God and presse or penetrate to the New Birth that he may Pray in Spirit and in the Truth and that the Spirit of Christ may pray in and with him and plead for him before God Christ saith John 4.24 God is a Spirit and they that pray unto him or worship him must pray unto him or worship him in Spirit and in Truth The Preface of the Prayer-Book To the Reader that Loveth God Concerning the true Ground of the right * Or Art Skill of Prayer What Prayer is and wherefore God commandeth us to Pray Dear Christian Reader 1. RIght Praying is not a meer Custome that a Man needs only Speak or Say the Words of Prayer no such speaking of words without hearty Consideration Attention or Devotion and divine Desire is but an Outward thing an outward forming or framing of words 2. The Mouth Imageth or contriveth its words of the Prayer with the outward Power of the Constellations or Starres and Elements and maketh only a form or figure of the willing wherein there is no working Power For Nothing pleaseth God unlesse what himself worketh and doth with a thing 2. For God in the Prophet complaineth of such outward Mouth-prayer or Lip-prayer without Power where he saith With their lips they draw near to Me but their Heart is farre from Me. Isai 29.13 4. Also saith Christ Not all that say LORD LORD shall come into the Kingdome of Heaven but they that doe the Will of my Father in Heaven Math. 7.21 And saith further in another Place Without ME ye can doe nothing John 15.5 He alone is the living Fountain and the Throne of Grace with and through which we with Prayer can enter or press before and into God 5. If we would pray aright then we should I. First view and well consider our selves whither our Heart have Imaged or framed it self into another Creature and whether also such desire which we desire to obtain of God be right Or also whether such desire which we would bring to God in our Prayer be against the profit or benefit and Love of our Neighbour Or whether we therein seek temporall Matters to abridge our Neighbour therein and to draw that which is his to our selves Or whether we thereby desire a Generall Common Love and Unity or Concord Or whether with such Praying we seek only our own Profit and Gain to our selves 6. II. And Secondly We should well Consider our selves whether we also in our Prayer desire and Love any thing More or above the Mercy of God Or whether whatsoever we desire of Temporall things we desire them only and alone from the divine hand and Co-working Or whether we would through our Skill Art Subtilty Cunning and Wit draw it to our selves and so only pray to God for his * Or permission leave to have it or whether we relye upon our selves or whether we would obtain it through the divine co-working that we may afterwards say with a chearful heart This God hath bestowed or vouchsafed ME through his Fatherly Care and Providence I have only been the Hand and the Instrument Or whether we will say this I have brought to passe through my own Skill and Understanding 7. III. Thirdly we should consider what we would doe with that which we pray for and desire from God Whether we thereby only desire to have the Honour and Highness of the World for temporall Pleasure and Voluptuousness or whether we would lay out that which God casteth upon us with his Blessing through our Prayer to his Honour and the Love of our Neighbour and give it to him again and whether we would also account our selves therein only to be Labourers and Servants or Ministers in his Vineyard as from whom God will require an account of his Gifts how faithfull we have been therein 8. IV. Fourthly we should Consider that in this World we have nothing for our own and that we our selves are not our own but only for a little while in this World are Labourers and besides strange Guests or Pilgrims only Officers of our God over his Creation Workmanship and Creatures and that whatsoever we work in and doe we doe it not for our selves only but for God and our Neighbour 9. And that we all are together but One in Christ our Saviour who himself is IN us ALL and in that respect that we should have a Generall Common Love one towards another and desire †1 John 4.10 11. heartily to Love one another as God in Christ our Saviour hath loved us and that we will heartily and readily impart the Gifts which God hath given us through our Prayer whether they be Earthly or Heavenly to our fellow-Members and hold together as the Tree in its Branches or as the Earth with its Fruit or Productions doth which willingly and readily giveth up it self into all its Fruits and loveth and beareth them all 10. V. Fiftly we must Consider that we of and from our own power cannot rightly pray before God as Christ saith Without Me ye can doe nothing Also Saint Paul saith We know not what we should pray as we ought before God But the Holy Spirit it self pleadeth for us mightily with unspeakable Sighs before God as it pleaseth him Rom. 8.26 11. Therefore when we will pray to God our Heavenly Father then we must call upon him in the Name of his dear Sonne Jesus Christ for the Illumination of his holy Spirit that he would forgive our Sinnes for his bitter Suffering and dying sake and give us that which is good and * Blissfull happy for us we should commit all whatsoever is Earthly to his Skill Cognizance and Will and not only with Empty breath and words enter before God when we would pray aright and be heard But with true right earnest sincere Repentance and Conversion from our false or wicked Conversation We must goe forth from all Falshood Pride or State Covetousness Envy Anger and Contrariety or Opposition and totally give up our Heart and Soul to God the Holy Spirit that he may be our Working of Repentance and Power in the Prayer That he may include or comprehend our willing and desiring in himself and bring it into GOD that we may dye away in the Death of Christ from our false or wicked vanity and desire which is befallen us by inheritance and in the Spirit of Christ in us rise again and be born with a New Will Mind and Obedience towards God and forth on walk in such Power in Righteousness and Purity with our Will and New Birth before God as his Children whom he hath dearly bought through the Bloud and Death of his well-beloved Sonne and hath new regenerated them in his Spirit 12. VI. Sixtly Christian Loving Reader thou oughtest well to consider What Prayer is and why God Bids us to Pray It is NOT such a thing as when a Man cometh before a Worldly King or Lord when he hath misdemeaned himself towards him and Prayeth
or Beggeth Grace and Pardon of him and often times in heart thinketh much otherwise NO but it is a going forth out of our selves that a Man out of all his powers with all whatsoever he is and whatsoever he possesseth give himself up to God 13. Yea with right true Prayer he giveth himself up to God for a Propriety He cometh with the Lost †Luke 15.12 Prodigall Sonne again to the Father into his first Native Country and Inheritance out of which our first Father Adam hath brought him 14. He hath no Naturall right more to the heavenly Goods he hath with Adams going forth lost them all and with the Devils Whoredome consumed them in Vanity Whereupon now he must in great Humility and Faith in true Hope of the promised Grace in his Sonne Jesus Christ come with the Lost Sonne to God and account himself unworthy of all Heavenly Goods by a Naturall right and fall down before God his Eternall Father and pray to him for the promised Mercy in his Sonne Jesus Christ that he will yet receive him again as a hired Day-man and Labourer into his Vine-yard and will yet again give him heavenly Meat and Drink for his Fainting Hungry and Thirsty Soul that he might no more need with the Devils Swine to Eat the Husks of Vanity Lying and Falshood and so perish in unbelief without heavenly Power and Vertue 15. He must set open the Mouth of his hungry and thirsty Soul in his Prayer wide towards the Grace and Mercy of God with hearty sighing and turning into the Grace and totally and altogether give up himself to the Grace of God And then he will instantly hear in his Soul that God will come to meet him with his Grace and give the Grace which he offereth in Jesus Christ into his Soul So that the poor hungry Soul will powerfully and substantially receive in it self whatsoever it desireth and prayeth for from God viz the Flesh and Bloud of Jesus Christ Which is offered or presented to All hungry repenting Soules out of Grace 16. He will rightly find in himself how the Old Father of the Lost Prodigall Sonne cometh to meet the poor Converted Repenting Soul and with his Love falleth about its Neck of its Essence of the Life and embraceth and kisseth it with his Love and taketh it into his Armes and in power saith to it This is my beloved Sonne This is my beloved Soul * Luke 15.24 31. which I had Lost it was dead and is become living again Now slay the Lamb Jesus Christ It shall sit with me in my Power at my Table and Eat with me at my Supper or Meale prepared for me of the true food of my Sonne Jesus Christ and shall Eternally rejoyce it self with me 17. And there will the Seal Ring viz the dear and pretious Testament of the Covenant of God in the Bloud of Jesus Christ be put on to the Soul and will through the Covenant and Sealing be received again for a Childe of God 18. Therefore I say to the Christian Reader that praying is not only a Mouth-work or Lip-labour as a Man cometh before a Lord and beggeth some temporall thing of him or for the forgivenesse of his Guilt God biddeth us to pray not for outward imputed Grace only but for the filiall child-like operative Grace where the Holy Spirit in the Merits of Christ prayeth and beggeth in our selves whereby it maketh the Grace in us powerfull and in such working also overthroweth the Sinne in us and drowneth it in Christs death destroyeth Hell and bringeth forth the Gates of Eternall Life viz the Satisfaction of Christ or his payment of our Debt in us quite through Gods Anger and taketh away the Devils might in us and putteth Christ on to us so that we in the Spirit and Merit of Christ †Rom. 8.15 cry unto the Father of all Mercy and say ABBA loving Father 19. For we have not received a Servile or * Spirit of Bondage flavish Spirit that we should fear agâ—in but a filiall or †Spirit of Adoption child like Spirit so that with joyfull heart and with all Confidence we may pray to the Father and he will give it unto us Rom. 8.15 Ephes 3.11 Gal. 4.6 20. For the Giving and Receiving sake God biddeth us to pray and beg as Christ saith My Father will give the Holy Spirit to them that pray and ask him for it Also Ask and so ye shall receive seek and so ye shall