Several treatises of Jacob Behme not printed in English before ... : to which are annexed the exposition of the table of the three principles : also an epistle of the knowledge of God, and of all things, and of the true and false light : with a table of the revelation of the divine secret mystery / Englished by John Sparrow. Selections. English. 1661 Böhme, Jakob, 1575-1624. This text is an enriched version of the TCP digital transcription A28533 of text R21811 in the English Short Title Catalog (Wing B3418). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 808 KB of XML-encoded text transcribed from 171 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A28533 Wing B3418 ESTC R21811 12407557 ocm 12407557 61437 2248567980

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A28533) Transcribed from: (Early English Books Online ; image set 61437) Images scanned from microfilm: (Early English books, 1641-1700 ; 126:2) Several treatises of Jacob Behme not printed in English before ... : to which are annexed the exposition of the table of the three principles : also an epistle of the knowledge of God, and of all things, and of the true and false light : with a table of the revelation of the divine secret mystery / Englished by John Sparrow. Selections. English. 1661 Böhme, Jakob, 1575-1624. Sparrow, John, 1615-1665? 8 pts. Printed for L. Lloyd ..., London : 1661. Each treatise has special t.p. and separate paging. For complete contents of this ed. see NUC pre-1956 imprints. Reproduction of original in Yale University Library. (from t.p.) I. A book of the great six points, as also a small book of other six points -- II. The 177 theosophick questions, the first thirteen answered -- III. Of the earthly and of the heavenly mystery -- IV. The holy-week, or a prayer-book -- V. Of divine vision. eng Theology -- Early works to 1800. Theology -- History -- 17th century. Mysticism. eebo Several treatises: of Jacob Behme not printed in English before, according to the catalogue here following, viz. I. A book of the great six points: as Böhme, Jakob, 1661 342 139600 259 0 0 0 0 0 18.55 C The rate of 18.55 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2012-12 Assigned for keying and markup 2013-01 Keyed and coded from ProQuest page images 2013-03 Sampled and proofread 2013-03 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

SEVERAL Treatises : OF Jacob Behme Not printed in English before , according to the CATALOGUE here following , viz. I. A Book of the Great Six Points : As also A Small Book of other Six Points . II. The , 177 , Theosophick Questions : The First Thirteen , Answered . III. Of the Earthly and of the Heavenly Mystery . IV. The Holy-Week , or a Prayer-Book . V. Of Divine Vision .

To which are annexed the EXPOSITION Of the TABLE of the Three Principles .

Also an EPISTLE Of the Knowledge of God , and of All Things .

And of the True and False Light .

With a Table of the Revelation of the Divine secret Mystery .

Englished by JOHN SPARROW .

LONDON , Printed for L. Lloyd at the Castle in Corn-hill , 1661.

THE PREFACE To the ENGLISH READER .

SEveral of the Writings of this Author Jacob Behme have been published in his native Tongue the German , and were so loved and desired , at the first notice of them , about the year 1612. by some noble , vertuous and learned Persons , who procured Transcripts out of the Library at Gerlity , where the Primate Gregory Rickter had commanded it to be kept , that it should no more come to the Authors hands again : that beyond his expectation they wrote to him , to know whether he were the Author of them ; and upon his Answer in return , they ceased not to solicite him to further writing , according to his high knowledge in the deepest Mysteries ; which he performed from the year , 1619. to , 1624. in which year he departed this mortal life .

For , it appears by the History of his life , and in the Catalogue printed at the end of his Book in Answer to the forty Questions of the Soul ; that he wrote to the number of Thirty One several Treaties , whereof some have been studyed by persons of Learning , some Ministers as well as others , in Muscovia , Sweden , Poland , Denmark , the Netherlands , Germany , France , Spain , Italy , even in the City of Rome ; and ●●ry many in England , with good satisfactio● to their thirsty Souls , concerning true Religion and the way to salvation , and Twenty One of them have been formerly printed in the English tongue .

To some yet there remaineth still the complaint , that they are hard to be understood ; though those that have diligently perused his Books , have attained very satisfactory reso●●tions to their desires in most deep and difficult , Divine and Natural Mysteries ; and they that account them most obscure , are such as cast their eyes only superficially , here and there upon some part of them , but those that have gotten a Tast and relish of his illuminated spirit of Understanding , appearing in his writings , are very eager after any thing of his that remains yet unpublished , for whose satisfaction therefore here in this present Volum are Five more peeces of his , besides Three other that were printed formerly , but not from so exact Copies as now ; and besides , a Table belonging to the Epistle concerning the true and false Light , not printed before .

They are all of very high worth . The * This is the Si●th Book ●n the Catalogue of his writings . FIRST is called An Exposition of the Great Six Points , containing the knowledge of the Greatest Mysteries in Eternity ; and how they may be apprehended in the things of this outward visible world ; more deeply , and yet more particularly , then in his other writings : Especially , how Darkness in the eternal Original , doth co-work to the Manifestation of the Eternal Light and Glory in Heaven ; and yet in Hell is the eternal Torment , and consuming Fire of the wrath of God , where , the Devil and his Angels , * Rev. 20.10 . together with the Beast and false Prophet , and all the wicked shall be tormented for ever and ever .

Also , how we may in this life , while we live in flesh and blood , dep●rt from the Tree of Darkness into the Tree of Light , but after this life , how there is no possibility to change our capacity we leave this outward world in : And this so convincingly , that any that is desirous , may know how to enter infallibly into the exercise and participation of the Tree of Eternal Life ; in which consideration , we may see , how this whole world is a Looking-Glass of the Two eternal beginningless worlds ; both the Light and the Dark world in one another as One : The Four Elements being Fire , Air , Water , and Earth : In Heaven these are substantially , Love , Humility , Patience , and Meekness ; and in Hell they are also substantially , Wrath , Pride , Envy and Covetousness ; and so all things else that are contained in the Four Elements , and dwell or grow therein , are also according to the manner of Eternity , in the Two Eternal Worlds .

The other is a Small Book of Six Points also , wherein are matters of highest depth , and of the greatest Concernment to mankind to be known fundamentally , as he hath written of them .

For First , As the outward man is constituted of Blood and Water , by which his outward life is fed and preserved ; so the Soul hath in the outward Blood and Water , an Eternal which belongeth to the eternal life ; and therefore was the Blood and Water which flowed out of the Side of our blessed Lord and Saviour when he was pierced with a Spear , as he hung upon the Cross ; so effectual , to the healing of the Breach made in Adams Side in his st●ep , when it was become not good for Man to be alone ; and all the frailty of Mortal Man afterwards , which will also bring forth his Resurrection at the Last Day .

Secondly , It Treats succinctly and summarily concerning Election and Predestination of Good and of Evil , wherein is shewn , how by the eternal power of God , that is , through Christ in us , we may in this life , come out from evil with our Souls , into the eternal Election of Grace and Predestination to life , which is the Love and Mercy of God : or else by rejecting and forsaking the Drawing of that Power within us , cast our selves into the Eternal Predestination of Condemnation and Perdition , into the darkness and Death , which is the wrath and Anger of God .

Thirdly , It intimates , how Sin is Sin , by shewing how it is the life in the manifestation of the Power of the dark world , contrary to the constitution and creation of the Creature , which was created in and for the Light , by the exorbitant rising up of Self-Nature the Fire , to be predominant over divine Nature the Light , in the Self of the Creature .

Fourthly , How Christ will at the Last Day , deliver up the K●●●dom to the Father , when he hath put all dominion under the Foot stool of Christ , then shall Christ deliver up his kingdo●● who is now Lord of All , to the Father , and God shall be All in All , outwardly , and visibly , as he is now but inwardly , hiddenly and invisibly to us in this Co●ruptible world .

Fiftly , What the eternal Magia , or Desire , is , which maketh , frameth and imageth , both in the dark world and in the light world , according to the Quality of Each ; for as the Thoughts are framed in the Mind , so is every thing figured in its own substance , in its own world . Therefore our 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 also the several Epistles and Gospels , and the wonderfull Mysteries contained in the Scriptures belonging to them . As in the second Commandment he hath followed the way of the Lutheran Catechism , which as in the Romish Liturgy leaves out that which is our Second , according to Calvins Reformation , and truly agreeable with the twentith Chapter of Exodus , out of which it was taken , however in their Second , which is our Third , that we should not take the Name of the Lord our God in vain ; he sheweth the true ground of Not making Images , and so abusing Gods Name and Word in our evil wicked and false Imaginations or Thoughts and Words , which are the Subtilest Images of all , but the Author being bred up his whole life among Lutherans , it could not well be expected he should so much vary form the usual form of their Catechisme , so he help them as he hath done , to stir up in themselves , by the innate Grace or Word of God , the true power of Prayer .

The * This is the 21 Book in the Catalogue . FIFT Book is concerning the Divine Vision , or the true Sight or Discerning of Divine Things , thereby to distinguish what is Divine , and what is Natural in all things . For as God is Eternally the same , the Light and Love is himself and so called by Gods own Spirit ; and the Anger is His , which is darkness , Nature , and a consuming Fire : so his Creation is flowed forth from himself ; and endued or qualified with the same Harmony , Concord , Agreement , and true ballanced Temper in all Things Qualities and Properties , by his Law , Ordinance , and Appointment , as is alwayes in himself ; and this is a creaturely Manifestation of what is in HIM from Eternity to Eternity .

And therein Mans Outward Reason is answered to many Objections argued , about Gods Dispensations in this world , wherein men may discern what is Divine and Good , and the Cause why Reason seeth Little or Nothing of God , either in the Things or Actings among Men in the world , and yet how we may consider and find GODS Being and working in all things , and what is contrary to him and his Will , that so he may be rightly Obeyed by us , and the Devil , Our Adversary may be certainly vanquished by Gods strength in US .

The † The 19. in Catalogue . OTHER Peece is a Table of the Three Principles Expounded at large , and is one of the Keyes to the understanding of his Writings , as himself calls it , which I have newly englished from Two very correct Copies .

The * One of the Epistles which with the Clavis is the third in the Catalogue . EPISTLE of the True and False Light was printed among his other Epistles in English before , but till of Late the Table belonging to it of the Revelation or Manifestation of the Divine secret Mystery , came not to my view , but was upon my desire sent me in Manuscript from Holland , neither can I hear that it was ever all of it printed in any Language before , but is properly belonging to that Epistle , they both illustrating and expounding the One the Other : and I have willingly translated that whole Letter of his , anew , and annexed it here , that it may further us to discern what the true and false light is , in these times of so many Lights as are arisen and held forth among us .

I know nothing wherein I can better employ that Talent which God hath given me to Use , which I must not hide in a Napkin , or bury in the Earth ; for it will be required of me with increase . Neither know I otherwise so well to improve it , as in that which I publish of this Authors Writings for the benefit of Others .

But in all things I find Evil so present with me , and so ready to spring up in my heart among the Good that the Eternal Word continually worketh there ; that I have Still cause to account my self one of the unworthiest of the Children of men .

John Sparrow .
Errata in the Printing these Eight Peeces of Jacob Behme Great Six Points .

PAge 1. line 33. read the willings Life . p. 2. l. 7. margin for * r. † p. 3. l. 29. r. the son or Heart . p. 4. l. 14. r. † as a wheel , l. 16. and yet is . p. 6. l. 32. r. beyond or Besides . p. 8. l. 28. r. is as it were . p. 10. l. 35. r. world . p. 21. l. 39. r. Spirit , Life . p. 26. l. 2. f. Men r. Man . p. 28. l. 8. f. and r. or . p. 30. l. 14. f. Fires r. First . p. 33. l. 32. r. be Set before . p. 39. l. 2. r. it ought . l. 7. r. without besides . p. 45. l. 6. r. out , or l. 44. r. It findeth . p. 48. l. 18. r. is lowly . p. 49. l. 28. r. to † Substance , Margin . l. 2. r. † . or effect . p. 61. l. 21. r. then could . p. 66. l. 11. f. that . r. the. p. 69. l 24. f. is . r. it . p. 74. l. 24. f. have . r. hear . p. 79. l. 7. r. you seek in self Tabernacle .

P. 3 l. 6. r. without or Besides . p. 31. marg. l. 6. r. Light and Glory . l. 14. r. excuse : especiallyl those . p. 37. l. 14. & 15. f. Twine-ness r. Twin-ness . p. 40. l. 21. r. beneficence . p. 50. l. 30. f. * r. † p. 52. l. 7. r. Enemicitious anxiety and p. 57. l. 26. r. Throne . p. 60. l. mar. 3. r. 12. 9. p. 69. l 34. r. wrestleth . l. 35. r. will . p. 65 l. 5 r. Spirits , forth . p. 67. l. 1 r. Image-like . p. 74. l. 24. r. partakes of all .

P. 5. l. 21. r. where then . p. 6. l. 38. r. yet unawakable . p. 9. l. 4. put out therefore . p. 11. l. 10. r. from o● Out . l. 20. r. others Characters . p. 13. l. 3. r. those were Children .

P. 3. l. 14. r. power of . p. 6. l. 28. f. the. r. this . p 8. l. 29. r. Shell or Bark . p. 10. l. 17. f. he . r. it . p. 11. l. 5. r. out-breathing . p. 21. l. 24. r. knew not , p. 29. l. 17. r. fierce wrath . p. 44. l. 6. r. wholly and. p. 46. l. 18 f , in . r. on .

P. 5. l. 1. r. desirous : For , p. 6. l. 40. r. within ) out . p. 8. l. 12. r. arise from . p. 12. l 22. r Imaged . p 26. l. 37. r. the Planets . p. 31. l. 38. r. without besides . p. 35. margin . l. 1. r. The Word . l. 14 f. and. r. an . l. 26. r. of Divine .

Title . l. 10. r. without or besides . p. 2. l. 28. r. the visible . p. 13. l , 30. f Principles r. Properties . p. 16. l. 25 r. water is the.

P. 3. l. 33. r. III. Principles . p. 8. l. 29. r. or wicked .

The Sixt Book of the Author .

Being a High and Deep searching out of the Great SIX Points AN Open Gate of all Arcana , or hidden Secrets of the Life ; wherein the Causes of ALL and Every Being Substance or Thing , become known , and may be apprehended .

Written in the Germane Tongue , Anno 1620.

BY Jacob Behme THE Teutonick Philosopher .

And is the High and Deep Ground of the Great Mystery .

MYSTERII MAGNI .

Of the Being of all Beings , or Substance of all Substances .

And of the Three Worlds .

Englished by JOHN SPARROW .

LONDON , Printed by M. S. for L. Lloyd at the Castle in Corn-hill , 1661.

The SIX POINTS .

I. Point . Of the first Sprouting of the Three Principles : what kind of Tree or Life each of them generateth in and out of it self , and how men should seek find and know the Ground of Nature .

II. Point . Of the Mixed Tree of Evil and Good : or the Life of the Three Principles in one another , how they unite agree and co-work together .

III. Point . Of the Original of Contrariety in the Sprout ; in that the Life becometh striving in it self .

IV. Point . How the Holy and Good Tree of Eternal Life , springeth through and forth out of all the Sprouts of the Three Principles , and is apprehended by none of them .

V. Point . Of the Tree and Sprout of the Life of Perdition ; how a Life perisheth ; that is , how it passeth out of the source or quality of Love and Joy , into the source or quality of Misery ; which is opposite to all other Lives .

VI. Point . Of the Life of Darkness , wherein the Devils dwell ; what kind of Birth or Geniture and source or Quality it hath .

The PREFACE To the READER .

1. WE have written this work , not for the unreasonable Beasts , who have outwardly the form of a Man , but in their Image and spirit , are Evil and Wild Beasts , which thing revealeth or discovereth and sheweth it self in their Property or Conditions .

2. But for the Image of Man , for those which Grow or spring forth out of the Beastial Image , with a humane Image , which belongeth to Gods Kingdom ; who would fain live and Grow in the humane Image , in the right true Man .

3. Who many times , and often , are hindred by the opposite contrarious Life , and so stick in the Mixed Life ; and pant after the birth of the Holy Life : for those , are these writings written .

4. And we advise them , not to look upon it as impossible to apprehend , and to know such secret hidden Arcana : and we offer that to them to consider and Conceive of , in a Similitude .

5. * * NOTE . For Instance ; There stood a Life ; which was sprouted out of All and Every Life ; and was mixed , but there grew another Life in that , out of Every Life , and that though it was grown out of All and Every Life , yet it was free from All and Every other life , and yet stood also in All † † Original properties , conditions , qualities or sources of the Life . Essences of the Life .

6. And that other New Life , became enlightned with the Light , and that only in it self ; so that it could see all and every other Life ; and yet the other Lives could not behold nor apprehend the New Life .

7. Just thus is every one , who out of the Mixed Life Evil and Good i● become born again in and out of God : that very New Image born or generated in the Life of God , beholdeth all and every Natural Life , and Nothing is strange or hard to it ; for it beholdeth only its Root out of which it is sprouted or Grown .

8. As we may apprehend , by observing How a fair flower or blossom groweth out of the wild Earth ; which is not like the Earth , yet with its fair beauty , de●lareth the Ability or potentiality of the Earth , and how it is Mixed with Good and Evil.

9. Thus also is Every Man , who becometh born or generated out of the Wild Condition and property , to the right Image of God again .

10. For those now , who are in the sprouting , and drive forth towards the fair Lilly in the Kingdom of God , and stand in the Birth ; is this Book written ; that they should strengthen their † † Their heavenly properties . Essences therein , and spring or sprout in the Life of God , ●nd grow and bear fruit in the Tree of Paradise .

11. And seeing all the Children of God grow in this Tree , and Every of them is a Branch in that Tree ; therefore we would have our Sap , Smell , Savour and Essences imparted to our fellow-branches and sprouts in our Tree wherein we all stand , and out of which we all sprout and Grow : that our Tree of Paradise might be great , and we rejoyce one among another .

12. And that one sprout and branch may continually help to cover or shelter the other from the Storm : we give this to all the Children of this Sprout in this Tree , friendly to ponder of ; and commit and commend our selves , into their Love and sprouting .

The First Point .
The First Chapter . Of the first Sprout and Life out of the First Principle . So to ponder and Consider it ; as if it stood alone and were not Mixed with the other : what its Ability or potentiality might be . Not to think in such a manner , Note . as if it were thus only in a Figure or Creature : but that Men may learn to search and fathom the Center of Nature , and learn to distinguish the Divine Being or substance from Nature .

1. WE see and find , that Every Life is Essential ; and find also , that it standeth in a Will , for , the will , is the driving forth of the Essences .

2. And thus we are to conceive , as if a hidden Fire lay in the willing , where the will continually lifteth it self up towards the fire , and and would awaken and kindle that .

3. For we understand , that every Will , without the awakening of the fiery Essences , is an Inability , as it were inanimate or Mute without Life , wherein is no feeling , understanding or substantiality .

4. For it is only like a Shadow without Substance ; for it hath no † † Of its own in it self . driver , but it sinketh down and suffers it self to be driven and lead as a Dead thing or Substance ; as is to be apprehended in a Shadow , which becometh * * As a Thought is drawn or pourtrayed in the Mind . lead about without Essence .

5. Thus , an unessential will is an inanimate or Mute being or substance ; without comprehension and Life ; and yet is a Figure , in the Abyssal Eternal Nothing ; for it cleaveth or adhereth to Corporeal Things .

6. Now as the Will without Essence is inanimate without being or Substance , so in the Essence it is a being or Substance and Image , according to the Essences , which becometh Imaged according to the Essences : for the willing Life becometh generated out of the Essences .

7. Thus , the Life is the Sonne of the Essences and the will wherein the Lifes figure standeth , is the Father of the Essences , for no Essence can exist without willing ; for in the willing , the Desiring becometh Originated , in which the Essences originally arise .

8. 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 , it is an Eye in it self , as † Ezekiel hath seen such a thing in a Figure , in the introducing his will-spirit into God , where his spiritual figure became introduced into the wisdom of God , with or by the Spirit of God ; and there he attained the Vision , and otherwise that cannot be .

31. THus we understand , that the Divine Being or Substance in the Trinity dwelleth in the Abysse in it self , yet generateth to it self a Ground in it self , viz: the Eternal Word or Heart , which is the Center or Limit of Rest in the Deity , where yet there is nothing understood concerning or as to the Substantiality , but concerning or as to a Threefold Spirit , where alwayes the one is the Cause of the Birth of the other .

32. And yet that very Threefold Spirit is not measurable or circumscriptive , divisible or fathomable ; for there is no place found for it , and it is in like manner as the Abbysse of Eternity , which generateth it self in it self into a Ground .

33. And there can be no Place or Space conceivable or found , where the Spirit of the Trinity is not Present , even in all things or substances , but hidden to the Thing or Substance , dwelling in it self , as a Substance , that equally or alike at once filleth all , and yet dwelleth not in Substance , but it self hath a Substance in it self ; as we may find by the Bysse or Ground and Abysse , how they both are to be understood as to one another .

34. Thus we understand the Eternity : I. First , How it hath been , before the times of the Creation of this world : II. Secondly , we understand further , what the Divine Being or Substance is in it self without and beyond a Principle . III. Thirdly , what the Eternal Beginning in the Abysse is , and the Eternal End in its own Bysse or Ground generated in it self : viz: the Center to the Word , which word is the Center it self : IV. Fourthly , And yet the Eternal Geniture or Birth of the Word in the Will in the Looking-Glass of the Eternal Wisdom , viz: in the Virgin without generating or bringing forth ; is continually effected or produced from Eternity to Eternity .

35. In this Virgin of the Wisdom of God , is the Eternal Principle , as a hidden Fire , which becometh thus apprehended as in a Looking-Glass , in its Colours ; and hath been known from Eternity to Eternity in the Figure ; and also thus becometh known in all Eternity in the Eternal Original in the Wisdom .

36. And in that Looking-Glass , where the Principle out of the Eternal Abysse becometh opened ; is the Substance of the Three Principles according to the substance of the Holy Trinity , become seen , with its wonders , as in an Abyssall Deep ; and that from Eternity .

37. And now it is to be understood thus ; that the First Principle , in the Original is * * See the small six Points . Verse . 65. the word Magical . Magicall : for it becometh generated in the desiring in the willing , from thence then to generate its seeking or Longing and contrary opposite will .

38. And seeing then in the first and second Principle it is only understood as a spirit , without comprehensible or palpable being or substance : therefore the seeking or Longing is further , to generate the Third Principle ; where the Spirit of the Principles might rest , and manifest it self therein in Similitude .

39. And although each Principle hath its Center , yet the first Principle standeth in the Magical source or quality , and its Centre is Fire , which cannot subsist without Substance , and therefore its hunger and desiring is after Substance .

40. And it is to be understood concerning or as to the first Principle , if we speak meerly of One , though it is not One alone : that the Abyssal will in the Center of the Abysse , as wherein the Eternal Word continually becometh generated from Eternity , is , desirous ; for the Will desireth the Center or Heart .

41. Secondly it desireth that the Heart might be manifest , for in the Abysse there is no manifestation or revelation : but an Eternal Nothing ; a stilness or vacuum without Being or Substance or Colours and Vertues .

42. But in this desiring , Colours powers and vertues come to be , and yet is thus only hidden in it self ; and if it should Eternally not be manifested , then there would be no Light , Lustre Bright Glance or Majesty , but a Threefold Spirit in it self , which would be without source or quality of any Being or Substance .

43. And thus , is the Substance of the Deepest Deity without beyond or besides Nature .

44. And further : the Eternal Will of the Deity , desireth to manifest it self out of its own Bysse or Ground in the Light of the Majesty .

45. Where then , the first will of the Father to the Son , and to the Light of the Majesty is apprehended to be desirous ; and that in two wayes ; the First way , to the Centre of the Word , the Second to the Light of the Manifestation or Revelation .

46. For every desiring is attractive , though in the Abysse there is Nothing which there can be drawn , yet therefore the Desiring draweth it self , and impregnateth the Second willing of the Father , which Imagineth to the Light of the Majesty , out of the Center of his word or Heart .

47. And now is the Heart impregnated with the Light , and the first will impregnated with Nature : and yet thus there would be no manifestation , if the Principle were not generated .

48. For , the Father generateth the first Principle out of the first willing , viz: Nature ; which in the Fire , cometh to the highest Perfection .

49. And then he generateth the second Principle , in and out of the second willing to the Word ; in that it desireth the Manifestation or Revelation of the Word in the Light of the Majesty , where the Fire of the Second Principle in the Light of the Majesty is a fulfilling of the Second willing , viz. Meekness : which is set opposite to the fire of the first Principle , and quencheth its fierce wrath , and is put into an Essentiall Substance , as into an Eternal Life ; Where the Fire is hidden in the Light , and giveth the Light its Power , Strength , and Might , so that it is together an Eternal Band , and one without the other would not be .

Now followeth .

50. HEre the Desiring is to be considered of : For every Desiring is attractive of that which is in the desirous willing .

51. Yet now God desireth only Light , viz: the Glance out of his Heart , that it may appear in the Wisdome : and so the Total God as in himself , together with the outgoing Spirit out of it self , may be manifested in the virgin of his Wisdome ; and that there be an Eternal perfect Joy , longing , or delight and fulfilling in * * The out-going Spirit . it .

52. And this now can be no otherwise generated then through the fire , where the will becometh put into the deepest sharpness of the Omnipotency , in that it becometh Consuming in the Fire ; On the contrary , the Light is a Meekness of Genetrix of the Omnisubstantiality .

53. Yet now the fire must have a Genetriae to its Original and Life , and so now in a twofold Life , and in two sources or qualities ; and they are rightly called two Principles ; whereas yet it is but one only , but of a twofold source or quality in One substance , and in respect of the sources or Qualities is accounted Two Substances , as is to be perceived by the Fire and Light .

54. Therefore we now consider of the Desiring & find that it is a stern strong attraction , as an Eternal listing up and moving , for it attracteth it Self in it self , and impregnateth it self , so that out of the Thinne or Rare Liberty , where nothing is , a Darkness cometh to be ; For , the desirous will , by the intraction becometh thick or dense and full ; whereas yet this also is nothing else , but Darkness .

55. Now , the first Will , willeth to be free from the Darkness , for it desireth Light , and yet cannot thus attain it , for the greater the desiring is after the Liberty , the greater will the attraction be , and the Sting of the Essences which arise originally in the drawing .

56. Thus , the will draweth the More in it self and its impregnation becometh but the Greater , and yet the Darkness cannot comprehend the Center of the Word or Heart of the Number Three or Trinity , for that Center is a degree deeper in it self , and yet is a Band.

57. But the first Will , wherein the Impregnation of Nature originally ariseth , is yet deeper then the Center of the Word , for it originally ariseth out of the Eternall Abyss or Nothing : And thus the Center of the Heart is shut up in the Midst , where the first Will of the Father laboureth to the Fires Birth or Geniture .

58. Thus now we are to apprehend , that in the strong or stern attraction , there is a very stern strong Substance and Being , where then the substantiality existeth originally from Eternity .

59. For , the drawing giveth Sting , and the attracted giveth hardness , or Matter ; out of the Nothing a Substance and Substantiality : The sting of the drawing dwelleth now in that very Substantiality , it stabbeth and breaketh ; and all this from the desirous willing which draweth .

60. Thus now here we are to apprehend , Two formes of Nature , viz: the harsh or astringent , that is , the desiring , and then the sting , and that maketh in the desiring , a stabbing and breaking , whence the feeling originally ariseth , that is , bitter , which is the second form of Nature , a cause and original of the Essences in Nature .

61. Now seeing the first Will is not satiated with this , nor put into Rest ; but therewith becometh fet into a much greater anguish : For it desireth the Liberty in the Light , and yet also there is no glance in the Liberty ; Now therefore it is wrapped up in terrible anguish , and lifteth up the desiring so very much after the Liberty , that the anguish , as a dying or sinking down through Death , introduceth its willing into the Liberty out of the breaking stabbing and powerful attracting .

62. Thus understand the willing here in two wayes ; one which climeth up in the fierce wrathfulness , to the generating of the fierce wrathfull fire : The other which Imagineth or longeth after the Center of the Word , which out of the Anguish , as through a dying sinketh down into the free Life , and thus bringeth a Life out of the Anguish source or quality with it self , into the Liberty , so that the Eternal Abysse becometh apprehended to be a Life , and out of the Nothing becometh an Eternal Life .

63. Seeing then the first progress or passing of the willing climeth up to the fires Birth , therefore we apprehend it to be the first Nature , viz: the Fathers Nature in the fierce wrathfull anger .

64. And the second entrance of the willing into the Liberty into the Center of the Heart , we apprehend to be the Divine Nature , to be the Life in the Light in the power of the Deity .

65. Thus it is apprehensible to us , what the first Will to the fire worketh and acteth , viz: stern or strong , harsh , bitter , and great Anguish , which is the third Form of Nature .

66. For the Anguish is at were the Center where the Life and the Will Eternally existeth originally ; for the Will , willeth to be free from the great Anguish and yet may not ; It willeth to flee and yet becometh withheld by the harshnesse , and the greater the Will to the fleeing is , the greater is the bitter Sting of the Essences and Multiplicity .

67. Seeing then it cannot flee , also not clime up aloft , therefore it becometh whirling as a Wheel : And there the Essences become mixed , and the Multiplicity of the Essences come into a mixed willing , which is justly called the Eternal Minde , where the Multiplicity with the Innumerable Beings or Substances , lye , in a Minde , where continually out of one Essence may again a Will Exist , according to the property of that Essence out of which the Eternall Wonders originally arise .

78. Seeing then the great and strong Minde of the anguish form , thus goeth as a wheele in it self , and continually breaketh the strong attraction , and with the sting bringeth it into the multiplicity of Essences ; and yet in the anguish again compriseth it in the Wheele again into ONE , as into a Minde , therefore is the Anguish life now Generated , viz. Nature , where there is a stirring , driving fleeing and holding , as also a feeling tasting and hearing .

69. And yet is not a right life ; but meerly a Nature-Life , without a Principle , for it hath no sprouting or vegetation , but is as a senselesness or Madness , where somewhat goeth whirling in it self as a Wheele , where indeed there is a Band of Life , but without understanding and apprehension ; for it knoweth not it self .

70. Now we are further to search , concerning the Second willing of the Eternall Father , which is called GOD , that in the Center of its heart desireth the Light and the manifestation of the Trinity in the Wisdome .

71. That very Will is appointed or set opposite to the Center of Nature for out of Nature , must the Glance of the Majesty originally Exist ; and so now that very second Will in the Word of Life , hath the Liberty in it self ; and the Anguish-will in the sharpness of Nature , desireth the Liberty , that the Liberty might be manifest in the anguish of the fierce wrathfull Minde .

72. From whence then also , the anguish existeth ; that the first Will , willeth to be free from the dark harshness or astringency , and the Liberty desireth the Revelation or Manifestation ; for it cannot find it self in it self , without the sharpness of the source or quality ; for the Will of the Liberty which is called Father , desireth to Manifest it self .

73. And that it cannot doe without properties , and therefore it is desirous of the properties which originally arise in the Anguish in the Essences in the fire ; thereby to manifest its Wonders , Power , and Colours ; which without Nature cannot be .

74. Thus , the first Will which is called Father , and is it self the Liberty , desireth Nature , and Nature desireth , with great * * Rom. 8 . 2● . 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 Wisdo●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 par●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 bases● 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 , who hath generated us again out of the Dying , through the fire of God ; for out of the dying the fire-life becometh generated , that which can go out from the Dying , that is released from Death , and the fierce wrathfull source .

97. That is now its Kingdome of joy , when no fierce wrathful source more is in it ; it is gone from it , and is remained in the in dying , in the dark world .

98. And thus the Life out of Death attaineth the Eternal Liberty : Wherein there is no fear or terrour more ; for in the Life , the terrour or Skreek is broken .

99. The right Life is a power of Joy : A Continuall well-doing , for there is no source quality or pain in it , but only a desire , which hath all properties of the source quality or pain .

100. And yet the source quality or pain cannot list it self up therein , so that it might kindle its properties therein , for the Light and the Liberty hindereth that .

Note , The soules fire uniteth or is one in it self with the Eternal Nature , viz: With the Principle , for it is from its originall one and the same with it ; or co-united with it .

The right Spirit or Souls-Spirit , is the Image , and is one Spirit with God .

The Images Corporeity , is , with the heavenly Substantiality totally one ; It is the Body of the Word , wherein the Believers , or faithful , live , and shall live , Eternally .

Further of the First Point . The Second Chapter . Concerning the property of the Principle : What the Principle is , or what they all Three are .

1. THat is a Principle , when a Life and Mobility findeth it self where none is ; the fire is a Principle with its Property , and the Light is also a Principle with its Property : For it becometh generated out of the fire , and yet is not of the fires property .

2. It hath also its own Life in it self , but the Fire is Cause thereof , and the fierce wrathfull anguish is a cause of Both , viz: of the Light and Fire-world .

3. But * * Note . the will to the Anguish , which causeth the Anguish-Nature ; which is called Father ; that a Man cannot search out or fathom , we search and fathom only this , how it introduceth it self into the highest Perfection into the Substance of the Holy Trinity ; and how it manifesteth it self in Three Principles , and how the Essence and the source or quality originally existeth ; what Essence is , from which the Life with the Senses or Thoughts originally Exist ; and the Wonder of all Beings or Substances .

4. Thus we apprehend the Third Principle , viz: the source or quality of this world , with the Starres and Elements , to be a creature framed out of the Wonders of the Eternall † † Or Wisdome . Substantiality : The Third Principle manifesteth Both the first .

5. * * Note . Though indeed , each of them is manifest in it self : Yet nevertheless , the Eternal Substance , in its wonders , which have become discovered in the Wisdome , would manifest it self in such a property : viz: according to the ground of Eternity , according to the fierce wrathful and the Love-source or quality , and hath created all into a Creaturely and figured Substance , according to the Eternall Originall ; evill and Good .

6. As it is before our Eyes , that in this world there is Evill and Good , of which yet the Devils are a great cause , who in the Creation in their Fall have more vehemently moved the fierce wrathfull Matrix in the fierce wrath .

7. In which , God , according to the property of the fierce wrath , hath moved yet more exceedingly , to thrust them forth out of the Light into the Death of the fierce wrathfulness : Whence also the Heavenly Substantiality became together * * Or kindled by the Pride of the Devill . Moved , so that very much , is become shut up , together in the Earthly Substantiality , that hath stood free in the Liberty .

8. As we apprehend by the Gold and its Tincture , which is free from the Earthly Substance ; for it subsisteth in the Fire , and in all sources qualities or conditions , no source or quality can overpower it , but only Gods Will ; and somewhat must often be done , for the sake of the worlds unworthiness .

9. And when we rightly consider , the Creating of this World , and the Spirit of the Third Principle ; viz: take before us the Spirit of the Great World with the Starres and Elements ; then we find the Eternall Worlds property , and as it were mixed , as a great Wonder , whereby God the highest Good would manifest the Eternall Wonders which stand in secret , and bring them into substance .

10. We find Evill and Good , and we find in all things the Center of Nature , viz: the Anguish Chamber : especially we find the Spirit of the Great World in two Sources or Qualities , in Heat and Cold : By the Cold we apprehend the Center of the harsh sharp fierce wrath ; by the Heat , the Principle in the fire ; yet they have but One originall out of another .

11. The Fire cometh out of the fierce wrath of the Cold : The Cold out of the Center of Nature ; out of the harsh astringent sharp anguish , where the harsh astringency draweth so very strongly in it self , and maketh Substantiality .

12. As is to be apprehended : That in the Moving of the Father , in the Creation , it hath made Earth and Stones , whereas there was no Substance or Matter for it , but only its own Substance , which , in both the Principles , viz: in the Light World , and in the Deaths World , in both the Desires , was become Generated .

13. That which in the Moving attained the fierce wrath , that was together Created for the Globe of the Earth ; and therefore Men find therein Many sorts of Evill and of Good .

