerning of Divine Things thereby to distinguish what is Divine and what is Natural in all things For as God is Eternally the same the Light and Love is himself and so called by Gods own Spirit and the Anger is His which is darkness Nature and a consuming Fire so his Creation is flowed forth from himself and endued or qualified with the same Harmony Concord Agreement and true ballanced Temper in all Things Qualities and Properties by his Law Ordinance and Appointment as is alwayes in himself and this is a creaturely Manifestation of what is in HIM from Eternity to Eternity And therein Mans Outward Reason is answered to many Objections argued about Gods Dispensations in this world wherein men may discern what is Divine and Good and the Cause why Reason seeth Little or Nothing of God either in the Things or Actings among Men in the world and yet how we may consider and find GODS Being and working in all things and what is contrary to him and his Will that so he may be rightly Obeyed by us and the Devil Our Adversary may be certainly vanquished by Gods strength in US The The 19. in Catalogue OTHER Peece is a Table of the Three Principles Expounded at large and is one of the Keyes to the understanding of his Writings as himself calls it which I have newly englished from Two very correct Copies The One of the Epistles which with the Clavis is the third in the Catalogue EPISTLE of the True and False Light was printed among his other Epistles in English before but till of Late the Table belonging to it of the Revelation or Manifestation of the Divine secret Mystery came not to my view but was upon my desire sent me in Manuscript from Holland neither can I hear that it was ever all of it printed in any Language before but is properly belonging to that Epistle they both illustrating and expounding the One the Other and I have willingly translated that whole Letter of his anew and annexed it here that it may further us to discern what the true and false light is in these times of so many Lights as are arisen and held forth among us I know nothing wherein I can better employ that Talent which God hath given me to Use which I must not hide in a Napkin or bury in the Earth for it will be required of me with increase Neither know I otherwise so well to improve it as in that which I publish of this Authors Writings for the benefit of Others But in all things I find Evil so present with me and so ready to spring up in my heart among the Good that the Eternal Word continually worketh there that I have Still cause to account my self one of the unworthiest of the Children of men John Sparrow Errata in the Printing these Eight Peeces of Jacob Behme Great Six Points PAge 1. line 33. read the willings Life p. 2. l. 7. margin for * r. †p. 3. l. 29. r. the son or Heart p. 4. l. 14. r. †as a wheel l. 16. and yet is p. 6. l. 32. r. beyond or Besides p. 8. l. 28. r. is as it were p. 10. l. 35. r. world p. 21. l. 39. r. Spirit Life p. 26. l. 2. f. Men r. Man p. 28. l. 8. f. and r. or p. 30. l. 14. f. Fires r. First p. 33. l. 32. r. be Set before p. 39. l. 2. r. it ought l. 7. r. without besides p. 45. l. 6. r. out or l. 44. r. It findeth p. 48. l. 18. r. is lowly p. 49. l. 28. r. to †Substance Margin l. 2. r. †or effect p. 61. l. 21. r. then could p. 66. l. 11. f. that r. the. p. 69. l 24. f. is r. it p. 74. l. 24. f. have r. hear p. 79. l. 7. r. you seek in self Tabernacle Small Six Points P. 8. l. 30. r. that proceedeth 117 Questions P. 3 l. 6. r. without or Besides p. 31. marg l. 6. r. Light and Glory l. 14. r. excuse especiallyl those p. 37. l. 14. 15. f. Twine-ness r. Twin-ness p. 40. l. 21. r. beneficence p. 50. l. 30. f. * r. †p. 52. l. 7. r. Enemicitious anxiety and p. 57. l. 26. r. Throne p. 60. l. mar 3. r. 12. 9. p. 69. l 34. r. wrestleth l. 35. r. will p. 65 l. 5 r. Spirits forth p. 67. l. 1 r. Image-like p. 74. l. 24. r. partakes of all The Heavenly and Earthly Mystery P. 5. l. 21. r. where then p. 6. l. 38. r. yet unawakable p. 9. l. 4. put out therefore p. 11. l. 10. r. from o◠Out l. 20. r. others Characters p. 13. l. 3. r. those were Children The Prayer-Book P. 3. l. 14. r. power of p. 6. l. 28. f. the. r. this p 8. l. 29. r. Shell or Bark p. 10. l. 17. f. he r. it p. 11. l. 5. r. out-breathing p. 21. l. 24. r. knew not p. 29. l. 17. r. fierce wrath p. 44. l. 6. r. wholly and. p. 46. l. 18 f in r. on Divine Vision P. 5. l. 1. r. desirous For p. 6. l. 40. r. within out p. 8. l. 12. r. arise from p. 12. l 22. r Imaged p 26. l. 37. r. the Planets p. 31. l. 38. r. without besides p. 35. margin l. 1. r. The Word l. 14 f. and. r. an l. 26. r. of Divine Explanation of the Table of the Three Principles Title l. 10. r. without or besides p. 2. l. 28. r. the visible p. 13. l 30. f Principles r. Properties p. 16. l. 25 r. water is the. Epistle of the True and False Light P. 3. l. 33. r. III. Principles p. 8. l. 29. r. or wicked The Sixt Book of the Author Being a High and Deep searching out of the Great SIX Points AN Open Gate of all Arcana or hidden Secrets of the Life wherein the Causes of ALL and Every Being Substance
Eternall Principles viz the Dark and Light World to the Darkness it giveth its sting and the woe and to the Light its perceptibility and Life 42. Thus also hath the Third Principle two properties viz Heat and Cold the Heat is the Principle and giveth its sting and woe to the Cold to the Light it giveth the Life and perceptibility The Light again giveth its substance to the fire so that it becometh friendly united therewith 43. The Cold giveth also its property and substance to the fire and the fire breaketh it to pieces and maketh out of the Substance thereof the Death and a dying and therefore there is an Enmity between Heat and Cold and they never become one 44. But this they attain in their Enmity that to them the Life sprouteth through death for out of Heat and Cold cometh the Sprout of the Third Principle wherein we live outwardly out of the Cold cometh fruit out of the Earth as also the Body of all Creatures and in the Elements the Substance 45. From the Heat in its contention cometh the Life in the Body of all Creatures and Vegetables as also in the Deep of the Elements it giveth the Spirit of the Great World in Many varieties of Figures and where the Cold maketh substance there the Heat maketh a Spirit therein 46. Thus is the Substance alwayes in the wrestling that the Wonders of the Eternall World may