find knock and so it will be opened unto you Luke 11.9.13 21. Every Prayer which doth not find and receive is Cold and Luke-warme and sticketh in a hinderance of temporall Earthly things That is the Soul doth not clearly draw near to God It will not totally give it self up to God but hangeth still to Earthly Love which holdeth it captive that it cannot reach the City and Place of God 22. If a Man would pray aright then he must turn himself away from all Creatures and with the Will and Mind clearly come before God It must be in such a Purpose and Earnest Resolution as with the Publican in the Temple and as with the forlorn lost Sonne which came thus to God 23. And though Reason in Flesh and Bloud saith clearly No thou wilt not be heard thy Sinnes are too great or it is not time now stay a while doe first this or that thou shalt have time and opportunity to doe that hereafter Or else saith Why doest thou pray when thou canst not come with thy desire to God Thou receivest no power into thee Let not all this deceive thee The Power iâ— in the inward Ground in the desire of the Will and worketh with God Doe but stand still and wait upon the Lord it will at last well penetrate through so that thou wilt feel it in thy heart and thank and praise God 24. Whosoever would pray aright and with his desire attain Gods Power and Spirit must forgive all his Enemies heartily and include them together in his Prayer and pray to God that he will convert them also and be reconciled with them in his Love that a Serpent might not continue in his heart which should hold him back and tear the power of the Prayer from the Soul as Christ saith The Devill teareth the Word from their Hearts that they believe not and so become saved Luke 8.12 Also When thou wilt offer thy Gift upon the Altar and there rememberest that thy Brother hath any thing against thee then goe thy way first and reconcile thy self with thy Brother And then come and offer thy Gift Math. 5.23 24. Also in Our Father Forgive us our Debts or Trespasses as we forgive our Debters that trespasse against us Math. 6.12 That the Evill Enemy with the included Hate may not Sift or Tempt us and hinder us and bring us into Doubt 25. God requireth a clear empty and Naked Soul in Prayer And though indeed it be surrounded
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
and in Love hast Betrothed and Espoused 99. O God HOLY SPIRIT let me walk and Converse in thy Power and let thy Holy Angels which thou hast appointed to me Lead me through JESUS CHRIST Crucified Our Lord Amen A Prayer when a Man will goe about his Work or Labour and Calling or Employment wherein God hath set Every One. 100. ALmighty Eternall God and Loving Father Creatour of Heaven and of Earth thou hast Created ALL Things to thy Prayse and MAN to thy Expresse Image and set him to be a Lord and Ruler of thy Works and hast put all under his hands 101. I poor unworthy sinfull Man consider with my self the heavy Fall of our first Parents whereby thy Curse came upon this Work and upon the Earth and I consider with my self how our first Parents are fallen out of Paradise into this Curse wherein now all of us must swimme in Weariness Toyle Incumberances Cares and Necessities and make our selves weary sick and faint that we may uphold and sustain our Lives till at length we enter again into Dust and Ashes the Substance out of which we are proceeded Where we are to Expect and wait for thy true and reall Promise that thou wilt awaken and raise us up again out of the Dust in the Last Day and form us into the fair Paradisicall Image again 102. This now I consider with my self when I take in hand the Work Calling and Employment wherein thou hast by or through Nature appointed or ordained me and pray thy Great Mercy which thou after this Heavy Fall and Apostacy hast turned towards us again in the Grace of JESUS CHRIST blesse me I pray thee in my Calling State Condition and Employment and turn away thy Curse and Anger from me through the Love of Jesus Christ that the Evill Spirit may not touch or sift me in my Calling and Condition and bring me into Falshood that I may not at all therein hurt deceive betray or wrong my Neighbour with Words or Deedâ— or desire that which I should not 103. Give me I pray thee O Dear LORD a ready Heart and Minde that I may with a Good Conscience without any false or wicked desire also without Pride Covetousness Envy and Anger perform my work and order my Condition according to thy Will and also rest satisfied with thy Grace with what thou givest me and that with the Works and Labour of my hands in my Office Duty State and Condition wherein thou hast set me I may NOT seek my own only to serve my self and my own turn alone but also my Neighbours benefit also may come to help the Miserable and the Impotent also the Weak Blind Simple and needy which are not gifted or furnished with understanding of thy Works of Wonder to manage them 104. Help I pray thee O Loving GOD that I may rightly know my self that I in my State and Condition and Office or Employment am but thy Servant or Minister and that all whatsoever I possesse cometh from thy hand and that I in this World have nothing my own but am only a Pilgrim and Sojournour upon Earth and thou O God the FATHER together with thy Sonne JESUS CHRIST in the Power of the HOLY SPIRIT dost thy self work drive manage and rule all and that all is thine alone and not mine 105. Give me I pray thee rightly to know that all Men are proceeded from One and in that regard that all are my fellow Members Brethren and Sisters as a Tree in its Branches So that I should Love them ALL. 106. As thou O Loving God hast loved us with One only or singular Love in JESUS CHRIST before the Foundation of the World and yet lovest us with the same Love and hast attoned or reconciled us all in one only Love as to thy Anger So O Loving God awaken and stirre up I pray thee also that same Love in ME and kindle my Soul and Mind therewith that I also may with and in THEE in thy Love love all my fellow Members and readily and willingly serve and minister to them That thy Name in us all may be sanctified and thy Will in us be done so that we all in One Love may Eat and Drink thy Blessings 107. And take from us the Evill and the Heavy Guilt viz thy Curse and Anger that the Devils Envy and Covetousnesse may not Spring or flow up in us and introduce us into Vengeance and Malice 108. That we also may heartily love one another and forgive one another our slips failings and infirmities as thou daily forgivest us in thy Love in JESUS CHRIST 109. O LORD prevent I pray thee the suttle Talons of the Devill that he may not Tempt us and bring our evill Inclinations aloft whereby I may be drawn into false or wicked Lusts 110. Deliver me O Dear God from all such Evil through the Bloud and Death of our Lord JESUS CHRIST and give me a Chearfull-Mind to manage thy wonders 111. Help me so that I may Work Will or Act nothing without thy Power bring my Life through thy Wonder-Works and Creature into the Eternall Heavenly working in into the Spirituall hidden Secret World and let me here in thy Works of Wonder increase in Power and Knowledge that also my in ward Ground may grow and increase in thy Wonder-Works in thy Power to the Manifestation or Revelation of the New Jerusalem in us where thou O True GOD wilt work will and be all in all in us 112. Therefore give me I pray thee constantly and continually to know this that I may have it for a token of remembrance to think upon in my Mind and not sinne nor break off my Mind from thee and generate a false or wicked Image which lusteth only after State Pride Covetousness and self-Honour and be Damned with the Evill Spirits but let me be One Spirit and Will with thee and Co-work with thee in the power of my Saviour JESUS CHRIST and of the HOLY SPIRIT Amen A Prayer on Munday at Noon or Midday or whensoever such an attentive Thought stirreth to consider ones State and Condition 113. O God Eternall FATHER I thank thee and praise thee that thou hast appointed and ordained me in this State and Condition that thou hast given me Good Things and meanes for Sustenance and set me among honest vertuous People whom I should serve and Minister to and benefit with my Gifts and hast indued me with Reason and Vnderstanding and Created me a rationall Man so that I know thee and that I am not a Dull Dead foolish ignorant Man who knoweth nothing of thee and thanketh not thee for such benefits But hast Created me from or out of the Light of the World that I may with and in thy Light work or act and live and shewest me all thy Wonders in thy Light 114. I thank thee for this that thou hast created me to thy Expresse Image and set thy Wonders under my hand that I may know them and may
enjoy my self in the Works of thy Creation 115. And I beseech thee O Eternall God to give me Understanding and Wisdome that I may not abuse or misuse this thy Creation or Creature but only and solely use it for my necessity for the Good of my Neighbour my self and mine 116. Give me I pray thee to be thankfull in all thy Gifts and Benefits that my Reason may not say This is Mine I have purchased it I will possesse it alone I am thereby Noble Glorious and Brave and because of this Honour and Repute accrues unto me all which proceedeth from the Devill and the Heavy Fall of Adam 117. O Dear Lord CHRIST help I pray thee that I may alwayes consider thy Humility Lowlinesse and temporall Poverty and not permit my Mind to lift up it self above the simple poor and needy that my Soul may not break off it self from them that they in their misery may not sigh over me or against me and hinder me in my way to thee 118. But help me that I may Lay my Heart with the simple in the Dust and alwayes acknowledge that I am nothing more then they and that my State and all that belongs to me are thine and that I am a Minister or Servant concerning or as to them 119. O Great HOLY GOD I pray thee set open my inwardnesse to me that I may rightly know what I am Unshut I pray thee in me what became inclosed and shut up in Adam Let me I pray thee see in the Inwardnesse of the Mind and find thy bright Morning-Starre in the Holy Name JESUS which presenteth and offereth it self to us poor Men out of Grace and will dwell in us and powerfully work in us 120. Break thou O LORD the hard door Posts of my receptibility of my own willing that his will may shine forth through me and my Mind may find the Beames of his Love-Fire 121. Kindle thou I pray thee my fiery Life of the Soulish Ground with the Beames of thy Light so that I may endure before thee and stand in thy Sight and so I pray thee poure in thy Love and Meeknesse into my