14. And it cometh often to passe , that Man can out of the Worst of all , make that which is Best ; while the Center of Nature is therein ; if a Man bring it into the fire ; the pure child of the Eternal Substantiality , may be brought out of it ; when it becometh free from death ; as is to be seen in Gold .

15. Though indeed in this World we cannot reach to attain the Eternall fire ; and therefore also we can bring forth nothing out of this Principle , out of defect , wanting the Eternall fire , which we cannot attain but only in the Imagination , through which a Man hath might and power , to bring the Life out of Death ; and to bring it into divine Substantiality ; which can be done only in Man , that which is without or beyond Man , belongeth to God : and remaineth to the Renovation in the End of this Time .

Now You are to understand , the Substance , and the Propertie , of the Principles : Thus.

16. THe first Principle standeth in the fire of the willing , and is the Cause of both the other , also of the life and understanding , and a preservation of Nature ; as also of all Properties of the Father .

17. The Second Principle , standeth in the Light : viz: in the Fire of the desire ; this desire maketh Substance , out of the Property of the first Principle .

18. The First and Second Principle is Father and Sonne ; in the Eternity : One dwelleth in the other , and yet retaineth its property ; there is no mixture in the Essence , only the one conceiveth the other in the Desire , and the Light dwelleth in the desire of the Fire , so that the Fires property giveth its desire into the Light , and the Light into the Fire .

19. Thus , it is one Substance , not two , but two Properties , whereof the one is not the other ; nor can be , Eternally .

20. As the Spirits Property cannot be the Fire and Light , and yet goeth forth from the Fire out of the Light ; and could not subsist alone either from the Fire or from the Light singly : The Fire could not alone give it , also not the Light , but both give it . It is the Life of Both , and all this is but one Substance or being ; but Three Properties , whereof one is not the other , as is to be seen in Fire Light and Air.

21. The Third Principle hath just those Properties , it hath also Fire , Light , and Spirit , that is , Air , and is as to all Circumstances , like the Eternal Substance .

22. Yet beginneth , and goeth forth from the Eternity , it is a Manifestation of the Eternall , an awakening of the Eternall , an Image , and Similitude of the Eternall .

23. It is not the Eternall , but is become a Substance in the Eternall Desire ; the Desire hath manifested it self and brought it self into a Substance like the Eternall .

Objection .

24. Reason saith . God hath made this World out of Nothing .

Answer .

Indeed there was no Substance or Matter for it , that was outwardly palpable ; but there was such a Form or Condition , in the Eternal Power in the willing .

25. The Creation of this World is effected by or with an awakening of the Spirit of the willing , the inward Will which also standeth within , in it self , that hath stirred up its own Nature , viz: the Center , which is desirous of that which is out of it self , viz: of the Light , which is pressing forth out of the Center .

26. Thus hath the Center , out of it self , comprised a Substance in the desiring , that is , it hath comprised or made to it self a Substance in its Imagination in the desire , and hath together also comprehended the Lights being or substance : It hath comprehended the Eternall , with the beginning .

27. Therefore , must the Substance in this world , together with the Figure , goe again into the Eternall , for they are in the Eternall together comprised or Comprehended .

28. But whatsoever became made or comprised out of the beginning in the desire , that goeth again into its Aether ; viz: into the Nothing , only and barely into the Looking-glasse of the Imagination , again : And is not of or from the Eternall ; but is , and belongeth to , the Eternall Magia , in the desiring : As a fire devoureth and consumeth a Substance whereof nothing remaineth , but it becometh again that which it was , when it was yet no Substance .

29. Thus you are to understand what this Worlds Substance is : Viz: a Coagulated Vapour or Cloud out of the Eternall Aether ; which thus hath a Completion or product like the Eternall .

30. It shuts it self up into a Center of a Substance and in the End consumeth it self again , and goeth into the Eternall Magia , and is but for a while , a Wonder , viz: a Manifestation or Revelation of the Eternall , whereby , the Eternall , which is manifest in it self , also manifesteth it self out of it self ; and sheddeth forth its Imagination ; and thus reneweth whatsoever with the Moving in the desiring became comprehended or Made ; that so the End could go again into the beginning .

31. For , Nothing can enter into the Liberty of the Eternall , unlesse it be like the Eternall , and subsisteth in the Will-Fire , and be as subtile as the Lights Substantiality , that is , as a Fire , which can dwell in a Substance , wherein the Light can dwell , and bring its shining Luster forth through it ; that doth not become comprehended by the Center of Nature , though indeed it be the property of Nature : Yet it is an Eternall one .

32. Therefore , understand , that all , whatsoever hath become generated in this world , which hath a Substance , which hath sprung forth out of the Eternall Substance , that inheriteth not the Eternall , only its Figure remaineth in a Magicall manner , standing in the Eternall Mystery : For it is in the originall , together with the Creation , gone forth out of the Eternall .

33. But its body , and totall Substance of the source or quality , passeth away , as a Vapour or Cloud consumeth it self ; for it is out of the beginning , and goeth into the End .

34. But that which ariseth out of the Eternall Substance , out of the Eternall Lights Substantiality ; cannot passe away ; that only of it passeth away , which out of the beginning is entered into the Eternall ; viz: the outward Flesh , which through the Imagination , was in Man , introduced , into the Eternall ; that must consume it self as a Vapour .

35. But whatsoever out of the Eternall Imagination , becometh introduced again into the Eternall , that remaineth standing Eternally : And whatsoever , becometh generated forth out of the Eternall , viz: out of the Eternall Nature ; is in Man the Soul , that remaineth Eternally ; for it is originally arisen out of the Eternall .

36. But whatsoever becometh generated out of the Eternall Center of the fierce wrath , that may enter into its Renovation if it will .

37. As , the Eternall Nature of the Substance of this World reneweth it self , and leaveth or forsaketh whatsoever it had made in the Beginning , and reteineth only the Magicall Image , which it introduced out of the Eternall willing into the outward , with the Word Fiat , in the Creating : So may Man also renew whatsoever he Maketh ; if he forsake the Earthly , then he may renew whatsoever he hath generated out of the Eternall ; but if it be not renewed , then it remaineth in the Source or Quality , of the Torment .

38. For , all whatsoever doth not become , or is not alike , to or with the * * Love-fire . Fire Light and Water , cannot subsist in the Liberty , but remaineth in the source or painfull quality of that which it hath awakened or made in it self , understand , out of the Center of Nature , whatsoever it hath introduced into the willing of the Liberty .

39. Thus will that be to it a painfull source or quality and a Gnawing or opposite will , which it self hath generated to it self out of its own Nature ; wherewith it hath made to it self , the Liberty to be dark , so that the Light cannot shine through , and that becometh its Darknesse .

40. For , where the Will is dark , there also is the Substance of the willing , viz: its Body , dark , and where the Will is in a pure source or quality , there also is the body in that source or quality : And for that cause , the children of the Light , and of the Liberty , will be severed from the children of the Darkness in the Anxious source or quality , each into its Principle .

41. Furthermore , each Principle generateth its own Life , according to its Property ; viz: the fire is the limit of Seperation , which † † Vergnug et . satiateth the Two Eternall Principles , viz: the Dark and Light World ; to the Darkness it giveth its sting and the woe ; and to the Light , its perceptibility and Life .

42. Thus also , hath the Third Principle , two properties , viz: Heat and Cold , the Heat is the Principle , and giveth its sting and woe to the Cold , to the Light it giveth the Life and perceptibility : The Light again giveth its substance to the fire , so that it becometh friendly united therewith .

43. The Cold giveth also its property and substance to the fire , and the fire breaketh it to pieces , and maketh out of the Substance thereof , the Death and a dying ; and therefore there is an Enmity between Heat and Cold , and they never become one .

44. But this they attain in their Enmity ; that to them the Life sprouteth through death ; for out of Heat and Cold cometh the Sprout of the Third Principle , wherein we live outwardly ; out of the Cold cometh fruit out of the Earth , as also the Body of all Creatures , and in the Elements the Substance .

45. From the Heat in its contention , cometh the Life in the Body of all Creatures and Vegetables ; as also in the Deep of the Elements , it giveth the Spirit of the Great World in Many varieties of Figures ; and where the Cold maketh substance , there the Heat maketh a Spirit therein .

46. Thus is the Substance alwayes in the wrestling , that the Wonders of the Eternall World , may become manifested in the fragility or Transitoriness : And that the Eternall Modell in the Wisdome of God , may bring it self into figures , and that the same Modell , in the Eternall Magia , may stand Eternally to Gods * * Or Works of Wonder . Wonders in the Mystery ; and to the Ioy of Angels and Men.

47. Indeed not in the Substance , but in the Mysterie , in the Magia , like a ShaddoW of the Substance ; that it might Eternally be apprehended or known , what God hath wrought , and what he can and is able to doe .

48. † † Note . For , after the Breaking of this World , there remaineth only the Eternall in the Substance ; viz: Eternall Spirits with the Eternall Substantiality of their Bodies , together with the here made Wonders , which in the figure stand Magically , in which the Spirits shall apprehend Gods deeds of Wonder and Mighty power .

49. The Principles with their Wonders are thus to be conceived or considered , Viz: they all Three are no other then the One only God in his deeds of wonder , who hath according to the property of his Nature manifested himself with or by this World ; and thus we are to understand a Threefold Substance , viz: Three Worlds one in another .

50. * * Note . One the First is the fire-world , which ariseth from the Center of Nature , and Nature from the desirous willing , which in the Eternall Liberty ariseth in the Abysse , of which we have no knowledge .

51. The other the Second is the Light World , which dwelleth in the Liberty in the Abysse without or beyond Nature , but proceedeth forth from the fire world ; it conceiveth its Life and perceptibility from the fire ; it dwelleth in the fire , and the fire comprehendeth it not , and that is the Middle-world .

52. The fire giveth in the Center of Nature , for its Kindling , the Dark world ; but is in its Kindling in it self , the Light-world , where it severeth it self into the Light ; and letteth the Center be in the Darkness ; for it is only a source in it self , and a cause of the Life .

53. It hath Creatures , but they are of the same fierce or wrathfull Essence ; they feel no woe or pain ; The Light would be * * To them no Woe . their Woe or pain .

54. But the fallen Devils who in the Principle were created in the Light-world , to them the Darkness is a Pain , and the Fire a Might or Strength and force , for it is their right Life , though indeed according to the ability of the Multitude of Properties of the Center of Nature , according to the Essence thereof .

55. The Third World is the outward , wherein we dwell according to the outward body , together with the outward Works and Substance , which have been Created out of the Dark and Light-world , and therefore it is evill and fierce wrathfull , also good and Lovely or amiable .

56. Of this property Adam should not Eat , nor Imagine † † Or according to it . thereinto . But the Three Worlds should stand in him in Order , that none might comprehend the other , as in God himself .

57. For Adam was created out of all the Three Worlds , a totall entire Image , and Similitude of God ; but seeing he did eat of Evill and Good , and brought the outward into the Middle , Now must the outward break off from the Middle , and that is done in the separation , where the outward , must go again into its Aether , and the Middlemost continueth standing .

58. Thus now if any see a right Man standing , he may say , here I see Three Worlds stand , but Not go , for the outward World moveth it self with or by the outward Body : But yet the outward Body hath no Might or power to move or stirre the Light-world .

50. It hath only so introduced it self into the Light World , from whence , the * * The Light world . same is become extinguished in Man ; and , it self notwithstanding is remained to be only the Dark world in it self : And the Light world to stand unmoveable in it : That standeth in it as it were hidden .

60. But , if he be a right Man out of the New birth , then it standeth in him , as the Light shineth through the water , and maketh it moveable and desirous of the Essence , so that the Essence sprouteth : so also doth the New-Man in the Light .

61. And as a Man cannot move or stirre the Glance or Lustre of the Sun , no more can he also Move or stirre the Eternall Light , viz: the Light world : It standeth still and shineth through , all , whatsoever is capable of it : Whatsoever is thinne rare or † † Note . Transparent as a Nothing ; just as the Water and Fire is so , whereas yet all is Substantiall , but in respect of the outward as a Nothing .

62. Thus hath each Principle , its sprout or vegetation out of it self , and that must be else all would be Nothing .

63. Viz: the Fires Principle is the Root , and it Sprouteth in its Root ; it hath in its property , harsh , bitter , fierce and Anguish , these Sprout in their own property , in Poyson and Death , and the Anxious Stern Life , that in it self giveth Darknesse , and in respect of the sternnesse a drawing ; Its properties make * * 🜍 ☿ 🜿 Sulphur Mercurius and Sal.

64. Though indeed the fires property maketh not Sul in Sulphur ; but the Will of the Liberty maketh the Sul in the Phur , in that the Principle goeth † † Or into the Liberty . forward : But whatsoever goeth into its own property , that is only Phur viz Sternness ; with the other formes of the Center .

65. * * Note . This , Phur , is the Chiefest cause to Life and to the Substance of all things , though indeed it be evill in it self , yet it is to the Life , and to the Manifestation of the Life , the most profitable of all .

66. For , No Life could be without these properties , and this Principle groundeth or foundeth it self in the inward and outward World , in the inward as it were imperceptibly , in the outward perceptible with or by its fierce wrath .

67. The Second Principle hath also its sprout or vegetation , out of it self , for the fire Springeth up in the Light with its own property in a desire of Love and Kingdome of Ioy , and therefore also is the fires-Essence and property in the Light , totally changed , so that out of Anguish and Woe , a Love desire cometh to be , out of the stinging and raving , a friendly sensible convincing understanding .

68. * * Note . For the Light kindleth the Essences with the Love source or quality , so that they give forth a sprout or vegetation out of themselves in the property of the Spirit , viz: a friendly willing , curtesie , vertue , honesty and Piety , Patience in suffering , hope to be released or redeemed from Evill , Continually in desire and Longing delight , speaking and disco●rsing of Gods Deeds of wonder , ringing forth , singing and rejoycing in the Works and Wonders of God , always freely would fain be well-doing , stopping and hindering evill malice and wickedness ; would alwayes fain draw its neighbour with Love , into the Light-world ; fleeing from Evill , alwayes damping and kissing the Evill affections with patience , in hope to be released from them , and rejoycing in the Hope thereof , though the Eyes see it not , and outward Reason know it not , alwayes pressing forth out of Evill , and introducing the desire into the divine Substance , and alwayes would fain Eat of Gods Bread .

69. These properties , the New Man who is born or generated again from the Light world , bringeth forth ; these are his fruits , which the Light world in him , † † Note . so altogether hiddenly to the Old Adam , continually generateth , and continually killeth or mortifyeth the Old Adam of this world , continually lyeth in strife with Him , which must thus follow after the new Man .

70. Yet as a Lazy Asse , which must bear the Sack , his Master alwayes lashing and goading him forward ; Thus doth the New Man to the Old , it compelleth him , that he must doe that which he would fain not doe , that which concerneth the Pleasure and Jollity and Joy of this world would be more acceptable to the Old Asse , but he must thus be Servant .

71. The Second Principle hath its sprout or vegetation , and giveth its Fruit in the Third Principle in Generall , universally , viz : in the Spirit of the Great World , so that the outward and inward Turba becometh hindered or prevented .

72. It presseth or penetrateth through , and giveth fruitfulness ; It preventeth and hindereth the fierce wrath of the Starres , and breaketh the Constellation of the Spirits and also of the Firmamentall Heaven , it withstandeth the fierce wrath of the Devils , and the designes and assaults of evill and Malitious wicked men ; yet so farre only as some are found to be Holy or Saints , who are worthy and capable of it .

73. And the Third Principle hath also its sprout or vegetation ; Therein , out of the inward , were generated and Created the Starres and Elements , which in this Place together with the Sun are called the Third Principle .

74. For the Inward two Worlds , viz: the Fire and Light World ; have manifested themselves with or by the Third Principle ; and all is Mixed one with another , Good and Evill , Love and Enmity , Life and Death .

75. There is in all and every Life , the Death , and the Fire ; Also on the contrary a desire of Love , all according to the Inward Worlds property ; and there grow two sorts of Fruits out of them , Evill and Good , also every Fruit hath both properties .

76. Also they shew themselves in all and every Life in this World ; so that alwayes the Anger and Evill source Striveth with the Love ; there every property seeketh and bringeth forth fruit .

77. What the Good maketh , that the Evill destroyeth , and what the Evill maketh , that the Good destroyeth : there is a constant warre and Contention ; for both the Inward Principles properties are stirring in the outward , each bringeth and worketh fruit in the inward Kingdome ; each will be Lord .

78. The Cold , viz: the Exit out of the inward Center out of the fierce wrath of the Death will be Lord , and continually shut up in Death , it alwayes awakeneth the Sting of Death .

79. And the Heat , viz: the Exit out of the right Fire , will also be Lord ; it will Suppress and Consume all , and will be alwayes rough without a Body : It is a Spirit and desireth only the Spirits Life , it giveth the Sting to the Cold , for it killeth or mortifyeth it often , so that it must loose or forsake its right , and give up it self to the Heat .

80. The Sun , viz: the Light , will also have right and be Lord ; it overcometh the Heat and Cold ; for it maketh in its Light , meekness , water , and introduceth in the Glance of Light , a meek Spirit , viz: the Air , although , the Fire giveth the strength of the Wind ; and the Sun the Meek and Gentle Spirit which is justly called Air ; It is indeed one , but hath two properties , One according to the Fire , viz: a Terrible lifting up , and the other according to the Light , viz: a Meek Life .

81. Thus the outward Principle , is only a Continuall Warring and Contention ; a building and a breaking , what the Sun , viz: the Light buildeth , that the Cold destroyeth , and the fire consumeth it altogether .

82. In this strife riseth up its sprouting or vegetation , in meer strife and discord ; the One draweth out of the Earth its fruitfulness ; the other breaketh and devoureth it again ; It maketh in all living Creatures , Evill Malignity , Curstness , and strife .

83. For , every Beast and every Life in this World except Man , is only a fru●● of the Third Principle , and hath only the Life of the Third Principle ; both its spirit and body are only the same , and all what●●●ver stirreth and moveth it self in this World .

84. And Man , with his visible Body and Spirit , in Flesh and Bloud , is also only the fruit of that same Substance and Nothing Else at all .

85. Therefore seeing also , he hath the two inward Worlds in himself , which giveth the true Understanding Thoughts Senses and Mind ; which also in this time of the Earthly and Elementary Body , lye together one with another in strife ; therefore he should do well to look to it , which World he maketh to be Lord in him ; for the same will Eternally be Lord in him .

86. This Time he can break , and Not further : When the outward Breaketh , then all standeth in the Aether .

87. The Mind is Free , and is the Angle and hath the Vnderstanding ; it may goe in whither it will , and may incline to either of the Principles , which it will , into which Aether soever it Entereth , there it is Eternally .

88. And thus we understand the Ground of the Three Principles : Like the Tongue of the * * Scales or Ballance . Beam of a Balance .

I. The First Principle , What God and the Eternity is and can doe . II. And what kind of Sprout or Vegetation , each of them , giveth out of it self out of its property . III. And how a Man shall search out the Ground of Nature . And thus the First Head or Part or Point is finished .
The Second Point .
The Third Chapter . Concerning the Mixed Tree of Evill and Good ; or concerning the Life of the Three Principles one in another ; how that uniteth it self and accordeth .

1. * * Note . IN Gods Kingdome , viz: in the Light World , there is no More , but one Principle rightly known : For , the light hath the Dominion ; and the other sources or qualities and properties , are all secret as a Mysterie , for they must all serve the Light , and give their willing up into the Light , and therefore the fierce wrathfull Essence in the Light becometh changed into a Desire of Light and of Love in Meeknesse .

2. Though indeed the properties , viz: harsh , bitter , Anguish , and the bitter woe in the Fire , continue Eternally even in the Light World , yet none of them is manifest in its property ; but they are all of them together only thus a Cause of the Life , of the Mobility and Joy .

3. That which in the Dark World is a woe , that is in the Light World a well-doing Munificence ; and that which in the Dark is a stinging and hating enmity , that is in the Light a rising leaping Joy ; And that which in the Dark is a Fear Terrour and Trembling , that is in the Light an Exulting and Triumphing of Joy , a ringing forth and singing : And that could not be , if in the Originall there were not such an Earnest Eager severe source or quality .

4. Therefore is the Dark World , the Light Worlds ground and originall , and the anxious Evill must be an Originall of the Good , and is all Gods ; yet the * * Note . Light World is only called God .

5. And the Principle between the Light World and the Dark World , is called Gods anger and fierce wrath : And , if that be awakened ( as by the Devill , and all evill or wicked men it is ) they then become forsaken of the Light and fall into the Dark World .

6. The Dark World is called Death , Hell , the Abysse , and a Sting of Death , Despair , Self-enmity , and Lamentation ; a life of Malice , Wickedness and Falshood : in which the Truth and the Light is denied and not apprehended or discerned , wherein the Devils dwell and the Damned Souls ; also the hellish Wormes , which the Deaths Fiat , in the moving of the All-substantial Lord , hath figured .

7. For , Hell hath in the Darknesse , the Greatest Constellation of the Most Severe eager Power , in that all is Loud sounding as a Great Noise ; that which ringeth in the Light , that knocketh rumbleth or Thumpeth in the dark , as is to be apprehended in those things that Men use to strike upon , that they give a ringing sound ; for the ringing is not the Substance ; as a Bell which men ring-out , that is it self no Sound , but only a hardness , and a cause of the ringing sound .

8. The Bell conceiveth or receiveth the stroke , viz: the knocking , and from the hard knocking the ringing sound goeth forth ; the cause is this ; that there is in the Matter of the Bell a Substance , that together in the Creation , in the Moving of the All-being or All-substantiall God , became shut up in the hardness ; as is to be perceived by us in the Metalline Tincture , if men would not be so mad and blind .

9. Thus , we apprehend , that in Hell in the Abysse , there are many and sundry sorts of Spirits , not Devils only but many Hellish Wormes , according to their Constellation and property , not , * * Or having . with understanding ; As in this World , there are unreasonable Beasts , Toads , and Serpents , &c.

10. For , all would be Creaturely , and is gone into a Substance , so that thus the Anger-Looking-Glass also sheweth its Wonders and manifesteth it self .

11. Indeed there is no perception of woe in the Hellish Wormes , for they are of the same Essence and property ; it is their Life , and is a Substance ; which standeth hidden to the outward World , only the Spirit of God which in all the Three Principles is it self the source or quality according to the property of each of them ; he knoweth it , and manisesteth it to whom he will .

12. Now then if we will say , how the Principles unite in one another ; then we must set the fire , viz: the highest strength in the Middle , that giveth to each Principle a well-pleasing Life , and a Spirit which it desireth .

13. Therefore there is no strife in the Principles , for the fire is the Life of all Principles , that is the cause of the Life , not the Life it Self .

14. To the Abysse it giveth its woe , viz : the sting , so that Death findeth it self in a Life , else the Abyss were a still vacuum : It giveth its fierce wrath to it , so that out of the Abysses Life , mobility ariseth , else it were a still void Eternity and a Nothing .

15. And to the Light World the Fire giveth also its Essence , else there would be no perception or Light therein , and all were but ONE , yet without the fire , a Nothing , viz: an * * A Vge . Eye of Wonders , which apprehended n● it self , wherein there were no understanding , but an Eternall Arcanum or hiddenness , where no seeking or production could be .

16. To the Third Principle , viz: to the Kingdome of this World the fire giveth also its Essence and source or quality , whence all and every Life and Substance becometh stirring , all perception or sensibility or Cogitability , and whatsoever shall come to be Somewhat , must have Fire ; there springeth nothing out of the Earth without the fires Essence : It is a cause of all the Three Principles , and all whatsoever can be named .

17. Thus , the fire maketh an union of all the Three Principles , and is in Each of them the cause of the Substance ; no Principle striveth against the other , but the Essence of each desireth only its own , and is alwayes in strife ; if that were not , all would be a still void Nothing : Each Principle giveth to the other its power and form or condition , and there is a Continuall League or Peace between them .

18. The Dark World hath the Great pain and Anguish , which the fire causeth , so that the Will panteth or longeth after the Liberty , and the Liberty panteth after the † † Note . Manifestation , viz: after the Essences , and giveth it self into the fierce wrath , that it might manifest it self ; and so bringeth it self into Fire , so that out of the fierce wrath and the Liberty , a fire ariseth , and so giveth it self , to the fierce wrath , to be devoured , viz: into Death ; but goeth out of the Death with the assumed Essences forth into its own , viz: into a World and source or quality of its own , and dwelleth in it self , unapprehended by Death and the Dark World , and is a Light in it self .

19. Thus is Death and the fierce wrath a Mother of the Fire also a cause of the Light-world , moreover a cause of all Substances of the Third Principle : A Cause of all Essences in all and every Life : How will then one Principle strive against the other ? Seeing continually the one vehemently desireth the other .

20. For , the Angelicall Light-world , and this outward visible World , must have the Dark Deaths Essence , to its life or source and quality ; It is a continuall hunger after it .

21. Only this is it : Each Principle maketh the source according to its own property , it giveth to the Evill its good , and uniteth it self therewith ; and maketh of Three , one : So that there is no strife or repugnancy between the Principles : But in the Essence is the strife ; that must be , else all would be a Nothing .

22. Only we are to consider ; whence Enmity ariseth . God hath Created in each Principle Creatures out of the substance and property of the Principle , therein to continue , if they continue not therein , but lead or introduce another through their Imagination into themselves into their property , then that is an Enmity and pain .

23. As the Devill and fallen Man , who are both of them gone out of the Light-world : The Devill into the Abysse of the strong fierce wrathfull Might or power ; of or out of Pride : and Men into this World into the Mysterie of Much Skill and Knowledge , viz: into the Wonders .

24. Now Man hath necessity and strife , that he might goe out again , and this World into which he is gone , holdeth him , for it will have him , and if he goeth out with might at any time , it becometh enraged with him , assaulteth him , and will not suffer him in it self .

25. Hence it cometh , that the Children of this World , hate and are at enmity , doe plague vex worry beat , kill , and drive the Children of Light from them , for the Spirit of this World , driveth them to it : To which also the Devill helpeth , for he knoweth , that this World standeth upon the Abysse , and that he shall get the Children of this World in the breaking of this Mystery into his Kingdome : And therefore he banisheth or driveth the Children of God , from the Children of this World , that they bring not the Children of this world also along with them into the Light-world .

26. But , if Man had been created to this World , he would let him well be at peace ; but he would fain continually possess his Royall Seat , which he had , and was thrust out from it , and though he may by no meanes attain it , yet he cannot afford that to the Children that should possess it .

27. This is therefore now highly to be considered by Man and not to be so blind , that though indeed Man is Entered into the Mystery of this World , he should not so eagerly as a prisoner , even enter into the Earthly seeking or Malady of the Shutting up of Death ; but should be an Apprehender and Skilfull Knower of the Mystery , and not the Devils Owle and Fool : And should with the Imagination constantly goe forth again into the Light-world , to which he was Created : That the Light might give him its Glance or Lustre , that he might know himself , and see the outward Mysterie ; and then he is a Man .

28. But if Not ; then he is a Fool , and an Ape or Mimick of the Light-world , as an Ape will be Wit●y or full of Tricks , and play with every thing and Imitate Every thing ; thus it is also with the Earthly Man , which is nothing Else , but an Ape .

29. His Juggling tricks with the Light-world , when he presseth not thereinto with Earnestness , but playeth only therewith ; that the Devill derides , and holdeth him for a Fool : And so he is : He is a Beast-Man ; so long as with his willing he hangeth to the outward , and accounteth this Worlds good for his Treasure : He is but a Man with this Worlds Substance , and not with the Substance of the divine Light world ; and he giveth his Body to this World , that is , to the Earth ; and his Soul to the Abysse of the Dark-world .

30. Thus understand , The Tree of the three Principles , agreeth very well , one in another , but the Creatures Not , for the Creatures of Each Principle desire not those of the other , and therefore also there is a fast Sluce or * * Lock Barre , Cliffe , or Gulf. inclosure between them , so that one cannot nor shall not see the other .

31. Only the Devils Envy , striveth against Man-kind , for , they have possessed his Seat : Therefore ; all the stresse lyeth in this : O , Man , seek thy self ; see what thou art : Have a Care and beware of the Devill .

Thus much concerning the Second Point : How the Three Principles can agree and unite one with the other .
The Third Point .
The Fourth Chapter . Of the Originall of Contrariety in the Sprout or Vegetation , in that the Life is Striving in it Self .

1. A Thing that is ONE , that hath only One willing , it striveth not against it self : But where there are many willings in one thing , there they are striving , for every one will goe its conceived and apprehended Way .

2. But if one be Lord of the other , so that it hath full power over the other , so that it can break it , or subdue it when it will not be obedient , there the Multiplicity of a Thing , subsisteth in one Substance , for the Multiplicity of the willing , giveth it self altogether in obedience to its Lord .

3. Thus also it is in the Contrariety of the Life : For , the Life standeth in Many willings , every Essence may produce a willing , and doth produce it also ; For Harsh Astringency , Bitter , Anguish and Soureness , are each of them Contrary Sources ; each of which hath its property , and altogether contrary against one another .

4. Also the Fire is an Enemy to all the other , for it setteth every Source in great anguish , so that there is great Contrariety between them , the one alwayes being at Enmity with the other ; as is to be seen in Heat and Cold , also in Water and Fire , in Life and Death .

5. In like manner , the Life of Man is at Enmity with it Self : One form of disposition is at Enmity with the other in all Creatures ; Vnlesse that the form or Condition of the Life get a Meek amiable Lord , under whose subjection it must be , which can break its authority and willing .

6. That is the Light of Life , that is the Lord of all Formes or Constitutions , it can subdue them all , they must all give up their willing to the Light and they do it also readily , for the Light giveth them meeknesse and power , so that its stern harsh bitter anxious form , becometh altogether charged into amiableness , they give up their Willings altogether to the Light of Life ; and the Light giveth them Meekness .

7. Thus the Multiplicity becometh changed into one , into One willing and that is called the Mind , and is the Well-spring where the one only will can create out of it , Evill and Good ; which is done through Imagination , or through Representation of a Thing , that is Evill , or Good : And so is the property of that Thing , capable of the same property in the Life .

8. The Lifes property catcheth or receiveth the property of the Thing Represented , be it either a Word or a Work , and kindleth it self therewith in it self : And also the other formes of the Life therewith ; so that they begin to qualifie or operate , and every property burneth in its source or quality , to Love or Anger , all according to the Represented Substance ; whatsoever the Imagination caught or captivated , that it introduceth into the Mind .

9. Now therefore if the Mind thus kindleth it self in a Form or Conditon , so it kindleth the whole Spirit and Body ; and bringeth instantly its Imagination into the innermost Fire of the Soul , and awakeneth the Innermost Center of Nature .

10. Which if it becometh Kindled , in the fierce Wrath or Love , then 〈◊〉 ●●eiveth or Comprehendeth it self in all the seven Formes of Nature ; 〈◊〉 catch and grasp after the Souls willing-Spirit , wherein the Noble Image standeth , wherein God openeth himself .

11. And so they bring their kindled Fire thereinto , as in Fire is to be seen , in what Matter soever the same burneth , such a shining Lustre also it giveth forth , as in flaming Brimstone is to be apprehended , compared with the flaming wood , and so in many other things : Thus we understand by this , that as the source quality and property is which the Fire getteth , such also in the Light , and the power of the Light .

12. Since then our Noble Image of God , standeth in the Light of Life in the Souls fire : Therefore it is highly apprehensible to us ; how the Souls Will Spirit destroyeth the Noble Image , and becometh kindled in the f●●●e wrathfull source or quality also often in the Love source or quality .

13. We see also herein our great danger , and Misery , and doe underderstand , wherefore Christ hath taught us Patience Love and Meekness ; viz: that the Souls fire kindle not it self in fierce wrath , nor give others cause , that they kindle their Souls fire in fierce wrath ; that Gods Kingdome be not hindered .

14. And herein , we apprehend our hard and heavy Fall , in that Adam hath introduced Earthly Matter into our Souls fire , which burneth , so often as but one source or quality in the Center becometh awakened in the fierce wrathfull property .

15. And so we see , how thus we lye in Gods fierce wrath between Anger and Love , captive in great Danger . And offer this highly to be apprehended .

16. Ye know how we have mentioned above , and often in all our Books , how , out of the fire , the Light goeth ; viz: another Principle , and yet it hath the fires property and power , for the fires Center giveth it to the Lights Center .

17. And , how the Light is also desirous , and hath a Matrix of a Shining or Longing Seeking , which impregnateth it self in the desiring , with the power of the Light , viz: with the Meekness of the Light , in this impregnation standeth the Substance of the Light , that is , in the pure Love of the divine Substance .

18. Also it is intimated , how the Fire draweth that Substance into it self , and useth it to its Lights Essence , & devoureth it into it self , but giveth forth out of the Essence another Spirit , which is not Fire : For , the Fire giveth forth out of the Essence another Spirit , which is not Fire : For , the Fire giveth forth two Spirits . 1. One fierce wrathfull consuming out of the fierce wrath , viz: of the Fires Matters property . 2. One Air-Spirit which is of the Lights Meeknesses property .

19. And we are to ponder in what matter the first Essence burneth : In what it hath kindled it self , in Love , or Evill and Malice , that is , in the Earthly , or Divine desire : And * * Note . such a fire it is , it giveth also such a † † Love-fire . Light Fire out of it self , and also such a Spirit out of the Light 〈◊〉

20. Now if the first Fires Matter be good , wherein the Fire burne●● , then hath the second Light Fire also a good property favour and so●●●● or quality , and giveth forth also a good powerfull lovely amiable Light , and out of the Lights Center a Good powerfull Spirit , this is the Similitude of God , The Noble Image .

21. But if the first Fire in its Essence , be Evill , and burneth in an Evill Matter then also is the Lifes Light a false source or quality , and a dimme dusky shining , as is to be seen in a brimstone Light ; and that same desirous Center of the Light , also bringeth forth out of its property , such a Matter into its Fire , and that Fire giveth also forth such a Spirit out of it self .

22. And now it is apprehensible , what Spirit may attain the Liberty of God or not , for whatsoever Soules-Spirit or Image hath the dimme dusky dark property in it self , that cannot be capable of the Clear Light of * * Or the Spirit . God : Also , if it hath the fierce wrathfull property in it self , it cannot unite it self with the Meekness of God , and with its qualifying or Operating .

23. For the fierce wrath is Enmity against the Love and Meekness , Love letteth not the fierce wrath into it self ; and so now they are seperated , the Love thrusteth the fierce wrath away from it self : And that desireth no more the Love property .

24. For , as soon as the Fire giveth forth the Spirit out of it self , then it is perfect , and severeth it self in its own property , whether it be a Light-Spirit , or a dark fierce wrathfull Brimstone Spirit , in that same Essence , from whence it is gone forth , it desireth to be again , for it is its property , whether it be in Love , or Enmity to the Love .

25. Thus now we understand what Spirit or Soul , liveth in the source or quality of Enmity , and how the Enmity originateth or raiseth up it self , so that a Life is at Enmity with it self ; viz: out of the f●st Matter to the Lifes Light .

26. The cause standeth in the Wheel of Nature , in the Seven Spirits or Forms , which have each of them its property , and in which property soever , the Mind becometh kindled , such a property the Souls Fire together with the willing Spirit getteth , which then also suddenly laboureth after Substance and doing , how it may fall to work upon that which the will Spirit is impregnated with .

27. Now it is therefore necessary to break the * * Or first Earthly willings power , and to slay the Old Evill Adam , and bring his will Spirit with compulsion authority or power out of the Evill or wickednesse : For here in this Time it may be done , while the Third Principle , together with th● Water , which giveth Meeknesse , cleaveth to the Center of the Inward World or Nature , and as it were , holdeth it captive in its source or quality .

28. But when the Souls Will-Spirit , viz: the Inward Lights Center , br●●keth off from the outward , and continueth alone , then the Souls Spirit continueth in its property .

29. For , there is little Remedy , imlesse , the Will-Spirit have in the time of the outward Life turned it self about into Gods Love , and reached or attained that as a Sparkle in the Inward Center ; and then somewhat may be done .