become manifested in the fragility or Transitoriness And that the Eternall Modell in the Wisdome of God may bring it self into figures and that the same Modell in the Eternall Magia may stand Eternally to Gods * Or Works of Wonder Wonders in the Mystery and to the Ioy of Angels and Men. 47. Indeed not in the Substance but in the Mysterie in the Magia like a ShaddoW of the Substance that it might Eternally be apprehended or known what God hath wrought and what he can and is able to doe 48. †Note For after the Breaking of this World there remaineth only the Eternall in the Substance viz Eternall Spirits with the Eternall Substantiality of their Bodies together with the here made Wonders which in the figure stand Magically in which the Spirits shall apprehend Gods deeds of Wonder and Mighty power 49. The Principles with their Wonders are thus to be conceived or considered Viz they all Three are no other then the One only God in his deeds of wonder who hath according to the property of his Nature manifested himself with or by this World and thus we are to understand a Threefold Substance viz Three Worlds one in another 50. * Note One the First is the fire-world which ariseth from the Center of Nature and Nature from the desirous willing which in the Eternall Liberty ariseth in the Abysse of which we have no knowledge 51. The other the Second is the Light World which dwelleth in the Liberty in the Abysse without or beyond Nature but proceedeth forth from the fire world it conceiveth its Life and perceptibility from the fire it dwelleth in the fire and the fire comprehendeth it not and that is the Middle-world 52. The fire giveth in the Center of Nature for its Kindling the Dark world but is in its Kindling in it self the Light-world where it severeth it self into the Light and letteth the Center be in the Darkness for it is only a source in it self and a cause of the Life 53. It hath Creatures but they are of the same fierce or wrathfull Essence they feel no woe or pain The Light would be * To them no Woe their Woe or pain 54. But the fallen Devils who in the Principle were created in the Light-world to them the Darkness is a Pain and the Fire a Might or Strength and force for it is their right Life though indeed according to the ability of the Multitude of Properties of the Center of Nature according to the Essence thereof 55. The Third World is the outward wherein we dwell according to the outward body together with the outward Works and Substance which have been Created out of the Dark and Light-world and therefore it is evill and fierce wrathfull also good and Lovely or amiable 56. Of this property Adam should not Eat nor Imagine †Or according to it thereinto But the Three Worlds should stand in him in Order that none might comprehend the other as in God himself 57. For Adam was created out of all the Three Worlds a totall entire Image and Similitude of God but seeing he did eat of Evill and Good and brought the outward into the Middle Now must the outward break off from the Middle and that is done in the separation where the outward must go again into its Aether and the Middlemost continueth standing 58. Thus now if any see a right Man standing he may say here I see Three Worlds stand but Not go for the outward World moveth it self with or by the outward Body But yet the outward Body hath no Might or power to move or stirre the Light-world 50. It hath only so introduced it self into the Light World from whence the * The Light world same is become extinguished in Man and it self notwithstanding is remained to be only the Dark world in it self And the Light world to stand unmoveable in it That standeth in it as it were hidden 60. But if he be a right Man out of the New birth then it standeth in him as the Light shineth through the water and maketh it moveable and desirous of the Essence so that the Essence sprouteth so also doth the New-Man in the Light 61. And as a Man cannot move or stirre the Glance or Lustre of the Sun no more can he also Move or stirre the Eternall Light viz the Light world It standeth still and shineth through all whatsoever is capable of it Whatsoever is thinne rare or †Note Transparent as a Nothing just as the Water and Fire is so whereas yet all is Substantiall but in respect of the outward as a Nothing 62. Thus hath each Principle its sprout or vegetation out of it self and that must be else all would be Nothing 63. Viz the Fires Principle is the Root and it Sprouteth in its Root it hath in its property harsh bitter fierce and Anguish these Sprout in their own property in Poyson and Death and the Anxious Stern Life that in it self giveth Darknesse and in respect of the sternnesse a drawing Its properties make * 🜠☿ 🜿 Sulphur Mercurius and Sal. 64. Though indeed the fires property maketh not Sul in Sulphur but the Will of the Liberty maketh the Sul in the Phur in that the Principle goeth †Or into the Liberty forward But whatsoever goeth into its own property that is only Phur viz Sternness with the other formes of the Center 65. * Note This Phur is the Chiefest cause to Life and to the Substance of all things though indeed it be evill in it self
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
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
will make for else he will be thrust out as a Stranger and be delivered up to the Spirits thereof into their Power to doe with him according to their Desire Of which in this place no more is to be mentioned because of the Turba FINIS A Consideration of the Divine REVELATION in A Hundred Seventy Seven THEOSOPHICK Questions Begun and Answered to the 13. and the 15. Question to the 5. verse and no further in High-dutch Anno. 1624. By a Lover of Christ and his Children for the better Consideration what Man is out of a right true Theosophick Ground Viz 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 To the READER 1. IT is written * 1 Cor. 2.10.14 The Naturall Man perceiveth nothing of the Spirit of God it is foolishness unto him and he cannot apprehend it And on the other side it is also written The Spirit searcheth all things even the Deeps of the Deity 1 Cor. 2.10 14. 