Fire-life that thy Fire-Glance doe not Consume and destroy me in regard of my yet remaining impurity 122. O thou Great Holy God to thee I draw neer now with my Mind viz with thy poured forth Power and Vertue which thou hast formed into an Image of thy Likeness according to thy Working and I give my self to thee again to be thy own 123. Work thou in my Mind as in thy Reflexion or Representation thy â—race how thou wilt and keep my Mind with thy Power as thy Instrument so that IT may neither will nor act without thee Lead thou my Inclination with thy Might and Strength so that I may in and with thee rule over Sinne Death the Devill Hell and the World 124. Seeing thou in the Beginning in my Father Adam hast made me a Ruler over all Creatures and after the terrible Fall hast in JESUS CHRIST brought me thereinto again So that I in JESUS CHRIST should with and in him and He with and through me rule over all his Enemies till they all be laid for a foot-stool under his and my feet therefore I give up to thee my LORD JESUS my whole Mind and Soul and all whatsoever I am Rule thou in me over all my Enemies which are within me and without me 125. Lay thou them for a foot-stool under thy feet and lead my Mind being the Expresse Image of God in Gods Power so that IT may as an Instrument of the Holy Spirit co-will and perform with God the Good Work that thy High Name * Germanice GOTT GOD may become again manifested therein and that my Mind may again come to the Communion of thy Holy Angels whereto thou hast ordained it in the beginning 126. O Great GOD my Mind is indeed a Beame of thy Omnipotency Glory and Skilfulnesse a †Or Play-fellow Companion of the Divine Wisdome and Glory a Hand-maid or Ministresse of the Majesty of the Unity of God a Knoweresse of thy Manifestation or Revelation and a Figure of the Great Name of GOD who hath made the World and all things 127. In its Essence e're it became a Creature stood the formings of thy Willing which Formings thou O Great God hast brought into a Creaturely Creation and set the Noble Mind for a Ruleresse or Governess over it where thou with thy Holy Name in thy Power wouldest thy Self rule through the Mind 128. O GOD the Mind hath in Adam turned it self away from thee and is entered into own receptibility of its own Will and hath made it self Dark Drie Stinging Enimicitious or Hatefull Hungry and Envious and is become a hellish Source Quality or Torment and Abomination before thee like all evill Spirits 129. Which thou O Groat God with thy holiest Name of All JESUS hast turned to thee and new generated to thee again Therefore I give it up to thee willingly into thy sweet presented or offered Grace And therewith forsake my own Will and Nature-Right and give it to thee for thy own LORD JESUS that I may no more Be IT self but that thou mayest be IT according to thy and thy Eternall Fathers good Will and Pleasure that God may be All in All One True Reall Tri-une Substance Father Sonne and Holy Spirit in the Heaven and upon Earth Working and Ruling All in All. AMEN A Prayer on Munday at Noon or Midday to Consider the Quality and Property of the Day and to swing or cast ones self into the right-Noon or Midday of the Inward Moone 's heavenly Substance Concerning the climbing up or Ascending of the Mind 130. O GOD thou Infinite or Endlesse Every where Glancing or Super-Illustrious Eternall every where spread abroad Shining Bright LIGHT thou hast given the Light to the Outward World from the breathing of thy Might through the Beames of thy Light and rulest with the Sun and Moon in all thy Works in this Worlds Substance 131. Thou generatest all and every temporary Life through these Lights All whatsoever hath Breath worketh and Liveth in these Lights and praiseth thee in thy Power ALL Starres take Light and shining from thy shed-forth Light Thou adornest the Earth with fair Hearbs and Blossomes or Flowers through these Lights And Cheerest therein all whatsoever liveth or Groweth 132. And therein shewest to US Men thy Glory So that we know thy Power which is inwardly hidden and see thereby how thou hast made thy Eternall Word and working visible that we should thereby consider thy inward Spirituall Kingdome wherein thou dwellest in secret hiddenly and fillest all thy Creation and thy self workest and doest ALL in ALL. 133. The Heaven together with the Earth recount thy Honour Power and Great Might The Elements are a Reflexion Representation or Object of thy Wisdome where thy Spirit with a Representation or Object Sporteth or Acteth a Scene before thee and all things
hearts and minds being an infinite Treasury of good and bad we should preserve the Good thoughts which are Gods not our Own and suppress the Evil which are the Devils and ours since the heavy fall of Adam and NOT bring forth the unfruitfull works of Darkness but as learned Scribes of the kingdom of heaven bring forth out of the good treasure of our Hearts Good things both old and new even the words and works which declare us indeed the children of Light which shall be our joyfull fruit and harvest and kingdom of heaven for evermore in Paradise when all our own that is our Evil Thoughts shall perish and we be saved as it were through fire or else our evil thoughts words and works shall be our evil treasure and kingdome of Perdition where our Works shall burn with us for ever also Sixthly It sayes in brief what the Mysterium Magnum or great Mysterie is which is that which is resembled to us in this visible world wherein all things belonging to darkness or light are hidden and manifested in the eternal substantial wisdome in which also all things both evil and good are eternally resident as in ONE world together though they must for ever be invisible incomprehensible and incommunicable the one to the other as Day and Night Heaven and Hell are so the one being the Love and Light the other the Wrath and Fire of the One only Spirit the Wonderfull and Incomprehensible GOD. The SECOND Book contained in this Treatise is the Answer to the 177 Questions called Theosophick because they are of such divine matters as are collected out of the Eternal Ground of the holy Scriptures and belonging to the mysteries of the divine Wisdome whose glimps and footsteps only are hinted at in the Holy Bible There are but Thirteen of these Questions here answered and a piece of the Fifteenth to the fifth verse though in his Preface to that Book the Author sayes they are all at large to be found in his other writings in this but briefly and summarily as if this book had been finished by him though no more then here is printed is yet come to our knowledge In this Treatise especially we may find how in the Eternal Darkness and Light there hath Eternally been a transaction as it were of Wonders and Powers in a real representation and working in each world by it self and in respect of one to the other both conducing to the Eternal infinite Glory and praise of the Unity in Trinity of the Omnipotent Omnipresent God whose Eternal Blessedness had never any Beginning nor ever can have End Herein also we may be helped to understand undeniably how any are a sweet savour to God of life unto life in them that are saved and a savour of Death unto Death in them that Perish though these two things seem very inconsistent with the Divine Unity and Goodness in the appehension of our Mortal Reason The THIRD Book hinteth how the Heavenly and Earthly Mystery may be seen distinctly manifested together in this outward world which is a Looking-Glass of the Eternal Great Mystery wherein both the Heavenly Divine and Hellish wrathfull Mysteries are represented in the visible things of this world which hath had a Beginning and we may thereby be furnished with Skill to go out of the Earthly Corruptible and Hellish Mystery with our souls into the Heavenly and Blessed It also lays down some Grounds of discovering the Times of the Great Separation of Good and Evil and the Manner of it when these Mysteries now visibly mixt shall no more continue so but all that hath been wrought and produced in each of them shall go into and remain in its Eternal Habitation in its own world and then the Creature be quite delivered from Bondage and brought into the glorious liberty of the Sons of God Matt. 25. from the 3◠verse to the en◠When the Goats shall be divided from the Sheep they to the Left hand and these to the Right and to the Goats shall be said Go ye Cursed into Everlasting Fire prepared for the Devil and his Angels and to the Sheep Come ye Blessed of my Father inherite the kingdom prepared for you from the foundation of the world Here every one may consider in himself his Inclination Desire Propensity Condition and whole imployment of his Thoughts Words and Actions whether he be a Goat or a Sheep he may in this life transmute and change his desires and then all his powers in Soul and Body will follow with joy that he is a Sheep fit for the Table of the Lord at the great Supper of the Wedding of the Lamb at the Last Day and this pledge of Gods love that Better Part once participated in this Life will be impossible to be taken from him Or else if he continue to be an unruly Goat and will not be changed or renewed in the Spirit of his Mind to be a Meek Lamb of Christ but will remain stubborn wilfull and careless following the Vanity Bent Tendency Liking and Lust of the outward flesh wherein as in a Lodging dwells Sin and the Devil he will be fit only for the Table of Devils and to be tormented with him in his Kingdome in Eternal Damnation This consideration will be very easie to him that reads this Book and exerciseth himself in what is written therein The This is the 27. Book in the Catalogue FOURTH is after the manner of a Common-Prayer-Book in such a Way and Form as that is used in the Lutheran Churches as at the end of the small Germane Bibles are Set Prayers for Every Day in the Week both for Morning and Evening also peeces of Scripture appointed to be read called Epistles and Gospels because most of them were first taken out of the Epistles of the Apostles and the Histories of Christ called the Four Evangelists and those according to the occasion are appropriated to the Dayes of the Year and they have other spiritual Psalms and Hymns made by Luther and other Holy Men The Author also intended this of his for the help of Beginners in the Exercise of Divine Meditations and Prayers out of the deep Treasury of 〈◊〉 knowledge Not to set a form to be unvaried or to tie up others in the use of those only but that their minds might therby be opened to raise its Desires up to God and so get strength to make larger or shorter or other Prayers as the Spirit of God in every one should stirre and move in the Good desires of their souls at all times and upon all occasions continually In this Treatise he had consideration of the Internal Eternal Powers of the Dayes of the week beginning on Munday and ending on Sunday the seventh from thence according to the Seven Forms of the Eternal Nature or the Seven Spirits before the Throne of God he would have expounded in them by way of Medition and Desires the Ten Commandments the Belief and the Lords Prayer as