30. But in what source quality or pain , and irksome tediousness that is done the Sparkle of Love experimenteth well enough : Which there is to break the dark fierce wrathful Death , it is Purgatory , or purging Fire enough to it ; in what kind of Enmity the Life standeth , in terrour and anguish , till it can in the Sparkle sink down into the Liberty of God : He experimenteth very well , who so nakedly with small Light departeth from this World : Which the present too too wise World holdeth for a jesting Matter , but what kind of apprehension or knowledge they have , sheweth it self by the Deed.

31. Thus we understand also the Devils Fall , who was an Angel , how he hath Imagined into the Center of the first property agai● , and sought great Strength and Power or Might , as the present World doth great Might and Honour , and despiseth the Light of Love .

32. Though indeed he supposed the Light would thus have burned to or for him , and the Pride and State of the World supposeth also that the Light of God should † † Shine or illustrate . burn in their Pomp , and he would yet kindle himself further , that so he might powerfully domineer over all Thrones ; and over the Substance of the Deity in the Meekness ; which proved to be his Fall : As shall also be done to the present World .

33. Therefore let every Man learn thereby , to beware of Pride or State and Covetousness ; for the Fall came to the Devill from Pride or State and Covetousness , so that he kindled the Center of the dark World in him , and therefore he was thrust out of the Light World , into the Dark World .

34. † † Note . Thus it goeth also with all Men , who passe away from Meekness and Humility into fierce Wrath Pride and State , Covetousness ; and Envy ; they Imagine altogether into the Center of the Dark Nature , as into the originall of Nature , and draw themselves into the dark Fire of the Anguish-source or quality , where the Noble Image becometh introduced into other sources or qualities , so that it must stand in Anguish and Enmity , where alWayes one form of Life , is at Enmity with the Other .

35. And we also see properly from this ; how only the Kingdome of God standeth in the bright clear Light in the Liberty , in Love and Meekness ; for that is the white bright Lights property : As is to be ●een in the outward Substance , when a lovely soft sweet Matter is cast into the outward Fire , which , yet is but the fierce wrath of the Inward Fire ; that so also a Lovely Light and Savour proceeds from it .

36. Much more is this done in the Spirit-Fire , to which no palpable or outward Substance belongeth , but where the Seven Spirits of Nature make a fire in themselves , which is only a source or quality and property of fire .

37. As even the Dark and Light World stand in such a Spirituall property : As also the Inward Man , which is out of the Eternall , and goeth into the Eternall : He hath plainly the Two Worlds in him , into which property he turneth in , himself , into that World also he becometh introduced , and of that Worlds property he will Eternally be , and enjoy either a true source or quality out of the Light-world of Meekness , or an Enimicitious odious hatefull source or quality out of the Dark world .

38. Here , he sprouteth and groweth in the Middle World , between the Light and Dark-world , one may give himself into which he will , which Essence getteth the dominion in him , either fierce wrath ; or Meeknesse that he conceiveth or catcheth , and that cleaveth to him , and leadeth him , giveth him disposition and willing , and uniteth it self totally with him ; and thereinto Man introduceth the Spirituall Man , viz: the Image , which God Created out his own Substance out of all the Three Principles .

39. Therefore it is absolutely necessay ; Take thy Crosse upon thee ! Enter in Patience into a Meek life ! do not what the dark Center of the fierce wrath provoketh thee to , nor the fulness plenty pleasure and voluptuousness of the World : But break both their wills .

40. Also doe not heat stirre or provoke any to anger , for if thou dost wrongfully or walkest falsly or wickedly , then thou vexest angerest or entagest thy Brother , and hinderest the Kingdome of God .

41. Thou shouldst be a bringer or leader into the Kingdome of God , and kindle thy Brother , with thy Love and Meekness , that he may see Gods Substance or Being in thee as in a Looking-glass , and so also lay hold on thee , with his Imagination .

42. If thou dost so , then thou bringest thy Soul , thy work and thy Neighbour or Brother into the Kingdom of God ; and increasest the Kingdome of Heaven with or as to its Wonders .

43. This hath God taught us saying : † † Matth. 5.39 . Luke 6.29 . When any striketh thee on one cheek , then turn to him also the other : When any taketh away thy Cloak , doe not hinder him of thy Coat also , that he may have a Looking Glasse in thee , and enter into himself , and seeing thy meekness apprehend and know that thou art Gods Childe , and that Gods Spirit leadeth or driveth thee , that so also he may learn from thee , and enter into himself , and search himself .

44. But if thou withstand and opposest him with disdain and churlishnesse , then his churlishness becometh the more kindled , and in the End he supposeth he doth right to thee : But othewise he must of ●●●●ity apprehend he doth thee wrong .

45. Seeing then Gods Love withstandeth all Evill Men , a●●●hat the Conscience doth often dehort from Evill : Therefore then also 〈◊〉 Meeknesse and Patience presseth into his Evill Conscience , and doth indict or charge the Conscience in it self at or before Gods Light in the Anger ; and so thereby many an Evill Man goeth out from his wickedness ; and Entereth into himself and searcheth himself ; and then Gods Spirit putteth him in Mind , of thy Patience , and setteth it before his Eyes , and so he is drawn thereby into Repentance and Abstinence from Evill .

4● NOT so to be understood , * * NOTE . that one should not defend himself from a Murtherer or Thief , that resolveth to Murther and Steal .

47. But , thus a Man should often , where he seeth , that any is so greedy and eager upon unrighteousness , Openly let his false Light with a good Light be before his Eyes , and readily and out of Good will offer him the Christian richly loving Mind , that he may perceive it practically in the power of the Deed , that it is done out of Gods Love-Zeal , and that the Love , and Gods Will , is more to him then Earthly Matters or Substance , and that he purposely will not , consent or yield that any thing violent rigid or Evill should be done .

48. But that he may see , that the Children of God do love more Gods Love , and more cleave to it , then to all temporall Goods , and that Gods Children are not at home in this World , but only Pilgrims and Strangers , who would fain leave all this World , that they may but inherit the Kingdome of Heaven .

49. All this , God setteth before the Evill doer in the Lises Light , and warneth him thereby to Conversion again : But will he not , then the Anger of God maketh hellish fire out of it , and in the End gneweth him , to see if yet he , will , know himself , and so repent and a mend .

50. But if he stay and hardeneth himself in the Evill and Wickedness , then he is a totall Evill Tree , Sprouted and grown in the Anger of God , and belongeth , in the Abysse in the Dark Anguish World , to the Dark God Lucifer ; and there he must devoure his own abominations .

Thus much concerning the Third Point .
The Fourth Point .
The Fift Chapter . How the Holy and Good Tree of the Eternall Life Sprouteth through , and groweth forth , out of all the Sprouts of the Three Principles , and is comprehended by none of them .

1. A Thing that dwelleth in it self , can be comprehended by Nothing ; for it dwelleth in Nothing ; there is Nothing before it , that can comprehend it ; and it is also free from that Thing which is without or beyond it .

2. Thus the divine Power and Light dwelleth in it self , is comprised or comprehended in Nothing , Nothing toucheth , unlesse it be of the property thereof : It is every where in Nature , yet Nature toucheth it not , viz: the outward Nature of this World .

3. It shineth therein , as the Sun in the Elements : The Sun shineth in the Elements : The Sun shineth in the Water , also in the Fire , and through the Air , and is not comprehended or held by any of them , it giveth all Things or Substances power and vertue ; it maketh the Essentiall Spirit lovely and richly Joyfull : It draweth with its power the Essence out of the Earth , also the Substance of the Essence , which giveth out of the Essence a Body .

4. What the Sun doth in the Third Principle , in that it changeth all and Every Enimicitious Essence , and source or quality into Meeknesse ; that doth Gods Light in the Formes of the Eternall Nature .

5. It shineth the Formes , and out of the Formes ; that is , it kinldeth the Formes or Nature , so that they all get the Lights willing , and unite themselves and wholly give up themselves to the Light : they sink down out of their own Essence , and become as the if they had no might or power in themselves , and desire only the Lights Power and Might ; thus the Light taketh their power and might into it self ; and shineth out of that same power : And thus all sources of Nature come to the Light : And the Light is one Will with Nature , and the Light remaineth Lord .

6. Else , if the Wills in the seen formes of Nature , would be Lord , then there would be a Schisme or Rent and an Eternall Enmity , for one form continually is at Enmity with the other , every one lifteth up it self , from whence cometh the Contrariety or opposition , that , a Creature is so Evill Angry and Enimcitious , that often the Life is striving in it Self .

7. As we now apprehend and know , that the Light in the stern Life of Nature cometh to help the properties of the Essences ; so that a frollick cheerfull Life existeth , and so changeth it self into the Light : So is the Life of the dark fierce wrathfulness Enemy to the Light , for it cannot conceive or apprehend the Light .

8. * * John 1.5 . The Eternall Light shineth through the Darkness , and that cannot comprehend it , for the Multitude of Wil lS the dark Nature , are all shut or lockt up in Death , the Light shineth not in it , but through it , it seeth conceiveth or receiveth not the Light .

9. Neverthelesse the Light is in the Dark World , but it filleth not the Darknesse , and therefore the Essences of the dark World continue to be an Enimicitious Poyson and Death , wherein the Essence it self is at Enmity to it .

10. And this there are Three Principles one in another , none comprehendeth the other , and the Etertnall Light , becometh Comprehended by Nothing , unless † † or the Desire . it fall into Death , and give its Essence freely and willingly into the Fire of Nature , and go with its Essentiall willing forth out of it self into the Light , and give it self totally home to the Light , and desire to will or do nothing , but give its willing up home to the Light , that the Light may be its willing .

11. And * * Note . thus the Light conceiveth or recelveth it , and it also the Light ; Thus is the Evill Will given up into the Light , and the Light giveth its power into the Evilnesse or Malignity , and maketh out of the Malice or Malignity a friendly good willing , which is only a love-desiring : For , the Meekness of the Light , hath totally incorporated it self with the Enimicitous willing .

12. Thus now is Gods Will done , and the Evill becometh charged into the Good , and Gods Love shineth out from his anger and fierce wrath , * * Note . and no fierce wrath is known or apprehended in Gods Eternall Nature .

13. For as the Eternal Light , the Eternall Power-Tree , shineth through all the Three Principles , uncomprehended by any of them ; for so long as a Substance is without or beyond Gods willing , understand the totall Lights willing , so long it is only One , and dwelleth in it self ; and comprehendeth Nothing of God ; but if it uniteth it self into God and letteth its will break and sink down ; then it is a Spirit , or one Spirit , in and with God : And God shineth out of that very Substance .

14. And understand also , why the Wicked Malitious Souls , and the Devils , doe not apprehend nor see God : Which is , because they unite not their will into God : * * The Will of the Soul . It will be Lord it self : Thus it continueth without God , only in it Self , and God also continueth in himself , and thus one dwelleth in the other , and knoweth nothing of the other : For the One turneth the Back to the other , and seeth not the others face or Countenance .

15. Also , the Light World knoweth Nothing of the Devils , and the Devils nothing of the Light World , but only this , that they were once therein , and they Image or Represent it before them , as one that seeth it in the Imagination , whereas yet the Light World no more giveth it self into their Imagination , neither do they Imagine after or according to it , for it terrifieth them , also they are ashamed about it .

16. Thus also it is to be understood concerning the outward World ; Gods Light shineth through and through , but is only comprehended by that which doth unite and appropriate it self thereunto .

17. Therefore seeing this World , is as it were Mute or Dumb in respect of God , and without understanding , therefore it continueth in its own willing , and bringeth its own Spirit into it self .

18. Although , God hath given a Nature-God , viz: the Sun , to it , whereinto all Things or Substances should cast their willing and desire ; whatsoever is in this World and doth not so , that continueth to be in it self a great Evill or Malignity and is its own Enmity .

19. And therefore is this World acknowledged for a Principle Of its own , in that it hath a Nature-God of its own : So to resemble it , viz: the Sun , and yet really the Light of the Deity shineth through all through and through .

20. The Light of the Sun taketh Essence from Gods Fire , and Gods Fire from Gods Light : And thus the Light of the Sun , giveth the same power to the Elements ; and they give it to the Creatures , also to the Vegetables of the Earth .

21. And all whatsoever is of a Good property , doth thus conceive or receive Gods Power for an Aspect or Influence , through the Looking-Glasse of Wisdome , from whence it hath its vegetation and life .

22. For God standeth present with all things or Substances , but all things o●●ubstances do not conceive or receive him into its Essence : But as in a Looking-Glasse of the Aspect in the Sun's power and vertue .

23. For the Sun proceedeth forth out of the Eighth Number : VIII . Number Read of the ●0 . Forms of Fire in the 40. Questions , the 1. Chapter . Its root out of which it receiveth its shining , is the Eternall Fire ; but its Corpus or Body , standeth in this World ; it s desiring is totally inclined and bent into this World , and therefore it shineth in the World : But its first Root standeth in the first World in the Fire of God .

24. This World giveth Substance to its desiring , and it giveth its power to the Substance , and thus filleth all Things or Substances of this World , as Gods Light doth the divine Light-world .

25. And if Gods Fire should burn no More , then the Sun would be extinguished , and also the divine Light-world , for Gods Fire giveth them both , Essence , and is a Principle of them Both ; and if the Dark-world were not , both these would not be , for the Dark-world giveth or affordeth the cause to Gods Fire .

26. Thus also must the Three Worlds be one in another , for Nothing can subsist without a Ground : The Dark World is the Ground of Nature ; and the Eternall Abyssall Will , which is called Father , is the Ground of the Dark-world ; as is before Mentioned : And the Light-world is hidden in the Dark-world , also the Dark-world in the Light-world .

27. And it is to be understood thus , This World is in the Anger of God , as it were shut up in Death , for the Anger Springeth up in this Worlds Substance : If that were not so , then might this Worlds Substance well be capable of Gods Light .

28. The Sun is not Gods Light , for it shineth not totally in the divine Essence , but in the Elementary Essence ; but it hath Gods Fire to its Root , and yet becometh filled with this Worlds Substance .

29. For it is desirous : viz: a Magicall Seeking ; and conceiveth or receiveth , in its Imagination and Seeking , the power of the Starres and Elements , and out of that it shineth : And though Gods Fire is the Root , yet it belongeth not to Gods Kingdome .

30. Herein a Man may understand also : How the Devill is the poorest Creature , for he cannot stirre the least leaf or spile of Grasse , unlesse the Anger be therein : For the Light and the Power and Vertue of this World is against him , he goeth with his willing not into the Lights property , also he cannot .

31. He standeth Backwards in respect of the Light of the Sun , in his Figure and Property , therefore the Suns Light is not profitable to him ; And all whatsoever sprouteth or groweth in the Suns power , which uniteth it self with the Sun , that he hateth and is at Enmity with ; His Will goeth not readily thereinto .

Further of the Fourth Point . The Sixt Chapter . How the Inward is Manifested in the Outward : Of the Three Worlds : In what Manner , God dwelleth in all Things or Substances : How the whole World might be a Meer Sun : What , Man is : And wherein God beholdeth Himself .

1. If we would Consider all this , and goe out of the Inward Worlds , into the Outward , into this visible World : Then we should find , that the Substance of the outward World is proceeded out of the Inward ; viz: out of the Imagination or desiring of the Inward Worlds ; and that in the outward World are found the properties of both the Inward Worlds .

2. Also we find that the Will of both the Properties are stirring and manifest in the outward World : And then how the Good , viz: the Substance which is proceeded out of the Light-world , is totally shut up together in the Anger and Death ; And how the Divine Power maketh all stirring , so that all groweth forth , out of and through , the fierce wrath of Death .

3. For , the Earthly Tincture , hath no Communion , with the heavenly in the Light-world ; yet we find another Tincture in the Earth , which hath Communion with the Heavenly ; viz: in the Pretious Costly Metals : And yet is together shut up .

4. And understand the Moving and the Fiat of both the Eternall Worlds , thus , The Dark and Light-world , have each of them Longed after Substance ; and where God once moveth Himself , the one World without the other could not be moved .

5. For , the Dark-world holdeth or hath in it , the first Center , of Nature , and the Light-world , the second Center , viz : the Heart of God , or the Word of the Power of the Deity ; and the one World is not severed from the other .

6. Whereby it is to be apprehended , in what danger we stand : And ought to be considered , whither we will cast or incline our willing ; for if we cast our selves into the Earthly Seeking , then it captivateth us : And then the Source or Quality of the Abysse is our Lord , and the Sun our temporall God .

7. But if we cast or incline our selves with our willing , into the World without or beyond this World ; then the Light World catcheth hold of our willing , and God becometh our Lord ; and we leave the Earthly Life to this World ; and take along with us what is come into us , viz: into Adam : Out of the Light-world , that together with the willing which becometh * * Or one and the same . one Spirit with God , is brought forth out of this World .

8. Reason saith : Where are then the Three Worlds ; It would needs streight have a separation of them asunder , as if one were without or distant from the Other , or stood above the other ; which yet cannot possibly be : Else the Eternall Abyssall Substance must never it self asunder .

9. But how can that sever it self asunder , which is in Nothing ? which hath no place ? which it self is All ? Most certainly that cannot come into particular or partition which hath no Ground ; that suffereth not it self to be conceived , which dwelleth in it self ; and possesseth it self : Yet it goeth out from it self , and Manifesteth it self out of it self .

10. It maketh a thing out of it self , which in it self is but a Will , in it self it is a Spirit , but it maketh out of it self a Form of a Spirit ; and the Form Maketh a Substance , according to the property of the Spirit : Even as this World is a Substance and the Inward Spirit possesseth the same .

11. It is in all places , yet the place comprehendeth it Not , but it comprehendeth the Place , the Place knoweth Nothing of it , yet feeleth it ; it is the Power and the Spirit in the Place , its Will goeth through the Substance ; and the Substance hath no Eyes to see it .

12. But it is , the seeing , of the Place , and is it self no Place , or Space , but maketh to it self an Abyssall Space where there is no measure or circumscription ; it is all , yet like to a Nothing ; compared with the outward ; what it giveth forth out of it self , that also it possesseth : It doth not enter into it , but is there BEFORE-HAND ; before the Substance receiveth the Place in .

13. The Place comprehendeth but a Glance of its willing ; as one seeth his form in a Looking-Glasse , but doth not comprehend it or lay hold of it : Or as the Sun-shine in the Water is not comprehended ; yet the Water feeleth it , and conceiveth or receiveth the Glance or Reflexion ; or as the Earth conceiveth or receiveth Power from the Sun , so that it bringeth forth Fruit : Thus God dwelleth in all Things or Substances and presseth through all , and yet is comprehended by Nothing .

14. And as we understand , that the Earth hath a great hunger and desire after the Suns Power and Light , in which it attracteth the Suns Power and light to it self ; and is capable thereof ; which without the desiring could not be : In like manner the Outward Substance hungereth after the Inward ; for the Outward Form ariseth from the Inward .

15. Thus the outward Substance conceiveth or receiveth , the Inward Form into it self , as a Glance or Power : For the Inward Spirit , cannot receive the outward Substance , for it dwelleth not in the outward ; but possesseth it self in it self in the Inward ; yet the Spirits Form together with the Looking-Glasse , receiveth the outward Substance ; as the Water doth the Glance or Lustre of the Sun .

16. But we are not to think , that the Inward is farre from the Outward , as the body of the Sun , from the Water ; though indeed that is not so neither , the Sun is not farre from the Water ; For the Water hath the Suns property and Substance ; else the Water would not catch the Sun's Glance or Lustre ; though really the Sun is a Corpus or Body , yet the Sun is also in the Water , but not Manifested : The Corpus or Body maketh the Sun Manifest in the Water .

17. And we are to know , that this World would be a meer Sun , and the place of the Sun would be every where , if God would but kindle and Manifest , it ; for Every Substance in this World receiveth the Glance of the Sun , there is in all a Looking-Glasse , so that it may receive the power and form of the Sun , in all animate and inanimate things in all the four Elements , and their Essence and Substance .

18. Thus in like manner , it hath also such a form in the Inward Light-world : It dwelleth in the outward ; and the outward receiveth power from it : It sprouteth in the outward Power ; and the outward knoweth nothing thereof ; it only feeleth the power , but the Inward it cannot see or Behold : Only in its Lifes Looking-Glasse , it conceiveth the Glance thereof : For , the Inward power , maketh in the Outward Form a similitude according to it self .

19. But Man , is the Inward and also the outward World , and moreover the Cause of the Inward World in himself ; and so farre as belongs to him of the Dark world ; he is all the Three Worlds ; and if he continueth standing in like order or Equall Harmony , so that he introduceth not one World into the other : Then he is Gods similitude or likeness .

20. * * Note . He should introduce the form , viz: the Looking-Glasse of the Light-world , into the outward , also into the Most inward Dark-world , and bring the power of the middle or Light-world into the Looking-Glasse , and then he is capable of the divine Light : For the Substance conceiveth or apprehendeth not the Light , but the power of the Light ; but the Looking-Glasse of the power apprehendeth or catcheth the Light , as the Water doth the Sun : For the Water is as a clear Looking-Glasse in comparison of the Earth .

21. But now if the Water be mixed with Earth , then it receiveth not the Sun 's Light : So also , the humane Spirit or Soul receiveth not Gods Light , unlesse it continue pure and setteth its desire in or upon the pure , viz: into the Light ; for whatsoever the Life * * Desireth , longeth or seeketh after . imagineth after , that it receiveth .

22. The Life of Man is the Form of both the inward Worlds . If the Life desireth Sulphur in it self ; then is the Phur out of the Sul , its darkening : but if it desireth Sul alone , then it receiveth the Lights power , and in the power , the Light with its property .

23. For , in Phur , viz: in the fierce wrathfull Nature , the Life cannot continue clear as a Looking-Glasse ; but very well in Sul , for the Life of Man , is a true reall Looking-Glasse of the † † Note . Deity ; wherein God beholdeth himself ; He giveth his Glance and Power into the Humane Looking-Glasse ; and findeth himself in Man , as also in Angels , and in the Forms or Beauties of Heaven .

24. The Light-worlds Essence is his finding , or Revelation , and the Dark-worlds Essence is his loosing : He seeth not himself in the Dark-world ; for it hath no Looking-Glasse which would be capable of the Light ; all whatsoever * * Or is of like Mind In Condition or quality of the Dark-world . Imagineth according to the Dark-worlds Essence and Property , that receiveth the Dark-worlds Property ; and Looseth Gods Looking-Glasse .

25. It becometh filled with dark fierce wrath ; as a Man mixeth Water with Earth , and then the Sun cannot shine in it , and that very Water , looseth the Sun's Looking-Glasse ; and the Water must again sink down from the Earth , Else it never becometh a Looking-Glasse of the Sun any more , but is captivated in the fierce wrathfull Earth .

26. Thus it goeth also with the Humane Life ; while it Imagineth after or according to Gods Spirit , so it conceiveth or receiveth Gods Power and Light , and apprehendeth God ; but when it imagineth after or according to Earthliness or according to the Dark-worlds Property ; then it conceiveth or receiveth the Essence of the Earthliness and Dark-world , and filleth it self with the same .

27. And then is the Lifes Looking Glasse , shut up in the darknesse ; and looseth the Looking-Glasse of the Deity , and must be born anew : As we know that Adam hath thus made the pure Looking-Glasse Earthly , and hath lost Gods Power and Light ; which Christ the Sonne of God hath restored again , and broke open the Earthly Darknesse , and hath with power and authority , introduced the Looking Glasse of the Deity .

28. Thus we know , how the Holy Tree Sprouteth through all , and forth out of all Substances , and yet is comprehended by No Substance , but meerly in the Looking-Glasse of the Clearness or purity , viz: in the pure Life of Man ; which Life , desireth that Tree , and it can become compreprehended or apprehended , in no Dark Life .

This now is thus the Fourth Point .
The Fift Point .
The Seventh Chapter . How a Life in this Tree may Perish : How it p●sseth out of the Source or Quality of Love and Joy , into a Source or Qualitie of Misery , which is contrary to all other .

1. Every Life , is a Clear * * Glasse Glance Reflexion . Glimpse and Looking Glasse , and appeareth like a Flash of a terrible Aspect or twinckling ; but when the Flash catcheth or receiveth the Light , then it changeth it self into a Meekness , and letteth the terror sink down ; for the Skreek or terrour uniteth it self into the Light , and thus the Light shineth out of the terrible Flash ; for the Flash is the Lights Essence , it is the Fire thereof .

2. The Flash , containeth in it the Center of Nature ; for , the fourth Form of Nature is the Flash ; and there the Life ariseth , which in the steddy Fire , as in the Principle , cometh to Perfection ; but becometh set in the Light , viz: in another source or quality .

3. But now , the Originall of the Imagination is in the first Form of Nature , viz: in the desirous harsh astringency ; which bringeth its Form quite through the Dark-world , even into the Fire ; for the first desire goeth through all Formes , also it maketh all Formes , and driveth it self on , into the Fire , even into the Principle .

4. And there is the Seperation - limit , of the Spirit ; where it becometh generated ; which is now free ; it may enter back again , with its Imagination , into its Mother the Dark-world ; or sink down forward into the Fires anguish , and spring and grow forth in the Light , how it will ; it standeth in its choice or Election ; into which it giveth up it self , there it must be ; for its Fire must have Substance , that it may have to Consume .

5. Will the Spirit now Eat of its first Mother the harshnesse , that is , will it give to its Fire the fierce wrathful Substance in the Center , for food ; or the Lights Substance in the Light-world ; it standeth all in its might and power , whatsoever its Fire embraceth or Conceiveth , in that property it burneth .

6. In the dark property , it burneth in the dark harsh strong or stern source or quality , and seeth in it self only a Flash ; it hath only the Looking-Glasse of the Darknesse , and seeth in the Darkness .

7. And in the Lights property , it catcheth or receiveth the Meeknesse of the Light , in which the Light-fire burneth ; and seeth in the Light-world .

8. All is nigh unto the Spirit , but it may not see in any other Worlds property , but only in that wherein its Fire burneth : That World alone is the Spirit capable of ; it seeth not in the other World , for it hath no Eyes to do it , it continueth to be an Eternall hiddenness to it .

9. If it have been in another World , and is gone out from thence , and hath given it self up into another Fire ; as the Devils did , who have indeed a knowledge of the Light-world , but no Experimentall perception or Seeing or beholding thereof , the Light world is neer unto them , and yet they know it not .

10. Thus now is to be known , the Lifes perdition ; which is done in the Principle , there is the * * Or Tongue of the Ballance . Angle , there the Will may cast or incline it self whither it will ; will it into the Multiplicity , to be its own Lord ; then it can no otherwise apprehend the Multiplicity , but in the dark , stern , harshnesse or astringency , in the Dark-world .

11. But will it into the Nothing into the Liberty ; then must it give up it self into the Fire , and then it sinketh down into the Death of the Principle , and so it Sprouteth out of the Fires anguish , forth into the Light : For , whensoever it yeildeth up it self , then the Eternall Will bringeth it to Nature , which is God the Father , in it self , forth through the Fire .

12. For with the giving in , it falleth home , to the first willing to Nature : And that bringeth it with the second willing which is its Heart or Sonne , forth out of the Anguish of Nature ; and setteth it with the Sonnes Will in the Liberty without or beyond the Fire-source or quality ; and there , it getteth for the Multiplicity , the † † The All which is in the Abysse , where nothing is yet Manifested , but is the power of All things . ALL ; not to its own Glory Authority or Power , but to Gods Glory and Power ; God is in it , its willing and doing .

13. But whatsoever will be Lord in the Fire , that goeth into its own * * Or dwelling . Number , in its own Substance which it self is : And whatsoever giveth up its power , that giveth up also its Fire-burning ; and falleth home to that , which is a cause of the Fire , viz: to the Eternall willing of God .

14. And thus , in the Liberty , it is fallen without or beyond its source-or-quality-Fire , and the Liberty kindleth its Fire : And now it is become a Light to it , and a Clear Looking Glasse ; for it hath given up it self into the Liberty , viz: into God ; And thus its Fire is a shining and Glance of GODS Majesty .

15. But that which will not , do so ; but will it self be Lord , that continueth its own ; and that can●●●●●●ng it self higher in its own Formes , then to the Fire ; moreover 〈◊〉 the ●lash ; for there can no Clear bright Fire burn in it ; for it hath in 〈◊〉 self no clear or bright Substance for the Fire : The Center of Nature hath ●othing in it self , out of which a clear shining brightness may Exist ; but ●n the Liberty , without or beyond Nature ; is a cause of the shining or brightness .

16. Whatsoever giveth it self up into Nature , but desireth not the property of Nature , but the Liberty ; that becometh in its Flash of Life , kindled with the Liberty ; in that manner , as the Second Principle hath kindled it self from Eternity .

17. Thus we understand how a Life perisheth , how it introduceth it self into anguish and the painfull source or quality in the darkness ; viz: when it will be its own Lord , and desireth the Multiplicity ; when it will not give it Self up into Death ; and then it cannot reach or attain any other World .

18. For every Life , existeth in the Anguish source in Nature ; and hath no Light in it self , unlesse it entereth into that which causeth Nature ; there it receiveth or conceiveth the Light .

19. For , all whatsoever is in Nature , is dark and in Anguish ; as is to be known in this World ; if the Sun should be taken away , then all would be meer anguish and Darkness : And therefore hath God moved himself , that he might give a Light to this World , that the outward Life might stand in the Light .

20. But concerning the inward Life of Souls , it hath another manner or Form , the outward cannot attain this inward Life ; and if the Souls-fire hath not Gods Light , then also cannot the Souls-will enter into Gods Light , it must continue in the Darkness of the Eternall Nature .

21. Outward Reason supposeth , when the outward Eyes Seeth a thing , that is all , there is no other Seeing More ; indeed it is bad enough when the Poor Soul borroweth the outward Looking-Glasse , and must make shift to help it self only with that ; But where will its seeing remain when the outward Looking-Glasse breaketh ; wherewith will it then see ? With the anxious Fire-flash in the Abomination in the darkness ? It can see no other other where .

22. Therefore it often cometh to passe , that when the poor captive Soul discovereth or descrieth it self in the inward Root , and thinketh what will follow , when the outward Looking Glasse breaketh , that it is horribly terrified and precipitateth , or casteth the body into Anguish and doubting .

23. For , it can no no where discover , where its Eternall Rest should be ; but it findeth , that it is in it self in meer unquietness , moreover in darknesse ; and hath the outward Looking-Glasse , only , as it were , borrowed .

24. For while the Soul , sticketh in this outward Body , it may indeed make a shift to help it self , with the Sun-Looking-Glasse , for the Sun hath in its Root , the inward Fire ; viz: the Principle of the Father .

25. From that very Fire , it getteth a Glance or Looking-Glasse ; which is a cause of the Essence of the Body ; so that it can in this Earthly transitory Life ; be in Joy : But when the outward Looking-Glasse breaketh , then that is out or extinguished , and the Souls fire goeth into the house of Sadness or Sorrow , viz: into the Center of the Darkness .

26. The Soul hath in the Time of the outward Body , Three Looking-Glasses or Eyes , of all the Three Worlds , and into which Looking-Glasse , it inclineth or turneth in it self ; out of that it seeth ; but it hath no more but one as to the right of Nature ; that is , the Fire-Flash , viz: the fourth Form of the Dark-world ; in the Place , where the Principle ariseth ; where the two inward Worlds sever themselves , one into the Darkness , the other into the Light ; there is its Eternall Originall .

27. Into which World now it introduceth its willing , in that same it receiveth also the Substance , viz: a Spirituall Body ; for that very Substance , becometh , to the Souls-Fire , a Food or Matter of its burning .

28. And therefore hath God introduced the Soul into Flesh and Bloud , that it might not so easily , be capable of the fierce wrathfull Substance ; also it hath its Joy the while in the Sun's Looking-Glasse , and rejoyceth it self in the Sydereall Essence .

29. And 1. The Light-world standeth in its right Fire , viz: in the first Principle , presented to it . 2. The Dark-world in the Fire - Root . But 3. the outward Elementary World in the Starres-sources or quality ; where between , moveth the Great Mysterie of the Soules-Fire : In which World now it uniteth and giveth up it self ; from the same it getteth Substance in its Imagination .

30. But seeing , with Adam , it hath turned it self into the Spirit of this World , and brought its Imagination thereinto , therefore now its highest desire standeth in the Sun 's and Starre's source or quality , and draweth with the same , the Spirit of the outward World , with its Substance of the four Elements constantly , into it self , and hath its greatest Joy therein ; in which it is a Guest in a strange Lodging ; for the Abysse standeth under it , and it is in great Danger .

31. Now saith outward Reason : Hath God indeed Created it in Flesh and Bloud in this outward World ? What hurt may that doe it ?

32. This Reason , knoweth no more of the Originall of the Soul , then a Cow doth of a New Barn-Door , which looketh at it , and supposeth it to be somewhat strange : And so also the outward Reason , supposeth the Inward World to be some strange thing .

33. In findeth or perceiveth it self , in the outward World , and hunteth after that which the outward World hath ; and yet it findeth in it self the Inward World , which continually * * Or chargeth . complaineth against the Soul before Gods anger : Moreover it findeth also the Light-world , whereinto , the Inward desires of the So●ls Principle , look back .

34. It findeth indeed the longing after God , but the outward World † † Wichret . hindereth that , and covereth it ; so that the desire after Gods World , may not kindle the Fire in it self : For if that were done , then would the Light-World become Manifest ●n the first Principle ; and the Noble Image of God would become Manifest .

35. The Devill also hindereth this ; who possesseth the Root of this World in the Souls-Fire , and setteth alwayes Evill Earthly * * Things Matters or Doings . Substantiality before the Soul ; or stirreth indeed , the Root in the Center of Nature , in the fierce wrath , so that the poor Soul , either kindleth it self in the Anger-fire in the Evill poyson source or quality ; or else kindleth it self in the Anguish and doubting of Gods Love : And there he hath gotten the Day or the Game .

36. And setteth before the Soul outward Might or Potency , Authority and Honour , also the Glance Lustre and Pomp of the outward World , and there the Soul biteth at that , and Tickleth it self therein with or by Imagination : And yet it cannot rightly enjoy the same , for it is , only , a borrowed Looking-Glasse .

37. Thus the poor Soul becometh drawn away from Gods Light , and sinketh alwayes into perdition , viz : into the dark House of Misery , in the Dark-world : And that Adam procured and Cook't , for us , when he introduced his delight or Lust into the Earthliness : And thus now the poor Soul Swimmeth in the Earthly Flesh and Bloud , and Continually eateth of the Tempting Tree of Evill and Good , and is vehemently drawn by both ; and the Serpents Monster sticketh in the Midst , in the Source or Quality of the fierce wrath ; and Continually bloweth up , the Anger and the fierce wrath .

38. And then can the Noble Lilly-Twig or Branch , no way recover it self or draw breath ; also often not know it self ; it becometh often times overwhelmed with the fierce wrath of Evill or Malignity ; so that it is as if it were quite perished ; and it were also perished , if the Looking-Glasse of the Deity , did not stand presented to it , wherein the willing-Spirit of the poor captive Soul may draw breath and recover it self again , and generate therein again .

39. For , * * NOTE . in the Looking-Glasse of the Light-world , standeth the becoming Man or Incarnation of Jesus Christ , presented to the Souls Spirit : And the Word that became Man , standeth in the Sound , and is stirring ; the Souls-Spirit CAN therein draw breath or recover it self and new generate it self , else it were often past help with the poor Soul , when it did plunge or drown it self in the Anger , and in the poyson , of the Dark-world .

40. Thus we understand in the Ground , what the perishing or Perdition of the Noble Tree , viz: of Gods Im●ge , is ; namely this , viz:

41. The whole Man is in its Substance , the Three Worlds : The Souls Center , viz: the Root of the Souls-Fire , holdeth in it , the First Principle , viz: the right Fire-world . And the Noble Image , viz: the Tree of the Divine Sprout or Vegetation , which becometh Generated out of the Soules-Fire ; and groweth forth through the fierce wrathfull Death into the Liberty , viz: into the Light-world ; holdeth in it , the Light-world .