2. If now Mr Wiseling without the divine Light will apply himself to these Questions and to expound them he will not be able to doe it and besides will dare to account it a Sinne to Question so very high things seeing himself cannot understand them 3. To him we say that he should let them stand and leave them to those to whom the Spirit of God who searcheth all things by and through Mans Spirit will give it while it is yet an incomprehensibility to him and by him is thought impossible 4. But to those who have a Love to JESVS we say that it is very well and easie to be searched understood and is no impossible thing For in a True Christian CHRIST dwelleth †Col. 2.3 In whom all the Treasures of hidden Wisdom are Manifest And such a one knoweth it in the Spirit of Christ only and not in own self Nature and Ability 5. As therefore we have clearly Expounded these Questions in a little Book by it self indeed very Summarily and briefly And yet in our other Books very Largely Copiously and sufficiently And Commit the Reader of this into the Revelation of JESUS CHRIST Here follow the * 177. Hundred Seventy Seven THEOSOPHICK Questions 1. Question VVHat is God * Or distinct from without Nature and Creature in himself 2. Question What is the Abysse of All Things where there is no Creature viz the Vnsearchable Nothing 3. Question What is Gods Love and Anger How is he an angry God whereas he himself is the unchangeable Love 4. Question What was there †Col. 1.17 before the Angels and the Creation was 5. Question What is the Ground and the Substance out of which the * Rom. 11.36 Col. 1.16 Angels are become Created What was that very Power in the Word of God which became flowen forth and Creaturely 6. Question what art the Office and the Actings of the Angels and why did Gods Power introduce it self into Imagings 7. Question What moved Lucifer that he Lusted against God and turned himself away from the Good 8. Question How was it possible that an Angell could become a Devill Or what is a Devill In what Essence or Substance doth he stand after the Fall 9. Question Seeing God is Omnipotent why did he not withstand Lucifer but let it come to passe that he became a Devill 10. Question What hath the Devill desired upon which he is departed away from Gods Love 11. Question What hath been the Strife between * Rev. 12.7 Michael and the Dragon What is Michael and the Dragon Or how is the vanquishing and thrusting out effected 12. Question How or which way is it that Men should consider and conceive of Gods Eternall Councell in the Divine Vision or beholding Seeing †1 Cor. 2.10 the Spirit searcheth all things even the Deeps of the Deity as Saint Paul saith concerning it 1 Cor. 2.10 whereas yet it standeth not in the Creatures ability and yet is possible for a Man really to understand this Ground of the deep Unity 13 Question How is the thrusting out of Lucifer and of the Dragon Effected whither is he become * Rev. 12.9 thrust out that he can be without God Whereas God †Ier. 23.24 filleth all things Or what is the foundation of Hell where he dwelleth 14. Question What is Lucifers Office in Hell This Question is not answered with his Legions 15. Question Hath the foundation of Hell received a Temporary beginning Or hath it been from Etenity This is answered but to the 5. verse Or how may it subsist Eternally or not 16. Question Why hath God poured forth such fierce Wrath wherein an Eternall * Rev. 17.8 11. Perdition will be 17. Question Whereas God is and remaineth Eternally undivided What then is his working in the Place of Hell Is there indeed a Certain place of Hell or Not 18. Question Where is the place of Heaven wherein the Angels dwell How is it distinguished from Hell Also whither is it a Certain Place And how is that to be understood 19. Question What are the * Col. 1.16 Eph. 6.12 Dominions or Thrones and Princes of Angels Evill and Good in the Invisible World How may a Man understand the Spirituall World of Eternity in the Visible Whither also are they divided asunder by Space and Place Or what is the inward Foundation 20. Question Out of what is the Visible World Created Seeing the Scripture saith †Jon 1.3 See the Three Principles Ch. 22. vers 11. God hath made all things by his Word Job 1.3 How is that to be understood 21. Question Whereas * Gen. 1.25 Mysterium Magnum ch 61. ver 63. and 68. God and his Word are onely Good Out of what then is stowen forth the Evill in this Worlds Substance as venomous poysonous wormes or Creeping things Beasts Hearbs or Weeds and Trees as also in the Earth and other Things 22. Question Myst Magnum ch 29. ver 67. Why must Strife and Opposite willing be in Nature 23. Question Divine Vision ch 1. ver 22. What is the Ground of the Four Elements How is the division effected that out of One Four are come to Be 24. Question Wherefore and to what use and benefit were the †Gen. 1.14 to the 10. Starres Created 25. Question What is the Ground of the Temporall * Gen. 1.2 to the 6. Nature Light and of the Darkness Out of what did they exist 26. Question What is the †Gen. 1.6.7 Created Heaven out of the Midst of the Waters And what is the Separation of the Waters above the Firmament from the Waters beneath the Firmament 27. Question What is the Ground of the Masculine and Feminine Kind in this worlds Substance Whence hath the Conjunction and Desire existed Whether might it not be done in one Ground without dividing
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
the fierce Wrath a Source or Quality of Heat Cold Hardness Sharpness Sting Bitter Anguish and Woe or Torment viz the perceptibility the first Principle a meer Hunger and Thirst a desire of Vanity and Lyes a Stink of Poyson and Deaths Quality Source or Torment 5. This Fire is like a Brimstone-Fire which burneth in stink and poyson for it is the dying Source Quality or Torment of Death viz the Death and Hell which became Manifest or Revealed in Lucifers Fall or Apostacy 6. But SATHAN * Reve. 12.9 which seduceth the whole world as Christ saith that is now this false Will of the ownness the first Principle viz the will of Hell a Ground of Lyes and Contradictions and Gain-sayings a leading off from the Good an universall Spirit of the hellish foundation and yet it is no Created thing or Creature but it is the false Mind in the Hellish Foundation viz the hellish Skill or Knowledge 7. And although it hath in like manner Devils of such Properties and Names which are also Princes in their Legions for they have †Or figured Imaged themselves in the hellish Property 8. This Ground is their Life and that holds them captive in it self and as the Properties of the hellish Foundation are manifold so also are such Princes