Seeing then the first will is an Abysse to be esteemed as an Eternal Nothing therefore we apprehend it to be like a Looking-Glass in which one seeth his own Image like a Life and yet is no Life but a Figure of the Life and of the Image to the Life 9. Thus we apprehend the Eternal Abysse without and beyond Nature to be like a Looking-Glass for it is like an * AVGE An Eye ☉ AVGE Eye which there seeth yet bringeth nothing into the Seeing wherewith it seeth for the seeing is without being or substance whereas yet it becometh generated out of being or substance viz out of the Essential being or Substance 10. Thus it is apprehensible to us that the Eternal Abysse without or beyond Nature is a Will like an Eye wherein Nature lieth hidden like an hidden fire that burneth not which there is and is not 11. It is not a Spirit but a * Figure representation or portraiture form of a Spirit like the * Or a Glimmering Shadow like a Thought or Shape Reflexion or Aspect in a well glazed or clear Looking-Glass Shimmering Glimps or Reflexion in the Looking-Glass where all manner of forms of a Spirit is seen in the shimmering Glimps reflexion or Looking Glass 12. And yet there is nothing which the Eye or Looking-Glass seeth but its seeing is in it self for there is nothing before it which is deeper there 13. It is like a Looking-Glass which is a retainer of the Aspect of Nature yet it doth not comprehend Nature neither doth Nature comprehend the shimmering Glimps or Reflexion in the Looking-Glass and thus the one is free from the other and yet the Looking-Glass is really the retainer or preserver of the Image 14. It compriseth the Image and yet is impotent in respect of the shimmering Glimps or Reflexion for it cannot retain the shimmering Glimps or Reflexion for if the Image departeth away from the Looking-Glass then is the Looking-Glass a meer Glass and the Glance Shadow or Reflexion is a Nothing and yet all Forms of Nature lie hidden therein as it were Nothing and yet is truly and Entally or really but not Essentially 15. Thus we are to apprehend understand concerning the Eternal wisdom of God which thus * Note resembleth an Eternal Eye without Being or Substance it is the Abysse and yet seeth all all hath stood hidden in it from Eternity whence it hath its seeing But it is not Essential As the Glance shadow or Reflexion in the Looking-Glass is not Essential and yet that receiveth catcheth or compriseth that which appeareth before it 16. And then secondly as concerning the Eternal willing which is also without being or Substance we are in like manner to understand concerning the Spirit of God for No Seeing is without Spirit also no Spirit without Seeing 17. And understand thus that the Seeing appeareth out of the Spirit which is its Eye or Looking-Glass wherein the will is revealed or manifest for the Seeing maketh a will 18. Thus the Abysse of the Deep without Number knoweth to find no Ground nor limit and therefore its Looking-Glass goeth into it self and maketh a Ground in it self that is a Will 19. Thus the Looking-Glass of the Eternal Eye appeareth in the willing and Generateth to it self an Eternal Ground in it self that is its Center or heart out of which the seeing continually ariseth from Eternity and thereby the will becometh stirring and driving forth viz of whatsoever the Center Generateth 20. For it all becometh catched or comprehended in the willing and is a Being or Substance which Eternally ariseth in the Eternal Abysse in it self and entreth into it self and maketh the Center in it self receiveth catcheth or Compriseth it self in it self but goeth with that which is comprised out of it self forth and revealeth or Manifesteth it self in the Glance Shadow or Reflexion of the Eye and so appeareth out of the being or substance in it self and out of it self 21. It is its own yet in respect of Nature it is as a Nothing understand in respect of the Comprehensible or palpable being or substance as a Man may say whereas yet it is ALL and all originally ariseth from thence 22. * Note And we understand here the Eternal Being or Substance of the Deity with the Abyssal Wisdom for the Eternal will which catcheth or compriseth the Eye viz the Looking-Glass wherein the Eternal Seeing standeth viz the Wisdom is the Father 23. And the Eternal Comprised or catched in the Wisdom where the Catching or Comprising in it self compriseth a Ground or Center out of the Abysse into a Ground is the Form or Heart for it is the Word of Life or its Substantiality wherein the Will with the Glance or Reflexion appeareth 24. And the Entering into it self to the Center of the Ground is the Spirit for it is the finder which there findeth continually from Eternity where nothing is and that goeth again from the Center of the Ground Forth seeketh in the willing and then the Looking-Glass of the Eye viz. the Fathers and Sonnes Wisdom becometh Manifest and thus the Wisdom standeth before the Spirit of God * Which spirit which the Abysse manifesteth in †Or her viz the wisdom it 25. For its vertue wherein the Colours of the * Or Works Wonders appear becommeth manifest out of the Father of the Eternal willing through the Center of his heart or ground with the out-going Spirit 26. For †The Eternal Wisdom it is the outspoken which the Father speaketh forth out of the Center of the Heart with or by the Holy Spirit and standeth in the divine Formings and Images in the Sight of the Eye of the Holy Trinity of God yet as a Virgin without generating 27. It generateth not the Colours which appear in it stand manifest in the Ground and Being or Substance But All is together an Eternal Magia and dwelleth with the Center of the Heart in it self and with the Spirit out of the Center it goeth forth out of it self and manifesteth it self in the Eye of the Virgin-like Wisdom in infinitum Endlesly 28. For as the Being or Substance of the Deity hath no ground out of which it ariseth or proceedeth so also the will-Spirit hath no ground wherein it might Rest where there might be any place or limit but it is called * Isa 9.6 Wonderful and its Word or Heart from which it goeth forth is called the Eternal Power of the Deity and the will which generateth the Heart or power in it self is called Eternal Council 29. Thus is the Being or Substance of the Deity in all places and Regions the Deep of the Abysse as a Wheel or †Ezek. 1.15 to the 23. Eye where the Beginning alwayes hath the End and there is no place found for it is it self the place of all Beings or Substances and the fulness of all things and is apprehended or seen of Nothing 30. For
Will which is called Father and is it self the Liberty desireth Nature and Nature desireth with great * Rom. 8 2â— groaning panting and longing the Liberty that it may be released from the Anguish source or quality 75. And it conceiveth or receiveth the Liberty in its sharp fierce wrath in the Imagination whence it skreeketh as a flash for it is a skreek of Joy that it is become released from the anguish source 76. And in the skreek exist Two Substances a dead one and a living one to be understood thus 77. The Will which is called Father which hath the Liberty in it self generateth it self thus in Nature that it might be capable to receive Nature and that it might be the Omnipotency of Nature The skreek of its Nature is a kindling of the fire 78. For when the dark anguish viz the very severe earnest stern Substance attaineth the Liberty in it self then it changeth it self in the Skreek in the Liberty into a flash and the flash apprehendeth the Liberty viz the Meekness and there * 1 Cor. 15.55 56. the sting of Death becometh broken and in Nature the second Will of the Father goeth up which he had framed to himself to be Nature in the Looking-glasse of Wisdoâ—e viz his Love heart that is the desiring of Love and the Kingdome of Joy 79. For in the Fathers Will the fire thus becometh generated to which the second Will giveth the power of Meekness and Love and the fire taketh the Love source or quality into its Essence and that is now its food so that it burneth and giveth forth out of the Consumingness out of the Skreek the †Triumphing or Exulting Spirit of the Kingdome of Ioy. 80. And here the Holy Spirit which in the original before or as to Nature is the Fathers Will-Spirit becometh manifest and Conceiveth here the Power of the Wonders And thus goeth from the Father viz out of the first Will to Nature out of the second willing in Nature out of the fire viz out of the Skreek of the Kingdome of Ioy into the source or quality of Love forth into the Substantiality of Meekness 81. For the Meekness is then also become desirous of the fires property and the desiring draweth the Meekness of Ioy into it self and that is now * John 4.14 the water of Eternal Life which the fire drinketh and giveth forth from it the Light of the Majestie 82. And in the Light now dwelleth the Will of the Father and of the Sonne and the Holy Spirit is the Life therein which openeth now the power of the meek Substantiality in the Light which is viz Colours Wonders and Vertues 83. And that is called the Virgin-like Wisdome For it is NO Genetrix also it self openeth nothing only the Holy Spirit is the opening of its Wonders 84. It is his Garment and faire beauteous Ornament and hath in it the Wonders Colours and Vertues of the divine World and is the house of the Holy Trinity and the Ornament of the Divine and Angelicall Worlds 85. In its colours and vertues the Holy Spirit hath the Quire of Angels as also discovereth all Wonders of Created Things Which all have become discovered from Eternity in the Wisdome Without Substance indeed but yet in the Wisdome as in the Looking-Glasse according to their Figures which Figures in the Fathers Mobility are passed into Essence and into a Creature all according to the Wonders of the Wisdome 86. Now concerning the second Substance where Nature in the Skreek parâ—eth it self into two Substances as is mentioned above viz one the Will of the Father in the fire that is in the fire world and out of the Fathers second framed or generated willing in it self in the Majestick Light-world 87. The second Substance viz. the house of the Skreek in it self in death in