42. And the Body , which in the Beginning was created out of the Mixed Substance , which came to be , in the Creation , out of the Light-Dark-and Fire-world : * * Or containeth . Holdeth in it the outward World , viz: the Mixed Principle .

43. The right Soul is the Spirit of these Three Worlds , as Gods Spirit is the Spirit of these Three Worlds ; in the Dark-world it is fierce wrathfull , stern , and an Earnest Severe Source or property , and is called Gods Anger .

44. In the Light-world , it is lovely , meek , and richly Joyous , it is the Spirit out of Gods Heart , viz: the Holy Spirit .

45. And in the outward World , it is the Spirit of the Aire , as also of the Fire , and of the Water ; it letteth it self be used as Man will , all to or for the Great Wonders .

46. Thus is man as to the Person , the Great Mysterie of the Three Worlds , into which he entereth , in that , he worketh fruit , and the same is Lord in Him , and the same World , becometh Manifest , in him .

47. The other Two continue hidden ; as the Fire lyeth hidden in the Wood , so the Light , or the Light world , continueth hidden in the fierce wrathfull Dark world , as also in the Malignity , viz: in the Seeking Malady of the Inward World , in the Outward .

48. But if the Light-world in Man may not be manifested , so that , it become Lord , then the Soul continueth in the breaking or Corruption of outward World , meerly in the Dark-world ; for there it can no more be , that the Light-world should be kindled , there is no Looking-Glasse more to or for the Light , therein , that could stand presented to the Soul .

49. † † NOTE . The Heart of God is not manifested therein , also Eternally cannot be ; for , the Dark-world must be ; else the Light would not be manifested ; but here in this * * Or Time . World it may be .

50. If a Soul as it were be plunged or drowned in the deepest Abysse , and sticketh in the fierce Wrath of God ; yet there standeth presented to it in the outward Light of the Sun , the Lights Looking Glasse , wherein the divine Power manifesteth it self , as also the Looking-Glasse of the becoming Man or Incarnation of Christ , which in the inward Dark-world is not known in Eternity .

51. Our totall teaching or Doctrine is ; how man should kindle the Light-world in him : When this becometh kindled , so that Gods Light Shineth in the Soul-Spirit , then the whole Body hath Light , as Christ saith : * * Matth. 6.22 . Luke 11.34 . If the Eye be Light , then is the whole Body Light : He understandeth , the Souls Eye .

52. If the fierce wrath of the Dark-world be kindled , then is the Body and Soul , dark , and hath only a Glimpse or Glance from the Sun .

53. If the divine Light be kindled , then it burneth in Love and Meeknesse .

54. If the fierce wrath of the Dark-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 ●●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 all times bring that to Effect , which he fain would ; and findeth the desire to Abstinence and Repentance or Amendment ; so that a constant enduring desire after Gods Mercifulness floweth up in him , so that he fain would doe well if he could .

64. This Man may conceive and assuredly know , that Gods Fire glimmereth in him , and continually Laboureth towards the Light , it would fain burn , and alwayes giveth Essence to the Wiek or Flame , but becometh damped by the Evill Fruit of this World , which Adam hath introduced into us .

65. And so now when the outward Evill Body with its damp , breaketh , so that it can no more hinder the glimmering Wick : then the Divine Fire kindleth it self in its Essence , and the divine Image becometh figured again , according to the strongest Source or Property , which Man hath here brought into his desire ; according to his stronges● Property .

66. But if he continueth not in this before mentioned Conquest , but letteth the Strife sinke and Fall , he may very dangerously and desperately perish .

67. * * Note . The Third proof or tryall is , that a Man know , in what Substance or Figure he standeth ; if he findeth that he hath a constant desire † † Or according to God . after God , and that his desire is so potent , that he can break the Evill Essences , as often as a quality or Source becometh kindled , and turn it into Meekness , that is , passe into Patience .

68. So that he * * Or is potent . hath the Command over his Substance or doings : And letteth all go and fall , whatsoever in this World shineth and Glistereth ; who , can , doe good for Evill , who is potent over all his outward Substance ; be it Money or other Goods , to give thereof to the Needy , and for Gods truth sake , to leave it or forsake it all .

69. And willingly for Gods sake , to yield up himself into Misery , in assured hope of that which is Eternall ; to him , the divine Power floweth up , so that he may kindle the Light of the Kingdome of Joy therein , which there tasteth what God is ; he is the surest , and beareth the Noble Image , with heavenly Substantiality † † NOTE . IN himself , even in the Time of the outward Body .

70. And there is JESUS born out of the Virgin , and that Man Eternally dieth not , he letteth , only , the outward Kingdome go from him , which in this time was an opposition and hinderance to him , wherewith God hath covered him ; for God will not * * Matth. 7.6 . cast the Pearles before the Swine ; they are hidden , in him .

71. That New Man standeth not in this World , also the Devill knoweth him not , only he is enraged at its Essence which withholdeth , in the Inward Center : For it hindereth him , that his Will , is not done .

72. Therefore he irritateth and provoketh the Evill Beasts-Men against him , that they plague him and persecute him , so that the true Humanity , Continueth Covered .

Further of the Fift Point . The Eighth Chapter . The right true humane * * Or Substance or the right Substantiall Man . Essence is not Earthly , nor out of the Dark-world : But out of the Substance of God .

1. IT is generated meerly in the Light-world , it hath † † 2 Cor. 6.14 . no Communion with the Dark or outward , * * Luke 6.26 . there is a Great Gulfe Cliffe or Fort between , viz: Death .

2. Not in this sense , that the true Essence lyeth not in the outward Man , it lyeth therein , for it was given to Adam in an Image .

3. But it is shut up and lyeth in Death , cannot qualifie or operate , hath also no stirring or Moving in it self ; unlesse it becometh stirring in the power of the Deity , as it became Stirring in the Virgin Mary , through Gods Moving and Entring in : There came the right Humane Essence to Life again .

4. So also in us , the right humane Essence becometh not stirring unless we , become born out of God in Christ .

5. In the Baptisme of Infants , the Word of the Deity Espouseth it self , and letteth it self in with them , viz: in the Covenant , and the first stirring in this World is as an Ember or Tinder in Wood or Fewell , which beginneth to Glimmer .

6. But , the Wiek , becometh often afterwards darkened and put out or extinguished . Also it is in Many not very capable , as to † † Or those who are . what is begotten of totally wicked * * Or Parents . Essence .

7. For , Christ said , † † Matth. 19.14 . Mark 10.14 . Luke 18.16 . Suffer little Children to come to me ; for of such is the Kingdome of God ; Not Dogs , Wolves , Toads , or Serpents , but Children , and those in whom the Essence is not totally Devillish , whereas many are steeped or Baptised in the Anger of God , of which the Parents are guilty : For * * Matth. 7.16 . Luke 6.43 . an Evill Tree , bringeth forth Evill Fruit , saith Christ .

8. And although † † Matth. 18.11 . Luke 19.10 . He is come into this World , to save , or make blessed , that which is lost ; yet it lyeth in the Essence , as to what will suffer it self to be helped .

9. For , a Beast-Man may indeed attain the Image if he convert and suffer the Word , which became Man , to draw him : If not then he continueth in his own beastiall Essence , an Evill Beast .

10. Yet also not in such a sence , as that the Baptisme did lay the first ground to the humane Essence ; and were altogether the first Mother Ember or Tynder of the divine Fire , No , that it is not : For a Childe becometh from the Essence of the Parents , a Spirit , as also Flesh and Bloud , together with the Espousall or uniting of the Constellation of the Spirit of the Great World , Majoris Mundi , at that very Time .

11. When a Childe in the Mothers ●ody or Womb hath attained the Life , then instantly glimmereth the Divine or Hellish Essence ; out of the first proceeding forth and Originall .

12. * * NOTE . And while there is any small Ember Wiek Glimpse or Tinder of the divine Essence Stirring , the Child is capable to receive the Baptism : And though indeed it should die , and should not be baptised , yet is the Mother Wiek Glimpse or Tinder , in Gods Mysterie , and glimmereth in Gods Kingdome , and becometh kindled in Gods Fire , for it dyeth in the Mysterie of the Father , and glimmereth up , in the Mysterie of the Sonne who became Man .

13. The Parents Baptisme and Covenant is its Baptisme , and Covenant : the Atonement or Reconciliation is Effected in the humane Bloud , in the right true humane † † Or Substance Essence ; Gods Word or Heart , hath given it self , into the inclosed shut up dead humane Essence .

14. Not into the Earthly , not at all into the Earthly part ; but into the Heavenly Part , not into that part which Adam with his Imagination introduced ; which is Earth ; but into that Part , which was given to Adam out of the Angelicall World ; which he , with the Earthly Seeking Longing or Malady , destroyed and poysoned ; and therein the Seeking or Longing , became Earthly Gross Beastiall Flesh .

15. That very part , hath the right humane Essence ; and in that 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 Angers 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 P●●●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 attai●eth or reacheth the Principle , and therefore because it is out of false or wicked Essence , from the Evill Seed of the Parents .

Objection .

30. Reason saith : What can a Child do to it , that the Parents are wicked ?

Answer .

Yea also , what can God do to it ? Standeth it not in the power of the Parents to beget a Childe ? What Can God do with it , that Whores and Whoremongers crawl together ?

31. Though indeed , the false or wicked Tree , doth not thus alone arise out of this Line or Lineage , but also in the Marriage : Is not Man Free ? If he awaken no Life ; then his Seed continueth an * * Or Ground of Substance and Life . Essence .

32. Shall therefore God for the Childs innocency sake , cast the Pearls before Swine ? Doth not the Kingdome of Heaven stand towards it ? it may enter in , God † † Or hindereth it . shutteth it up from None .

33. But an Evill Man , is shut up in Body and Soul ; why also not in the Seed ? The Seed is truly the Fruit of his Body : If a Man would reap good Wheat , a Man must needs then sow Wheat ; but if Thistle-seed be sown , then a Thistle groweth out of it : And must God then change that into Wheat ?

34. Hath not the Sower power to sow in his Field , what he will ? Or wilt thou say : What can the Thistle do to it , that it is a Thistle and pricketh ? It ought not to be among the Wheat ; but it groweth up together of it self .

35. God would indeed be at quiet , if no Thistle-Childe did grow , it is also not his Ordinance , * * Luke 13.25 , 38 , 39. but the Devill soweth Weeds among the Wheat ; viz: into Mans Mind : Why doth Man let him doe that , and destroyeth himself , so , that his Essence becometh a Thistle-seed , and beareth Weeds for the Fire in the fierce Wrath of God .

36. Also it lyeth not all in the Seed ; but in the Field or Soyle : Many a Noble Grain of Corn , perisheth in the Evill Field's or Soyle's Essence .

37. The Heaven , with the Sun , giveth to all Vegetables or Sprouts , Life and Power ; the Sun maketh no Weed , also it desireth none ; but the Essence in the Field or Soyle ; maketh many somewhat Else ; and destroyeth the Good : So also in Man .

38. Many a Curse sticketh , which one wisheth to the other , when the other hath stirred up or provoked the Curse ; and is capable of it , or Lyable to it ; as indeed is common among wicked married people ; who wish the Devill and Hell Fire , to one another .

39. If they both be wicked , should not also their wicked Wills be done to them , that they should beget wicked Children ? There is not any Good in them , how then should Good proceed from or out of them ?

40. What can God doe to this ? Doth he not set his Word and Teaching before them , and maketh their destruction known to them ? If they will not regard it : Then let them goe whither they will : thus also is their Seed , and so , many a Childe is Generated or born a Thistle and Evill Beast : And is Baptised in the Anger of God .

41. For , of what Essence the Souls Spirit is , into such an Essence it receiveth also the divine Substance in the Covenant : One in the power of Light in the Love , the other in the Power of the fierce Wrath in the Darkness .

42. The Covenant , together with the Baptisme standeth firm . Every Childe i● Baptised in the Covenant , the Spirit of God Baptiseth every one , if a Man keep the Solemnity ; yet according to the Childes Property .

43. Often , is the Father and Mother , as also the Baptiser wicked , and are only Evill Beasts , also there is no earnest Sincerity , all lyeth with them in the outward Pomp , Money and Riches ; they do but despise the Mysterie ; and the Child also is only of the Angers * * Or Property . Essence ; who shall then Baptise ? None else but Gods Anger in his Covenant : And therefore , because Men do but despise it .

44. Thus the Anger-Source or Quality receiveth the New Spirit , and worketh powerfully in it : And bringeth forth Fruit into Perdition : As Saint Paul saith of the Supper and other Testament : That † † 1 Cor. 11.29 . the wicked receive it unto Judgement because he distinguisheth not the Lords Body , that is , that he distinguisheth not the heavenly part of his Essence in him : From the Earthly , and so putteth his willing thereinto , and Offereth it up to God , but esteemeth all common , as an Oxe devoureth the Stover .

45. Therefore the Anger of God floweth up in him , so that he breaketh not off , his willing ; from the Earthly ; and entereth not into Repentance from his Evill or Wickedness ; And therefore cannot his heavenly part become partaker of Gods Body , while he cannot make the Essence of the heavenly Part , stirring .

46. Moreover , he hath also no Mouth , to receive the Body of God , for the Mouth lyeth shut up in Death ; in like manner also the Earthly part receiveth Christs Body , but according to the Angers property , according to the Dark-worlds property ; for the Testament must stand firm .

47. In like manner also in the Baptisme ; as the Souls Essence is in Substance , so also it enjoyeth Gods Covenant , better a totall wicked Childe should not be baptised , and that a wicked Man in his Sinnes without conversion should not touch Gods Testament ; for it bringeth them BOTH , only power to Perdition .

48. For Gods Covenant becometh stirred , and that goeth never away , without Fruit : God worketh in his Covenant according to his Word ; As the Soul is , which stirreth the Covenant ; so is also the Medicine or Physick , in the Covenant , and in such a Power , the Spirit of God worketh , in Love , and Anger .

49. For it is the Spirit of Every Life , and likeneth or appropriateth it self to Every Life ; it is , in Every Thing , like as the Things will and property is ; for one Property receiveth the other , what the Soul willeth , that willeth also , the same , into which the Soul turneth it self : It is all Magicall , whatsoever the Will of a Thing willeth , that it receiveth .

50. A Toad taketh only Poyson to it self , when perhaps it sitteth in the best Apothecaries * * Or sweetest Balsom . Medicine : The like also doth a Serpent ; every Thing taketh its own property into it self .

51. And though it eat the Substance of a good Property ; yet it Maketh all in it self , to its own Property : If a Toad eat Sugar , yet the same becometh Poyson in it : Even as the Devill was an Angell , but when he willed nothing that was Good , then his heavenly Substance be came to him , hellish Poyson ; and his Evill Will , continued Evill , at one time as at the other .

52. Thus is our Life highly to be considered , what we would doe , or what we purpose , we have Good and Evill in us , into which we frame our willing , the Essence thereof becometh stirring in us ; and such a Property we draw also , from without , into us .

53. We have both Mysteries , the Divine , and the Devillish in us , from both the Eternall Worlds and also from the outward World , what we make out of our selves , that we are ; what we awaken in us , that is stirring in us ; if we lead our selves to the Good , then Gods Spirit helpeth us .

54. But if we lead our selves to Evill , then Gods fierce Wrath and Anger helpeth us : What we will , of that Property we get a Leader , and thereinto we lead our selves ; And yet it is not the Deities Will , that we perish ; but his Angers , and Our , Will .

55. And thus we understand the Fift Point : How a Life perisheth , and how out of Good , an Evill Cometh to be , and out of Evill a Good , when the Will converteth or turneth it self about .

The Sixt Point .
The Ninth Chapter . Of the Life of the Darkness , wherein the Devils dwell ; what kind of Birth or Geniture , and Source or Quality , it hath .

1. THe Life of the Darkness , is against all and Every Life of the Light : For , the Darkness , giveth fierce wrathfull and Enimicitious Essence , and the Life of the Light , giveth Love-Essence .

2. In the Darkness there is in the Essence , only a continuall stinging and breaking , where every Form of the Essence is at enmity with the other , an Opposite or Contra●ous Substance ; every of the Formes deny themselves to be evill , and every one of them say to the other , that it is Evill , and contrary to them , it is a cause of their unquietness and fierce wrathfulness .

3. Every one of them think in themselves , if the other Form were not , then they should have rest , and yet Every one is Evill and false : whence it cometh to passe , that all whatsoever becometh generated or born out of the dark fierce wrathfull Property , is , lying , and continually lyeth against the other Formes , saying , that they are Evill , and yet it is the cause thereof : It maketh them Evill with its poysonous Infection .

4. Thus are they all , and lying is their TrUth ; * * John 8.44 . When they speak lyes , then speak they from their own Formes and Properties , and thus also are their Creatures : Therefore saith Christ , The Devill is a Lyar and Murtherer from the Beginning ; for Every Form desireth to Murther the other , and yet there is no Murthering , but the greater the Strife is , the greater their Murtherous Life cometh to be .

5. Therefore it is called an Eternall Death and Enmity , where meer vain contrariety or opposition Existeth ; for there is nothing that can cease the Strife , there is nothing can compell one only Form , the more it is resisted or stopped , the greater the fierce wrathfulnesse becometh , like a Fire that a Man bloweth up or compresseth , whereby it burneth but the more .

6. So , the fierce wrathfull Kingdome can be quenched by Nothing , but barely by Gods Light or Love , whence it becometh totally soft meek or sweet , lovely , and richly Joyfull .

7. * * Note . And that also can not be , for if the Dark Kingdome should be kindled with the Light , the Light would have no root to its Nature and Property , there could be no Fire Generated , there would also be no Light , also no Omnipotency , but All a Nothing .

8. Therefore must the fierce wrathfull Kingdome be , for it is a cause of the Fire and Light-world , and is ALL of God , but is not all called or known to be God ; seeing the Dark-world hath another Property .

9. And the Light-world is a Cause of the fierce Wrath , and Crack or Terrour , of the Dark Property : For the Darknesse Skreeketh or is terrified before the Light , and standeth in Eternall terrour , while the Light-world dwelleth in it , it Quaketh or trembleth Eternally before the Light , and yet cannot comprehend it , but is only thus a cause of the Life and of the Mobility , and thus † † Note . all must Serve to Gods Glory .

10. The Life of the Darkness hath many Formes , it is not one sort of Property alone ; as is to be known in the Creatures of this World , where one is still worse or Eviller then the other , and standeth in another Source or Quality then the other , which yet all Live in the Sun's Power and Light , whence they become meekened .

11. But if that should be quenched , then would the * * Or Air. Deep be fierce wrathfull and stinging , Men should soon see the Dark-worlds Property , how all Creatures would become so poysonous and Evill .

12. For all and Every Life , standeth in Poyson , and the Light only , withstandeth the Poyson , and yet is a cause that the Poyson liveth and † † Verschmachtet . faileth not .

13. Therefore it is to be known that the Life of the Darknesse is only a fainted poyson Life , like a dying Source or Quality , and yet there is no dying there , for the Light-world , passeth against the Looking-Glasse of the Darknesse , whence the Darknesse Eternally standeth in terrour .

14. The dark Life is like a Skreek Terrour or Crack ; where the Flash or Crack alwayes climbeth up as if it would depart from the Life ; and goe forth aloft , where Pride and State existeth , so that the Devill would alwayes be above God , it is his Property , his Lifes Figure is so , and he can doe no otherwise .

15. Just as Poyson , rageth and stingeth , as if it would teare it self forth out of the Member , so is the Life of the Darkness ; the Poysonous Essences make such a Mind , and out of the Mind goeth such a willing Spirit , there is such a property therein .

16. And it standeth especially , in Seven Formes , according to the Center of Nature with the Principle thereof : As the Life of Joy standeth in seven Formes according to the right of Nature ; so also doth the Life of Sadness : That which in the Light giveth Joy , that in the Darkness giveth Sadness .

17. Yet it is not to be thought , that the Life of the Darkness , thus sinketh down in Misery , where it forgetteth it self , as if it did Grieve ; There is no Grieving , but what with us upon Earth is grieving according to this Worlds Property ; that in the Darkness is Might and * * Jollity and Mirth . Joy , according to the Darknesses Property .

18. For the Grief or Sadness is a thing , which there sinketh down into Death , and yet the Death and dying is Darknesses Life , as the Anguish is the Life of the Poyson ; the Greater the Anguish is in the Poyson , the stronger is the Poyson Life ; as is to be perceived in the outward Poyson .

19. We cannot say thus of the Devill , that he sitteth in Grief or sadnesse as if he were in sad despair , there is no sad despair in him , but a Continuall Will , more to kindle the Poyson Source or Quality , that his fierce Wrath may become the greater , for he is its Strength , wherein he createth or frameth his willing to goe above the Thrones , and to kindle them ; he will in the Poyson Source or Quality be a mighty potent Lord : For it is the Strong and Great Life .

20. But the Light is to him his misery and despairing , that allayeth his Pomp ; at which he is terrified ; for it is his right Poyson , which paineth or Tormenteth him ; therefore , because he hath lost it ; and therefore now it standeth opposed to him ; of which he is very much ashamed , that he is a deformed Angel in a strange Image .

21. He would be content with † † Or the Angels . the fierce wrathfull Source , if the Light were not so neer him , therefore is the shame so great in him , that he giveth it over , and alwayes kindleth the more vehemently , his poysonous Source or Quality , so that his Figure alwayes becometh the more abominable , and that the Divine Image in him might NOT be known .

22. Therefore , he bends his endeavours after that , whereby , and how he may rave and rage against God , as if he were some strange thing , or were a strange or forrain Power ; as if he had a strange or Forraign Kingdome , whereas yet he is poor , and the dark Kingdome is not his , but he is only a Prisoner or Captive therein .

23. It is Gods Abysse , he the Devill , is but a Creature therein , he would be Lord therein , yet is but a Jugler with the fierce wrathfulnesse , though indeed he must doe as the Qualities Property is : And is also a Wonder before the strong or stern Might of the Eternity .

24. It is as a Sport or Scene , wherewith the strong or stern Might hath its effect or recreation , whereby it is distinguished what Evill or Good , is , Joy or Sorrow , and that the Creatures in the Light-world , have cause to humble themselves .

25. Though indeed God Created no Devill , also not Lucifer , for the Dark-world ; and this is the Enmity with Lucifer , that he hath been an Angell , and that the Light is so near him , that he is become a Cast-away or Apostate .

26. Else , in the Creatures which have been Created in the Dark-world , there is no Woe : For they are the fierce wrathfull Property , and know Nothing of the Light : Fierce wrathfulnesse is their Strength and Might ; and enimicitiousness is their Willing and Life .

27. The Eviller and more enimicitious a Creature in the Dark-world , is , the greater is its might : As the Mighty or Potent Tyrants of this World , doe often make their Might in Malignity or Wickedness to be seen , so that men must fear them : Or as the Tame Beasts are afraid of the Evill fierce wrathfull wild ones , just such a Property also it hath in the Dark-world .

28. When we will rightly conceive of the Property of the Dark-world , let us look but upon the Malignity Malice or Wickedness and Pride or State of this World , which is a Type Prefiguration or Representat●on of it ; for all Malignity Malice Wickedness Falshood and Pride or State , hath its root from the Dark-world ; It is the Dark-worlds Property , be it apprehended or discerned either in Men or Beasts , for this World standeth upon the Ground of the Dark-world .

29. The Dark-world giveth to this World , Essence Willing and Property , and if the Good were not created together , in it , then there would be no other Will or Doing in this World , then is in the Dark-world .

30. But the Divine Power and the Sun' s Light hindereth that , as is to be seen among Men , and Beasts , what a biting Enmity , striking , proud stately Will , the own self-will , is , where every Will would dominere over the other , and worry and devour the other , and only lift up it self , also tread under , all , with cunning subtilty fierce wrathfull Malice Malignity and Falshood , and make it self Lord ; thus also hath the Dark-world such a property .

31. What all evill wicked malicious Men in this World doe in their malice wickedness and falshood , that also the Devils doe in the Dark-world ; and what the poysonous evill Wormes and Beasts in their Malignity doe , that doe also the other Creatures in the Dark-world .

32. Though indeed they are without such Bodies , yet they have such a Property in their Spirituall Body , and though indeed they have Bodies , yet it is after a spirituall manner , as the Devils have .

33. The Dark-worlds Birth or Geniture , Substance , Essence , and Dominion , standeth principally only in the first four Formes of Nature , viz: in the anxious Source or Quality , in a very exceeding strong and mighty potent Dominion , where all in the Essence is loud-sounding .

34. For , the Meekness is the Enmity , of the fierce wrathfull Might or Power ; and indeed , the one is against the other : Else if they should be ONE , there would also be but one only Source or Quality .

35. If also there were but one Will , there could not the Eternall Wonders become Manifest ; but the Manifold various Source or Quality maketh the Eternall Wonders revealed or Manifest .

36. For , the Eternity could not otherwise be manifested , nor come to substance , but with the kindling , viz: in the harsh hard strong or stern Attraction , wherein the Dark world standeth ; and wherein the Fire-world ariseth originally , and the Light-world .

37. It is all but One only Substance , but it parteth it self into three Properties of Sources or Qualities ; there is no Property rent asunder from the other , but every one giveth or affordeth the other , as is to be seen in Fire and Light , as also in the Matter , out of which the Fire burneth .

38. And it is not necessary for Man to search further , for he is himself the Substance of all Substances , only thus farre it is necessary for him to search ; therefore , because he hath in his Creation turned himself away out of his in-standing Order , or stated Ordinance , and introduced and awakened another source or quality , in himself , to find , how he may again enter into his Eternal Order or Ordinance and source or quality , and Regenerate himself again .

39. And then how he may again quench the fierce wrathfull Source or Quality ; which is Stirring in him , seeing ALL is stirring in him , and that Evill and Good draweth him ; therefore he should learn , how he may withstand the fierce Wrath , and may walk and converse in Meekness in the Source or Quality of the Light and of the Love .

40. Else , Man had had no Law , if he had not kindled himself in the Dark-worlds Property , and walked or conversed according to the Property thereof , Else all is free to him : * * NOTE . Whatsoever he doth in the Meeknesse and Love , that is FREE to him , and is his owne Substance .

41. It lyeth in No mans Name or Opinion , all , whatsoever is sprouted or grown out of one only Root , that , is and belongeth to one only Tree , it is one only Fruit : unlesse it destroyeth it self , so that it changeth the very Essence it self .

42. So long as a thing continueth in the Essence , out of which it is existed , so long it hath no Law , but when it departeth out from thence into another Source or Quality , then the first Source or Quality cleaveth to it , and lyeth with the other in strife , and now the Law pursueth it , that it should enter again into that which it was in the originall , and be one not two : for one onely thing should drive on one only Dominion not two .

43. Man was created in the Dominion of the Love and Meeknesse , viz: in Gods Substance , therein he was to continue : But seeing he hath awakened to himself yet another Dominion , viz: the fierce Wrath now he is in strife , and hath Law upon him , that he mortifie and forsake the fierce Wrath , and be in One dominion again .

44. If then both Dominions are become mighty in him , and that the fierce wrathfull Dominion hath overpowered or vanquished the Love , then he must totally dissolve in the Substance , and become new born or generated again out of the first Root ; and therefore he hath in this Twofold Substance , Law upon him , how he shall behave himself , and generate or bring forth a Will-Spirit to the Eternall Dominion .

45. All this now standeth in his Might , and Power ; he may generate or bring forth the fierce wrathfull Spirit or the Love-Spirit ; and according to that he becometh separated , thither , into which World he belongeth , for he separateth himself ; but the Law over him , continueth so long as he stand in this Field or Soyle .

46. And then , when the † † Or Hearb . Weed separateth from this Field of the Body : Then it is in one Dominion again : And there it shall continue Eternally , for hereafter there is nothing more that can give it Law , for it is totally One only in its willing , either to doe Evill , or Good .

47. But in this outward Life , Man standeth in Strife , and there Two Dominions sway in him , of a twofold Source or Quality and Law : The one the divine , to Love and Righteousness ; Secondly , the other , the fierce wrathfull one , in the rising up of Pride and State , in the Fires Might , in the stern harsh hellish Covetousness , Envy , Anger and Malice or Wickednesse .

48. To which then the Spirit inclineth uniteth or appropriateth it self , of that Dominion it is : The other cleaveth to it , and reproacheth it to its Face , as a perjured Apostate , yet draweth it , and would have it ; thus the Life sticketh between both , in the Presse , and is ever at odds with it self .

49. But when it departeth away , and totally giveth it self home to the fierce Wrath , then the fierce Wrath , destroyeth the first Image according to God ; but if it cannot totally , because the divine Power hindereth it , yet will the fierce wrath , thrust the whole Man headlong and will cast Many headlong into Despaire in that anguish , so that he kills himself or putteth himself to Death .

50. And thus the Soul falleth with the Image , home to the fierce wrathfull Dark-world , and the Image is brought into a hellish Figure , into a Form or Condition of its Property which it had here .

51. For , thus , it is also come to passe , with the Devils , who have lost their first Image : Every Devill , hath now his Image according to his Property , according to the fierce Wraths Figure , according to its Source or Quality , like as there are horrible Wormes or Evill Beasts , and such a thing the lost Soul also hath to expect .

52. Outward Reason supposeth , that Hell is farre off from us ; but it is near us , every one carrieth it in himselfe , unlesse he kill the hellish Poyson * * Note how we can kill the Hellish Poyson in our selves . with Gods Power , and sprout out from thence as a new Twig or Branch , which the hellish source or quality cannot comprehend or touch .

53. And although it be so indeed , that the hellish fierce wrath , is more known in one place then in another , all according to the hellish Dominion ; where the upper dominion is mighty potent in severall places , in the space or place of this World : All according to the first kindling of King Lucifer , as in Many places of the Earth .

54. As also in the deep between the Starres and the Earth , the Hellish properties are to be discerned , there , above other places , where the inward fierce Wrath reacheth into the outward Principle ; where then there are severall distinct dominions of Devils , as also of the other hellish Properties : Where the fierce Wrath of God hath so vehemently kindled it self , and now also burneth even untill the Judgement of God .

55. † † NOTE . Every Man , carrieth in this World , Heaven and Hell in himself , which Property soever he awakeneth , that burneth in him , and of that Fire the Soul is capable ; and so when the Body dieth and departeth , the Soul need not goe away any whither , but it will be cast home to the hellish dominion ; whatsoever Property it is of , those very Devils , which are of those Properties , wait upon it , and take it into their Dominion even till the Judgement of God .

56. Though indeed they are bound to no Place , yet they belong to the same Dominion , and that very source or quality , they have every where ; whithersoever they goe away , yet they are in that same dominion and source or quality .

57. For , the Abysse hath no Place neither Time nor Space ; as it was before the times of the World , where there was no Place ; so it is and continueth Eternally in the Abysse .

58. And though indeed the Place of this World , was given to Lucifer for a Kingdome , for he was created therein , yet he is now thrust out from Place and Space , and dwelleth in the Abysse , where Eternally he can reach no place of the Angellicall Kingdome , and yet is shut up in his Kingdome into the Abysse , where then he must bear Eternall Reproach as a Captive Prisoner .

59. As men doe to a Malefactor , which they put into a dark Hole or Dungeon , from all things of this World ; where he must be bereaved of all worldly Joy and doings , and bear the reproach of his breaking Bounds : So it goeth also with the Devils , and all damned Souls , who lie Captive in the Dark Dungeon .

60. Also they desire not to goe out , because of the Great reproach of their abominable Form and Image ; and then whithersoever they happen to goe , yet Eternally they enjoy no Good , there is no refreshment among them , but * * Psal. 49.14 . lying in Hell , as the Dead , or Eternall hungry thirsty and fainting Ones , and are only an Evill Poysonous Source or Quality .

61. All is opposite and contrary to them , they have only a thirst after Anguish and Malice or Wickednesse ; that , they devour Eternally into themselves , and generate Blasphemies against God , and heap them upon themselves ; the more abominable and horrible they can make their Figure Shape or Posture to be , the more they like it and the lovelier it is to them .

62. Like Counterfeits Tumblers and Mummers that act fooles play ; who would alwayes fain be the Greatest Fooles they can invent , and set themselves forth , in the horriblest deformed manner that they can , and have their Jollity and Joy therein , thus they doe also Eternally in Hell ; and therefore they begin their Sport and Scene , upon Earth .

63. † † Note . As a Tyrant hath his Joy , when he can torment Men , and vapour or riot away their Sweat in foolish strange uncouth apparell gestures postures and behaviours , and make fools of themselves : So doe also the Devils in Hell .

64. And the lascivious debauched Luxury in this World , in strange bravery and insolent voluptuous Modes , new Fashions and Apish Gestures ; are a right Type prefiguration and representation of the Hellish World .

65. All strange uncouth behaviour , Crisping and Curling , Roaring , and Ranting , State , Lostiness , and Complement , which proud Courtly man contriveth and inventeth , and cloatheth his foolish * * Himself . Man therewith , whereby he will be distinguished from the true Children of God ; these are prefigurations of the hellish World .

66. For all his Trimmings and Dressings and Polishings , his flattering and pranking complement , wherewith they withdraw themselves from humility and lowliness , is all a hellish Looking-Glasse ; for , the Devils pride , and State , will be like none , it distinguisheth or differenceth it self in this World .

67. And , Blinde Man understandeth it not , how the Devil befools him and betrayeth him , and thus only to deride and scorn God , he represents and pourtrayeth his proud stately vizard ; that , poor Man may doe as he doth and yet supposeth he is therewith finer braver and better then other Men , whereas , yet we all originally arise and proceed out of one only Body and Spirit .

68. But in the presence of God , and his Angels , he is thereby known only for a Devils † † Or Monster . vizard , and is before the Heaven an Abomination : As Folly is , in respect of Widome , only an abomination , so is also the flattering hypocriticall Pride and State , an abomination before God , and his Angels , and in respect of the Noble Image : yet the World cleaveth to this abomination ; whereby it declareth or maketh a shew and triumph of the perished corrupted Earthly Garment or Image .

69. He that seeth a proud stately Man , he seeth the heavy Fall of Adam , a prefiguration of the hellish World , a half Devill and half Man , to whom the Devill hath a continuall accesse , for he is the Devils Servant in this World , for the Devill driveth or manageth his work with or by him .

70. And that , poor Man knoweth not , and so goeth or entereth into the Devils Ministry or Service , to his Eternall reproach : He supposeth he is brave therewith and venerable or worshipfull ; but he is therewith in the presence of God , as a Fool , who putteth on strange Clothes , and taketh the Beastiall Form on himself .

Further of the Sixt Point . The Tenth Chapter . Of the Four Elements of the Devill , and of the Dark-world ; how a Man may know them , in this outward World .

1. THe First Element of the Dark-world and of the Devill , is Pride or State , the Second is Covetousness , the Third is Envy , the Fourth is Anger .

2. These Four Elements doe alwayes continually hatch or breed a young Sonne , forth ; which is called Falshood : And that Sonne is also a reall Sonne of that perished corrupt Adam , which he hath left behind him , for a Lord of the World .

3. Who is become King in the World , and hath possessed the whole World , he ruleth in all quarters in the Third Principle : He that rightly knoweth this King , he knoweth the four Elements of the Devill .

4. For , in the Dark-world , these four Elements have the Totall dominion in Spirit and Body and in all that is called Substance .

5. And we clearly see herein , that this outward World standeth upon the ground of these four Elements , and receiveth inclination and propensity from them , also source or quality , and willing .

6. For , the Sonne of those four Elements , ruleth upon Earth , he will have All obedient under him , and hath accordingly a fourfold Generation or Tribe of his Subjects .

7. First , the Generation of Pride or State , that willeth to be above all other , and will liken or equall it self to none .