under them ruling in the same Properties 9. Thus also BELIAL is the Source of false Lust or wicked Longing to uncleanness and inordinateness 10. BEELZEBUB is a Source of Idol-Gods and of false Imaging 11. ASMODUS is a Spirit of fury or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distractedness Senseless Madness and so forth Which all of them are Qualities of the Hellish foundation Where indeed there are also such Creaturall Spirits in the Hellish Foundation 12. But LUCIFER is the Pride or Stateliness viz the Source of climbing up 13. All these Properties are also in Man awakened after the Fall when he turned himself away from God and they have Imaged formed or figured themselves by or with Man 14. The same is †Rev. 12. â— the Dragon the old Serpent with whâ—â—â— MICHAEL viz the Figure of the divine Power hath striven and thrust out him together with his Legions from the Holy Name and in Man Striveth the Name IESUS against this Dragon 15. This Strife is no Creaturall Image-like being Thing or Substance indeed it hath gone forth against the Image-like Kingdome of the false Lye-Spirits which would rule and domineer in the divine Name It is a Strife between IAH and NEIN or No between the Image-like Anger and the Image-like Love between the first and second Principle 16. In this Strife must the divine Character of the IDEA overcome if * Viz the Character of the Eternall IDEA in which Man is foreseen or Elected in Jesus Christ before the foundation of the World it will be an Angel In this strife is Adam faln And in this Strife did the Name JESUS in the received or assumed humanity in the Wilderness Maintain the Battle or Strife against this DRAGON where he was tempted forty dayes and at last in Death totally overcame him 17. This Strife was with Moses on Mount Sinai in the Fathers Property in the Fire when he stayed there forty Dayes where Israel was Tempted to try whether they would or could stand in the Fathers Property 18. But being that might not be then Israel fell away and Made an Idol-God viz the Golden Calfe upon which the Tables of the Law were broken thereby signifying that the humane Will of the ownhood could not overcome or prevail against the Foundation of the Anger that must be no otherwise then put to Death and through Death be introduced again into the Holy Name 19. Whereupon CHRIST must dye and bring the Will of Man quite through Death through Hell and through this Foundation For the own receptibility of the own Will may not subsist in God For if 〈◊〉 Will be to subsist in God then it must be imperceptible and unpassive that it my dwell in the Fire and yet not be comprehended by the Fire 20. As the Sun in the Elements penetrateth or presseth through and through all and kindleth it self in the Elements and yet its Light indeed continueth to it self Or as the Fire Gloweth or Blaseth through and through Iron and yet it becometh not Iron But the Iron is only an Object or Subject wherein the Fire Elevateth it self and inflameth it self so very clear must also the Will be which Gods Unity is to possesse that in it there be no receptibility 21. For as soon as it passeth into receptibility then such a DRAGON viz the Hellish Foundation existeth in it It must presse clearly through the Anger-fire and only over inflame it self in the Fire without receptibility so then there continueth two clear in one only Ground viz the Fire and the Light in the Fire the Nature viz the Motion and in the Light the Spirit of the willing viz the true power of the Unity of God 22. Thus may Love and Anger stand in one only Ground unsevered and be totally one only thing as men are thus to consider and conceive of God and of the holy Angels 23. Now understand this Question thus that the power of the Anger the IAH and NEIN or No Gods Love and the Imaged formed or figured Anger of the Eternall Nature of the Centrall Fires-will have striven one with another In which Will Lucifer with his Angels sate and would be a Lord and also was a Cause that this Centrall Fire-will Imaged or figured it self into a DEN of the Dragon that is into a hellish foundation This God permitted that he might punish the fallen Angell and hold him captive therein to stop or hinder him that he should not disturbe the Creation More or further The Twelfth Question How are Men to consider or conceive the * Or Eternall peculiar Councill of God in the Divine Vision or View Being the Spirit searcheth all things Iah or Yes even the Depth of the Deity as St. Paul saith and yet this standeth not in Mans ability that is in the Creature and yet is possible How may a Man really understand this Ground of the Deep Vnity Answer 1. COurteous Reader this Question is therefore added here because the unenlightened Mind hold it for unpossible to be able to know such hidden secret Mysteries in regard it cannot apprehend them and thereupon reproacheth and ascribeth it to the Devill Therefore we will for the Sake of the Love of our Neighbour a little expound it To try if Men will become seeing and understand the Deep Sence 2. Reason runneth in meer Imagibility after a Creaturall Manner and Kind and supposeth That God hath in his Trinity Consulted what he would Make and how it must and should goe with it or what should become of it upon which it will conclude or determine the fall of Lucifer and of Adam even in a certain limit that God hath so ordained in his predestinate
God and presse or penetrate to the New Birth that he may Pray in Spirit and in the Truth and that the Spirit of Christ may pray in and with him and plead for him before God Christ saith John 4.24 God is a Spirit and they that pray unto him or worship him must pray unto him or worship him in Spirit and in Truth The Preface of the Prayer-Book To the Reader that Loveth God Concerning the true Ground of the right * Or Art Skill of Prayer What Prayer is and wherefore God commandeth us to Pray Dear Christian Reader 1. RIght Praying is not a meer Custome that a Man needs only Speak or Say the Words of Prayer no such speaking of words without hearty Consideration Attention or Devotion and divine Desire is but an Outward thing an outward forming or framing of words 2. The Mouth Imageth or contriveth its words of the Prayer with the outward Power of the Constellations or Starres and Elements and maketh only a form or figure of the willing wherein there is no working Power For Nothing pleaseth God unlesse what himself