the darkness of the Enimicitious source or quality which Also must stand that in that anguish there be an Eternal * Rom. 8.22 panting or longing to be loosed from the source or quality 88. For that panting or longing maketh the first willing to Nature Eternally desirous to come to help its Substance whence then also in the Fathers willing the Mercifulness originally ariseth which entereth with the Liberty into the Anguish but cannot continue in the Anguish but goeth in the fire forth into the Love source or quality 89. His second willing viz his heart goeth forth in him as a well spring or fountain of Love and Mercifulness from whence the Mercifulness hath its original so that there is a pitty upon the Misery and Calamity and a fellow-suffering or compassion And then the Fathers Will which yet is free manifesteth it self in the fierce wrath of Nature so that the fierce wrathfulness becometh meekened 90. But nevertheless as to one part the Anxious wheele of the fierce wrath continueth to it self for in the Skreek a Mortifying is affected not through still death but a Mortal Life which is like the worst or basesâ— thing or substance like a water of separation or Aqua fortis or Poyson in it self for such a thing must be if the Center of Nature be to subsist Eternally 91. And on the other Part the Life goeth out from Death and so Death must thus be a cause of the Life Else if no such venomous poysonous fierce wrathful source or quality were the fire could not become generated and no fire sharpness and Essence could be and then also there would be no Light also no finding of the Life 92. The first Will which is called Father findeth it self thus in Wonders and the second Will which is called Sonne findeth it self thus in Power Moreover thus also the Kingdome of Joy ariseth for if there were no Wo there would be also no Kingdome of Joy But this is the Kingdome of Joy that the Life becometh released out of the Anguish though indeed the Life only thus ariseth 93. Therefore the Creatures have poyson for their Life viz a Gall The Gall is a Cause that there is a Mobility so that the Life ariseth for it causeth the fire in the Heart and the fire is the right Life 94. But it is not the figure of the Life out of the fire life existeth the right Spirit which goeth forth from the fire into the light which is free from the fire As the Aire which yet ariseth from the fire is free from the fire 95. For the right Spirit or the Spirit in Man which becometh generated out of the Soules fire that hath its property in the Light of Life which burneth out from the fire for it existeth out of Death it goeth forth out from the dying The enimicitious source or quality is gone from it and remaining in the fire and furthermore under the fire in the cause of the fire viz in the fierce wrathful * Or Anger Death 96 Thus is the fierce wrathfull Death a Root of Life And here O Men consider your Death also Christs Death
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
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
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
the hunger or the desiring in the Power it is not the Omnipotencie but the Driveresse in the Power and Might or Introducer into the Power and Might the Heart of God is the Power and the Holy Ghost is the Opening of that Power 37. Yet it is the Desire in the Power and also in the introducing or driving Spirit For it hath in it the Fiat whatsoever the Will-Spirit openeth in it that it driveth into a Substance through the harsh Astringency which is the Fiat all according to the Modell of the Will As the Will doth Modell it in the Wisdome so the desiring Magia receiveth it in for it hath in its Property the Imagination as a Longing Lubet Lust or Delight 74. The Imagination is soft and pliable and resembleth the Water but the Desire is rough and drie like to hunger it maketh that which is pliable to be hard and so findeth it self in all things for it is the greatest Substance in the Deity It driveth the Abysse into the Bysse or the Bottomlesse into a Ground and the Nothing into Something 75. In the Magia do lye all the Forms of the Substance of all Substances it is a Mother in all the Three Worlds and maketh every thing according to the Modell of its Will it is not the Understanding but it is the Creatrix or Maker according to the Understanding and Suffers it self to be used either to Good or to Evill 76. All whatsoever the Will doth Modell in the * Witz Inspective or Scientificall Faculty Ingenium Wit or Inventive Faculty of the Mind if the Will of the Understanding entereth in along with it that is by the Magia made into a Substance and serveth those that Love God in †The Divine Substance Gods Substance for it maketh in the Understanding Divine Substance and receiveth it from or out of the Imagination that is out of the Meekness of the Light 77. It is that which maketh divine Flesh and the Understanding is from or proceeds out of the Wisdome for it is a knower or discerner of the Powers Colours and Vertues the Understanding leadeth the true and right Spirit with a Bridle for the Spirit is volatile and fleeting and the Understanding is its Fire 78. The Spirit is not backsliding or departing away so as to backslide or depart from the Understanding but it is the very Will of the Understanding but the Sences or Thoughts in the Understanding they are fleeing forth or volatile and backsliding or departing away 79. For the Senses or Thoughts are the Flash out of the Fire-Spirit and they bring into it in the Light the Flame of the Majesty and in the Darknesse they introduce the Flash of the Terrour like a fierce wrathfull flash of Fire 80. The Senses or Thoughts are of so subtil a Spirit that they do enter into all Substances and force all Substances into them but the Understanding tryeth all in its Fire it rejecteth the Evill and reteineth the Good And then it receiveth the Magia its Mother and bringeth it into a Substance 81. The Magia is the Mother to Nature and the Vnderstanding is the Mother proceeding forth out of Nature the Magia leadeth into a fierce wrathfull Fire and the Vnderstanding leadeth its own Mother the Magia out of the fierce wrathfull Fire into its own * Love-Fire or Meeknesse Fire 82. For the Vnderstanding is the †Or Fire of the Power Power-Fire and the Magia is the Burning-Fire and yet is not to be understood that it is Fire but the Potentia possibility or Mother to the Fire The Fire is called Principium or a Principle and the Magia is called Desire 83. By the Magia are all things accomplished both Good and Evill it s own Working is Negromantia and yet it parts it self forth into all Properties in the Good it is Good and in the Evill it is Evill It serveth the Children of God to bring them to his Kingdome and it Serveth the Witches to bring them to the Kingdome of the Devill for the Understanding can make thereof what it will It is without Understanding yet it Comprehendeth ALL for it is the Comprehension of ALL Things 84. No Man can expresse its Depth or Profundity For from Eternity it is a Foundation or Ground and Preserver or Upholder of all Things it is a * School-Mistresse Mistresse of Philosophie and likewise a Mother thereof 85. Yet Philosophie leadeth its Mother the Magia according to its own Pleasure As the Divine Power viz the Word or Heart of God doth bring the severe Father into Meekness so doth Philosophie viz the Vnderstanding bring its Mother into a Meek Divine Source 86. The Magia is the Book of all Schollers All that will learn must first learn in the Magia whether it be a high or low Art The very Ploughman in the Field must go into the Magick School if he will till his Ground aright 87. The Magia is the Best †Theologia Divinity Theologie for in it the true Faith is both grounded and found and he is foolish that reproacheth it for he knoweth it not and reproacheth God and himself and is rather a Juggler then an understanding †Theologus Divine Theologist 88. Like one that fighteth before a Looking-Glasse but knoweth not what he fights with for he fighteth without the Looking-Glasse so the ungodly Theologist also looketh upon the Magia through Looking-Glasse as by a Glimpse and understandeth nothing of the Power for it is Divine and he is Ungodly and also Devillish according to the Property of each Principle In Brief The Magia is the Acting in the Will-Spirit or the performance in the Spirit of the Will The Sixt Point Of the Mystery What it is 89. THe Mysterie is no other then the Magick-Will which yet sticketh in the Desire It may Image it self in the Looking-Glasse of the Wisdom how it will And as it Imageth it self in the Tincture so it is comprehended in the Magia and brought into a Substance 90. The Mysterium Magnum or Great Mysterie is no other then the Hiddenness of the Deity together with the Substance of All Substances out of which Continually One Mysterie proceedeth after another and every Mysterie is the Looking-Glasse and Representation of the Other And it is the Greatest Wonder of Eternity wherein ALL is included and from Eternity made known in the Looking-Glasse of Wisdome And there is Nothing cometh to passe which is not known from Eternity in the Looking-Glasse of Wisdome 91. But you must understand this according to the Property of the Looking Glasse according to All the Formes of Nature viz according to Light and Darknesse according to the Comprehensibility and Incomprehensibility according to Love and Wrath viz according to Fire and Light as is clearly mentioned in other Places 92. The Magus hath Power in that Mysterie to deal according to his own pleasure and can make what he will 93. But he must be armed in that Substance which he