8. Secondly , the Generation of Covetousness , which willeth to possesse all alone , and to compell all under it , it would have all : This Second Generation , is the Sonne of the First ; for Pride and State willeth also to have all , that it alone , may be All.

9. Thirdly , the Generation of Envy , which is the Sonne of Covetousnesse : When it seeth , that it cannot have All alone , then it stingeth like Poyson , affordeth none any thing , its Will in all things is , either to draw to it self , and to possess it alone ; or else to rage over it with an Evill willing .

10. The Fourth Generation is Anger , which is the Sonne of Envy ; what it cannot stab or sting with Evill willing , that it kindleth in the Anger Fire , and breaketh it with authority and power , raiseth Warres and Murthers , and would break or destroy All ; this generation would subdue all under it .

11. Thus th●se are the Four Elements of the Devill , which all Four , are in one another as ONE , and one goeth forth from the other , and they generate continually the one the other , they arise originally from the Dark Nature , viz: from harsh , bitter , anguish , and fire .

12. But seeing Gods Power is an Opposition to them , so that in this World they have not full power , therefore they have generated to themselves a Sly Crafty Subtle Sonne , with or by which they rule , which is called , Falshood .

13. That taketh the Garment or Cloak of the divine Colours upon it , that a Man cannot know it , and will needs be called a Sonne of Truth Vertue and Honesty : But is indeed cunningly Wicked , it speaketh one thing and thinketh another , and doth another : He carrieth tne Glance or Lustre of God upon the Tongue , and the Devils Power and Poyson in the Heart .

14. This is King upon Earth , and Manageth two Kingdomes ; the First is called Perdition ; the Second Babell ; a Confusion and Jarring .

I. On to the First Kingdome of Perdition , this King hath put on the Strength and Might ; and it is the Garment of that very Kingdome . II. On to the Second Kingdome , Babell , he hath put on a white Glistering Garment : That must be , to it , in Gods stead .

15. With that the King Governeth upon Earth , as if he were God : The People worship and pray to that Garment , and under the Garment is the Man of Falshood or Wickednesse and Deceit , and hath his Mother the four Elments in himself , viz: Pride , Covetousnesse , Envy , and Anger .

16. Thus the four Elements of the Devill rule under a Glistering Flattering Hypocriticall Mantle or Cloak , and Men tug and tear one another for that Cloak , every one will put it on , but he that doth put it on , he putteth on Hell and Gods Anger .

17. This Mantle or Cloak is honoured instead of God , and yet is the Mantle or Cloak which Gods Anger did put upon Adam and Eve , when the Devill betrayed and seduced them , that they fell away from the Obedience of God .

18. And it is even the Cloak of which God hath warned us , ever since the beginning of the World , that we should not put it on ; for the Devill is lodger therein ; when we doe put it on , we draw in the Devill to his Lodging , and must doe what he will ; for he is Hoast in that house , and resteth in that Mantle .

19. Since he is Gods Prisoner or Captive , therefore he putteth on to us his Mantle , and sendeth us therewith towards Babell , in his Ministry and Service , and there we must reproach God , for we have Gods Mantle on , and have the Devill under it for a Lodger and a Guest .

20. Thus the Tongue giveth God Good words , and the Heart hath the Spirit of the four Elements of the Fierce wrath , and so God becometh reproached by the Devill , that God should thereby see , that he the Devill is Lord and King over Men.

21. And Esteemeth Gods dominion in Man , to be only a * * Seeming Holy or Hypocriticall . Glistering Mantle , wherein he the Devill is Man ; and hath clasped Man in his Armes or Clutches .

22. Indeed he covereth him over with the Mantle , and letteth the Man call himself Gods Childe ; but Man in this Mantle doth only doe his Will for him ; so that , all , whatsoever the Devill cannot , or dare not , doe , in his Kingdome , that Man doth for him in his Ministry or Service .

23. The Devill dare not kill any Man , but that doth Man readily for him to please him : Also the Devill cannot use the Creatures of God , and yet Man misuseth them readily to please him ; thereby to reproach God .

24. He driveth on therewith , Pride , and Covetousnesse , also Falshood and Malice or Wickednesse , and mannageth and bringeth to passe , All , therewith , whatsoever the Devill will have , and he Glistereth also therewith in seeming Holinesse and Hypocrisie , as if he were God .

25. Therefore is the outward Kingdome , become a continuall Murthering Den of Devils : And the false , supposed Man , who calleth himself a Man , but is not , promoteth the Murthering , and increaseth Gods anger , and kindleth the Dark-world in this outward , so that Gods anger continually burneth in this World .

26. Whereby Gods Kingdome becometh hindered , and the Devils Will to be done ; and so the Devill continueth a Prince upon Earth , whereas otherwise , he could bring nothing to passe upon Earth ; thus the supposed Man is in the Service and Ministry of him , and performeth his Will.

27. Thus , Two Generations of Men dwell together upon Earth . First , upright honest Men who Minister to , and serve , God in the Mantle of Humility Lowlinesse and Misery , whom the Devill reproacheth , and plagueth them by the other Generation ; and bringeth all his Wonders to passe on them .

28. The Second Generation also calleth it self Man , and goeth also in the Form of Man , but , it is an Evill Beast , it putteth on the Garment of its King , who is called Falshood , and Liveth in the Power of the Four Elements of its King , viz: in Pride , Covetousness , Envy , and Anger .

29. Pride is the first Power or Vertue , it teareth the righteous honest Mans bread out of his Mouth , and suppresseth the poor that it might satisfie it self .

30. It will not that any thing should be like or equall to it , it will be alone the beautifull brave Childe in the House , it hath put on the glistering flattering Mantle , it will be called honest or vertuous , Man shall honour it , and bow himself before it ; also he shall not liken or presume to compare himself to it : It will be Lord .

31. It saith : I am Chast Modest and Vertuous in my behaviour , but its heart is the Covetousness , that is the Wolfe , and devoureth the Labour and Sweat of the Miserable .

32. It lifteth it self up above all ; it * * Or studieth . searcheth and diveth daily into the Wonders of God , contriving how is might † † Seem Wise Vnderstanding and Holy . flatter and play the Hypocrite : It sheweth it self Friendly Courteous and Modest ; as if it were a Virgin full of Modesty and Chastity , and yet is a perfidious Whore , and hateth in the heart all , * * Honesty Modesty . Vertue Chastity and Righteousnesse .

33. It is a continuall Enemy of Love and Humility , whatsoever is simple and plain , it disesteemeth or despiseth that ; and yet compelleth the Simple under its yoak ; It saith to the upright honest Man , thou art My Dog , I will hunt thee whither I list .

34. Thou art Silly and Foolish ; I am Wise Prudent and Politick ; and is it self the Greatest Fool of all , it fools and jests away God and the Kingdome of Heaven for a little whiles Lust of the Eye : It plungeth it self into Darkness , and putteth on the Mantle of † † Cumbering cares and irksomenesse . Anguish .

35. The Second Power or Vertue of this King Falshood , is Covetousnesse , that draweth all into it self , and darkeneth Prides Glistering Garment ; it forceth Evill and Good one among another , to it ; and con●tantly filleth Pride or State , full .

36. And when it hath filled that , then it taketh its Sonne Envy , and vexeth and tormenteth Pride , therewith ; so that it hath no rest or quietness in its Glance or Lustre : Envy Stingeth in the desirous Covetousness , as if it were Mad and Senseless : It tormenteth and plagueth the Pride Day and Night , that it is never at Rest .

37. The Covetousness is the right filthy durty swinish Beast ; it desireth more then it may or Can devoure , its Jawes stand open day and night ; it suffereth not Man to Rest , and plagueth him alwayes in its sordid basenesse ; so that man hunteth after Earth , and after those things , which the Earth affordeth , without , any Mans Covetousnesse ; there belongeth only Labour to it , and no Covetousnesse .

38. Covetousnesse Plagueth it self , and is its own Enemy , for it filleth it Self with woe and disquietnesse , and darkeneth and obscureth Mans understanding , that he cannot apprehend , that All cometh from the Divine hand ; it maketh Mans Light of Life , dark ; it consumeth the Body , and bereaveth it , of divine Sense Perception and Glory .

39. It casteth it into the Grave of Death , and bringeth it into the Temporall and Eternall Death ; it attracteth dark Substance or Matter into Mans Noble Image , and Maketh of an Angell a fierce wrathfull Devill : It Createth or awaketh the Turba over Soul and Body , and is the abominablest and ugliest Beast in the Abysse of Hell , for it is the Cause of the Source or Quality and Pain or Torment ; without it , might no Source or Torment Exist .

40. It maketh Warre and Strife , for it never letteth it self have enough ; or never is satisfied : If it had the whole World , yet it would fain also have the Abysse ; for there is no place * * Born , Prepared , or Created . generated for its Rest .

41. It buildeth Countries and Kingdomes , and breaketh them also againe , and driveth Man into meere wearinesse toyle and unquietnesse ; it is exactly the Devils Heart and Will ; for Pride is the fine brave Spirit , which sprouteth out from Covetousnesse .

42. It is the fair brave Childe , that there should possesse Heaven , but Covetousness hath made it a Bastard , and hath introduced it into † † Rev. 17.5 . Babell , into the Mother of the great Whoredome upon Earth : There Pride alwayes playeth the Whore with Covetousnesse , and is but a Bastard in the presence of God .

43. It cannot possesse the Kingdome of Heaven , it maketh or hath its Kingdome of Heaven upon Earth , it lyeth in Whoredome with the King Falshood , which taketh all its Labour , and giveth it to the Four Elements of the Devill in the Dark-world , and thither must also Pride together with Covetousnesse follow after , when the Anguish breaketh the Covetous Sack .

44. It is indeed so very Religious Pious and Sincere , and yet taketh its Covetousness with it , into the Abysse , that yet the Pride may have its Joy therein .

45. As a Fool in his Fools Coat , which toyleth and vexeth himself , that he might bring forth Folly , and please his Spectators , in that he is so senslesse a Fool : In like manner also Pride , and Covetousnesse , is Gods Foole ; and the Devills Jugler , who hath his Joy therein , that he can make , of Gods Image , a Fooles Image .

46. The Third Power or Vertue is , Envy , in the Four Elements of the Devill , in the Kingdome of Falshood ; that is a Sting , it rageth and raveth , as an Evill Poyson ; it Can remain no where , and hath no place of its Rest .

47. It s Mother the Covetousnesse letteth it have no Rest , it must continually rage and rave ; it must enter into that , in which , it was not generated ; it is the Mouth of Covetousnesse , a constant Lyar and Defamer and Disgracer of others , it stingeth into its Neighbours Heart , and woundeth it .

48. It devoureth it self for very poysonous hunger , and yet never hath enough ; it maketh disquietnesse without limit or Measure ; it is the greatest Poyson ; and the Eye of Hell ; the Devill seeth Man therewith into Soul and Body , Nothing is like to it .

49. It is no Fire , but the sting of the Fire ; it is the Author of all Evill , or mischief , and yet findeth no Rest ; the more it driveth on , the more senslesse and mad it is , it is a tainted Poyson ; it needeth no Substance , yet it rageth in the Substance .

50. It maketh Man more then senslesly mad , so that he desireth to rage and rave against God ; It is Hells and the Angers Essence ; it maketh of Love , the greatest Enmity ; it affordeth Nothing to any , and yet is it self a famished Nothing .

51. This is the Devils Will-Spirit ; that Man , which taketh it into his Lodging , he taketh in the Devill together with Gods Anger ; for it bringeth the hellish Torment and Woe , it is the Eternall Enimicitious Plague and disquietnesse , and destroyeth the Noble Image of God , for it is Gods , and All Creatures , Enemy .

52. The Fourth Power or Vertue in the Four Elements in the Kingdome of Falshood of the Devils , is the Anger ; the Malice or Wickedness , that is the right hellish Fire ; the Anger becometh generated between the Covetousness and the Envy .

53. It is the Envies Fire and Life : That which the Envy cannot bring to passe , that the Anger bringeth to passe ; The Anger taketh Body and Soul together , and runneth as a raging Devill , will murther and break or destroy all .

54. It runneth against Walls and Forts : And though perhaps it bursteth it self , yet it is so raging , like a Mad Dog , who bites worries and killeth all ; it is so poysonous venomous and spitefull in its anger , that what it cannot overpower , yet it poysoneth venometh or spiteth .

55. This is the Right * * Pod●gra . Gout of the World , when Pride in its Hypocriticall flattering Mantle cannot g●t the Power and Authority by Subtilty and Falshood ; then it must afterwards set up the Fourth Power or vertue , which striketh with fists thereupon , and raiseth Warres upon it .

56. O how frolick is the Devill , when his Four Elements thus rule ; then he supposeth , he is yet Lord upon Earth , though indeed he is Captive ; and yet the Beast Men perform his office well , and so he therewith doth but reproach Men , that they are and doe worse then he himself can doe .

57. Thus , these are the four Elements of the Dark-world : in which the Devill supposeth to be a God ; wherewith he ruleth upon Earth with his faithfull Sonne Falshood ; which first is the Smugge Kitlin , which before hand giveth good words , and yet watcheth continually upon the Mouse ; if it can but once catch it : O how brisk and Jocund it is , when it can bring the Roastmeat to the Devill .

58. With these Four Elements is Man surrounded , and hath them in the false Kings Land and Country , for his Lodging : They Shoot him at an houres to the Heart , and would Murther his Noble Image .

59. He must continually be in Strife against these : For they are with and in him , as in a Lodging : They stand alwayes upon him : And would Murther his best Jewell .

60. If but one of these Four Elements have power and Authority to qualifie or operate in Man ; then that One kindleth all the other , and instantly robbeth Man of his Noble Image , and maketh out of it , a vizard of the Devill .

61. And none can with truth say ; who letteth these Four Elements have power and authority to qualifie or operate ; that he is a Man ; for he qualifieth or operateth in the Devils property , and is an Enemy of God .

62. And though perhaps the Devill cloateth him with the flattering Hypocriticall Mantle , so that he can give good words , and knoweth how to behave himself finely , that a Man supposeth he is a Childe of God : yet for all that he is no Man , so long as these four Elements , lead the upper dominion .

63. But he is a Devillized Man , half Devill and half Man , till he maketh his measure full ; and then he is a Totall Devill in Mans Form or Shape .

64. * * NOTE . Therefore let every one learn to know what kind of Properties rule in him , if he find that these four Elements or but one of them rule in him , then he hath time to draw into Battle against it , or else it will not be Good ; he should not dare to comfort himself with the Kingdome of Heaven .

65. Only let him not suffer the Devill to cast the flattering Hypocriticall Mantle about him , as is done now adayes , when Men live in these four Elements , and doe but finely tickle themselves with the Sufferings of Christ , that must be this wicked mans Cloak and Covering .

66. The deceitfull Man might hold his dominion , if he did not thus tickle himself , with Christs Satisfaction : Oh , how the Glistering Hypocriticall Mantle of Christ will be pulled off from thee ; and then Men will see the Whore of Babell standing , with the four Powers or Vertues .

67. It is not only Comforting will doe it , but hinder and resist the deceitfull Man , that he may not be Lord in the House ; he must not have the Dominion , but Rihhteousness , Love , Humility , and Chastity , and a continuall willing to doe well .

68. Not , in Pride , Covetousness , Envy , and Anger ; but in Humility , in well-doing , with a good heart , not dissembling and giving good words , but in DOING . It must be DOING .

69. † † Note . To withstand the Devils willing , to be satisfied with a little , in patience to shut up himself in hope upon God ; to withstand the four Elements of the Devill , and to take in * * 1. Humility . 2. Meekness . 3. Patience . 4. Love . Gods four Elements , which are Humility , Meekness , Love or Mercifulness , and Patience in Hope , these are Gods Elements ; these a Man should awaken or stirre up in himself , and therewith continually strive against the † † 1. Pride . 2. Covetousnesse . 3. Envy . 4. Anger . Devils four Elements .

70. Man must here be in Strife against himself , if he will become a heavenly Citizen , he must not be a Lazy Sluggish Sleeper , in Eating Drinking , Gourmandizing and Drunkenness , only to fill his Belly , whence the Devils Elements begin to * * Labour and bring forth fruit . qualifie or operate : But he must † † 1 Pet. 5.8 . be Temperate Sober and Watchfull ; as a Souldier that standeth before his Enemy .

71. For Gods Anger striveth continually against him , he will have enough to doe with that , to defend himself : For , the Devill is his Enemy ; his own perished corrupt Flesh and Bloud is his Enemy ; Gods Anger is his Enemy , in himself ; and the whole World is his Enemy ; Wheresoever he looketh he seeth Enemies ; All which , would rob him .

72. Therefore it is striving that must doe it ; NOT with Mouth and Sword , but with Mind and Spirit , and not give over or leave off , though perhaps Body and Soul should break to pieces ; and so then must God yet continue to be the Comfort of the Heart , as King David saith ; * * Psal. 73.26 . When Body and Soul shall happen to break in sunder ; then yet , thou art my God , the Comfort of my heart and my Refuge .

73. And though a Man should see that the whole World were wicked , yet if he doth think to be a Childe of God , he must still remain stedfast .

74. And though perhaps he should think , that he were alone , in this Path ; and that the whole World also should say to him ; Thou art a Fool , and art Mad ; yet he should be , in the World , as if he were dead ; and should have that said by the Devill , who is his worst Enemy .

75. And he should depart no whither ; but think or Consider , that in his purpose he pleaseth God , and that God himself in him , is his purpose : That he will deliver him from the Devill ; and bring him into HIS Kingdome . AMEN .

THe 18. of April , 1639. The Second Translation of this Book into Low-dutch , was finished , out of Three different Copies : One of which was by Herr Michael von Endern , compared with Jacob Behme's own Copie , and found very Correct .

And Englished out of that Nether-dutch Copie , compared also , with a High-dutch Copie , in September , 1657.

Den Oversetter : Den 27. February , 1638 , Aen alle Kinderen van de Edele . SOPHIA . DEes Pen , was noyt soo stout ; in seven volle Jaren , Dat sy dorst grijpen aen , dit diep gegront Gewas : Om uyt't Hoogh-duyts , in ons Lief - Moeders-taal , te baren ; Maar , nu heeft Sy't vol-brach , in veert ien-dagen ras . Daar voor , Zy't NIETS , tegen't geschapene ; en Al ; Zijnde , Alles , in Alles . NIETS , en AL , en't Gonigh Goeth ghepresen ; Door De Ecuwighe wijsheijt . Sophias gheslacht ; met Siel , Beeldt , Geest bereyt : Het Guwigh EEN ; will on s , van't blindt ghesicht , ghenesen ; Dat wy doorts mogen , Sien , Gods groote Of , Verborgentheyt . Heymlijkheyt .
SONNET . Op den In-hout , van dit Tractaat . Op't I. en II. Cap. Het . I. Punct. HOogh-Schools-vernuft , ghespits ; u is wat Groots bevolen : Ghy Soeckt , in d' Ickheyt ; t' geen , u steeds verborgen blijft . Romt , siet dit Schoon GEWAS : tiids-perck u nu gerijft : Hier is den diepsten Gront ; waar gaat ghy langer dolen ? Van 's werelds aenvang blijt , dit ; Maar , niet aen de Gelatentheyt . aen d' Ickheyt verholen : Daar door't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dat is ; 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Ν 50. Ο 70. Σ 200. 666.
Drie-Ses verstant ; veel Over-spel bedrijft : De Liefd is gansch verkout ; ghy Zijt gheheel verstift : Ach ! 't Lichaam is als ys , van't hooft tot in de solen . Hier kont ghy Sien ; hoe't quaat , Sich met het Goet , verdraaght . Oock Sathans Strijds-begin ; Sulckx , van ons , wort beklaaght . En hoe't EEN Euwigh Licht , door Wereldts-drie , Rompt dagen . Hoe't quaat , en't Goet , verd wijnt ; en , 't Een , den strijdt behour . Sier hier , des duyvels Rijck ; Seer duyster , woest , en Rout ; Sijn Elementenvser ; den Mensch , belaas ! Steeds plagen . 1. Hooveerdigheyt . 2. Gierigheyt . 3. Nijdigheyt . 4. Tooren . Mede-Borger , van dees drie - vermenghde , Wereldt .
Englished thus . The Translatour of Jacob Behme's Great Six Points into Netherdutch . The 27. February , 1638. Dutch Stile . 17. February , 1637. English Stile . To all the Children of the Noble SOPHIA . THis Pen was not so bold to dare , for Space of seven whole years ; To take in hand this Curious , rare , deep grounded , BRANCH ; but fears , To bring it out of th' Highdutch Phrase , into our Nether-dutch . Mother Tongue : But hath now finished that Race ; in time , fourteen Dayes long : For which ; the GOD. Who is the Abyssall incomprehensibility , where Nothing appears manifest or Revealed : And yet is All : For he is all in All ; and by him , and from him , and for him are all things . NOTHING , and the ALL , the Only GOOD ; be prais'd : By The Eternal Wisdome . Sophia's children ; with all ; Soul , Image , Spirit , rais'd : O , that Th' Eternall ONE , would Cure , our blinded Eyes , and Sight ; That All might henceforth , See , most sure ; Gods Hidden secret Treasure in our Souls . Mysteries aright . Here followeth another Sonnet translated out of the Netherdutch into English
A SONNET Upon the Contents of Jacob Behme's , Great Six Points . The I. and II. Chapter . the I. Point . REason of th' Schooles on Pinnacle ! Great things here proffer'd are . You Seek i th' Tabernacl ' of Self ; they 're hid , for all , that care . Come see this fairest BRANCH or Sprout ; the Pitch of Time requires ; Here is the deepest Ground , throughout ; where ? long , stray , your desires ? From th' Worlds beginning , 't hath remain'd ; from But not from RESIGNATION or Self-denyall . SELF ; still , withdrawn , quite ; That th' Vnderstanding , is not gain'd ; of th' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Ν 50. Ο 70. Σ 200. 666. M.DCLXVI .
SIXES , THREE ; aright . Love is became quite cold , and Dead ; ye are now stiffe and chill ; The Body is as Ice , from th' Head , along , down to the Heel . Herein you may see , how ; Evill , doth with the Good unite . How Sathan's Strife , begins ; and will , be ; by us , wailed quite . And how the ONE Eternal Light : Through THREE Worlds ; doth appear . How , Evill ; or Good ; vanish quiete ; and th' One , keeps field , i' th' Rear . See here ; the Devils Kingdome ; and , how Dark , Wast , Cold , it is : His Elements * FOVR ; how Each , to Man ; perpetuall Torment is . Your fellow Citizen of this Threefold mixt World . Gods Four Elements are . 1. Humility . 2. Meekness . 3. Patience . 4. Love . The Outward Worlds Four Elements are . 1. Aire . 2. Earth . 3. Water . 4. Fire . * The Devils Four Elements are . 1. Pride 2. Covetousness . 3. Envy . 4. Anger .

A Brief Exposition or Small Book of these SIX Points . Viz. I. Of the Bloud and Water of the Soul . II. Of the Election of Grace , or Predestination of Good , and of Evill . III. Of Sinne ; what Sinne is , and how it is Sinne. IV. How Christ will deliver up the Kingdome to his Father . V. Of the Magia : what the Magia is , and what the Magick Ground is . VI. Of the Mystery ; what it is .

By Jacob Behme Otherwise the Teutonick Philosopher .

Englished by JOHN SPARROW .

London , Printed by M. S. for Lodowick Lloyd , and are to be sold at the Castle in Cornhill . 1661.

The Preface .

THe highly Pretious Knowledge , is not attained unlesse the Soul have once overcome in the Storm , and beat down the Devill , and so hath attained , the victorious Garland or Crown of Triumph , which the Most blessed Virgin Chastity Sets upon it as a Badge of victory and a token that it hath Overcome in its Dear Champion Christ ; for then this Wonderfull knowledge riseth up , yet with no Perfection .

The First Point . Of the Bloud and Water of the Soul .

1. ALL whatsoever is Substantiall and palpable , is in or belonging to this World . Now , since , the Soul is not a Substance or Being , in or of this World ; therefore its Bloud and Water , is not a Substance , in , or of , this World .

2. Indeed , the Soul , together with its Bloud and Water ; is , in the outward Bloud and Water , but its Substance is Magicall , for the Soul is even a Magick Fire , and its Image or Form is generated in the Light , ( in the power of its Fire and Light , ) out of the Magick Fire , and yet is a true Image in Flesh and Bloud ; viz: in the Originall thereof .

3. As , the Wisdome of God hath a Substance ; and yet the Wisdome it Self is no Substance : So , the Soul together with its Image , hath a Substance , and yet the Soul is only a Magick Fire , but its Sustenance or Preservation is from its Substance .

4. For , as Fire must have a Substance , if it must Burn , so the Magick Fire of the Soul also , hath Flesh , Bloud , and Water ; for no Bloud could be , if the Tincture of the Fire and Light , were not , in the Water , which is the Ens or Life of the Wisdome ; and that hath in it all the Formes of Nature ; and it is the other or Second Magick Fire .

5. For it affordeth all Colours , and out of or from its Forme , the Divine Power goeth forth in the Meek Substance of the Light , understand , according to the Property of the Light : And according to the Property of the Fire , it is a Sharpness of Transmutation or alteration , and can drive on every thing to its highest Pitch or Degree , though it self , be no * * Corporeall . living Spirit , but the highest ENS .

6. Thus also , it is Such an Ens in the Water ; and driveth forth therein , both the Property of the Fire and of the Light , together with all Powers of Nature : Where then it turneth the Water into Bloud , and this it doth , both in the inward and outward Water ; viz: in the outward and inward Bloud .

7. The inward Bloud of the Divine Substance or † † Or Essence . Substantiality , is also Magicall , for the Magia maketh it to be a Substance : it is Spirituall Bloud , and which cannot be touched or stirred , by the outward Substance , but by the Imagination only : The inward Imagination driveth on the outward Will in the inward Bloud ; whence the Flesh and Bloud of the Divine Substantiality , * * Or perisheth . fadeth ; and so the Noble Image of the Similitude of God , becometh Darkened or Obscured .

8. The Flesh and Bloud of the Soul , is , or Consisteth , in the highest Mystery ; for it is divine Substantiallity , and when the outward Flesh and Bloud dyeth , then it falleth home to the highest Mysterie , and the outward Mysterie falleth home to the Inward .

9. And each Magick Fire , hath its clarity or brightness , and darkness in it self , for which things Sake , a Finall day of Separation is appointed , wherein all shall passe through the Fire , and be tried what is capable of it , and what is not , and then every thing goeth into its own Magia , and is afterwards as it was alwayes from Eternity .

The Second Point . Of the Election of Grace , or Predestination , of Good , and of Evil.

10. GOd alone is ALL , from Eternity : His Substance doth part it self , into Three Eternall Distinctions : One , is , the Fire-world , the other the Dark-world , and the Third , the Light-world : And yet they are but one only Substance , one in another , and yet the one is not the other .

11. These Three Distinctions , are alike Eternall and unmeasurable , and included in no Time , nor Place ; each Distinction includes it self in it Self in a Substance , and its Source is also according to its Property , and in its Source is also its * * Note . Desire ; viz: the Center of Nature .

12. And the Desire is its making , for it maketh Substance where none is before , and this in the Essence of the Desire according to the Desire of its Property ; and this together , is only a Magia , or a hunger after Substance .

13. Every Form maketh Substance in its Desire , and every Form driveth it self forth out of the Looking-Glasse of its Glance or Lustre , and hath its Seeing or Vision in its own Looking-Glasse , its Seeing is a Darknesse to the Looking Glasse of the other , its Form is hidden to the Eye of the Other ; but in the Feeling is a difference or Distinction .

14. For , every Form taketh its Feeling , from the Originall of the First Three Formes in Nature , viz: from the Harshnesse , Bitternesse , and Anguish , and in these Three there is no pain in themselves , but the Fire maketh pain in them , and the Light maketh it to be Meeknesse again .

15. The true Life , standeth in the Fire , therein is the * * Tongue Stile or Cock of the Beam of a paire of Scales . Angle between , tending both to Light and Darkness ; The Angle is the Desire ; whatsoever it filleth it self with , to that Fire the desire belongeth , and the Light thereof , shineth out of that Fire , and that Light is the Representation or seeing or discerning of that Life , and the introduced Substance in the Desire , is the Wood or Fuell of that Fire , from which that Fire burneth-forth , whether it be harsh or soft , and that also is either its Kingdome of Heaven or of Hell .

16. The Humane Life is the Angle between † † Or Love-Fire . Light and Darknesse , to which soever it giveth up uniteth or inclineth it self , in that it burneth ; if it giveth it self up into the Desire of * * Or the Coveting of Earthly things . Essence , then it burneth in the anguish , in the Fire of the Darkness .

17. But if it giveth it self up into the Nullity or Nothing , then it is Desirelesse or free from Desiring , and falleth home to the Light-fire , and then it can burn in no Source or pain , for it driveth up no Substance , in its Fire , out of which Fire can burn forth , now seeing there is no Source , or pain in it , therefore the Life also cannot be capable of any Source , or pain , for there is none in it ; And thus it is fallen home to the first Magia , which is , God in his † † Ternary Triplicity Threenesse Trinity . Liberty .

18. Now , when the Life is generated , it hath all the Three Worlds in it ; And to what World the Life inclineth or appropriateth it Self , it is maintained and preserved by that , and kindled in the Fire thereof .

19. For , when the Life kindleth it self , it becometh drawn by all the Three Worlds , and they stand in the wrestling in the Essence , viz: in the first kindled Fire ; and which Essence soever the Life in its desire draweth in and receiveth , its Fire , burneth .

20. If the first Essence , in which the Life kindled it self , be good , then is that Fire also pleasant and good , but if it be Evill and Dark , from a wrathfull or fierce property , then is that also , a wrathfull or fierce Fire ; and hath again such a Desire ; according to the Property of the Fire .

21. For , every Imagination desireth only Substance in its likeness , wherein it doth exist .

22. The Life of Man in this Time , is like a Wheel , where very Suddenly , that which is undermost becometh uppermost , and kindleth it self in every Substance , and defileth it self with every Substance , yet its Bath or Laver , is the Moving of the Heart of God , a Water of Meeknesse , and out of that , it may in its Fire-Life , drive forth the Substance . Gods Election or Predestination , standeth not in the first Essence .

23. For , the first Essence , is only the Mysterie or towards Life , and belongeth properly to the first Life , togetner with the kindling in the Mysterie thereof , out of which it is proceeded , whether it be a totally wrathfull or fierce Essence , or a Mixt , or an Essence of Light , according to the Light World .

24. Out of whatsoever Property , the Light ariseth , out of that also burneth the Light of its Life , and that Life , hath no Election or Predestination , no Judgement passeth upon it , for it standeth in its own proper Original , and driveth on its Judgement in it self , it separateth it self from all other Sources , for it burneth only in its own Source ; in its own Magick-Fire .

25. The Election or Predestination passeth upon that which is introduced : Whether it belong to the Light or to the Darkness ; for , of whatsoever property it is , according to that also is the Will of its Life ; It becometh known whether it be of the fierce wrathfull Essence , or of the Meek Love-Essence ; And so long as it burneth in the One Fire , it is left or forsaken of the other ; and the Election or Predestination of that Fire wherein it burneth , passeth upon that Life ; for that willeth to have it , it is of its own property .

26. But if that Fire-will , viz : the flying or moving Angle , casteth or swayeth it self into the other Fire , and kindleth it self therein , then it may kindle the whole Life with that Fire , if it abide in that Fire .

27. And then that Life is Regenerated , either as to the Dark-world , or as to the Light world , in which soever , the Will kindleth it self . And upon that passeth another Election or Predestination : And that is the cause , why God causeth us to be taught , and so doth the Devill also ; each of them willeth that the Will of the Life should converse and kindle it self , in his Fire . And then the One Mysterie taketh hold of , or receiveth the Other .

The Third Point . Of Sinne. What Sinne is . And how it is Sinne.

28. A Thing which is but only ONE , hath neither Commandment nor Law ; but if it mixeth it self with another , then there are two Substances or Essences in One , and there are also two Wills , one whereof , runneth contrary to the other , and thence ariseth Enmity .

29. Thus , we are to consider and Conceive , of the Enmity against God , God is simply One , and Good , without any Source , and although , every Source is in HIM , yet not Manifested ; for the Good hath swallowed up the Evill or that which is Contrary , into it self ; and keepeth it in the Good by Compulsion , in Subjection , as a Captive , where the Evill must be a cause of the Life and of the Light , yet , not Manifested ; but the Good slayeth or Mortifyeth the Evill , that it self in the Evill , may dwell in it self , without Source or Perception .

30. The Love and the Enmity , is but One only Thing , yet each of them dwelleth in it Self , and that maketh Two things : Death is the Partition-Wall between them both ; and yet there is no Death but this , that the Good dyeth from the Evill ; as the Light is Dead to the Source of the Fire , and feeleth the Fire no more .

31. Now , thus we may in the Humane Life , fathom or search out , Sinne , for , the Life is Singly One and Good , but if there be another Source therein then what is Good , then , that , is an Enmity against God , for God dwelleth in the Highest or pretiousest Life of Man .

32. Now , no unfathomable thing , can dwell in that which is fathomable ; for as soon as the right Life awakeneth the Source in it Self ; that is not like unto the Abysse wherein there is no Source : And so immediately the One separateth it self from the Other .

33. For , the * * Note . Good , or the Light , is as a Nullity or Nothing ; but if Somewhat cometh into it , then that Somewhat is another thing then that Nullity or Nothing ; for that Somewhat dwelleth in it self in the Source , for where there is Somewhat , there must be a Source which maketh and preserveth that Somewhat .

34. Thus , we are to consider , of Love and Enmity ; Love hath One only Source and Will , it desireth only its like and not Multiplicity , for the Good is singly ONE , but the source or Quality is Manifold ; and , whatsoever humane Will , desireth much , that , fill●th that One in it Self wherein God dwelleth ; with the Source of Multiplicity .

35. For , the Somewhat is dark , and darkneth the Light of Life ; and the One is Light , for it loveth it self , and there is no desire after any thing More .

36. And thus must the Will of the Life be tending and endeavouring into the One , viz: into the Good , and then it remaineth in one only Source , but if it Imagineth in or after another Source , it is pregnant or in travell with that thing which it lusteth or longeth after .

37. And if then , that thing be without an Eternall and Ground and Foundation , and in a Frail Corruptible Root , then it self seeketh a Root to uphold it , that it self may remain ; for all Life subsisteth in the Magick Fire , and thereupon every Substance must have a Fire wherein it Self burneth .

38. And then that Thing must make to it self a Substance according to its Desire , that its Fire may have food to feed upon ; Now , no Fire-Source , can Subsist in the * * Note . Free-fire or Fire of the Liberty ; for it reacheth not that because that is ONE , of , or by , it Self .

39. Whatsoever would Subsist in God , must empty it Self of its own Will , it must have no Fire burning in Self , but the Fire of God , or the Divine Fire , Note . must be its Fire ; Its Self will must be united in to God ; so that the Will of God , and the Will and Spirit of Man , may be but One , and the Same .

40. For that which is one is not at Enmity , for it hath but one only Will ; whithersoever it goeth , or whatsoever it doeth , that is all one with it .

41. One only Will hath but one only Imagination , and yet the Imaginat●on maketh or desireth that which is only like it self . And thus we are to understand Concerning the Contrary or Opposite Will.

42. God dwelleth in ALL , and there is NOTHING that Comprehendeth him , unlesse it be one with him ; and if it departeth out of that One , then doth it depart out from God , into it Self , and is somewhat else besides God ; Note . and that Divideth or Separateth it Self . And hence the Law doth exist , that it must either goe again out of it Self , into that One , or else be separated from that One .

43. Thus ; It may be known , what Sinne is , or How it is Sinne : viz: the Humane Will which separateth it self from God into its own Selfnesse , and awakeneth its own self , and burneth in its own Source ; and so that † † Self Lust and Desire . own Fire , is thus , not capable of the * * Divine Longing and Desire . divine Fire .