worketh and doth with a thing 2. For God in the Prophet complaineth of such outward Mouth-prayer or Lip-prayer without Power where he saith With their lips they draw near to Me but their Heart is farre from Me. Isai 29.13 4. Also saith Christ Not all that say LORD LORD shall come into the Kingdome of Heaven but they that doe the Will of my Father in Heaven Math. 7.21 And saith further in another Place Without ME ye can doe nothing John 15.5 He alone is the living Fountain and the Throne of Grace with and through which we with Prayer can enter or press before and into God 5. If we would pray aright then we should I. First view and well consider our selves whither our Heart have Imaged or framed it self into another Creature and whether also such desire which we desire to obtain of God be right Or also whether such desire which we would bring to God in our Prayer be against the profit or benefit and Love of our Neighbour Or whether we therein seek temporall Matters to abridge our Neighbour therein and to draw that which is his to our selves Or whether we thereby desire a Generall Common Love and Unity or Concord Or whether with such Praying we seek only our own Profit and Gain to our selves 6. II. And Secondly We should well Consider our selves whether we also in our Prayer desire and Love any thing More or above the Mercy of God Or whether whatsoever we desire of Temporall things we desire them only and alone from the divine hand and Co-working Or whether we would through our Skill Art Subtilty Cunning and Wit draw it to our selves and so only pray to God for his * Or permission leave to have it or whether we relye upon our selves or whether we would obtain it through the divine co-working that we may afterwards say with a chearful heart This God hath bestowed or vouchsafed ME through his Fatherly Care and Providence I have only been the Hand and the Instrument Or whether we will say this I have brought to passe through my own Skill and Understanding 7. III. Thirdly we should consider what we would doe with that which we pray for and desire from God Whether we thereby only desire to have the Honour and Highness of the World for temporall Pleasure and Voluptuousness or whether we would lay out that which God casteth upon us with his Blessing through our Prayer to his Honour and the Love of our Neighbour and give it to him again and whether we would also account our selves therein only to be Labourers and Servants or Ministers in his Vineyard as from whom God will require an account of his Gifts how faithfull we have been therein 8. IV. Fourthly we should Consider that in this World we have nothing for our own and that we our selves are not our own but only for a little while in this World are Labourers and besides strange Guests or Pilgrims only Officers of our God over his Creation Workmanship and Creatures and that whatsoever we work in and doe we doe it not for our selves only but for God and our Neighbour 9. And that we all are together but One in Christ our Saviour who himself is IN us ALL and in that respect that we should have a Generall Common Love one towards another and desire †1 John 4.10 11. heartily to Love one another as God in Christ our Saviour hath loved us and that we will heartily and readily impart the Gifts which God hath given us through our Prayer whether they be Earthly or Heavenly to our fellow-Members and hold together as the Tree in its Branches or as the Earth with its Fruit or Productions doth which willingly and readily giveth up it self into all its Fruits and loveth and beareth them all 10. V. Fiftly we must Consider that we of and from our own power cannot rightly pray before God as Christ saith Without Me ye can doe nothing Also Saint Paul saith We know not what we should pray as we ought before God But the Holy Spirit it self pleadeth for us mightily with unspeakable Sighs before God as it pleaseth him Rom. 8.26 11. Therefore when we will pray to God our Heavenly Father then we must call upon him in the Name of his dear Sonne Jesus Christ for the Illumination of his holy Spirit that he would forgive our Sinnes for his bitter Suffering and dying sake and give us that which is good and * Blissfull happy for us we should commit all whatsoever is Earthly to his Skill Cognizance and Will and not only with Empty breath and words enter before God when we would pray aright and be heard But with true right earnest sincere Repentance and Conversion from our false or wicked Conversation We must goe forth from all Falshood Pride or State Covetousness Envy Anger and Contrariety or Opposition and totally give up our Heart and Soul to God the Holy Spirit that he may be our Working of Repentance and Power in the Prayer That he may include or comprehend our willing and desiring in himself and bring it into GOD that we may dye away in the Death of Christ from our false or wicked vanity and desire which is befallen us by inheritance and in the Spirit of Christ in us rise again and be born with a New Will Mind and Obedience towards God and forth on walk in such Power in Righteousness and Purity with our Will and New Birth before God as his Children whom he hath dearly bought through the Bloud and Death of his well-beloved Sonne and hath new regenerated them in his Spirit 12. VI. Sixtly Christian Loving Reader thou oughtest well to consider What Prayer is and why God Bids us to Pray It is NOT such a thing as when a Man cometh before a Worldly King or Lord when he hath misdemeaned himself towards him and Prayeth