Breathing Which is called Gods Word Viz the Speaking or Breathing of the Unity of God the Foundation of the Power In this is the true Holy Ghost understood in the efflux of the Love-Speaking viz the Moving or the Life of the Love 38. Also thus is the Angelicall as also the Souls Spirit therein understood in which God is Manifest or revealed and dwelleth but the Ground of Souls and of Angels according to their Nature is understood in the Eternall Nature-fire * Note the difference between the Deity and Nature For the clear Deity becometh not Creaturely For it is an Eternall Unity but it dwelleth through and through Nature As Fire gloweth or shineth through and through the Iron 39. And at this Place we understand the †Potentiality possibility of Angels and of Souls if they loose the Love-Fire so as they separate away from the divine Unity and enter into own self desire then the Anger-fire burneth in them and that is then their right and proper Life 40. But if the divine Love-fire burneth in their Centrall-fire then is their Fire-life a meet Joy and a meek well doing or benificence and the Fire of God and the Fire of Nature Standeth in them in * In Concordance Harmony or Temperature ONE only Ground 41. In this Fift Property the Glory and Majesty of God becometh manifest or revealed viz a Light of Love Of which the Scripture saith †1 Tim. 6.16 God dwelleth in a Light that none can come unto signifying that no Eternall Creature at all is become generated out of the Centrall fire of the Love for it is the holiest Fire of all and God in his Ternary or Trinity it self 42. * Note And out of this Holy Fire is out-flown the IAH viz a Beam of the perceptible Unity the same is the highly pretious Name JESUS which redeemeth or releaseth the poor Soul from the Anger-fire again and did in the assuming of the humanity in the departed Centrall Anger-fire Gods Anger give in it self into the Soul and kindled it again with the Love fire and UNITED it with GOD. †Note O ye Men observe this 43. Thus now understand the right foundation In God there is no Anger it is meer and clear Love Only in the foundation through which the Love becometh Moveable is the Anger-fire but in God it is no other then a CAUSE of the Joy and of the Power And in the CENTER of the Anger-fire it is the Greatest terriblest darkness pain and source or Torment And these two are in one another as Day and Night where none of both may comprehend the one the other But the one dwelleth in the other and they make two Principles viz two Eternall Beginnings 44. The First Beginning is the Kingdome of Gods Love and the Second Beginning is called the Kingdome of Gods Anger viz the foundation of Hell in which the out-cast or rejected Spirits dwell 45. The Foundation of the Kingdome of God is meer pure IAH viz powers of the separable Word And the Foundation of the Anger of God is meer NEIN or No from whence the LYE Existeth Whereupon said Christ that * Joh. 8.44 the Devill was a father of Lyes For his foundation is meer NEIN or No and a Contradiction or gainsaying of the Truth viz the IAH 46. The Sixt Property in the out flown Will is the Sound Voice Understanding Discourse or the Distinctions viz the true Understanding and standeth in both Centrall Fires alike at once 47. In the Center of the own receptibility of the Naturall Fire without co-working of the Holy Fire if these two Fires are become separated as is to be apprehended in the Devils and Damned Souls there is †NOTE no Understanding but only fraudulent Cheating Subtilty Craft and Sharp-wittedness or Acuteness viz a trying or Probation of the foundation of Nature a meer misusing of the Powers of Nature whence Treachery or Deceit base cunning Surmisings Folly Sottishness and * Or Voluptuousness Wanton-lightness do exist 48. In this Sixt Power stand the holy Names viz the divine Powers in the opening of the Unity in the working and desiring and they stand in both the Fires alike at once viz in the Fire of the Naturall Mobility and in the Fire of the Flame of Love 49. And here standeth the Wonder-doing Word in its working for the Great Name of God Tetragrammaton is here the Center of the Wonders of God which worketh in both the Centrall Fires which the Evill Spirits in their transmutation according to the Center of the Nature of the Fire doe misuse 50. And the Ground of the whole Cabala and Magia is comprehended in this ground for it is the working Powers where the unperceptible co-worketh in the perceptible 51. And at this place lyeth the Law of Moses before it not to misuse it upon pain of Eternall punishment as is to be seen in Exodus 20. Exod. 20. from 1. to the 18. especially 2 3 and 7. for those that are OURS enough is here said and for the Wicked there is a strong Lock or Barre before it 52. The Seventh Property of the out-spoken desirous Will is the Substantiality in which all Powers lye in the Substance and working viz a subject of all Powers whence the Visible World is Existed and through the Moving of the Wonder-doing-Name is flowen forth and gone into divisibility and formability 53. Whereupon there is in all Beings or Substances of this World both the Centrall Fires according to Gods Love and Anger as is to be seen in the Creatures but the Holy Fire lyeth hidden to them which the Curse viz the Moving of the Anger of God with Sinne holdeth shut up Note Note as is to be seen by the Tincture and yet through Gods permission there is a possible Entrance 54. This out-flown Holy Fire when it yet wrought together through the Earth was the Paradise and it is so still indeed but Man is thrust out from it and many a one seeketh himself to death in this Fire and yet findeth it not unless he hath before hand found it in himself 55. Understand us thus in this Question of the Love and Anger of God that there is a twofold Fire understood as first a Love-Fire where is meer clear Light and that is called Gods Love viz the perceptible Unity and Secondly an Anger-Fire from the receptibility of the out-flown Self or own-will where through the Love-Fire becometh Manifest which Anger-Fire is a ground of the Eternall Nature and in the Center of its Inwardness is called an Eternall Darknesse and Pain or Torment 56. And yet BOTH these Fires are but ONE only Ground and hath been and remained continually from Eternity in Eternity But yet parteth it self into two Eternall Beginnings as is to be Considered Conceived and pondered of in Fire and Light The Fourth Question What was there before the Angels and the Creation were Answer 1. THen was God with
viz the Eternall Unity ruleth all things through the Management and doings of the Angels only the Power and the Work is Gods They are his Work-Instruments wherewith he delighteth himself and moveth Whereby and wherewith he manifesteth or revealeth the Eternall Powers and Wonders and introduceth them into a Love sport or Scene 8. They are all of them no other then strings in the Great Harmony of the divine Kingdome of Joy in Sounds Songs and ringings forth of Powers and are all of them Labourers and Performers of the Wonders of God viz Formers of the Powers of the holy Names of God As we Men in our Mouth doe make the Powers of the Senses or Thoughts Image like and formall in Articulate sounding Words so is their labour also a meer Imaging of the divine Powers and Formes 10. For that which they will and desire that becometh through their Imagination brought into Imagings and Formes which formes are meer IDEA's after the manner as the * NOTE divine powers before the Creation of the Angels have Imaged themselves in such IDEA's Thus also is their Imaging or Figuring accordingly 11. And herein standeth the Holy Cabala of the Changing or variation and the Great Joy wherein the Divine Wisdome and Skill becometh Imaged and formed through the Spirits of the Centrall Fire and Light and there is such a Joy and Knowledge therein that they Eternally bow and humble themselves for great Joy and Knowledge before such Highness That the NEIN or No may not get the Dominion in them and that they may not be bereaved of such Honour and Glory 12. Their feeding is a Creating or In-drawing desire of the Unity of God whence their Centrall Fire getteth the Balsam that the fierce Wrath may not awake and thereupon they also Eternally live in resigned Humility that the NEIN or No may not elevate it self as was done among the Devils and the Fall of Lucifer standeth for a Looking-Glasse to them 13. Understand us now rightly Thus the whole Creation of the inward and outward World viz in the pure Element and in the four Elements is a meer clear Imaging and formation of the divine Powers Yet according to BOTH the Centrall Fires viz in IAH and NEIN or No It is no other then one Efflux gone out of one another to the very Grossest Matter or Compaction of Earth and Stones 14. For the visible World is no otâ—er then the out-flown Word with both the Centrall Fires which have again made to themselves a * Obâ—â—â—â— Representation subject with or of the outward Elementary Fire wherein the outward Creatures live 15. The more inwardly men can come into the power of a Thing the nearer they come to the Deity as is to be understood in the Mettals Vegetables as also in all Animals For the most outward are the four Elements the Second next after them is the Astrall Body the Third is the Quintessentia or first-Essence viz the Ground of the out-flown Holy Element The Fourth is the Tincture viz the highest Power of the out-flown Word wherein both the inward Centrall Fires Lye in One only †Subjectum Subject and after these is the pure clear GOD understood 16. Yet if we would once awake from the Adamicall Sleep and once look about us then we might indeed see Wonders if the Earth were not so dearly beloved by us then we might well see the Heaven Enough to be understood by those that are Ours 17. Thus this is the Conclusion concerning the Angels doings that they are * Tools or Vtensils Implements or Instruments of the divine Joy-Kingdome and Members and Branches of the great Tree of the Divine Names whereupon the Heavenly fruits Grow and they have their Nutriment from the Sap of their Trees viz Every Angell from his Throne and as the Throne understand the Name of God is so is also the Office of the Angels thereof yet the whole Tree is GOD. 18. The wise Heathens have understood that Subjectum oder Objectum Subject viz the Object Representation Reflexion or Anti-Type of such Thrones and have honoured them for Gods yet they Missed the true ground of the Inwardness But among the Christians it is altogether silent Mute or Or unknown Dumb except to some few to whom God hath Manifested or revealed it who have kept it hidden in a Parabolicall Manner The Seventh Question What did Move Lucifer that he Lusted against God and turned himself away from the Good Answer 1. THe own receptibility viz the NEIN or No did move him the out-flown Will in the Centrall Fire of the Eternall Nature is the cause thereof that did lift it self up aloft and did desire to Image or figure the divine Power in the Fires-might 2. He did desire to prove or try the Properties of the Eternall Nature and would not stand in the Resignation but would Domineere in and with the Holy Name of the Throne 3. Yet the cause which did move him to such a Desire was the Throne in which he was a Prince and indeed also remaineth Eternally therein according to his Property of the Fires-Might yet according to the Holy Name of the Power he is not remained therein but according to the Darknesse 4. When the Moving to the Creating of the Angels was * Or Effected acted then the out-flown Will of the own receptibility did elevate it Self and the Properties stood in great working and did will to be Creaturall 5. In these Properties did the Creaturely Will of Lucifer create when he did apprehend the Omnipotence therein and found the Wonder-doing Power in himself thus did his Creaturall Will elevate it self according to the Fires-Might and abused or Misused the Holy Name As in Exod. 20.7 in himself and willed not to remain or abide in the Resignation but would domineer over the Thrones and did break himself off from the Unity 6. He did will to Domineer with the NEIN or No over the IAH for the NEIN or No elevated it self in him and did despise the IAH Being the Might or Potentiality to the Separability and Formability or variability stood in the NEIN or No therefore would the Creaturall Will domineer in the NEIN or No that is in the changing or transmutation and did break it self off from the Unity of God and went into the receptibility of the Properties 7. And instantly the Properties in him became revealed or Manifested viz the Cold-Fire also the sharp sour hard bitter * Or Stabbing stinging enimicitious and painfulness or Torment of the Fire Thus became he an Enemy of all Love Humility and Meek gentleness for the foundation Gods Anger catched the false Will The Eighth Question How could an Angell possibly come to be a Devill Or what is a Devill In what Essence or Substance doth he stand after the Fall Answer 1. IT is not to be so understood that the Holy Name in which Lucifer was a Throne Angell did in him become a Devill Much