44. For , all that the Will entreth into , and will have as its own , that is a strange Thing or Substance in the One only Will of God ; for the Will of God , is All things , and Mans own Will is Nothing ; but if it be in God , ALL , is its own , also .

45. Thus we know , The Desire of Lust to be Sinne : For it Lusteth , and so departeth out of One into Many , and introduceth Much into the One : It willeth to possess as its own , and yet should be at Liberty and without Willing ; By the Desire , Substance is sought , and in the Substance the Desire kindleth the Fire .

46. Now every Fire burneth out of the Property of its Substance : and then is the Separation and Enmity generated . For , Christ said . † † Math. 12.30 . Luke 11.23 . He that is not with me is against me , and he that gathereth not with me scattereth abroad ; for he gathereth without him , and whatsoever is not in him , is without God .

47. Thus we perceive that Covetousnesse is Sinne : For it is a Desire * * Extra Deum . without God , and we see also that Pride is Sinne , for it will be its own and separateth it self from God , viz: from the Only One .

48. For , whosoever will be in God , must walk in HIM ; in his Will ; For , seeing we are , in God , but One in Many Members ; therefore it is against and Contrary to God , when one Member withdraweth it self from the Other , and Maketh it self a Sole and only Lord ; and so there be two Lords , and the One Severeth it self from the Other .

49. 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 L●●● .

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 will make ; for else , he will be thrust out as a Stranger , and be delivered up to the Spirits thereof into their Power , to doe with him according to their Desire : Of which in this place , no more is to be mentioned , because of the Turba .

FINIS .

A Consideration of the Divine REVELATION .

in A Hundred Seventy Seven THEOSOPHICK Questions .

Begun and Answered to the 13. and the 15. Question to the 5. verse , and no further , in High-dutch , Anno. 1624.

By a Lover of Christ and his Children , for the better Consideration , what Man is , out of a right true Theosophick Ground .

Viz: by Jacob Behme Otherwise the Teutonick Philosopher .

Englished by JOHN SPARROW .

London , Printed by M. S. for Lodowick Lloyd , and are to be sold at the Castle in Cornhill . 1661.

THE PREFACE To the READER .

1. IT is written : * * 1 Cor. 2.10.14 . The Naturall Man , perceiveth nothing of the Spirit of God , it is foolishness unto him , and he cannot apprehend it : And on the other side , it is also written , The Spirit searcheth all things , even the Deeps of the Deity , 1 Cor. 2.10 , 14.

2. If now Mr Wiseling , without the divine Light , will apply himself to these Questions , and to expound them , he will not be able to doe it ; and besides , will dare to account it a Sinne , to Question so very high things : seeing himself cannot understand them .

3. To him we say , that he should let them stand , and leave them , to those , to whom the Spirit of God , ( who searcheth all things , by and through , Mans Spirit ) will give it , while it is yet an incomprehensibility to him , and by him , is thought impossible .

4. But to those , who have a Love to JESVS , we say , that it is very well and easie to be searched & understood , and is no impossible thing ; For in a True Christian , CHRIST dwelleth , † † Col. 2.3 . In whom all the Treasures of hidden Wisdom are Manifest : And such a one knoweth it , in the Spirit of Christ only , and not in own self Nature and Ability .

5. As therefore , we have clearly Expounded these Questions in a little Book by it self , indeed very Summarily and briefly : And yet in our other Books , very Largely Copiously and sufficiently : And Commit the Reader of this , into the Revelation of JESUS CHRIST .

Here follow the * * 177. Hundred Seventy Seven THEOSOPHICK Questions . VVHat is God , * * Or distinct from . without Nature and Creature in himself ? What is the Abysse of All Things , where there is no Creature ; viz: the Vnsearchable Nothing ? What is Gods Love and Anger ? How is he an angry God ; whereas he himself is the unchangeable Love ? What was there , † † Col. 1.17 . before the Angels and the Creation was ? What is the Ground and the Substance , out of which the * * Rom. 11.36 . Col. 1.16 . Angels are become Created ? What was that very Power , in the Word of God ; which became flowen forth and Creaturely ? what art the Office , and the Actings of the Angels , and why did Gods Power introduce it self into Imagings ? What moved Lucifer , that he Lusted against God , and turned himself away from the Good ? How was it possible that an Angell could become a Devill ? Or what is a Devill ? In what Essence or Substance doth he stand after the Fall ? Seeing God is Omnipotent , why did he not withstand Lucifer but let it come to passe that he became a Devill ? What hath the Devill desired , upon which he is departed away from Gods Love ? What hath been the Strife between * * Rev. 12.7 . Michael and the Dragon ? What is Michael and the Dragon ? Or how is the vanquishing and thrusting out , effected ? How or which way is it , that Men should consider and conceive of Gods Eternall Councell in the Divine Vision or beholding ? Seeing † † 1 Cor. 2.10 . the Spirit searcheth all things , even the Deeps of the Deity , as Saint Paul saith concerning it , 1 Cor. 2.10 . whereas yet it standeth not in the Creatures ability , and yet is possible , for a Man , really to understand this Ground of the deep Unity ? How is the thrusting out of Lucifer and of the Dragon Effected , whither is he become * * Rev. 12.9 . thrust out , that he can be without God ? Whereas God † † Ier. 23.24 . filleth all things ; Or what is the foundation of Hell where he dwelleth ? What is Lucifers Office in Hell , This Question is not answered . with his Legions ? Hath the foundation of Hell received a Temporary beginning : Or hath it been from Etenity ? This is answered but to the 5. verse . Or how may it subsist Eternally , or not ? Why hath God poured forth such fierce Wrath , wherein an Eternall * * Rev. 17.8 , 11. Perdition will be ? Whereas God is and remaineth Eternally undivided : What then is his working in the Place of Hell ? Is there indeed a Certain place of Hell or Not ? Where is the place of Heaven , wherein the Angels dwell ? How is it distinguished from Hell ? Also whither is it a Certain Place ? And how is that to be understood . What are the * * Col. 1.16 . Eph. 6.12 . Dominions , or Thrones , and Princes of Angels , Evill , and Good , in the Invisible World ? How may a Man understand the Spirituall World of Eternity in the Visible ? Whither also are they divided asunder by Space and Place ? Or what is the inward Foundation . Out of what is the Visible World Created ? Seeing the Scripture saith , † † Jon 1.3 . See the Three Principles . Ch. 22. vers. 11. God hath made all things by his Word , Job . 1.3 . ? How is that to be understood ? Whereas * * Gen. 1.25 . Mysterium Magnum ch. 61. ver. 63. and 68. God and his Word are onely Good : Out of what then is stowen forth , the Evill in this Worlds Substance ; as venomous poysonous wormes or Creeping things , Beasts Hearbs or Weeds , and Trees ; as also in the Earth and other Things ? Myst . Magnum ch. 29. ver. 67. Why must Strife and Opposite willing , be in Nature ? Divine Vision ch. 1. ver. 22. What is the Ground of the Four Elements ? How is the division effected , that out of One , Four , are come to Be ? Wherefore , and to what use and benefit , were the † † Gen. 1.14 . to the 10. Starres Created ? What is the Ground of the Temporall * * Gen. 1.2 . to the 6. Nature - Light , and of the Darkness ? Out of what did they exist ? What is the † † Gen. 1.6.7 . Created Heaven , out of the Midst of the Waters ? And what is the Separation of the Waters above the Firmament , from the Waters beneath the Firmament ? What is the Ground of the Masculine and Feminine Kind , in this worlds Substance ? Whence hath the Conjunction and Desire existed ? Whether might it not be done in one Ground , without dividing ? What are the Principles in the Spirit of this World : Of the Superiour , and Inferiour , Substance ? What is the Sperme or Seed of the Generation of all Things ? What is the distinction or difference of th● Sperme or Seed , between the Metals Stones and Vegetables ; viz: Hearbs , Trees , and Mineral Earths ? How is the Conjunction of the Feminine and Masculine Kind Effected ; whence their Seed and growing exist . What is the Tincture in the Spermatick Kind or Species ; whence the Growing and Lustre Exist ? Out of what , are all Creatures of the Mortall Life , become Sprouted and Created ? What was the Archaeus and Separator of their Kind or Species and Property , which hath formed and still at this day doth form , them ? What are the Six dayes work of the Creation ; and the Sabbath ? What is the difference or distinction of the Mortall Creatures ? And what is their Chaos wherein every Generation or Species liveth , and wherein they are become distinguished one from another ? To what End , and wherefore , did the Mortall Creatures , come to be ? Out of what , * * Gen. 2.7 . to the 22. as to the Body , did Man , become Created ? What was * the breathing in , whence Man is become a living Soul ? What is the Immortal Life in Man , viz: the Soul ? And what is the Spirit of Man , and the outward Life in this World , in him ? What is the Idea , or Expresse reflex * * Gen. 1.26 . Image of God in Man ; wherein God worketh and dwelleth ? What was † † See the 40. Questions of the Soul . Quest. 39. 40. Also Myster. Magnum , ch. 25. ver. 16. And the 14. Epistle ver. 14. quere the Epistle in English . Paradise wherein God Created Man ? Is it alterable and a Creature ? Or doth it stand in the Eternal Ground ? Why did God in the Beginning Create but ONE Man ? And not instantly a Man and Wife at once , as other Species are ? Whether was the first Man in such a habit of Condition Created to Eternal Life ; or to change or alteration . What manner of Image was Adam before his Eve , in what Form and Condition was he , when he was neither Man nor Wife , but both ? Whether had , Adam , before his Eve , Gen. 2. from the 7. to the 22. also Masculine Members , and such Bones , Stomack , Guts , Entrails , Teeth , and also such things as we now have ? If Adam also had been thus , as we are now : How was it possible that he should stand in such a Manner , in impassibility and incorruptibility ? Had Adams Eating and Drinking been after a Paradisicall Manner , without care and necessity or want , if he had stood out the Tryall or Proba ? Whether also should Adam have Eaten such Fruit in Paradise , as the Heavenly Food , after this Time , shall be ? Or whereinto should he have Eaten ? Where should that have remained : Or what would have become of it ? Seeing all Substances of this World are earthly and transitory ; and he only was an Eternall Heavenly Image , and needed not the Vanity ? Whether also did The four Elements govern Adam in his Innocency ; or but ONE only in the Equality of the four Elements ; also whether did he feel Heat and Cold , before he fell ? Whether also should any thing have been able to kill him , or destroy him ? What should Adams State and Condition upon Earth have been ? What should he have done , if he had Continued in Paradise ? What was the Earth with its Fruits before the Curse , when it was called Paradise ? Gen. 3.17 . Whether also should it have been possible , that the propagation should be effected , without Man and Wife ; being * * Luk. 20 . 3●.36 . in the Resurrection from the Dead , they shall be neither Man nor Wife ; but as the Angels of God in Heaven ? Math. 22.30 . How should it have been possible , that a Man and Wife , should have remained Eternally ? Or whether would God have altered and changed this Creature Man ? Seeing , in the Eternall Life , they shall be like the Angels ? Whether also , Adam in the beginning , became Created in that very angelicall Imaging , or in another Imaging , that shall rise again , and live Eternally . What were the Trees in Paradise ; which were † † Gen. 2.9 . amiable to behold and good to be eaten of . What was * * Gen. 2.9 . the Tree of Life , and also the Tree of Knowledge of Good and Evill ; each in its Power Essence and Property ? Wherefore did God Create these Trees ; seeing he knew well , that Man would lay hold on them ; and so hurt himself thereby ? Why did God † † Gen. 2.17 . forbid Man these Tree ? What i● the Cause thereof ? Why should Man * * Gen. 1.26 . rule over all the living Creatures or Beast of the Earth ; how should that have been and to what End ? Why did God say , † † Gen. 2.18 . It is not good for Man to be alone ? whereas yet in the beginning , * * Gen. 1.31 . he beheld all his Works that he had made ; and said , they are very Good : But concerning Man only he said : It is not good that this Man should be alone : why was it not Good ? Why did † † Gen. 2.21 . to the 24. God suffer or cause a deep Sleep to fall upon Adam : when he built or framed a Wife out of his Rib ? What doth that Signifie ? How became the Wife or Woman , made out of Adam ? What doth the Rib out of his Side , signifie , out of which God made the Wife or Woman , as Moses writeth ? Whether also did Eve receive a Soul and Spirit , from Adams Soul and Spirit , or a New strange One especially and severally given from God . How was the dividing of Adam into the Wife or Woman ; effected ? Why * * Gen. 2.23 . did Adam take his Eve , instantly to him , and say : That she was his Flesh ? How could he know her ? What was the Serpent on the tree of the Knowledge of Good and Evill , which seduced Eve ? Gen. 3.1 . Why did the Serpent perswade Eve and Not Adam , to Lust after the Fruit ? What was the Fruit , on which they both did Eat Death ? What was the Sinne , Gen. 3.6 . and how is it become a Sinne : So that it is Enmity against God ? Why did not God hinder that , See the Answer to the 9. Question . that it should not be done or Committed ? Seeing he had † † Gen. 2.17 . forbidden it to them ? How * * Gen. 3.7 . did Adam's and Eye 's Eyes , become opened ; so that they saw that they were Naked , which they did not know before ? What was * * Gen. 3.8 . Adam and Eves Shame ; that they hid themselves by the Trees of Paradise ? Whence came the Fear and the Terrour . How did Adam and Eve in the Fall , really † † Gen. 3.3 . dye away from the Kingdome of Heaven and Paradise ; and yet lived Naturally as to this World ? What was * * Gen. 3.8 . See the Mysterium Magnum , chap. 33. ver. 11. to the 16. Three Principles , chap. 17. ver. 91. the Voice of God , in the Word , when the Day became Cool ? How did God call Adam again : How is that to be understood ? What is † † Gen. 3.15 . the Seed of the Woman or Wife , and the Crushing or treading upon the Serpent ; what did God speak or breath into them again ; was it only an Outward Promising , or an * * Jam. 1.21 . incorporating of the Operative or Effectual Grace ? What is the † † Gen. 3.17 . See Myster . Magnum . ch. 25. ver. 38. Three Principles , chap. 20. ver. 40. Curse of the Earth ? And what is Effected thereby ? How did Adam and Eve become * * Gen. 3.24 . thrust out of Paradise into this World ? And what was the Cherubine with the Naked Sword before Paradise ? Why did the † † Gen. 4.8 . See the Three Principles , ch. 20. ver. 45. and 84. first Man born of Woman , become a Murtherer ? What was * * Gen. 4.3 , 4. Cain and Abels Sacrifice ? Mysterium Magnum . ch. 26. ver. 44. Wherefore did they Offer Sacrifice ? What did they thereby Effect ? Why was Cains Murther Committed because of the Sacrifice ; what was the Ground of that ? Mysterium Magnum , ch. 27. ver. 41. And what Manner of Type or prefiguration , are these two Brothers ? In what Grace did the first World , Mysterium Magnum , ch. 28. ver. 4. to the 25. without Law , become saved ? What was their Justification ? Whether did Cain become Damned in respect of his sinnes ? Mysterium Magnum , ch. 29. ver. 57 , 54. What was his doubting or despairing of Grace ? Why did † † Gen. 4.15 . Mysterium Magnum , ch. 29. God Make a Mark upon Cain : And say , Whosoever slayeth Cain , his blood shall be avenged sevenfold . Wherefore * * Gen. 4 . 2● said Lamech , one of Cains posterity , to his Wives Zilla and Ada : Lamech shall be avenged Seventy times Seven times ; what doth that signifie ? What was the † † Gen. 6. from 1. to the 8. Greatest Sinne of the first World ? * * Gen. 5.22 , 23 , 24. Hebr. 11.5 . Luke 9.30 , 31. See the 35. Question , in the forty Questions of the Soul . What it the Enochien Life ? Where hath Enoch remained ; or what hath become of him as also Moses and Elias ? † † Gen. 7.10 . Mysterium Magnum , ch. 34. ver. 37. What did the Deluge or Floud for Sinne , signifie ? What signifieth * * Gen. 9.21 , 22 , 25. Noahs Drunkenness ? Upon which he Cursed his Sonne Ham ? What is † † Gen. 11.2 , 4 , 9. Mysterium Magnum , ch. 35. and 36. the Tower at Babell ; and wherefore did the Languages there become altered or changed ? What was the Covenant of * * Gen. 17.5 , ● . Abraham concerning the Blessing , together with the Circumcision ? What doth that signifie ? What manner of Figure is † † Gen. 19.13.24.25 . Mysterium Magnum , ch. 43. the destruction of Sodom and Gomorrha ? How was that Effected ? Wherefore did * * Gen. 19.26 . Mysterium Magnum , ch. 44. ver. 28 , &c. Lots Wife become a Pillar of Salt ? How is that to be understood ? Wherefore did † † Gen. 19. from 30. to the 38. Mysterium Magnum , ch. 44. ver , 3. and 36 , &c. Lots Daughters lye with their Father : And beforehand made him drunk ; that they might be impregnate or with childe of their Father : Whence two mighty Nations existed ? What doth this Figure signifie ? What * * Exod. 2.3 . to the 10. doth Moses's figure signifie ; that he must be taken out of the Lake of Water and be preserved for so great an Office ? Why did † † Exod. 3.2 . Acts 7.30 . the Lord appear to Moses in the Bush after a Fire-flaming manner , when he Elected and Chose him ? * * Exod. 7. ch. to the 13. Out of what Power , did Moses do his Wonders before Pharaoh ? What doth this Figure signifie ? What manner of Figure , is † † Exod. 13. the bringing forth of the Children of Israel out of Egypt ? Why * * Exod. 24.18 . ch. 34.28 . Deut. 9.9 . must Moses remain forty dayes upon Mount Sinai ; when God gave him the Law ? What is † † Rom. 13.9 , 10. the Law in one Totall Summe ? What were the * * Heb. 9. &c. Sacrifices of Moses ? How did Sinne become over thrown and reconciled through these Sacrifices ? What is the ground of the Propheticall Prophesying ? By what Knowledge and Spirit did * * 2. Pet. 1.19.20 , 21. the Prophets in the Old Testament Prophesie . What , is , † † John 1.41 . Christ , of whom the Prophets in the Old Testament Prophesied ? What was * * Mal. 4.6 . Luke 1.13 , 15 , 16 , 24 , 36 , 63. John the Baptist , the Fore-runner of Christ ? What † † Luke 1.26 , 27. manner of Virgin , was Mary , ( in which God became Man ) ere She became impregnate or with Childe ? * * Luke 1.27 . Wherefore must Mary , beforehand , be betrothed to old Joseph ; ere She became impregnate of the Holy Ghost ? How is , God , viz: the word , † † Iohn 1.14 . become Flesh ? What hath he assumed from Man ? Wherefore would * * Math. 1.21 , 23. Luke 1.31 . God become Man ? Could he not forgive Man his Sinnes , without becoming Man ? How was the Uniting of the Deity and Humanity in this becoming Man ? How did Christ become born of Mary , to this World , without prejudice to her * * Isai. 7.14 . Math. 1.23 . Virginity ? How could She after the Birth remain still a Virgin ? Why did Christ Converse , † † Luke 3.23 . thirty yeares upon Earth before he entred upon his Office ? Why did * * Luke 2.52 . He increase in Age and Grace with God and Man : Seeing he is God himself ; and needeth no encreasing ? Why † † Mark . 1.9 . did Christ suffer himself , to be Baptised by John with Water : whereas he himself was both the Baptisme and Baptiser , which should baptise with the Holy Ghost ? Wherefore must Christ * * Math. 4.2 . after his Baptisme , be forty dayes Tempted in the Wilderness ? What is that , that a God-Man should be Tempted ? And why must the Devil Tempt him , before he † † Math. 4.1 . and 23. Iohn 2.11 . began his Works of Wonder or Miracles ? How * * Iohn 3.13 . was Christ in Heaven and also on Earth both at once . Why did Christ upon Earth † † Math. 13.34 . teach before the people , concerning the Kingdome of Heaven , in Similitudes or * * Mark 4.13 , 33.34 . Mysterium Magnum , ch. 46. ver. 31. Parables ? Why hath not Christ himself described his Gospel with Letters in writing : But only Taught and left it afterwards to his Apostles to write it down ? Why must it be the very * * Mark 10.33 . Math. 27.1 , 41. High Priests , and Scribes or Scripture learned , ( who taught the People ) that must speak against or contradict Christ ; and would readily mock him and condemn him continually to death ? Why must not the worldly Magistracy doe it ; or the Common people ? What doth that signifie ? Why must there be such a way and processe observed toward Christ , † † Mat. 26.67 . ch. 27.26 . to the 34. with Mockings reproaching derision or scorn and scourging before his Passion ? Why did God suffer that to be so done ? Why must the very Teachers of the Law , bring Christ to the judgement , and yet must be put to Death , by the * * Math. 27.2 . Heathenish Magistracy ? What doth that signifie ? Why must Christ suffer and † † Mat. 27.50 . dye ? Was God to doe it for such a Revenge sake ; that he might attone and reconcile or appease himself ? could he not otherwise forgive Sinnes ? What is the Figure of the Two Murtherers : Luke 23.33 . which were hanged on a Crosse , on Each side of Christ ? And why must Christ dye on a wooden Crosse and Not otherwise ? How † † Heb. 2.14 . Phil. 2.8 . did Christ slay Death on the Crosse , with his dying ? How came that to passe ? Why must Christ * * Ioh. 19.31 , 34 and 20.25 . Col. 2.14 . be nailed to the Crosse ? And why Must his Side be opened with a Spear : out of which Bloud and Water ran ? How doe these signifie in the Figure ? Why must Christ † † Math. 27. from 39. to the 50. be reproached on the Crosse ? Whether also , was the divine Power * * Ioh. 19.34 . in the Bloud , which Christ shed or poured unto the Earth ? Why did † † Math. 27.51 . Three Principles , ch. 25. ver. 44 , 45. the Earth Tremble , when Christ hung on the Crosse ? What did † † Luke 23.46 . See the 37. Question , of the forty Questions of the Soul . the Darknesse signifie , which at that time came over all Nature ? Wherefore did Christ in his Death * * Luke 23.44 . Mysterium Magnum , ch. 23. ver. 3. commend his Soul , into his Fathers Hand ? What is that Hand of God ? Why did some * * Luke 23.48 . Convert and turn again when they saw what was done , at the dying of Christ : and the High Priests not ? Why must they be blind and hardened to this work ? What was † † Acts 2.27 , 31 Heb. 2.14 . Christs going to Hell ; where he overcame Death and the Devil ? How did 〈◊〉 * * 1 Pet. 3.19.20 . preach to the Spirits ; which in the Ti●●●oah , believed not ? 〈…〉 ●hrists Rest in the † † Math. 27.63 , 64. ch. 28.1 . Luke 24.1.7 . Grave signifie : 〈…〉 lye forty houres in the Grave ? 〈◊〉 must * * M●th. 27.64 , 65 , 66. Christs Grave be guarded with W ●●●rs ? What doth that signifie ; that the Hi●h Priests would resist or oppose Gods Power and Might , and would keep Christ in the Grave ? Why did the Evangelist say , that * * Math. 28.2 . to the 9. the Angell removed the Great Stone from the door or Mouth of the Grave ? Could not Christ have risen else , out of the Grave ? What is the Power of Christs Resurrection through the Death ? How * * Col. 2.14 , 15. did he make a triumphant shew of Death on his Body ? What was it then that he did with it . What manner of † † Rev. 3 , 8. Door , hath Christ , through Death , in our humanity opened , in the Anger and Righteousness of God : whereby we may enter into God ? How is that done ? What doth the Pilgrimage * * Luke 24. from the 13. to the 31. vers . Journey of the two Disciples from Jerusalem to Emaus signifie : where they complained in anxiety for their Master ; and yet Christ walked among them , and enquired of them and taught them : And yet they knew him not ? Why did Christ after his Resurrection first appear to † † Mark 16.9 , 10 , 11. John 20.14 . to the 19. a Woman and not to the Disciples Why did Christ * * Luke 24.42 . Joh. 20.19 , 26. after his Resurrection , eat of the † broyled Fish with his Disciples : And Entered into them through a shut door ; and taught them ? Why did not Christ after his Resurrection shew himself to Every one : But to some only ? Why did Christ , * * Act. 1.2 , 3. Three Principles ch. 25. from the 75. ver. to the 98. after his Resurrection Converse forty dayes upon Earth , before he went or was taken up to Heaven ? What doth that signifie ? What is † † Math. 24.51 . Mark 16.19 . Act. 1.9 . Three Principles , ch. 25. from 98. verse to the end . Christs going or Ascention to Heaven : That he did visibly ascend ? Whither is he arrived , and where is he now at present ? What signifie * * Acts 1.11 . the Two Men in shining Garments , who said ; ye Men of Galilee , why look ye up after him : this JESUS who is taken from you to Heaven will come again , as ye have seen him Ascend or goe to Heaven ? Acts 1.11 . † † Three Principles ch. 26. verse 1 , 2. thence to the 13. Why must * * Acts 2.1 . His Ascention was forty Dayes after his Resurrection or the Passeover or Easter : And ten Dayes after his Ascention , to the Day of Pentecost , which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quinquagessuna dies , the fiftieth day , or seven weeks day , or the Morrow after the seventh Sabbath , which was called the Feast of Weeks or First-fruits . Math. 26.2 . Mark 14.1 , 2. ●uke 22.1 . John 13.1 . the Passover was the fourteenth day of the first Month. Exod. 12 . 1● . Levit. 23.5 . Numb. 28.16 . in the Month Abib . Exod. 13.4.23.15 . and 34.18 . the Feast of the first Fruits of thy Labours thou hast sown in the field . Exod. 23.16 . the feast of weeks . Exod. 34.22 . And from the Morrow after the Sabbath of the Passover you shall count Seven Sabbaths that is seven times seven which is forty nine , and the Morrow after maketh fifty dayes . Levit. 23.15 , 16. Numb. 28.26 . The Feast of Weeks . Deut. 16.9 . the Disciples of Christ , yet wait ten Dayes from his Ascention ; for the sending of the Holy Ghost ? Why was not that done Instantly ? What is this ; that the Disciples must † † Luk. 24.49 . Ioh. 15.26 . Acts 1.4 . wait and Continue together , till the Holy Ghost came ? What is the Feast of Acts 2.1 . to the 4. Pentecost ? How was the shedding or pouring forth of the Holy Ghost Effected ? And how did the bands of the Tongues of the Lords Disciples become unloosed ? How is the difference or distinction of Languages among them , to be understood : That they have at one instant Spoken all Languages at once in one sence ; so that People of † † Acts 2.5 . to the 14. all Nations understood them ? What doth this * * Ioel. 2.28 . Act. 2.17 , 18. shedding forth of the Holy Ghost , out of Christs Death , Resurrection , and Ascention to Heaven , profit or benefit us ? How may that be also effected in us ? What is the † † Rom. 2.27 , 29. and 7.6 . Litteral Word , and the * * 2 Cor. 3.6 . Living Word , Christ ; in this shedding forth , one with the other : How became they distinguished ; seeing all did not hear the Holy Ghost Teach from the Mouth of the Apostles : for † † Acts 2.13 . one sort of them said : They are full of sweet Wine ; these heard indeed Mans-word , but not Christ teaching in his * * Phil. 3.10 . Resurrection ? How doth Christ himself Teach presentially , in the Office of Preaching : And yet sitteth at the right hand of the Power of God ? Or among whom doth Christ Teach ; what is a * * John 10.2 . Shepherd or Pastour , in the Spirit of Christ : And a Teacher of the † † 2 Cor. 3.6 . Letter without the Spirit of Christ : Each in his Office ? * * Math. 18.18 , 19 , 20. What is the Office of the Keys ? Math. 18.18 . John 20.22 , 23. How may they become rightly used ? Or who is worthy or fit for this Office of the Keys : and Capable thereof ? How i● this to be understood ? Whether is Christ himself in the Office , or whether is he himself the Office ? Or whether hath he freely given it to Man , so that he may , without Christs Spirit , forgive Sinnes ? Or how is it done ? What is Christs Testament , together with the † † Luke 22.19 , 20. 1 Cor. 11.20 . to the 29. & 34. See the Treatise of the Two Testaments of Christ . Last Supper , with Bread and Wine : How is Christ really enjoyed ? * * John 7.51 . to the 66. The two Testaments What manner of Flesh and Bloud is it ? And what is the Mouth to eat it with ? What is the place in Man , wherein Christs Flesh and Bloud Continueth ; as he himself saith : † † Iohn 6.56 . Whosoever eateth my Flesh and drinketh my Bloud ; he continueth in me and I in him . John 6.56 . Also , * * Iohn 6.53 . If you doe not eat the Flesh of the Sonne of Man , and drink his Bloud : then ye have no Life in you ? John 6.53 . How is , Man , and how doth he become , † † Iohn 15.5 . The two Testaments . a Branch on the Vine - Stock of Christ ? How doth Christ dwell in him , and yet sit at the Right Hand of God in Heaven ; Also how can he sit at the right Hand of God , in Man , and yet the outward Man , not be he ? What manner of Christian is a * * 1 Cor. 4.20 . Iam. 1.21 , 22. The two Testaments . 1. Ioh. 3.18 . Titulary Christian in Name only , without or out of Christ : who only Comforteth himself ; and imputeth Christs Merits to himself , and yet is unregenerate of the Spirit of Christ ; and Liveth Beastially ? Whether also doth he in such working or doing belong unto Christ ? Or what doth he receive in Christs Supper ? Whether also , may Christs † † Ioh. 6.56 . The two Testaments . Flesh and Bloud become enjoyed by Believers , without or out of the Testamentory Ordinance and Observation ? Or how may that be done ? Why hath Christ ordained and instituted this Testament , and said : So oft as we doe it , The two Testaments . we should doe it , in his remembrance . 1 Cor. 11.25 . To what profit and benefit is it done with Bread and Wine ; and not without ? Or whether may it also become enjoyed or participated , without Bread and Wine ? Whether is the true Testamentary enjoyment or participation , The two Testaments . bound meerly to the Apostolicall practice and Observation ? Or whether also Men have power or authority , to alter and change this Ordinance , as is done now adayes ? Whether also is the Testament powerfull in the altered or changed Ordinance or Not ? See the 5. ch. concerning the Supper . What doe the Learned , when they reproach one another , about Christs Testaments , and the pretious Covenant of Grace : And disgrace one another , and give one another up to the Devill , about it ? Whether doe they also mannage the Office of Christ ; whether is that right or wrong : whether also is this done as a Minister of Christ ? Or whom doe they serve thereby ? See the Theosophical Epistle . Which is the very Mark of a right Christian , upon Earth : whereby Men may distinguish him from a Titulary-Christian ? What is properly a Christian , within and without ? How is he a * * 1 Cor. 6.19 . Temple of the Holy Ghost , in which the Kingdome of God is inwardly revealed or Manifested ? How doth he walk and † † Phil. 3.20 . converse in Heaven and upon Earth , both at once ? What is the * * Iohn 4.3 . Antichrist upon Earth under Christianity ? What is * * Rev. 16.19 . and 17.5 . and 18.10 . to the 22. and 19.20 . and 17.1 . to the 16. and 19.2 . Babell or Babylon ; the Beast ; and the Whore in the Apocalips or Revelations ? What is the Ruine of the Beast ; and how is it Effected , that the Seven-headed Beast , should become cast into the Abysse ? How doth Christ then take in the Kingdome , when this Beast becometh slain ? What is the true New † † Mat. 19.28 . Regeneration in the Spirit of Christ ? Is it done in this time or after this Time ? What is the * * Rev. 13.14 , dying of a True Christian ? What , of him , dyeth ? What is the dying of the Wicked : in that it is called an † † Rev. 20.14 , 15. Eternal Dying ? Whither goeth the Soul , See the 21. Question of the forty Questions of the Soul . when it parteth from the Body ; be it blessed , or not ? What are the Doings and Life of Souls , See the 22. Question of 40. Questions . till the Last Judgement Day ? What is the * * Jude 6. John 12.48 . Question 30. in the forty Questions . Last Judgement , or how is it Effected ? How is the † † John 11.24 . 1 Cor. 15.52 . in thirty Question . Resurrection of the Dead Effected ? What Riseth again ? How doth * * 1 Joh. 2.17 . 2 Pet. 3.10 , 13. In the 30. Question . this World passe away or vanish ? And what doth remain thereof afterward ? What shall be after this Worlds Time : † † 1 Cor. 15.24 . to the 28. When God shall be all in all ; when the Dominions shall cease , 1 Cor. 15.24 , 28. Question the 3● . and 34. in the 40. Questions . What will the Holy or Saints , and Damned ; each of them doe and leave undone ? See the 40. Question . Where shall Hell and also the Eternal Habitation of the Holy or Saints , be ? What shall be the Eternal * * Jude 24. Joy of the Holy or Saints , and the Eternal pain or † † Rev. 14.11 . Torment of the Wicked : Or also may there be any alteration Effected ?

Shewing What , God , Nature , and Creature , as also Heaven Hell and the World ; together with all Creatures , are : Whence all things in Nature , have received their Originall : And for what , God hath Created them : and of what profit and Benefit they are . Especially of MAN . What Adam , and Christ , is . Deduced Through the whole process and Course of the World : To the End , and into Eternity ; and set down in

177. Questions for the better Consideration or Meditation upon what Man is , out of the right true Theosophick Ground .
An Exposition of The First Question . What is God * * o● distinct from Nature and Creature . Observe . The unsearchable God in Himself , manifests himself to be known in Nature and Creature . All Goodness in Nature is the Manifestation of what he is in himself in his Eternal Love , Joy , Mercy , Meekness , Right and Glory of Heaven . And all Contrariety , Opposition , Adversity , Misery and Evil in Nature is the Manifestation of his Eternall Wrath Anger Fury Darkness and the Lake of Consuming Fire and Brimstone of Hell , which is his Nature in it self separate or distinct from his Love which is God himself . And these are knowable and discernable by us in the Love and Anger , Light and Darkness , Joy and Sorrow , Prosperity and Adversity , Ease and Pain , Pleasure and Torment : In this visible World in this Mortall and Transitory Life . For the Invisible Things of him , that is , his Eternall Power and Deity , are clearly seen by the Creation of the World , to the intent that all should be without Excuse , that doe not learn to know him thereby . See Rom. 1.19 , 20. without Nature and Creature in himselfe ? Note
Answer .

GOd is the Eternall Vnity , viz: the Immense or unmeasurable Good , which hath nothing after it nor before it , which can give afford or bring in somewhat to it , or that can Move it : Without all Inclinations and Properties : Which without originall of time , in it self , is but only ONE , viz: a meer Clearness Purity or Stilness without Stirring : which hath no where any space or place , nor needeth any for its habitation .

2. But is , without the World , and in the World , equally alike both at once : and it is deeper then a Thought can cast it self : Yes , if one should for an hundred thousand years together , speak forth the Numbers of its greatness and depth , yet he would not have so much as begun , to have expressed its depth ; for it is the Endlesness or Infinity .

3. All whatsoever can be Numbered or Measured , is Naturall and * * Or Imaginable . Imagible ; but the Unity of God , cannot be expressed ; for it is equally alike through and through all at once : And it is therefore called , and apprehended to be , the Good , because it is the Eternal Meeknesse , and the highest beneficence or well-doing in the perceptibility or inventibility of Nature and Creature : viz: the perceptible or inventible sweet Love .

4. For the Unity , viz: the Good , floweth forth from it self ; and introduceth it self , with Out-flowing , into Willing and Moving .

5. There the Unity loveth or throughly inhabiteth , the Desiring ; or Moving ; and the Desiring or Moving ; perceiveth the Meekness of the Unity : Viz: the ground of the Love in the Unity ; concerning which , Moses saith ; † † 1 Cor. 8.4 . The Lord our God is one only God , and no other .

6. And the matter is not so , as Reason supposeth ; that God dwelleth only above the Starres without or beyond the Place of this World : There is no place prepared for him , wherein he dwelleth apart : But only his Revelation or Manifestation , is distinguishable .