made a shew of and exposed to open view in triumph that therein Praise might exist to the Honour of God and that the Eternall stable Immovablenesse might become known in the Mortall 55. Thus Reason becometh Answered to its First Question in that it supposeth all things are done by * Guesse Chance and that there is NO God seeing he suffereth the Honest and Vertuous to be in Pain Anguish and Tribulation and bringeth them in the End to the Grave as well as the wicked so that it appears as if God did not regard any thing or as if there were no God being it neither seeth knoweth nor perceiveth Him 56. Therefore it is said to it that it in its own Life is only an Object of the right Life and if it findeth in it self no hunger nor desire after that from whence in the beginning it is existed that in its Life it is only a folly and a †Or Looking-Glasse Play or Scene wherein the Wisdome bringeth its Wonders to passe 57. For * Viz Wisdom it seeth also in the wise according to the outward Nature such a Folly and seeth how God forsaketh that very Folly of the Wise that it must stand in Shame and Reproach before the own-self willed foolish cunning suttlety which yet knoweth not its End 58. Therefore the foolish Reason supposeth there is no Deliverer and knoweth not how the wise Man in himself becometh delivered and released or freed from the inherited Folly through the Entring in of his own wâ—lling in that his own Will through the paining and Opposition of the wicked entereth into its breaking and into its willing-Nothing and sinketh it self down again into its first Originall viz into Gods willing and therein becometh New born or Generated anew 59. And that God is not profited or served by the Grosse Mortall Flesh that he should introduce deliverance into the beastiall own-self-willed Life but that to * God him the matter lyeth in this that the-own-self Will should break and sink it self down into God again and then the inward Good Substance becometh inclosed and Comprised in Gods willing and on the Mortall Body is so much the more pain laid that the own-self naturall Will may not enter again into the own desire to self-hood and lift up it self to be a Ruler over the inward Ground and so destroy the true Image of God 60. This the Earthly Reason understandeth not for it knoweth not how God dwelleth in it and whaâ— His. Gods Will and Substance is It knoweth not that God dwelleth through and through it and is so near it and that its Life is but a folly of the Wisdome through which Life the Wisdome manifesteth or revealeth it self that it might be known what Wisdome is 61. It s Will is gone out from God into the self-hood and boasteth it self of its own ability or power and seeth not how its ability is inceptive and finite that it is only a Looking-Glasse-Work through which Looking Glasse the Wisdome for a season beholdeth it self in the foolishnesse of the Wise and in the End through such paining of the wicked the folly as to the wise breaketh in that they begin to hate the frail corruptible foolish Life and to dye with the Reason and to give the Will to God 62. This the Earthly Reason holdeth for a folly especially when it once seeth that God also as to the wise forsaketh their Earthly Folly and lets the Body of such folly wherein the folly hath beheld it self without help to goe to the Grave Therefore it supposeth that this Man hath received no deliverance from God for if he hath trusted him then must his Faith surely have been false else he had indeed delivered him in his Life-Time 63. Also since it feeleth not its punishment instantly it supposeth there is no more in Earnest Seriousnesse and knoweth not that the †NOTE longer the more it incloseth or comprehendeth it self in folly the stronger will be the Source Quality or Torment of the Eternall pain in it self So that when the Light of the outward Nature breaketh from it wherein it hath for a season Prided and strutted in self-hood that then it standeth in it self in darknesse so that its false wicked own-self desire is a meer rough stinging hard sharp and opposite Will 64. It hopeth this Time upon an outward help and bringeth it self into pleasure of its Will and holdeth that for its Kingdome of Heaven but when the outward Light extinguisheth in Death so then it standeth in Eternall despair and looketh for no Deliverer more either round about or in it self 65. But the Wise * 1 Cor. 3.18 becometh to himself in this World a Fool and learneth to hate his folly which the Reason accounteth for Prudence and Cunning Ability and Parts thus must his Wisdome which the World holds for Folly be a Folly to Reason at which it is scandalized 66. And thus also God in the Wise hateth the foolish Mortall Life just as the Wise hateth it himself that the true divine Life in him with the Vnderstanding might rule and govern 67. And therefore with God there is no regard or trouble about the Mortall Body of the Wise for he compriseth or comprehendeth his divine Ens iâ—â—â—im in his Spirit and Will and leaveth the Body of the Folly with the foolish departure in its Grave till the Last Day till the Seperation of all and every Substance 68. And that the Reason understandeth not and therefore it is foolish Yet a Man should be a Man not according to the Folly but according to Gods Spirit and judge what is divine and not according to the Image-like or Imaginary Reason 69. For it is written whosoever †Gal. 6.8 NOTE buildeth upon the Flesh viz upon the Mortall Reason of own self-will he will of the Flesh inherit Perdition or Corruption 70. But whosoever buildeth upon the Spirit viz upon the divine Will and setteth his Will in the hope of divine Promise he will inherit from the Spirit the Eternall Life The Second Chapter Of the Mind Will and Thoughts of the Humane Life how they have their Originall from the Will of God And how it is an Object or Representation viz an Image of God in which God willeth worketh and dwelleth Reason Saith 1. SEeing the Mind together with the Senses or Thoughts is an Inceptive naturall Life which standeth in a Time and Fragility or Corruptibility how may it then in this Time be brought to the Super-sensuall divine Life Or how is the divine inhabitancy in this Life Answer 2. The Life of Man is a form of the divine Will and is come from the divine in breathing into the Created Image of Man It is the Imaged Word of the divine Skill and Knowledge but yet is from the Opposite breathing of the Devill and of the fierce Wrath of the Temporall Nature become poysoned so that the Lifes Will hath immaged it self with the outward Earthly Object
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