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-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
purpose Note Note what the Council of God is 3. But Reasons meer thinking is not the Ground God needs not Consult with himself about any thing for he himself is the Councill the high out-flowing Names of the Powers viz the Wonder-doing Word is the Councill of God 4. There is also no manner of predestinate purpose concerning any thing For the Originall of all things Lyeth in the IDEA in an Eternall Imaging not like an Imaged Substance or formed figured thing but in a perpetuall constant enduring Imaging where Gods Love and Anger viz the two Centrall Fires of the Powers stand in a continuall Love-wrestling There in such wrestling of the Powers the Wonder-doing Word Imageth it self in Figures which are meer Objects Representations or reflex Images of the holy Names and Powers and they are called the IDEA 5. On the other side the Powers of the Eternall Nature also Image themselves according to the Kind and Manner of the Formes to the Fire viz in a Dark Sharp Hard Fierce Wrathfull prickly Stinging Bitter Anxious Fiery and Cold Manner or Kind which are * Note not Creaturall but an Imaging of the Powers in the NEIN or No that is in Gods Anger And yet are continually pressed or penetrated through and through with the IAH and with the Centrall Light and changed into a Love-Sport or Scene after the Manner and Kind as out of an Evill thing a good thing out of a †Spoken by way of Similitude Damned Soul or Angell a Good Holy Angell cometh to be 6. Such Imaging of the IDEA hath indeed been from Eternity where the Spirit of God hath seen all things aforehand what there should and could come to be when such Imagings should be brought into a Creaturely Manner and Kind yet it cometh not from a divine Consultation or Determination of the Holy Name but that existeth in the out-flown free-Will according to both the Centrall-Fires of the Power where the Powers doe * Do form or make and figure Create and Image themselves 7. The Own Will Imageth it self in the NEIN or No viz in the fierce wrathfull Fires kind And the IAH or †Or out-breathing out-speaking of the Unity Imageth it self in the Light and both these Figures stand in one only Ground in one another 8. In the IAH standeth the Holy Name of God And in the NEIN or No standeth the Name of Gods Anger And there the IAH in the Name of the Divine Love wresteth with the NEIN or No that is with the own out-flown Wills of the own receptibility for the Victory and yet it is no other then a Love-Sport or Scene 9. For the Light presseth through the Imaging of the Darknesse whereby the Imaging is set into a richly Joyfull Triumph and thus there is an Eternall overcoming of the DRAGON in Gods Anger and yet it is no other then a Sport or Scene of both the Centrall Fire-wills and here is the predestinate Purpose of God which the Scripture speaketh of and yet it standeth in the Own Will 10. God in as much as he is and is called God hath need of No Figure but the Powers are necessary for the Overcoming or Victory 11. And here is also the Ground of the Devill shewing how the own Will viz the NEIN or No hath striven in an Image-like Manner or Kinde against the IAH and is departed away from the IAH and hath severed it self off into own-self-Moving and is become a Devill viz an Enemy against the IAH and is entered into own Image-like Dominion 12. In this Ground we also rightly see how MICHAEL hath striven against this DRAGON and the Imaged false Will in which false Will yet in the beginning the IAH viz. the Holy Name was when it or * The Imaged false Will they were Angels But the own Will of the Centrall Fires own selfe 's receptibility severed it self from the IAH in it self and therefore by the IAH in the Name MICHAEL it became thrust out 13. This is also to be shewen in the Scripture by the Prophet †Or Micaiah Micha and also by King Saul * 1. Sam. 16.14 15 16 23. Where an Evill Spirit from the Lord was Entered into Saul †1 King 22.8 11 23 24 25. And also into the Prophet Zedechia and his Companions * 1 King 22.20 21 22. Also the Lord said Who will perswade Ahab that he go up and fall at Ramoth Gilead And the one said this and the other that then went a Spirit forth and Entered before the Lord and said I will perswade him The Lord said to him wherewith And he said I will goe forth and will be a false Spirit in the Mouth of all his Prophets He said thou wilt perswade him and prevail goe forth and doe so 14. That very Lord was the Anger of God which burned over Israel as is to be shewen in many places of the Scripture especially in Moses and in the Prophets that he threatned them in his Fires-Might that he would devoure them 15. Thus we now understand in this Ground rightly that such pouring forth of Gods Anger cometh out of such a foundation for in the Holy Name of God viz in the Center of the Light there is no Anger-Will but meer †1 Joh. 4.8 16. Love which is God himself 16. But in the NEIN or No that is in the Fires-Might exist such beames of Anger and those are the Evill Spirits with Saul and in the false Prophets and also in the Strife of Babell in the Sects in regard of the * Note Note Opinions in Religion wherein Men doe not meerly purely or sincerely love God and cleave only to him but will doe no other then run on in Art and Reason and thereupon doe rise up such Fountains or Sources of Errour from such Contentious Spirits and forth out of the fiery Soul which is broken or sprung forth out of this Ground of the Eternall Centrall Fire and come into a Creature 17. These Sources or Qualities are meer evill Spirits from the Lord of Gods Anger broken forth or Sprung from the own Will of own self receptibility and are right HERETICKS HERETICKS viz out-sâ—ewed out-cast or Reprobat Spirits as they call themselves one among another whereby men see that they also nothing else but strive for the Victory of the †Patrons or Opinions Images and would continually overcome the Holy Name viz the out-flown Word of God in the Letters for they nothing else but strive about the Letters after that way and Manner as the inward Strife is and comes to passe between the IAH and NEIN or No that is between the two Eternall Principles 18. And in this Strife hath the holy Name JESUS sunk it self down into the Humanity that it may over-power this Source of the DRAGON and of Gods Anger and Release or Redeem Poor Man from the Will of the NEIN or No and so now he ruleth in this Strife over all
his Enemies viz * Hebr. 2.14 Over Sinne over Death the Devil and over Hell as the Scripture saith †1 Cor. 15.25 26 54 55 56 57. till these his Enemies which all of them are Enemies of the Kingly and Princeâ—y Throne of MICHAEL because they are become thrust out of it be laid under his feet for a footstool and this Dominion and Imaging in this Throne cease 19. Hereby to those that are OURS and have their Thoughts or Senses and Apprehensions enlightened from God enough is shewen and we intend this in Love It is the highest Gate which God openeth or unlocketh to us for the very Last For those that can understand it but for the Scorners so long as they are such we have not written and we seal it with the Eternall Will so that this shall be understood by no Sâ—orner Amen 20. But how man may understand this depth of the Deity and search all things as St. Paul saith of it that * 1 Cor. 2.10 the Spirit searcheth all things even the Depth of the Deity and that the Rationall Naturall Man in own-self ability apprehendeth Nothing viz the own Will and yet that this is apprehensible in Man understand it as followeth 21. Man ia an Image of the Substance of all Substances a right expresse Image of God according to Love and Anger viz First the Soul is the Eternall Centrall Fire of the own willing for out of that * Note must all Creatures come but not out of the clear purâ— God 22. And Secondly The Spirit of the Sâ—ul is the Centrall Fire of the Light out of the Eternall IDEA broke forth or Sprung from the Power of God and it is Supernaturall whereupon it is also †1 Cor. 6.19 The Temple of the Holy Spirit in which Christ dwelleth and feedeth the Soul with his Flesh and Bloud viz with divine and humane * viz Christus or the Anointing Bâ—lsam in which the Death and the Anger of God is become broken Whereupon then such divine Balsam continueth in the Spirit of the Soul substantially as Christ saith †Joh. 6.56 Whosoever eateth my Flâ—sh and drinketh my Bloud he continueth in me and I in him 23. But Thirdly The outward Body is out of the outward World out of the four Elements and out of the Astrum or Consâ—eâ—â—â—â—â—ons Which outward Dominion ruleth the outward Life after which outward Dominion the Adamicall Soul hath Longed or Lustâ—â— and for the sake thereof is broken off from the Unity of God an◠〈…〉 into the Dominion of this World where the Will in it self â—ecame capâ—â—ve by the DRAGON of Gods Anger and turned into a Monster where the true Spirit disappeared when the Light of God Extinguâ—shed to it and the IDEA became Dumb or Inanimate and Uâ—operative or worklesse 24. Which Spirit the IDEA JESUS viz an Efflux from the divine Unity came to help relieve or assist