7. He is through , with , and in us ; and wheresoever , he , in a Life , becometh moveable with his Love ; there is God in his working Manifest or Revealed : That is , his Love , viz: the Unity , is there flowing forth , desirous and perceptible or inventible ; there God hath made himself a place , viz: in the Ground of the Soul ; in the Eternall IDEA , or Object or Representation of the Eternall desiring in the Love ; wherein the Love willeth and perceiveth or findeth it self ; as in the Angels , and blessed Souls , is to be understood ,

The Second Question . What is the Abysse of all things , where there is no Creature ; viz: the Abyssall Nothing ?
Answer .

1. IT is a habitation of Gods Unity : For , the opening , or the Something of the Nothing , is GOD himself : The Opening is the Unity ; viz ▪ an Eternall Life and desiring , a Meer Velleity or Willing : Which yet hath nothing , that it can desire , but only it self ; therefore is the Will a meer desirous Love-longing Delight ; viz: an E●it of it self , to its perceptibility or inventibility .

2. The Will , is first , the Eternall Father of the Bysse or Ground : And secondly , the perceptibility or inventibility of the Love , is the Eternall Sonne , which the Will in it self generateth to a perceptible or inventible Love-power : And Thirdly , the E●it of the desirous perceptible Love , is the Spirit , of the divine Life .

3. And thus is the Eternall Unity , a Threefold , unmeasurable unbeginning Life : Which standeth in meer desiring , in conceiving and comprehending and finding of it self ; and in an Eternall Exit of it self .

4. And that which is gone forth , from the Will , from the Love , & from the Life , the same is the Wisdome of God : Viz: the Divine Vision Contemplability & Joy of the Unity of God : where by the Love introduceth it self , into Powers , Colours , Wonders , and Vertues , Eternally .

5. In this Opening Life of the Divine Unity , five Clear and Loud-sounding Senses , become understood , in the perceptibility of the Love of the Life ; viz: A. E. I. O. V. Wherein the divine desiring and working , standeth ; the same bringeth it self into an out-breathing , or out-speaking , to the divisibility or distinguibility , and to the Understanding , of the ONE only Trinity , whereby the Eternall Life , findeth or perceiveth and understandeth it self .

6. The Trinity manifesteth or revealeth it self out of the Unity , with a Threefold breathing or Speaking ; so that this Threefold breathing or Speaking ; after a threefold manner or kind , entereth into it self , to a self ownnesse : And this Threefold Sense , is called with its Sensuall Name : JEHOVA .

7. For the Unity , viz: the I. goeth into it self , into a Threefold Substance ; which is called IE : and that IE , is the Father : Which bringeth it self , with its breathing or speaking Will into HO ; that is , into a Comprehension Formation or Concep●ion of the Love : And in the HO , the Word of all Powers becometh un●erstood : for it maketh a Circumference , or Surrounding , of it self , viz: th● Eternall Somewhat or Something : Whence the Love-longing o● Delight , goeth forth : Whose Exit is the Spirit ; which comprehendeth conceiveth or formeth it self into V A : For the V , is the Spirit ; viz: the Exit ; and A , is the Wisdome , wherein the Spirit Comprehendeth or formeth it self into a working Life .

8. And then is this Threefold breathing or Speaking Life , in it self . ❍ IAH : For the incomprehended Longing Delight , is the * * Or Circumference . Or Eternall . ☉ ; viz: the AVGE , or Eye of the one onely Seeing , a pure or clear Seeing : And the IAH , is the Threefold Entrance of it self ; that is , to the perceptibility or inventibility of the desiring , which openeth it self , through the Eternall Breathing or Speaking .

9. The Opening , viz: the property in the Sense of the perceptible or inventible opening ; is called , ADONAI : And it is Six Powers , out of which the Great Mystery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mysterium Magnum , that is , the High Name * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tetragrammaton , floweth , out of which ALL Substances , the visible , and invisible , are flowen forth ; and come into form and Images .

10. In the Word † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ADONAI ; that is , in these Six Powers doe lye the Six Properties of the Eternall Nature ; ( that is , of the Naturall Life ) , out of which the Angels and Souls , according to to the inwardnesse of their IDEA , are flowen forth ; together with the Six Dayes of the Creation of this World : Which with the Seeing Life , which imageth it self in the Midst of the Substance ; like the † † The Eye , the Circumference , the heart of God . ☉ ; became shut in , for the quiet Rest , wherein the Six Powers stand and Rest , in the Still Love , that is , in the Eternall Unity : And yet with their own Self-working , without ceasing , doe will , and go forth .

11. And that is * * Sol. ☉ ☉ , the Seventh Day ; in which God rested from all his Works , and Eternally doth rest ; that is , the Six Powers ( viz: First , the Desirousnesse ; Secondly , the Mobility ; Thirdly , the Perceptibility ; Fourthly , the Fire or Life ; Fifthly , the Light or the Love ; Sixtly , the Sound or Distinguibility , or Understanding ; ) doe rest in that , from whence they doe exist ( viz : in the ☉ , in the place of God ) wherein the Eternall Love is signified ; viz: the Unity , or the somewhat of the Unity ; which is the Eternal Sabbath of all things , from the Good Substance .

12. Thus , we understand ; First ; that the Eternall Nothing , without all beginning , is a clear pure * * Or Glimmering like a Looking-Glass . shining ; viz: the Eye of the Eternall Seeing : For in the fame , viz: in the Nothing all things doe see : And being the Somewhat , is existed from this Seeing ; therefore , the Nothing , viz: the Eternall Unity , seeth through ALL ; unhindered .

13. And Secondly , we understand further : That God himself is the Seeing and the Finding of the Nothing : And it is therefore called a Nothing ; ( though clearly it is GOD himself ) because , that it is incomprehensible and inexpressible , or Ineffable .

The Third Question . What is Gods Love and Anger ? How is he an angry Jealous or Zealous God ; Seeing he himself is the unchangeable Love ? How may Love and Anger be ONE only Thing ?
Answer .

1. THough we may here be hard to be understood by the Reader : Yet he may understand all , in the divine Power , and Calling upon God ; if it be in right earnest sincerity with him .

2. The Reader must know , that all things consist in IAH and NEIN ; [ in † † Yea and Nay . 2 Cor. 1.18 , 19 , 20. Affirmation and Negation . Yes , and No. ] be it Divine Diabolicall Earthly ; or whatsoever can be Named .

3. The ONE ( viz: the IAH ) is meer Power and Life ; and it is the Truth of God , or GOD himself : This would , in it self , be unknowable , or unapprehensible , and in it would be no Joy , nor triumphant exultation nor perceptibility or inventibility without the NEIN , or No.

4. The NEIN or No , is an Object or representation , of the IAH , or of the Truth , that the Truth may be manifest , and that there be somewhat , wherein a Contrary is , and whatsoever , can be Loved ; wherein the Eternall Love is working perceptible and desirous .

5. And yet we cannot say that the IAH , is separated from the NEIN , or , No , and are TWO things one besides the other : But they are only ONE thing ; and yet sever themselves into two * * Or Principia . beginnings and make two † † Or Contra. Centers , wherein each of them worketh and willeth in it self .

6. As the Day in the Night , and the Night in the Day , are two Centers , and yet unsevered , but only with the Will and Desire , they are severed : For they have a twofold Fire in them : As first , the Day , the Heat , unclosing , and the second the Night , the Cold , inclosing ; and yet this together , but One Fire ; and neither of them both , without the other , would be Manifest or Working .

7. For , the Cold , is the Root of the Heat and the Heat , is the Cause that the Cold , is perceptible : Without these two , which yet stand continually in Strife , all things would be a Nothing ; and would stand still without Moving

8. Thus also is to be apprehended concerning the Eternall Unity , of the Divine Power : If the Eternall Will , did not it self flow forth from it self , and introduce it self into receptibility , then there would be no form , nor distinction ; but all Powers would be nothing else but one only Power : Also then , there could not possibly be any Knowledge or Vnderstanding ; for the Understanding ariseth in the distinguibility of the Multiplicity , where one Property seeth proveth or tryeth and willeth the other : In like manner also the Joy standeth therein .

9. And yet if there must exist a receptibility , then there must be an own desire to the perceptibility of it self ; viz: a self-will to the receptibility , which is not , not willeth like unto the one only Will ; for the one only Will , willeth nothing Else , but the one only Good , which it self is ; it willeth no other then it self , in the likeness .

10. But the out-flowen Will , willeth the unlikeness , that it may be distinguished from the likeness ; and be its own Somewhat ; that there may be somewhat , which the Eternall Seeing can see and perceive or find .

11. And out of the own Will existeth the NEIN , or No. For it bringeth it self into ownness , that is , into the receptibility of it Self : It willeth to be Somewhat and likeneth not it self to the Unity .

12. For , the Unity is an Out-flowing IAH , which Eternally standeth thus , in the Speaking or Breathing forth , of it self ; and it is an unperceptibility or uninventibility ; for it hath nothing wherein it may find it self , but only in the receptibility of the departed Will ; viz: in the NEIN , or No , which is an Object or * * Or Reflex-Image . Representation of the IAH , wherein the IAH becometh Manifest or Revealed , and wherein it hath somewhat , that it can desire .

13. For , the ONE , hath nothing in it self , that it can desire ; unlesse it DOUBLETH it self , so that it becometh TWO : Also it cannot find or perceive it self in the Unity ; but in the Duality or Twinenesse , it perceiveth or findeth it self : Understand the Ground aright , thus .

14. The Separated Will is gone forth out from the likenesse of the Eternall Desiring ; and yet also it hath nothing that it can desire ; but only it self : Yet seeing it is a somewhat in respect of the UNITY , which is like a NOTHING and yet is ALL : Therefore it bringeth it self , into a desire of it self , and desireth it self and also the Unity , out of which it is flowen forth .

15. It desireth the Unity , to the perceptible Love , longing ; that the Unity may be perceptible in it : And , it self it desireth , to the Moving , Apprehending , and Vnderstanding ; that in the Unity , may be a divisibility , that Powers might exist .

16. And although the Power hath no Ground nor beginning , yet so there doth become distinctions in the receptibility ; out of which Nature doth exist .

17. This out-flowen Will , bringeth it self into a desire ; and the Desire , is Magneticall , that is INtracting : And the Unity is OUT-flowing ; and now it is a Contrary ; that is IAH , and NEIN : for the OUT-flowing hath no Ground ; but the In-drawing , maketh Ground .

18. The Nothing doth will , OUT from it self ; that it might be manifested ; and the Somewhat doth will , IN to it self , that it may be perceptible or inventible in the Nothing , that the Vnity in it may be perceptible ; yet thus , the OUT and IN is an unlikenesse .

19. And the NEIN or No , is therefore called a NEIN or No , because it is an Inturned desire , that is INwards shutting IN , or INcluding .

20. And the IAH is therefore called IAH : Because that it is an Eternall Exit Emanation or OUT-going , and the Ground of all Beings or Substances ; viz: the Clear Sounding Truth ; for it hath no NEIN or No , before it self , but the NEIN , or No : existeth first , in the OUT-flown Will of the receptibility .

21. This OUT-flown desirous Will is INtracting : And Comprehendeth Conceiveth or formeth it self , In it self ; whence come Formes or Conditions , and Properties .

22. The First Property is Sharpness , whence cometh , Hardness , Cold , Dryness , and Darkness : for the Attractiveness , overshadoweth it self ; and this is the true Ground of the Eternall and Temporall Darknesse : And the Hardness and the Sharpness , is the Ground to the Perceptibility or Inventibility .

23. The Second Property , is the Moving in the Attracting : This is a cause of the division or separating .

24. The Third Property , is the true finding or perception , between the Hardnesse and the Moving ; Wherein the Will perceiveth or findeth it self : For it findeth it self in a Great Sharpness , like a great Anguish , in respect of the Vnity , so to Speak .

25. The Fourth Property , is the Fire , viz: the Flash of the Glance , that existeth from the great Joyning together of the great anxious Sharpnesse and of the Unity ; for the Unity is Meek and Still ; and the Moveable hard Sharpness , is Terrible ; viz: a Ground of the painfulness .

26. Thus it is a S●reek or Terrour in the Joyning together : And in this Terrour the Unity becometh comprehended or conceived , so that it becometh a Flash or Glance , like an exulting Joy : For thus * * Joh. 1.5 . existeth the Light in the Midst of the Darknesse ; for the Unity becometh a Light : And the receptibility of the desirous Will in the Properties , becometh a Spirit-Fire ; which taketh its Source and Originall out of the Astringent Cold Sharpnesse , in the Moving and Perceptibility in the Darkness .

27. And this Being or Substance , is just like a terrible Consumptiblenesse ; and according to it , is God called , an Angry Zealous or Jealous God , and a Consuming Fire : Not according to what he is in himself , without or beyond all receptibility ; but according to the Eternall F●re-Ground .

28. And in the Darknesse is understood , the foundation of Hell , viz: a forgetfulnesse of Good , which † † Joh. 1.5 . Darknesse is totally hidden in the Light , as the Night in the day , as John 1.5 . it is to be read .

29. Thus we see in the above mentioned Properties ; Gods Anger ; viz: the First Property of the Intracting , is the NEIN or No : for that doth not liken it self with the IAH ; viz: the Unity : For it maketh in it self a Darknesse , that is , an extinguishing of the Good : Secondly , it maketh in it self a Sharpnesse ; viz: the Ground of the Eternall Dying of the Gentleness of the Amiable or Meek Unity ; Thirdly , it maketh in it self a Hardness ; viz: the Eternall Death , like an impotency : Fourthly , it maketh in it self , in such hardnesse of Death , a Continuall perpetually enduring painfull perceptibility : Fiftly , it Maketh in it self a perceptible Fire-source .

30. And in these Properties , Gods Anger and the Hellish Fire becometh understood : And it is therefore called Hell or a * * Hollownesse . or Concavity . Hole , because it is a hiddenness or shutting in .

31. Also it is therefore called an Enmity against God , because it is painfull ; and the Unity of God , a clear soft gentlenesse : and this is one against the other , like Fire and Water ; whence also in the Substance of this World , Fire and Water , have taken their originall .

32. In this kindling of the out-flown Will , is now the fift Property , the perceptibility of the Unity of God , viz: the Love ; which in the Fire , becometh Moveable and desirous ; and Maketh in the Fire , that is , in the painfulnesse , another Principle ; viz: a Great Love fire ; For it is the Cause and the Ground of the Light , so that in the Fires Essence , the Light Springeth up .

33. It is the Love-power in the Light , for thus the Unity bringeth it self into Moving and perceptibility , that the Eternall power may be perceptible ; and a willing , desire , and divisibility , therein ; Else would the Unity be an Eternall Stilnesse and unperceptibility .

34. This Love and this Light , dwelleth in the Fire , and penetrateth or presseth through this Fire , so that the Essence of the Fire becometh changed into the highest Joy ; and no fierce Wrath more becometh apprehended or known ; but a clear Love-tast or relish , of the divine perceptibility : For , thus the Eternall Unity inflameth it self every where all over , so that it is a Love , and that there be somewhat , that may be beloved : † † Note . For if the Love of the Unity , did not stand in the Fire-burning Kind or Manner , then would it not be Operative ; and there would be no Joy , or Moving , in the Unity .

35. Thus now Men may understand in the Fires Essence ; Gods Anger ; and in the Love-perceptibility , that is , in the perceptible Unity , the divine Love fire , these make TWO Centers , in ONE only Ground ; that is , a twofold Fire .

36. First , the Anger-Fire , in the out-flown Will of the Receptibility , is a Ground of the Eternall Nature ; out of which the Angels and the Souls of Men have received their Ground ; and that is Called the Great Mystery , Mysterium Magnum : Out of which Eternall Nature ; this visible World also , is Sprung and Created , viz: an Object Representation or Reflexion of the inwardness .

37. Secondly ; and the Center of the Love is the IAH , viz: the Fire-flaming Speaking or Breathing : Which is called Gods Word : Viz : the Speaking or Breathing of the Unity of God ; the Foundation of the Power : In this is the true Holy Ghost , understood , in the efflux of the Love-Speaking , viz: the Moving , or the Life , of the Love .

38. Also , thus is the Angelicall , as also the Souls , Spirit , therein understood , in which God is Manifest or revealed , and dwelleth ; but the Ground of Souls and of Angels , according to their Nature , is understood in the Eternall Nature-fire : * * Note the difference between the Deity and Nature . For the clear Deity becometh not Creaturely : For it is an Eternall Unity ; but it dwelleth through and through Nature : As Fire gloweth or shineth through and through the Iron .

39. And at this Place , we understand the † † Potentiality . possibility of Angels and of Souls ; if they loose the Love-Fire , so as they separate away from the divine Unity ; and enter into own self desire ; then the Anger-fire burneth in them ; and that is then their right and proper Life .

40. But if the divine Love-fire , burneth in their Centrall-fire , then is their Fire-life , a meet Joy , and a meek well doing or benificence ; and the Fire of God , and the Fire of Nature , Standeth in them in * * In Concordance Harmony or Temperature ONE only Ground .

41. In this Fift Property , the Glory and Majesty of God , becometh manifest or revealed , viz: a Light of Love : Of which the Scripture saith : † † 1 Tim. 6.16 . God dwelleth in a Light , that none can come unto ; signifying ; that no Eternall Creature at all , is become generated , out of the Centrall fire of the Love ; for it is the holiest Fire of all , and God in his Ternary or Trinity it self .

42. * * Note . And out of this Holy Fire , is out-flown , the IAH ; viz: a Beam of the perceptible Unity ; the same is the highly pretious Name , JESUS , which redeemeth or releaseth the poor Soul from the Anger-fire , again , and did in the assuming of the humanity , in the departed Centrall Anger-fire ( Gods Anger ) , give in it self into the Soul , and kindled it again with the Love fire , and UNITED it with GOD. † † Note . O ye Men , observe this .

43. Thus now understand the right foundation ; In God there is no Anger , it is meer and clear Love : Only in the foundation , through which the Love becometh Moveable , is the Anger-fire ; but in God it is no other , then a CAUSE of the Joy and of the Power : And in the CENTER of the Anger-fire , it is the Greatest terriblest darkness , pain and source or Torment : And these two are in one another as Day and Night , where none of both , may comprehend the one the other : But the one dwelleth in the other , and they make two Principles ; viz: two Eternall Beginnings .

44. The First Beginning is the Kingdome of Gods Love ; and the Second Beginning , is called the Kingdome of Gods Anger , viz: the foundation of Hell , in which the out-cast or rejected Spirits , dwell .

45. The Foundation of the Kingdome of God , is meer pure IAH ; viz: powers of the separable Word : And the Foundation of the Anger of God , is meer NEIN , or No , from whence the LYE Existeth : Whereupon said Christ ; that * * Joh. 8.44 . the Devill was a father of Lyes : For his foundation is meer NEIN , or No ; and a Contradiction or gainsaying of the Truth , viz: the IAH .

46. The Sixt Property , in the out flown Will , is the Sound , Voice , Understanding , Discourse , or the Distinctions , viz : the true Understanding ; and standeth in both Centrall Fires alike at once .

47. In the Center of the own receptibility of the Naturall Fire , without co-working of the Holy Fire ; if these two Fires are become separated , as is to be apprehended in the Devils and Damned Souls , there is † † NOTE . no Understanding ; but only fraudulent Cheating Subtilty Craft and Sharp-wittedness or Acuteness : viz: a trying or Probation , of the foundation of Nature ; a meer misusing of the Powers of Nature ; whence Treachery or Deceit , base cunning Surmisings , Folly , Sottishness , and * * Or Voluptuousness . Wanton-lightness , do exist .

48. In this Sixt Power , stand the holy Names , viz: the divine Powers , in the opening of the Unity , in the working and desiring ; and they stand in both the Fires alike at once ; viz: in the Fire of the Naturall Mobility , and in the Fire of the Flame of Love .

49. And here standeth the Wonder-doing Word , in its working ; for the Great Name of God , Tetragrammaton ; is here the Center of the Wonders of God , which worketh in both the Centrall Fires ; which the Evill Spirits in their transmutation according to the Center of the Nature of the Fire , doe misuse .

50. And the Ground of the whole Cabala and Magia , is comprehended in this ground , for it is the working Powers , where the unperceptible co-worketh in the perceptible .

51. And at this place , lyeth the Law of Moses , before it ; not to misuse it , upon pain of Eternall punishment ; as is to be seen , in Exodus 20. Exod. 20. from 1. to the 18. especially 2 , 3 , and 7. for those that are OURS , enough is here said ; and for the Wicked , there is a strong Lock or Barre before it .

52. The Seventh Property of the out-spoken desirous Will , is the Substantiality , in which all Powers lye in the Substance and working , viz: a subject of all Powers ; whence the Visible World is Existed : and through the Moving of the Wonder-doing-Name , is flowen forth , and gone into divisibility , and formability .

53. Whereupon there is in all Beings or Substances of this World , both the Centrall Fires , according to Gods Love and Anger , as is to be seen in the Creatures ; but the Holy Fire lyeth hidden to them ; which the Curse , viz: the Moving of the Anger of God with Sinne holdeth shut up : Note Note . as is to be seen by the Tincture ; and yet through Gods permission , there is a possible Entrance .

54. This out-flown Holy Fire , when it yet wrought together through the Earth ; was the Paradise : and it is so still indeed ; but Man is thrust out from it ; and many a one seeketh himself to death in this Fire ; and yet findeth it not ; unless he hath before hand , found it in himself .

55. Understand us thus , in this Question of the Love and Anger of God ; that there is a twofold Fire , understood : as first a Love-Fire ; where is meer clear Light , and that is called Gods Love ; viz: the perceptible Unity ; and Secondly , an Anger-Fire , from the receptibility of the out-flown Self - or own-will , where through the Love-Fire becometh Manifest ; which Anger-Fire , is a ground of the Eternall Nature ; and in the Center of its Inwardness , is called an Eternall Darknesse and Pain or Torment .

56. And yet BOTH these Fires are but ONE only Ground , and hath been and remained continually from Eternity in Eternity : But yet parteth it self into two Eternall Beginnings ; as is to be Considered Conceived and pondered of , in Fire and Light .

The Fourth Question . What was there , before the Angels , and the Creation were ?
Answer .

1. THen was God , with the two Centrall Fires , with the great Power ; viz : an Eternall infinite generating or working of Wonders , Colours , and Vertues ; wherein , the Angels and Souls of Men , together with all Creatures of this World , and of the inward Angelicall Spirituall World , lay in an Idea , or in a Spirituall imprinting Imaging or Modelling , wherein , God , from Eternity , hath seen all his Works .

2. In these Centrall Fires , was the * * The one Element , an Eternall Concordance or Temper without strife or distemper . Note Note . Element ; and they were Both ONE Only Being or Substance ; only distinguished into two Principles , as viz: Fire and Light .

3. But , when the Centrall Fire of the own-self willing , Moved it self , and introduced it self , into a greater desire to its visibility and formation ; then was the effusion or pouring out effected , which moved or stirred the Eternall Will of God , according to both Fires , that the † † Note . IDEA became Image like ; to the prayse of the Wonders of God .

4. And , in this Moving , is , the Hellish Foundation , Gods Anger , together , broken forth ; which God refused or rejected out of his working , and shut it up in the Darkness : and there it standeth , yet to this Day as hungry Jawes , full of desire after the Creation , and willeth also to be Creaturely and * * Formall o● figurate . Imagely .

5. And this is the Ground and the Cause , that the Throne Prince Lucifer turned himself away from the Love of God even into the Centrall Fire of the Anger , in which he supposed or intended to Domineer over the Meek Gentleness , and Love of God ; and yet for the sake of this , became rejected or thrust out from the Centrall Love-fire , and lost his Throne in the Light , and Now possesseth the Hell ; and so doe also the Damned Souls .

6. The Hellish Foundation , in the Curse of Gods Anger , is a Center of the visible World , and the same is called SATHAN , of whom Christ saith , that † † Rev. 12.9 . he deceiveth or seduceth the whole World , and is understood in the Kingdome of Darkness , where Hot and Cold are in Strife ; enough for those that are Ours .

The Fift Question . What was the Ground and Substance , out of which the Angels were Created ? What was that Power in the Word of God , which did flow out , and became * * NOTE . Creaturall .
Answer .

1. THe Scripture saith of God ; Psalm 104.4 . Thou makest thy Ministers , to be Winds , Psal. 104.4 . Heb. 1.7 . and thy Angels to be Fire-flames ; Heb. 1.7 . In these words lyeth the whole Understanding ; for with the Word Ministers , is the Image like IDEA , viz: the Spirit of the Angels , understood , out of the Place , or out of the Breathing or Speaking of the divine Power and Might ; out of the Holy Name of God .

2. And the Word Fire-flames : signifieth , the Centrall Fire of the Eternall Nature , wherein the Substance of the Creature , standeth ; viz: the own Will of the Own self Substance .

3. The IDEA , or the Expresse Image of God , hath been a Form of the Divine Names , in the Opening Name of God , wherein God , from Eternity hath apprehended or known All things ; viz: an Imagination of the divine Will , where the Will of the Abysse hath Imaged or figured it self , into a Form ; and yet it hath been No Creature ; but only an IDEA : as an Image formeth figureth or representeth it self , in a Looking-Glasse ; thus hath the Imagination , of the divine Power , Imaged it self into the out-flown Name of God .

4. But , when God would have such an IDEA , in living Creatures , that is , in own Self desiring , then he moved and severed the Centrall Fire of the Eternall Nature , whereby the IDEA , is become manifest in the Fire ; which is done through the Breathing , Speaking , or IAH .

5. Thereto also , hath the NEIN , viz. the out-flown Will of the own receptibility , together * * Or figured . Imaged it self in the IAH ; † † NOTE . that the Creature might stand in an Own Will ; which own will is understood in the Centrall Fire , that is , in the Properties to the Fire ; in which the Creaturall Life , standeth .

6. For if this had not been , then should Lucifer , in own self will , not have been able , to separate himself from the Good , and to fall : If he had had no own will , then must Gods power be fallen : but thus , the Creature hath broken it self , off from the Good , and hath willed to domineer in the Might and Properties of the Centrall Fire : Viz: in the changing and Phantasie , into which , he also came .

7. And therefore Christ calleth him * * Joh. 8.44 . a Murtherer and a Lyar from the beginning ; and that therefore , because the NEIN or No , hath gotten the Dominion in him , and so he is a meer Lyar.

8. The Essence and Substance of the good Angels , is a power of the Central Fire , and of the Centrall Light , wherein their Image standeth : But the IDEA in them , is a Figure of the Holy Name of God ; viz: of the Wonder-doing Word .

9. And now , as the divine Names are many , and without Number , so also there is a distinction among the IDEA's : viz: one Power hath a working different from the other : Although it be clear , that in God they are all one , yet indeed , they are distinct in the Efflux , that is , in the Wisdome , in respect of the Manifestation or Revelation and the Wonders ; thus there is also a difference or distinction of Angelical IDEA's , in the Powers ; and the one hath alwayes a greater Power and Might then the other ; also other Vertue .

10. As the Starres in the Firmament are distinct or different , so are the Angels also , that there may be a Harmony ; viz: a Joy and Knowledge or Apprehension , of the divine Powers .

11. Their right foundation standeth in the Thrones of the Powers of God , and in such Thrones of the Powers , they are every where , Ministers : For , out of the Thrones , that is out of the holy out-flown Names of God , out of the Eternall Unity , is the IDEA Sprung or Sprouted : Upon which there are distinctions and dominions among them .

12. Though it be clear that they are all of them Ministers of God , yet every Throne hath its Offices and Legions , with Severall Particular Names according to those very Thrones and Powers : Whereupon , there are among them Prince Angels ; all according to the propert● of every Throne ; such a power as the Throne hath , such also is the Prince-Angel ; the other are Ministers : Not slaves , but consent or bear a part in the Harmony of the Throne ; all to the praise of the Great God .

13. The whole Deep , within and without the World , is full of such Thrones and Dominions : Yet not in the Four Elements ; but in the pure Element of the Inward Fire and Light : They possesse another Principle ; viz: another World : Which indeed is together in this World , but , in another Quality , in another Chaos .

14. Understand the foundation of the Angels , thus ; they are out of the Essence of both the inward Eternall Centrall Fires : Their Powers , are the Great out-flowing Names of God ; all of them , sprung forth out of the IAH , and brought into the NEIN or No , that Powers should become Manifest : Thus there must be an Object Representation or Reflexion , in which a distinction might be .

15. The Name IACHIEL , is the distinguishing of the IDEA of the Vertues , out of which floweth ELIEL and the Holy Names , according to the divine Property , which are Many : Which all of them flow out of the * * Den Gottlichen . Divine Senses , or Thoughts , to note or hint it only , to the Reader .

16. But the Names of the Prince-Angel , which in the † † In sensu . Sense , bear or carry the R. T. or S. the power of them , standeth in the strength of the Might of the Fire , out of the High Name Tetragrammaton : and they are the Princes over the Constellations or Astrum , and over the Elements : For they have their dwelling in the Inward Element , out of which the Four Elements are flown and doe yet flow .

17. Though indeed there are yet also , outwarder Princes , which dwell in the Four Elements , and are called Starre-Spirits ( viz: Ascendents , ) which have their propriety also in the World ; but not like the Inward ; for , they have another Chaos of an outwarder Kind or Manner ; of which here nothing further is to be mentioned , in respect of the abuse and Misbelief or † † Exod. 20.3 . Superstition .

18. If we would Consider or conceive , and very rightly understand , the Powers and Vertues of the Angels , and not cleave to Images ; as Foolish Reason alwayes doth , Note , Note . then let us but consider the Spirits of the Letters , in what sense and power , Every one standeth : and accordingly let us Consider the joyning together of those Spirits of the Letters , from whence th● Word , or Understanding , existeth ; and so we have the whole Groun● with * * Affirmation and Negation . IAH and NEIN , their whole Foundation .

19. And as now , the Words with the Spirits of the Letters , are distinct or different , so is also , their distinction , in the Creaturall Image-like Kind or Manner ; as also the Humane Kingdome or Dominion is so , and all whatsoever is called Creature , they are altogether nothing else , but divine * * Sensus . Senses or Thoughts , out of both the Centrall Fires ; like the Joyned Words of the divine Powers .

20. For , as the whole † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Alpha-bet , is the whole understanding of all Things or Substances , so is Gods Word the only and sole understanding of All things : and the Angels are its Letters .

21. The Prince-Angels signifie the Letters ; viz: the Thrones ; and the Ministeriall-Angels signifie , the Joyning of the Sense or * * Sensuum . The Joyning of Letters into Words and of Words into Matter , Sense , or into a Sentence . Senses , which suffer themselves to be used to the Harmony of the divine Understanding , to the praise of God .

22. As in the Letters , doe lye the authority or force and the power to the distinction of the Sense or * Senses , so also lyeth the Great Power in the Throne-Angels : The other are as the Joyning together of Letters to the distinction , and are Joynt-powers : as the Tree is , in its Branches , so is also their Order and Government to be understood : For all Generations in the Four Elements , stand in such a form : Every generation hath also its Supremes , which all together are a Figure of the inward Spirituall World .

23. If Man were not so very much shut into the NEIN , or No , that he could understand what manner of Powers he carrieth in his Mouth , what manner of authority or force standeth therein , he would highly exult and Triumph therein ; but he cannot understand that , because of the Curse which lyeth before it , for he would Misuse it .

24. He carrieth the Might and Strength of all things , moving in his Mouth : If he had the Faith , that he were able to Image this Power , so he should have the ground of all secret Mysteries , and should be able to doe Wonders or Miracles , like the Angels ; this the Scripture also testifieth ; † † Math. 17.20 . ch. 21.21 . If ye had Faith as a Grain of Mustard Seed , then ye might be able to say to the Mountain , cast thy self into the Sea ; also * * Deut. 30.14 . Rom. 10.8 . Note , Note . The Word is near thee , viz: in thy Mouth and in thy Heart .

25. And this is as above mentioned , for those that are Ours to understand , and further not ; in respect of the Misusing it : there lyeth a fast Seal before it , that None unworthy should understand it ; it is also † † Note . forbidden to write plainly and openly hereof : but the Time is born or generated , that the same shall stand open , yet only to the Worthy ; enough here .

The Sixt Question . What is the Office and Doing of the Angels ? And why , doth the Power of God bring it self into Imagings or Figures .
Answer .

1. AS we , Men , upon Earth , rule all things ; viz: the whole apprehensibility , through the distinction of Words ; so doth God , viz: the Eternall * * Or Mind , see Trismigistus in his Poimander . Mind of the ONE only Power , also work and rule● with such Image-like Words , in the Wisdome .

2. The Angels are meer Imaged Powers of the Word of God ; for Mans Minde is an Expresse or reflex Image or Anti-Type of the Eternall Power of God .

3. For all † † Sinnen . Notions Positions or Propositions . Senses or Meanings or N●●ions come out of the Mind , and out of the Senses Meanings or Notions , come right Thoughts , it viz: a Conclusion or Imagination ; from whence Longing Lust or Delight existeth ; which Longing goeth into a Being or Substance , from whence , the perceptible Desire , and out of that , the Work , springeth ; thus also is God , in like manner , the Eternall Mind ; that is , the Understanding ; and yet there would be no distinction therein , * * Note . if he did not flow out from himself .

4. His out-flowings , are the Powers ; as in Man the Senses or Thoughts , and the Powers , bring themselves into an Imagination ; wherein standeth the Angelicall IDEA : and the Imagination bringeth it self into Longing , to the perceptibility ; the same is IAH : and the Longing , bringeth it self into desire , and that is the ground of the receptibility ; viz: the NEIN or No : and the Desire bringeth it self into Properties , to and till Fire ; out of which the Light Springeth ; thus these Properties of the desire , are divine Thoughts ; in two Centers to be understood , viz: in the IAH , and the NEIN or No.

5. The IAH , is divine , and the NEIN or No , is own selfness of Nature ; viz: the perceptibility of the desire ; this desire of the perce●●●bility is become a work or figures ; viz : Angels : Which are no ●●her then Gods Thoughts , according to Love and Anger ; viz: a Manifestation or Revelation , of his Mind and Will.

6. Not that there are Thoughts in God! but , in his out-flown desirous Will ; which introduceth it self into Fire and Light , to , perceptibility .

7. And now as a Man with his Senses and Thoughts , governeth the World and all things or Substances ; so God , 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 ot●er then the out-flown Word with both the Centrall Fires , which have again made to themselves a * * Ob●●●● 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 lesse ; the Centrall Love-fire , ( viz: the power of the Light ; ) NO , that cannot be .

2. For , when Lucifer brought his Desire , into own Self Might or Potentiality , then he brake himself off from the Will of God , and thereupon the Holy Name severed it self from him , and the Light , in his Fire-Life , in him went OUT : For , he brake himself off , from the Unity ; which is a Balsam of the Fire , wherein the Fire conceiveth its glance of the Light .

3. Thus abode or remained in him no other then the NEIN or No ; an Image Creature ; and the IAH , † † Or withdrew . departed from him ; for the NEIN or NO , severed it self from the IAH , into own self willing , and would not be under the IAH ; that is , under the divine speaking or breathing of the Vnity ; but would be its own speaking or breathing .

4. Thus he remained a meer cold , sharp , hard , pointed , bitter , stinging , poysonous , anxious , painfull , Fires-Essence ; wherein the Centrall Fire , standeth in meer Strife , Hunger and Thirst , and can attain no refreshing .

5. For , if Lucifer would become an Angel again , then he must create again , out of the Unity and Love of God ; and such his Fire-Life must become killed with the Love ; and be changed into Humility ; and this the * * NOTE , NOTE . Hellish foundation in the Devils , will not doe , also it can no more doe it ; there is in them all , no Longing , Inclination , or Desire any more , to Humility or Repentance .

" 6. Their whole Life is no other , then the hellish foundation , a Source Quality or Torment of the Anger of God , a meer venome poyson and stink , a dying Source or Torment ; whensoever they hear say , of Love and Humility , then they flie from it , for the Love is the Death of their false Life .