strive where Sathan and Christ stand one against the other viz according to the receptibility of the own self Will Sathan viz the Spirit of Errour And according to the Unity Christ Where a Man understandeth Love and Anger in ONE only Ground but in a TWOFOLD Manifestation or Revelation To be understood here by those that are Ours who belong to God to others in this place there is a * Or strong enclosure Bolt or Lock before it 50. This Table in the Seven Spaces is the Ground of the Angels and Souls viz Mysterium Magnum the Great Mysterie of the Transmutation wherein all Potentiality or Possibility Lyeth 51. Above according to the Seven Numbers the Efflux of the One into Seven is understood the First Principle is to be understood to Fire out of which the Light becometh Manifest and from Fire to Substance is the Second Principle 52. And downwards under every Property is understood what kind of Efflux cometh out of every Property in the Co-working of the other Properties Not to understand it so that such an Efflux giveth or affordeth an own self Property but all Seven give or afford it but the first Form ruleth therein and keepeth the upper dominion 53. As at Number 1. there standeth Desire or Including there a Man is to understand that the desire is Magneticall and incloseth and darkeneth it self which also is a Ground of the Eternall and Temporall Darknesse and out of this intracting cometh Astringency hardnesse and Sharpnesse and is a cause of the fierceness whence the Great Eternall Death originally Existeth For this Magnet draweth the power into it self and shutteth it up into it self so that the working standeth still and entereth into Impotency as downwards under Number 1. is to be seen 54. Under Number 2. standeth Science or drawing and that is the Second Form to Nature viz the Motion of the Magnetick attraction whence the perceptibility of Nature originally existeth and it is the Ground of all Contraries For Hard and Moving are Enemies for the Moving breaketh the Hard again and yet also geneâ—â—â—â—â—â— the Hard with the attracting 55. Thus Two Substances origâ—â—â—â—◠〈…〉 will of God viz the drawing of the Magnetick Power giveth or affordeth Motion and Perceptibility and that which is drawn giveth or affordeth Substance wherein a Man understandeth the Cause to Spirit and Body viz in the drawing of the perceptibility Men understand the Spirit and in that which is attracted the Body or the Cause to Corporeity 56. Now if this in-drawing and Substance cannot reach or attain the Light of the Unity whereby it may be Meekened or softened then it continueth in it self a meer Enmity and it is a Source or Quality of raging and climbing up out of which own Receptibility and Pride or State originateth for the Will of own Receptibility is false or wicked and a Continuall breaker or destroyer of it self that is of its Substance 57. And Men understand in these two Formes viz Desire and in-drawing in their out-flowing Properties Gods Anger and though indeed they are the Ground of the perceptible Life yet if the Light shine therein then they are the Ground of the Kingdome of Joy viz an inward continuall mobility of the Unity of God and a Ground of the Five Senses out of which also the Creaturely Life hath taken its Beginning wherein also its perdition standeth so farre as it looseth the Light for it is the Source or Quality of the Hellish Anguish viz the Cause of the Painfulness and is also the Root of the Naturall Life 58. Under Number 3. standeth in the third Space the Third Form of Nature and is called Anguish viz a Spirituall Brimstone Source or Quality according to the property it taketh its Ground out of the First and Second Form viz out of the Magnetick desire and out of the Motion of the drawing where the Out-flown Eternall Will standeth in such unquietness in Anguish 59. The Anguish is a Cause of the Naturall willing of the Mind and of the Senses or Thoughts and is the Lifes Wheel Viz a Cause of the fiery or fiering Life For if the out-flown Will of the Unity of God stand in the Anguish then it panteth or longeth after the Unity again viz after the Rest and the Unity or Rest panteth or longeth after the Motion or Revelation or Manifestation 60. And yet also there could in the Unity be no Manifestation or Revelation without Motion and therefore the divine Will floweth forth out of it self and the Divine Longing delight introduceth it self into the out-flown willing into the Desire and Motion to a perceptibility that it might find it self and so there remain TWO in ONE Substance viz the perceptible divine Longing delight and the Cause of the perceptibility wherein God calleth himself a loving God 〈…〉 to the â—â—â—â—â—â—tible divine Love Longing and an Angry God according to the Cause to perceptibility viz according to the Eternall Nature 61. And thus we understand in the Anguish if the divine Light be not manifest therein the Hellish Fire and an Eternall * Or giving over or fainting for fear dismaying and terrour where the own Will of Nature continually standeth in a dying Source or Quality and perpetually desireth to sever it self from such Originall which I therefore call the little Death because it is the Eternall dying Death and yet in the Hardnesse it is the Great still standing Death 62. This Form if it hath not the Light is the Fountain-Spring of the false or wicked Mind but if it findeth the Light in it self then it is the Source Quality and Ground of the Sensible or Cogitative Mind and the right root of the Fire as under Number 3. downwards is to be seen 63. The Fourth Form Number 4. is the Fire of the Eternall Nature understand a Spirituall-Lifes Fire and that originateth out of the perpetuall enduring Conjunction or Copulation of Hardnesse and of Moving understand that the painfulnesse originateth out of it but the Fire Glance originateth out of the Longing delight of the free-willing where the Unity of the Longing dâ—light becometh sharpned in the Properties and so it shineth as a flash through the perpetuall enduring Conjunction of the Great Meeknesse of the Unity and of the fiercenesse and Motion of the Three First Principles For it is in the Essence of the Conjunction as if a Man did strike Steel and a Stone together whence the Flash existeth 64. This Flash is the true Naturall and Creaturall Life of the Eternall †Creatures for it is the Manifestation or Revelation of the divine Motion and hath the Properties of Nature and also the Manifestation or Revelation of the Unity of the divine Efflux in it self now which soever of these two get the upper dominion in that standeth the Life The Glance of the Fire is the Light from the Efflux of the Unity of God and the Essence of the Fire is the out-flown Will which hath with the desire brought it self
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