and introduced the Light of the Love into the poor Soul 25. Now when this Name JESUS which is called Christ when he assumed the Humanity â—ndrew into the poor turned away or apostate Soul and pressed througâ—â—nd through it with the Beames of Gods Unity then became the Eternall IDEA viz the right Spirit in such Balsam of the Love moveable again thus the Light shineth again in the Darkness of the Soul and the NEIN or No becometh united with the IAH where Michael in the Strife standeth against or resisteth the Dragon viz the Name oâ— the Anger in Christ JESU 26. In this Light the Soul seeth again into its â—athers or Native Country which it had at first viz into its originall out of which it is Sprouted fâ—r the Name of GOD is in it and worketh in the Spirit Where it standeth in the viewing or Vision of God and may throughly search out all things yet n t in own-self Motion and willing But when the Name of God in the Moving entereth into it self then it looketh upon the forming of the Wonder-doing NAME it seeth and heareth what God speaketh in it 27. * NOTE No Image like Speaking or discourse but operative in the Understanding as the Prophets have spoken and yet this is incomprehensible to the outward Reason of which Saint Paul saith †Phil. 3.20 Our Conversation is in Heaven and yet saith also That a Thorne or Sting was given him in the Flesh that Sathans Angel or Messenger viz a Source Quality or Torment from the Spirit of Seduction of Lust should buffet him or strike him with fists 28. Understand this rightly thus that a Man seeth such hidden secret Mysteries in the Spirit of * Col. 2.2 3. CHRIST wherein all Treasures of Wisdome Lyo as the Scripture testifieth throughout And thus Men are to unsterstand rightly what the Eternall Councill of God is And then also how Man May come to such Vision or viewing and we have here only shewen the Possibility but the Way or Processe how he may attain thereto we have largely or copiously enough described in the other Books The Thirteenth Question How is the Thrusting out of the Dragon and of the Legions of Lucifer effected Whither is he thrust that he can be without God Seeing God filleth all things Or what is the Foundation of Hell where he dwelleth Answer 1. THe †Rev. 12.9 Thrusting out of the DRAGON was the false Apostate off-turned Image-like Will of the own receptibility in which off-turned Will LUCIFER together with his Angels hath Imaged Figured or Formed himself 2. The Dragon is the hellish Foundation and the rejected or reprobate Spirits are the Naturall Imaged Properties of the Hellish Foundation For when they brake off themselves from the holy Name of God from the Being or Substance of the Unity of God and totally Imaged themselves in the NEIN or No that is in the LYE then they became such 3. The Thrusting out is Effected by or Through the Name of the holy Power of * Lucifers his Throne which he hath had he is with his Legions become thrust out of his Throne that is out of his dwelling or Habitation and became instantly shut or lockt up by the Darknesse and apprehended or captivated by the fierce Wrath of the hellish Foundation 4. Thus he is severed off from Gods Holiness and dwelleth under the Firmament and upon the Earth between Time and Eternity as a Prince of Darkness in the fierce Wrath of God 5. His Princely Dominion is in the highest in severall distinctness as also in the Elements in all Quarters and Places after the Manner and Kind of the Four Elements according to †Of the Spirits their Properties for their Properties are Manifold and they have in all the four Elements Habitations every Generation or Tribe among them in their likenesse 6. Yet Men must rightly understand it thus they have not the Elements in possession according to the Good property of them No but only the out flown fierce Wrath out of the Eternall
the Threefold I. in the End closeth it self in the A. viz in a beginning to Nature Life 32. Under that standeth Life which signifieth that this Threefold I. breathing or Speaking is a meere Life and Power Vertue 33. And under that standeth Vertue and it signifieth the unmeasurable Vertue of this breathing or Speaking Life The Scheme or Figure 34. In this Table or Scheme is now rightly understood what God is considered as without or beyond Nature and Creature in Trinity viz in a Threefold out-breathing or out-speaking of the Unity in it self Concerning which a Man cannot speak of any space or place of his Habitation also of no Measurability Circumscriptibility or Partibility for God is neither there nor yonder but equally alike every where at once as a Man is to Consider and Conceive of the Abysse viz of the Eternall Unity without and beyond Nature and Creature but thus HE is a working Power and Substance of the Unity 35. But that really such Power and Vertue is understood therein that a Man may apprehend in his Efflux of the World and Creatures and whatsoever is generated out of his Breathing or Speaking And there is nothing in this Worlds Substance which doth not give Testimony thereof if Men would heed and observe it The Explanation of the First Table TETRAGRAMMATON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. IN this Table is also represented how the Holy Name of the Eternall Power together with the Knowledge and Skill from Eternity in Eternity introduceth it self into Nature to Eternall Light and Darknesse into Properties And how the Word of the out-breathing or out-speaking introduceth it self into a Subject or Object or reflex Image or Representation Also how in the reflex Image Own self will and receptibility of Properties existeth wherein a Man is alwayes to understand two Substances viz I. Gods Own selfs Efflux and then II. the own self receptibility of the Properties in the Free-will in which receptibility again a reflex Image of an outward or Externall Manner or Kind is understood wherewith the Vnity in its Efflux is Continually outward or Externall And thereby the Eternall Love introduceth it self into perceptibility and a fire-flaming manner or kind viz into a Working of divine Power Dark-World Light-World The First Principle The Second Principle 37. Above on the Top of the Table standeth Dark-world Gods Anger and under it the First Principle And over against it from the Fourth Number to the Seventh standeth the Light World Gods Love and under that the Second Principle All which signifieth how the Out-flown Will with the receptibility of own self desire incloseth and over-shaddoweth it self and with the Desire of Ihood or selfness introduceth it self into Properties and maketh it self Darknesse where the Out-flown ONE in the Darknesse through the Fire in the Light becometh manifest or revealed and perceptible and is a Cause of the Light in which Light Gods Love assumeth or receiveth a fiery working from the Fire of the Eternall Nature and shineth forth in the Fire through the dark painfull Receptibility as a Light out of a Candle or as the Day in the Night from whence also Day and Night have received their Name Ground and Originall in the Time But in * The Eternity that which is Eternall there is thus an Eternall Light and Darknesse one in another 38. The Darkness is the Ground of Nature and the Light is the Ground of the Triumphing richly joyfull divine Manifestation or Revelation The Dark-World viz the Ground of the Properties of own self desire and willing is called the First Principle being it is a cause of the divine Manifestation or Revelation †Or as to according to the perceptibility and also maketh an own Kingdome in it self viz a painfull Source or Quality according to which God calleth himself * Deut. 4.24 Heb. 12.29 An Angry Zealous or Jealous God and a Consuming Fire 39. And the Light which becometh manifest or revealed in the Fire wherein the Unity of the divine Efflux of the Love is understood is called the Second Principle viz the divine Power-World where Gods Love is a Love-Fire and Working Life therein as it is written †1 Tim. 6.16 God dwelleth in a Light which none can come unto for the power of the Unity of God worketh in the Light and is God and the fiery Kind or Quality in the Light is the Eternall Nature wherein the Eternall Love of the Unity loveth or perceiveth it self 40. Under the First and Second Principle stand in the Seven Spaces Seven Numbers which signifie the Seven Properties of the Eternall Nature and under them standeth TINCTUR distributed or severed into the Seven Spaces which signifieth the divine Word in the Temperature or Likenesse and Equality of the seven Properties wherein the Divine Powers lye in like or equall willing working and Substance viz the out-flown Name of God wherein the Great Mysterie of the divine power and working together with the Characters of the Letters in the distribution or sevâ—ration in the Seven Properties is understood TINCTUR 41. For the Word TINCTUR is the seperable Word out of which the Seven Properties flow forth T. 42. The T. is the Tau or the opening of the Unity the* * ✚ of the Threefold I. a ground of the Breathing or Speaking I. 43. The I. is the Efflux out of the Tau or the Exit out of the Unity viz the ✚ angle of the Life N. 44. The N. is the Efflux of the sounding Threefold Spirit C. 45. The C. is the Cutting asunder of the sounding where the I. viz the Efflux of the Unity severs it self again from the Darkness and breaketh the receptibility of the own willing T. 46. The other T. under Number 5 is now the Holy Tau or opening of the Glory where the Glory in the fiery perceptibility with the fiery Love viz with Gods Kingdome openeth it self and signifieth the great Might of the Light Power V. 47. The V. now is the True Character of the Holy Spirit with * * Three points two above signifying the Fire and Light and the Third below signifying the Vnity in the Love viz the Humility R. 41. With the R. R the holy Fire and Light is comprised in a Operative Naturall Substance For it signifieth the Kingdome viz the †The Royall Throne Throne and herewith is signified how the Holy Name with the Out-flowing Will introduceth it self in Mysterium Magnum into the Great Mysterie viz into the Eternall Mysterie out of which the visible World is sprung forth The Great Mysterie of the Tinctur or highest Ground of the Trinity of God T. is the Threefold I. signifying the Father I is the Generated I and iâ— IESVS N. is the Threefold I. in the Spirit C. signifyeth CHRISTUS T. in the fift Space is the Father in Christ V. is the Spirit of Christ in the Word which maketh alive or quickeneth R. is the Kingly Throne about which Darkness and Light doe
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
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