Desire wholly turned it self away from Gods Will and from the divine Light whence the divine ENS of or from the Holy Worlds Substance vanished or disappeared and so now Man thus remained to be only a Monster of Heaven and became with his Seperatour a Beâ—st of all â—easts which from thenceforth ruled in and with all Beasts In whom the Spirit of the World Spiritus Mundi together with the Starres and Elements hath gotten the Dominion 49. Yet now Man runneth and seeketh again his first true Native Country for he standeth in this Property in meer unquietnesse Now he seeketh in one thing suddenly in another and supposeth in this Monster he shall introduce himself into rest and yet runneth on only in the false or wilked awakened beastiall willing which cannot reach or attain Gods willing 50. He runneth only in the false Light of his self-hood which becometh generated in his Imagination with a Monstrous Seperatour which maketh him an Earthly Mind wherein the Constellation hath its operation and hath the whole visible World for his Enemy 51. And standeth as a Rose in a Bush of Thornes which is continually scratched and torn by the Thornes and yet he could not be said to be a Rose if the divine Grace were not come to help him and had not in-spoken it self again into his inward Ground wherein the Love to the New Regeneration is presented or tendered to him 52. Therefore say I it is highly necessary for Man to learn to know what he is before he runneth and seeketh for else his seeking is but a vexation wherewith he vexeth himselfe in a false or wicked Seperatour or Distinguisher and yet can come to no Rest 53. For all those Earthly Wills wherein he thinketh to bring himself into Rest are only a Contrary Will or opposition against God viz the Eternall ONE 54. For * Rom. 9.16 it lyeth not in any ones self Willing going or running faith Saint Paul but in the Mercy viz in the Grace which is in-spoken into him 55. For Man without Grace without God is dead and blind and cannot come to any true Life unlesse the Grace become awakened and revealâ—d or manifested in him 56. Yet aâ—â— in these Earthly willings there can no awakening be effected for they cannot attain the Grace much lesse awaken it therefore must the whole Man in Soul and Mind sink down into the Grace and be a willing of Nothing which desireth Nothing but only the Grace that the Grace in him may become living and overflow drown or overwhelme and mortifie his Will 57. As the Sun breaketh forth in from or out of the Night and changeth the Night into Day so also it is to be understood concerning Man of which Christ saith †Math. 18.3 Except ye Convert and become as Children ye shall not see Gods Kingdome viz. the Divine Seperatour from which all things are Existed 58. For No Knowledge or Skill is right or Fundamentall unlesse it come out of the true divine Science or Root out of the Seperation or Distinction of the divine Speaking whence all things have their Originall 59. If now such Skill and Knowledge would be attained to Exist in Man again then must the divine Seperatour stand in a Substance of its likenesse viz in a divine Ens where the divine Word Speaketh forth therein and the divine Light shineth in that Speaking 60. And then the humane Science which in the beginning existed from the speaking of the Word may in that Light see not only it self but also all other Naturall things according or as to the Seperability or Distinguibility of the Word also may work after a Magicall kind and manner in and with all things after a divine Kind Manner and Property 61. For Man is blind in all the Works of God and hath no apprehension or knowledge unlesse the Breathing or Speaking be revealed or manifested in its inward Ground according to the Kind or Manner of the Speaking out of which all Substances or Things originate 62. All Mans seeking whereby he will find the ground of a thing is blind and is performed only in a Shell or Rind wherewith the the Essence of the Tree is covered 63. But if a true finding would be attained then must the humane Science enter into the property of the Thing and be able to see the Seperatour or Distinguisher thereof 64. Therefore it is the Greatest Toyle and Misery of Man that they all run and seek in blindnesse and begin to seek at the Shell Whereas all things are outwardly figured signifying what they are in their Ens and Substance and the Seperatour of all things hath visibly and formally there represented it self that so Man may know and apprehend the Creatour and Creation or Creature 65. For all Substances are but one only Substance which hath out breathed it self out of it self and made it self distinguishable as also formable and figured And there goeth out of â—hat Impression and Formation one Center out of another as with every Impression and Formation of the Desire 66. Where the seperated and divided Will impresseth or compecteth it self into a particuler and there existeth a Center and in the Center a Seperatour or Distinguisher or Creatour of it self viz a Former of the re-out breathed willing as we see by the Earth that every hearb hath a Seperatour or Distinguisher of its own in it self Which maketh it so and severeth or distinguisheth it into Form 67. And so now if Man viz the Image of God in whom the divine Speaking according to the divine Science or Root is manifest or revealed will search the Creatures whether in the Animate or in the Inanimate viz in the Vegetable or Metalline Then he must before all things attain the Grace of God again that the divine Light may give Light in his Science or Root whereby he may goe through the Naturall Light and so all will become manifest or revealed to him in his Vnderstanding 68. Else he runneth in seeking as a blind Man who speaketh of Colours and yet seeth them not nor knoweth what Colours are This all States and Conditions of the World should Consider that they all run on blindly without the divine Light only in the Sydereall Imagibility in that which the Constellation or Astrum Imageth in Reason 69. For Reason is nothing else but the humane Constellation which is only an Exscript Copy or Modelling of all the Principles It standeth only in an Imagibility and not in the divine Science or Root 70. But if the Divine Light becometh manifest or revealed therein then also beginneth the divine Word out of the Eternall Skill or Knowledge to speak therein And so then is Reason a true house of divine Skill or Knowledge and Revelation and may then well and rightly be made use of But without this it is no more but a Constellation of the visible World 71. Therefore to all Lovers of Arts and Sciences whose Seperatour is an Artist of great Subtilenesse in them