7. They have indeed an Eternall Sorrow , for their lost Inheritance : viz: for the Good : Yet they can have no belief , that they might receive Grace ; but their belief is an Eternall doubting or despair .

8. They are severed off from God , therefore they Curse and shun , the Power and will of God : That is to them an † † As the Water is an Intollerable thing to the Fire . Intollerable thing , for , if they did become touched with the holy Power of God , then that would force or defloure them ; for it killeth the own Will ; and that , the own will willeth not ; for it would loose its Might and Power .

9. Thus hath Lucifer , who was a Throne Prince , forsaken the Holy Name in him , and the own Will , hath elevated it self aloft : Viz: the Creature : understand , the Centrall Fire-Life according to the Properties of the Eternall Nature .

10. Thus he hath trifled away the divine Expresse Reflex Image , viz: the IDEA'S , so that the same is become inanimate or dumb , and void of working , and is like a dryed withered Tree , without divine power , a figure without motion : Whereupon he is Eternally ashamed , that in him standeth an Angelicall Character or impresse ; and yet this is no more in an Angelicall Kind or Manner of Condition and form : He hath Totally Lost the Image of God : And is become * * Note . alike in form to the venomous poysonous Wormes and Beasts , whose Life standeth in venome or Poyson .

11. Such an unformedness or ill-favoured deformity have the Devils gotten ; all according to their severall Properties ; for , their Properties are totally distinct and different ; all according to the Foundation of the Hellish Essence : And they have also their Princely Dominions among them ; all according to the Properties ; as there are Pride-Devils , Covetousness-Devils , Witch-Devils , and the like , very many others ; viz: a Contrary or Opposite , against the Wisdome and Truth of God .

12. Every divine Good power , hath , in the Hellish Foundation , ( that is , in the NEIN or No , ) a Contrary ; that the IAH , ( viz: the Truth ) might be known ; and thus the Darkness , ( viz: the Foundation of Gods Anger ) is together become Imagely .

13. But yet it may be asked : How is it possible that out of Beauteous bright Angel , a horrible fierce wrathfull Devill , is come to be ? Answer : This is done through the two Eternall Centrall Fires , in which , the Will in the Properties standeth : When the ONE separateth from the OTHER , then it is already done : This is done also among Men , which * * Or is the perdition of a Good Man . destroyeth a Good Man .

The Ninth Question . Being GOD is Omnipotent , why did he not † † Or prevent . , withstand Lucifer ; but suffered that to be done ?
Answer .

1. WHen Fire and Light is once severed asunder ; then there is a great Enmity one against the other : as Water and Fire are the one Enemy to the other , and neither of them both desireth the one the other any more ; for the one is the Death of the other : But so long as they stand in one only vegetable Life , in one only Ground together , so long , they have Love one to another , and stand in great Joy , together ; thus also it is to be conceived , of the Devill , and of God! God desireth , the Devill no more ; and the Devill also desireth , God no more .

2. But if it be asked , why did not God prevent him the Motion ? It is Answered : God did give him his Love , and so hindered him in it ; as he also hindered Adam : But the Centrall Fire-will , viz : Gods Anger , would not be hindered ; that severed it self , into its own kind or Manner , in him .

3. Here distinction is to be made between Gods Love and Anger : They are indeed both called God : But God , in as much as he is the Eternall GOOD , is not the Anger ; the Anger hath another Principle : In the Love-fire indeed they are ONE ; but in the separation they are TWO : and seeing they are BOTH Eternall , without beginning : Therefore they have also an Eternall Will , wherein the one cannot kill the other ; but each continueth in it self , Eternally ; they are no other but a twofold Power , and they are two Centers ; yet come originally out of the Vnity , out of one only Ground .

4. Therefore , when I say of Gods Love ; it is Omnipotent , above all and in all : That is done according to the Will of the IAH ; viz: according to the Light : and if the NEIN or No , giveth the Will , thereto ; then the IAH , changeth the NEIN or No , into its Power and Love ; and yet they remain two Centrall Wills one in another ; yet in One only Ground , in One only Love and Desire : Else would not the Angry God be Omnipotent , if the Love had him solely in its Omnipotency : and * * Exod. 20.3 . 1 Cor. 8.4 . there is no other but One only God , yet the Love would not be Manifest , and there would be no Love known ; without the Anger .

5. † † Note . Therefore , the Love yieldeth it self up to the Anger-fire , that it may be a Love-Fire : But if the Anger severeth it self off from the Love , into own receptibility ; that , doth not , the Love , hinder with force ; else it would follow , that God would be at Odds in himself .

6. Thus is the NEIN or No , ( viz: Gods Anger ) in the fallen Angels , gone into a separating off from the Love ; viz: into an own self Kingdome : and that is also a Wonder , and Moreover , Good ; so that the other Angels have a Looking-Glasse , and that the own Will Elevate not it self : Also that there be an Eternall Joy and praising of God , that they live not in such Fires-Essence , and thereupon doe the more turn their desire into the Unity of God , and remain standing in the resignation and * * Note . Humility ; that is , in the divine * Harmony .

7. When now here it is said of the Will of Gods Anger , that the same hath broken it self off from the Love , and would be Image-like , that must not be understood as without or beyond the Creature : It was 〈◊〉 strange Will , which would not together be Imagely in the Apostate An●els , but the Angry God , in the Imaged Creature , which was before Image-like : Else their whole place or space , had been an Apostacy : Which yet that it is not so , appeareth by this , that they were thrust out of their Thrones .

8. Men must not lay the fault of the Fall upon God : The Imaged Power only in the Creature according to the NEIN or No , that hath trifled it away , and is become a Lye : Not God but the Creature : * * Note , Note . Not the unimaged Power of the Anger , wherein the Love burneth ; but the Throne , according to the receptibility and Selfhood ; and as their King and Prince did ; so did his Legions also .

9. For , when Gods Anger hardeneth a Creature , † † NOTE , NOTE . there doth not then enter a strange fierce-Wrath into it which hardeneth it , but it s own fierce-Wrath doth that , upon which a Sentence or Judgement may passe upon it : Also if God did compell it to Evill , then there might not any Sentence or Judgement passe upon it ; for so it would doe no other then what God would have : But thus it doth what God would NOT have it doe , and therefore it falleth into Judgement or Condemnation .

10. Reason speaketh very much concerning God , and of his Omnipotency : But it understandeth little , of God and of his Substance , what and how it is ; It severeth the Soul totally off from God ; as if it were a sundry Being or Substance apart ; and it knoweth not what an Angell , or Soul , is : and that is the greatest hurt , and cause of the blindnesse ; wherefore Men contend , dispute , and never at all , come to the foundation .

The Tenth Question . What did the Devill Desire , whereupon he is departed away from Gods Love ?
Answer .

1. HE desired to be an Artist : He saw the Creation , and understood the Ground , wherein he would be an own self God ; and rule with the Centrall-Fires Might , in all things ; and * * Or Figure . Image himself with all things ; also image himself in all Formes , that he might be what he would ; and not what the Creator would : as indeed this is still to this day their greatest Joy , that they can transmute themselves , and bring themselves into many Images ; and thus Atchieve or make Phansie .

2. He would be a Fool ; and such a one he is become ; but he knew not how it would be , if the Light should extinguish to him : Adam also knew not how it would be , when he should feel Heat and Cold , when also the Centrall Fire , together with the Properties should awake in him ; and that he should fall out of the likeness or accord , and loose the Centrall Light-Fire ; this Adam knew not .

3. The Devill would be a Lord in the NEIN or No ; and possess another Principle ; viz: the Might of the Separation or distinction , in the Ground of the figurable Imaging : The Subjection pleased him not , but the Highness ; and despised the Humility and Sweet Meek Gentlenesse , ( viz: the Love and the Truth , and would not be in the Unity , but in the Multiplicity .

4. He would work with his own Name , ( that is , with the Centrall Fires Power ) and with Gods Name of his own Throne , he did set the NEIN above the IAH ; thus he became an Enemy of God , and a Lyar , and Murtherer of the Good Imaging of the good Power ; he desired to destroy , whatsoever the Works of God Imaged or figured ; that he might set his working there .

5. The Magick Ground of the Omnipotency pleased him , for which he elevated himself , and spake against or gain-said the IAH ; being the same in his Center was not a Fires-working ; and that he saw , that the IAH ( viz: the Efflux of the Unity ) in the Fires-Center , introduced it self into a Light , and working-Love ; therefore he supposed that the Fires-Nature , was stronger and more , then the Meek Gentleness of the Unity ; viz: the Imaged Name in the Opening Unity : which he intended to bring into his Fires-Might , as he pleased ; and to such a Will , God had not Created him .

6. Therefore seeing he forsook Gods Ordinance or appointment ; so then the holy opening Name of God severed it self from him ; and Continued in the Unity ; and Lucifer continued in the Properties of the Centrall Fire ; dwelling in himself ; and yet stood in his Princely Throne , wherein the Holy Name of God , had * * Or figured . Imaged it self into a Throne : And was no more an Angell , with his Legions ; but a horrible vizard-Image , of Abomination , and a Monster .

7. For , when the Light extinguished to him , then became the Darknesse , and the Cold sharpness of the Fierceness , in him Manifest or Revealed ; and he became instantly , an Enemy of God and of all Angelicall Hoasts .

The Eleventh Question . What was † † Rev. 12.7 , 8 , 9. the Strife between Michael and the Dragon ? What is Michael and what is the Dragon ? And how is the vanquishing and thrusting out Effected ?
Answer .

1. MICHAEL is the highest Name of the Divine Figure of this Throne , in which Lucifer was a Prince : It is that which severeth it self off from the NEIN or No ; that is , from the Lye ; in which Name and Power , Lucifer should co-work with God ; it hath been the Might and Power of the strong Love of God ; in this Throne ; and continueth so Eternally : Also he is himself the Throne ; according to the divine Figure in the Eternity : Not as a Creature ; but as a Figure of the Power of God in the Opening , or in the Moving of the Eternity .

2. Which Name afterwards , when the Unity did yet once move , with or through the Efflux JESUS , did become ordained for Man : For the sake of this , the Devill became an Enemy of Men , because they shall possess his Throne ; and thereupon he desireth to have Men in his Kingdome .

3. But yet the DRAGON , is the Hellish foundation in its Revelation or Manifestation , in which Lucifer with his Legions , had Imaged himself , which foundation , had with the Throne-Prince Lucifer , Elevated it self ; viz: the Centrall-Fire-Kingdome , according to the receptibility ; which also is no Creation or Creature , but the Figure of Gods Anger ; according to the Kind or Manner of the severing off , or departing away , of the Unity and Love .

4. It is the own Will of the Might of the Anger ; this Men cannot well Speak or Expresse with Image-like words : Also , it is the fierce Wrath , a Source or Quality , of Heat , Cold , Hardness , Sharpness , Sting , Bitter , Anguish , and Woe or Torment , viz: the perceptibility , the first Principle , a meer Hunger and Thirst , a desire of Vanity and Lyes , a Stink of Poyson , and Deaths Quality Source or Torment .

5. This Fire , is like a Brimstone-Fire , which burneth in stink and poyson ; for , it is the dying Source Quality or Torment of Death ; viz: the Death and Hell , which became Manifest or Revealed in Lucifers Fall or Apostacy .

6. But SATHAN , * * Reve. 12.9 . which seduceth the whole world , as Christ saith ; that is now , this false Will of the ownness ; the first Principle ; viz: the will of Hell , a Ground of Lyes and Contradictions and Gain-sayings ; a leading off from the Good ; an universall Spirit of the hellish foundation ; and yet it is no Created thing or Creature ; but it is the false Mind , in the Hellish Foundation ; viz: the hellish Skill or Knowledge .

7. And although it hath in like manner , Devils , of such Properties and Names , which are also Princes in their Legions ; for they have † † Or figured Imaged themselves in the hellish Property .

8. This Ground is their Life , and that holds them captive in it self , and as the Properties of the hellish Foundation are manifold , so also are such Princes under them ; ruling in the same Properties .

9. Thus also BELIAL , is the Source of false Lust or wicked Longing , to uncleanness and inordinateness .

10. BEELZEBUB , is a Source of Idol-Gods , and of false Imaging .

11. ASMODUS , is a Spirit of fury or * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distractedness . Senseless Madness ; and so forth : Which all of them are Qualities of the Hellish foundation : Where indeed there are also such Creaturall Spirits in the Hellish Foundation .

12. But LUCIFER , is the Pride or Stateliness , viz ; the Source of climbing up .

13. All these Properties are also in Man awakened after the Fall , when he turned himself away from God ; and they have Imaged formed or figured themselves by or with Man .

14. The same is † † Rev. 12. ● . the Dragon , the old Serpent , with wh●●● MICHAEL , viz: the Figure of the divine Power , hath striven , and thrust out him together with his Legions , from the Holy Name ; and in Man Striveth the Name IESUS , against this Dragon .

15. This Strife is no Creaturall Image-like being Thing or Substance ; indeed it hath gone forth , against the Image-like Kingdome of the false Lye-Spirits , which would rule and domineer in the divine Name : It is a Strife between IAH and NEIN or No , between the Image-like Anger and the Image-like Love ; between the first and second Principle .

16. In this Strife , must the divine Character of the IDEA overcome , if * * Viz: the Character of the Eternall IDEA , in which , Man is foreseen or Elected in Jesus Christ , before the foundation of the World . it will be an Angel : In this strife is Adam faln : And in this Strife , did the Name JESUS , in the received or assumed humanity , in the Wilderness Maintain the Battle or Strife against this DRAGON ( where he was tempted forty dayes ) ; and at last , in Death , totally overcame him .

17. This Strife , was with Moses on Mount Sinai , in the Fathers Property in the Fire ; when he stayed there forty Dayes ; where Israel was Tempted , to try , whether they would or could stand , in the Fathers Property .

18. But being that might not be , then Israel fell away , and Made an Idol-God , ( viz: the Golden Calfe , ) upon which the Tables of the Law were broken , thereby signifying , that the humane Will of the ownhood , could not overcome or prevail against the Foundation of the Anger ; that must be no otherwise then put to Death , and through Death , be introduced again into the Holy Name .

19. Whereupon CHRIST must dye , and bring the Will of Man quite through Death , through Hell , and through this Foundation ; For , the own receptibility of the own Will , may not subsist in God : For if 〈◊〉 Will be to subsist in God , then it must be imperceptible and unpassive , that it my dwell in the Fire , and yet not be comprehended by the Fire .

20. As the Sun in the Elements , penetrateth or presseth through and through all , and kindleth it self in the Elements ; and yet its Light indeed continueth to it self : Or as the Fire Gloweth or Blaseth through and through Iron , and yet it becometh not Iron : But the Iron is only an Object or Subject , wherein the Fire Elevateth it self , and inflameth it self , so very clear must also the Will be , which Gods Unity is to possesse , that in it there be no receptibility .

21. For , as soon as it passeth into receptibility , then such a DRAGON , viz: the Hellish Foundation , existeth in it : It must presse clearly through the Anger-fire , and only over inflame it self in the Fire , without receptibility ; so then there continueth two clear in one only Ground , viz: the Fire , and the Light ; in the Fire , the Nature , viz: the Motion ; and in the Light the Spirit of the willing ; viz: the true power of the Unity of God .

22. Thus may Love and Anger , stand in one only Ground unsevered , and be totally one only thing ; as men are thus to consider and conceive of God and of the holy Angels .

23. Now understand this Question thus , that the power of the Anger , the IAH , and NEIN or No , Gods Love , and the Imaged formed or figured Anger of the Eternall Nature of the Centrall Fires-will , have striven one with another : In which Will , Lucifer with his Angels sate , and would be a Lord ; and also was a Cause , that this Centrall Fire-will , Imaged or figured it self , into a DEN of the Dragon ; that is , into a hellish foundation : This God permitted , that he might punish the fallen Angell , and hold him captive therein ; to stop or hinder him , that he should not disturbe the Creation More or further .

The Twelfth Question . How are Men to consider or conceive the * * Or Eternall . peculiar Councill of God , in the Divine Vision or View ; Being the Spirit searcheth all things , Iah , or Yes , even the Depth of the Deity ? as St. Paul saith ; and yet this standeth not in Mans ability , that is ; in the Creature ; and yet is possible ! How may a Man really understand this Ground of the Deep Vnity ?
Answer .

1. COurteous Reader , this Question is therefore added here , because the unenlightened Mind , hold it for unpossible , to be able to know such hidden secret Mysteries ; in regard it cannot apprehend them , and thereupon , reproacheth and ascribeth it to the Devill : Therefore , we will for the Sake of the Love of our Neighbour , a little expound it : To try , if Men will become seeing and understand the Deep Sence .

2. Reason runneth in meer Imagibility , after a Creaturall Manner and Kind , and supposeth : That God hath in his Trinity Consulted what he would Make , and how it must and should goe with it , or what should become of it , upon which , it will conclude or determine the fall of Lucifer and of Adam , even in a certain limit ; that God hath so ordained in his predestinate 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-s●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 Prince●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 S●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 pur● God .

22. And Secondly : The Spirit of the S●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 . B●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 Fl●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 Cons●e●●●●●ons : Which outward Dominion , ruleth the outward Life ; after which outward Dominion , the Adamicall Soul hath Longed or Lust●● : 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 , ●ecame cap●●ve by the DRAGON of Gods Anger , and turned into a Monster ; where the true Spirit disappeared , when the Light of God Extingu●shed to it , and the IDEA became Dumb or Inanimate and U●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 , ●ndrew , into the poor turned away or apostate Soul ; and pressed throug●●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 o● the Anger , in Christ JESU .

26. In this Light , the Soul seeth again into its ●athers or Native Country , which it had at first ; viz: into its originall , out of which it is Sprouted ; f●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 fierce Wrath of the hellish Foundation .

7. For , there are alwayes , two Kingdomes in the Four Elements , understood ; First ; according to Gods out poured Love ; and secondly according to his Anger : Yet they dwell only in the part of the Anger ; ●nd are locked up in the Eternall Night , and are not able to touch the Good Power of the Elements .

8. But whatsoever floweth out of the Astrum or Constellations , and Imageth it self together into Substance , therein they can indeed dwell ; with which Substance , WITCHCRAFT is * * Querie the other place . performed .

9. There are indeed some Powers , in which , the holy Power of the Centrall Fire of the Light , is together flown forth ; which are totally contrary to the Hellish Foundation : But in Man , there is Evill and Good together , and the Good holdeth the Evill captive , and press●th through and through the same , so that it can have no full Effect therein , unlesse it be so , [ that Mans Will , with its authority and power , doe change the same , or that it become changed per Turbam Magnam by the Great Turba , that a Moving of the fierce Wrath cometh into a Thing ; so that the Moving of the Evill , exceedeth the Good .

10. Their Habitation is a Den of Lyes ; a Throat or Jawes of Eternall Perdition , an Imaging of Phancy , with a false Light , wherein this Den , through their Imagination , Imageth to it self a Light out of the Centrall Fire ; which standeth in no * * Or Principle . Ground , and toucheth not the Majesty of God : Which as soon as ever the Name of God therein became broken or Misused , did e●tinguish ; as is to be understood of Witchcraft .

11. This Extruded or Thrust out Dragon , or Throat and Jawes of the Hellish Foundation , is Not it self , the Centrall Fire of the Eternall Nature ; but a receptibility of it self ; viz: an Efflux from the Fire : As the Smoak and the Fire are two Substances , and yet come out of one only Ground ; thus † † The Dragon . it is but a Substance of fierce-wrath ; as the Smoak which proceedeth from the Fire .

12. Therefore † it is totally severed asunder from God , as the Smoak from the Fire ; and yet receiveth or conceiveth from the Centrall Fire of the Eternall Nature ; Power and Strength ; for therein standeth its Life ; but its Will and Longing or Lust , resembles it self , to the Smoak out of the Fire .

13. For † its Nature-Fire , in its Creaturall Essence , is burning ; but in the Substance of God , it is One Temperament with the Centrall Love-Fire of the Light : The cause of the Fire is changed into the Light ; but in the Den of the Dragon , or Throat and Jawes of the Hellish Foundation , there are the Properties in their operation Manifest .

14. * * NOTE . The Hellish and the Heavenly Foundation , are to one another , as Day and Night , and they are near together : yet the one comprehendeth not the other , also the one seeth not the other , in its Essence ; for whatsoever in God is a Love-burning , the same is in the Hell , an Anger-burning .

15. This Hellish Den presents it self , sometime , in severall places , through the Elements : Especially in the Earth , as also in the upper Dominion or Region , where the Fire-Darts or Thunder Bolts , are discerned , partly from great Cold , partly from great Heat ; Especially in Great Wildernesses or Deserts , and where there are Great † † Or Concaves Clests in the Earth , wherin , the highly Damned Spirits doe inbabit or dwell , as also the Highly Damned Soules of Men , where the Evill Spirits themselves doe tremble , and are horribly terrified ; for it is the Burning Hole or Hell .

16. Otherwise , their right Foundation at present is not totally Manifest ; and they must expect yet a greater Judgement : The SUN and the Water , holdeth or keepeth their Dominion yet Hidden , That it cannot totally become manifest : Till AT the Day of Judgement : But only , in the Properties , in themselves , it is Manifest ; therefore the Devils themselves doe Tremble , and are horribly terrified , at or FOR the Day of Judgement .

17. Understand this rightly thus : God , in the Foundation of Hell is a Nothing : For , in that , he is not flowing forth , according to his Love ; he is , indeed ; yet in himself , as to the Hellish Foundation , he is a Nothing , according to the Love .

18. Thus also the Hell , in God , is a Nothing : It is indeed ; yet the Light apprehendeth it not : They are one to the other , as Death and Life ; each liveth and willeth in it self ; and both of them , are , as Something and Nothing .

19. God , in the Light , is a Something , and in the Hell , a Nothing : For the Eternall Vnity is only a Substance and Power , in the Light ; and the Lye , is only in its own self receptibility , a Substance and Power .

20. Therefore doe the Devils stand in so Great Shame and Reproach ; because they are so near God , and yet cannot possibly attain him , and this is also their Anguish-Source : Pain or Torment .

The Fourteenth Question . What is the Office of the Devil in Hell ?

[ No Answer here . ]

The Fifteenth Question . Hath the Foundation of Hell taken a temporal Beginning , or hath it been from Eternity ? Or how , may it subsist Eternally ; or Not ?
Answer .

1. THe Foundation , hath been alwayes from Eternity ; yet not in such Manifestation or Revelation : For , Gods Anger hath indeed been from Eternity ; but not as an Anger , not Image-like or out-flown : but as the Fire lyeth hid in Wood , or in a Stone ; till it be awakened .

2. The Awakening or Kindling , or the Den of the Dragon , did in the Fall of Lucifer take its beginning ; viz: in the Created or Creature ; where the own Will , ( viz : the NEIN or No ; turned it self away from the IAH .

3. Yet , being such an awakened Ground is broak forth or sprung out of the Eternall Foundation , and hath an Eternall Will , therefore this Foundation cannot possibly passe away or cease ; unlesse the Creation totally cease and become Nothing , and that the Eternall Nature , in own-self receptibility , Extinguish : and if that should come to be done , then would also the Skill Knowledge and perceptibility , as also the Kingdome of Joy and Triumph Extinguish .

4. Which cannot possibly be : For , there must be , TWO Eternall Beginnings or Principles , one in another , that the ONE in the OTHER may become known and perceptible ; and that the Holy Angels and Souls , together with all heavenly Creatures , may praise God , and exult or Triumph , for or because of the Good , that they doe not dwell in the Evill , and must NOT NEEDS , be Evill .

5. It must

The Authour Jacob Behme , wrote no further here , that is yet come to hand , but these 15. and all the rest of the 177. Questions , and many more , are answered at Large in his other Writings ; in them is set down satisfactorily , the ground to answer whatsoever CAN be asked .

The Translation into Low-dutch , was begun in the Middle of October , 1639. and finished the last of that Month.

Meditatie des Over-setters , over het on-vol-eyndighen van dit heerlijcke Tractaat ; van de 177. Vraghen . GHy eeuwigh Niets , en Al , ach ! Eenigh Eeuwigh Wesen , Ghy geeft on s swacke Eeu , een laaf-dronck , om genesen : Laas ! Adam Kranck en Oudt , Snackt naar dees Medicyn : Ey ! in den Laatsten noot , u trost laat hem by Zijn . Den aenvangh Soeckt het eyndt , den tijd will haast verloopen , Wy hebben goedt noch geldt , om Oly on s te Koopen : Den bruydigom nu Komt , ey ! Siet ! on s Lamp gaat uyt , Vyt Zions Soete Stroom , laaft Heer , u Lieve Bruyt . Ach ! Siele Zij● ghetroost , ghy Klaaght , ick weet u reden , 'T is , om , des Authours draat , te vroegh is af-ghesneden : Maar , soo ghy wel bedenckt , sijn naar-ghelaten Schat , Ghy vindt , naar Christ , geen Eeuw , die soo veel heeft ghehadt . Ich weet , u dorstigh hart , wenst dees fonteyn te Smaacken : Doch , 't uyterlick vernuft , Kan hier niet toe-gheraacken : Maar , een ghelaten gheeft , die met God inqualeert , Wordt vande Ickheyt niet , belet noch gheturbeert : Die in ghelatentheyt , Sich worpt in Gods ebermen , Met den verlooren Soon , valt hy in 's Vaders ermen : Die geeft hem't Bruylofs Kleedt , en set hem aen Sij● dis , En deelt hem alles mee , 't geen in Sijn wooningh is . Ach ! Ghy belust ghemoet , hoe garen Soude ghy weten , Al 't geen hier wordt gevraaght , en voor u Zijn Secreten . Maar , volght des Auteurs Raat , en worpt u in Gods Will , Treedt in gelatentheyt , houdt u den Geest Gods still : Hy , die de diepten Gods , door-soeckt , sal u verklaren , 'T Geen onse Auteurs Pen , voor-nam te openbaren : Geen diept' en is soo diep , geen hooght ' en is so hoogh , Die niet bereyckt en wordt , van't Al-door-siende oogh . Al-heeft Gods diepe Geest , dit instrument versieten , Daar-door en heeft dien Geest , het weten niet vergeten : Hy weet , in wie hy wil , 't geen yeders Eeuw is nur , Door 't quaadts in-ons , alleen , Sijn weten wordt gestuc : Maar , is 't dat Christi Geest , in u magh ruymt verkrijgen , Al-'t geen u dan is nut , Sal hy u niet ver swijgen : Soo wijt de Geest Gods gaat , soo verd ' wilt hem naar-gaan , En daar by stille staat , wilt daar oock blijven staan . Op 't uyterlijck vernuft , wilt u gans niet vertrouwen , Nock op't Subtyl begrijp , u fundament niet houwen : 'T is wel een edel dingh , als 't met Gods wil ver-eent , Wanneer't , gelijck de Heer , tot 't laaghst sich verkleent . Maar , soo 't in eygen wil , met Lucifer , wil vliegen , Soo sal't Sijn eygen nest , verraden en bedriegen : D●ar heeft den moord-geest haast , in Cain , d'overhandt , En dan drijft Esauws nijt , den Iacob uyt het landt . Siet ! is u Geest belust , tot dese diepe gronden , Soo geeft het gauw besluyt , geen ruympt tot Kloecke vonden : 'T Heeft 't eeuwigh goedt behaaght , door dit Slecht instrument , Te maacken onse Eeuw , Gods heymlijckheydt bekent . Al-is sijn's levens - draat , voor-ons , te vroegh gebroocken ; Dien Geest blijft even-wel , die door hem heeft gesproocken : Gods Tempels-deur staat op , Sijn heymlickheyt hy Siet , Die uyt de yetsheyt gaat , en falt geheel in 't niet . Oock heeft des Auteurs pen , meest al dees hooge vragen , Soo hier , en daar , vol-daan , dies ons niet staat te Klagen : Sijn werck , door-Leest mec vlijt , soo vindt ghy't al , en meer , Doch , laat u Oogh-Wit Zijn , tot Gods Lof , prijs en eer . Mede-Borger in de drie vermenghde-Wereldt . EYNDE . This Nether-dutch Meditation is in English thus .
In English thus . A Meditation upon the Not finishing this Glorious Treatise of all Jacob Behme's Answers , to the 177. Theosophick Questions . ETernall Nothing and yet All ! thou Substance only One ! Giv'st our weak Age , a Cordiall reviving Potion : For which , the Sick Old Adam gasps ; Med'cine Spirituall ; Lord ! in his last breath , streights and grasps ; give him thy Comforts all . Now the Beginning Seeks the End , the Time will soon be run , We have no Money , nor to vend , to buy us Oyle ; undone We are ; the Bridegroom Comes , we see 't , our Lamp is going out : Of Sions living , Streames , and Sweet ; to thy dear Bride pour out . My Soul be of good cheer ! you sigh and grieve I know ; and why ? Because the Authours Threed of Life , is cut so suddenly : But if you doe consider well , his Treasure left behind ; No Age , since Christs , that Books can tell ; by far , so much , did find : O thirsty Heart , thou fain would'st tast , the inward Fountain Spring ; All outward Reason ; though thou hast , it ; cannot thither bring ; But a Resign'd meek Spirit ; which , with and in God , doth Act : Cannot be hindred from its pitch ; though Self , and Hell , Compact . He that in Resignation ; into Gods Mercy , casts Himself , humbly ; with the Lost Sonne ; t' his Fathers Armes he hasts : Who puts him th' Wedding Garment on ; him at his Table Sets ; Who then partakes all , thereon ; and all in 's house , he gets . O dearest longing Minde ! how bent , and eager ar't to know ? All , that in these Questions , is Meant ; these Secrets , highly Low ? This Authours Councell but observe ; sink down into Gods Will ; Deny thy self ; and God to serve ; t' his Spirit in thee , hold still . Then that which Searcheth , all the Deeps o' th Deity ; will tell , What ere our Authours , Pen ; that sleeps ; intended to Reveal . There is no Depth , so Deep , can be ; no height at all so high : But eas'ly , we , in us , may See , with that All-seeing Eye . Although Gods deepest Spirit , hath , worn out , this Instrument : 'T hath not thereby forgot the Path , or knowledge from us rent ; It knows , in whom it will ; ev'n , what , for ev'ry Age is fit ; But , evill Thoughts in us , are that , which stops this knowing it . But if the Sp'rit of Christ , may get , a place to work in thee , All that is profitable ; it , shall not concealed be ; Then just as Gods Spirit doth go , so far , go after it ; And where it standeth Still ; also , stand thou then Still ; with it . On outward Reason , doe not thou , at all , i' th least , rely ! Nor unto Sublime Wit , doe bow , that thy Foundation lye Thereon ! though Noble thing it is , united with Gods Will ; And like the Lord ; descends to this ; the Emptiest Heart to fill , But if , in own-self , will , 't be prest ; to fly , with Lucifer ; So 't will betray its Towring Nest ; and ruine it for Ever : And there the Murthering Spirit , hath then , in Cain the upper-hand ; And Esau's Envy , doth so ; when , 't drives Jacob , out o' th Land . But doth thy Spirit long to reach , after these Searchings deep ? Then give no way , for Lust , to teach ; it s , wise conceits , to keep : 'T hath pleas'd the Most Eternall Good , by this slight Instrument ; To make his Mysteries our Food ; and known ; to our Content . Though his wish't Threed of Life ; from us , hath too too soon been broken : The Sp'rit in us , remains still thus ; which so , by him , hath Spoken . Gods Temple Door , i' th Soul ; stands Oap ; his Mysteries , he seeth ; Who out from Something , bends his Skope ; and into th' Nothing , fleeth . The Authours Pen , also ; hath , Most , yes , all , these Questions high , Here and there Satisfide ; none lost ; that plaint , thou mayst lay by . His Works read through , with diligence ; you will find All , and More Then here is askt ; in deepest Sence ; Aim to praise God therefore . Thy fellow-Citizen of the Threefold - mixt-World . END .

A Fundamentall Instruction Concerning the Earthly and Concerning the Heavenly MYSTERY .

How they Two stand in one another ; and how in the Earthly the Heavenly becometh Manifested or Revealed .

Comprised in Nine Texts .

By Jacob Behme .

Otherwise called the Teutonick Philosopher .

Written the 8. May 1620. in High-dutch .

Englished by JOHN SPARROW .

London , Printed by M.S. for Lodowick Lloyd , and are to be sold at the Castle in Cornhill . 1661.

A brief Summary of the Earthly Mysterie and of the Heavenly Mysterie .

How they stand in one another , and how in the Earthly , the Heavenly becometh Manifested or Revealed .

Wherein then you shall see , Babell the Great City upon Earth , stand with its Formes and Wonders ; and wherefore or out of what , Babell is generated : Where Antichrist will stand quite Naked .

A totall Wonderfull Revelation or Manifestation taken out of the Highest Secret Arcanum .

Herein will stand totally revealed , what the Turba of All Substances or Things , is .

Written for the Children of God , which by such warning will * * Rev. 18 . 1● flee out of Burning Babel , and become generated the Children of God out of the Turba ; all very Earnestly and Faithfully given forth , from the Knowledge of the Great Mystery , Mysterium Magnum .

The First Text.

1. THe Abysse , is an Eternall Nothing , and yet maketh an Eternall Beginning , viz: a * * Or Instinct . Seeking .

2. For the Nothing , is a seeking after somewhat : And there Yet is Nothing that affordeth Somewhat , but the Seeking is it self the affording or giving , of all that , which yet is a Nothing : Viz: meerly a desirous Seeking .

3. And that , is the Eternall Originall of the Magia , which maketh in it self , where Nothing is ; it maketh out of Nothing Somewhat ; and that only in it self , and yet there that Seeking is also a Nothing , no other then meerly a Will .

4. It hath Nothing : And there is also Nothing , that can give it somewhat , and hath also no place , where it can find or † † Or repose it self . lay it self away .

The Second Text.

5. NOW therefore seeing there is thus a Seeking in the Nothing , it maketh it self the Will to Somewhat , and that Will is a Spirit , and like a Thought : And that goeth forth out of the Seeking , and is the Seeker of the Seeking ; for it findeth its Mother , which is the Seeking .

6. And then is that Will , a Magus in its Mother ; for , it hath found Somewhat in the Nothing ; viz: its Mother ; and seeing then it hath found its Mother , so now it hath a place for its Habitation .

7. And herein understand , how the Will is a Spirit , and some other thing then the desirous Seeking : For the Will is an imperceptible and unapprehensible Life , but the Seeking becometh found by the Will , and is in the Will a Substance or Being .

8. And then it becometh known or apprehended , that the Seeking is a Magia , and the willing a Magus ; and that the Will is greater then its Mother that giveth affordeth or generateth it ; for it is Lord in the Mother ; and the Mother becometh known to be Dumb silent or inoperative , and , the Will to be a Life , without Original .

9. And there yet the Seeking is a cause of the willing ; but without apprehension and understanding ; and the Will is the understanding of the Seeking .

10. Thus we give you in brief to consider ; Nature and the Spirit of Nature ; what there hath been from Eternity , without * * Or Vnderstanding . Originall : and thus we find , that the Will , viz: the Spirit hath no place for its Rest : But the Seeking is its own place ; and the Will is a BAND to it , and yet is not apprehended .

The Third Text.

11. THus then seeing the Eternall Will is free from the Seeking , and yet the Seeking is not free from the Will , for the Will ruleth over the Seeking , therefore we apprehend the Will to be the Eternall Omnipotence ; for it hath Nothing that is like it .

12. And the Seeking is indeed a Moving , of the drawing or desiring , but without understanding ; and it hath a Life but without Ingenium or Wit : Now the Will ruleth the Life of the Seeking : and doth therewith , what it will ; and though it doth Somewhat , yet the same is not apprehended , till that same Substance manifesteth or revealeth it self by or through the Will ; and then it becometh apprehended , what the Will hath made .

13. And thus we apprehend the Eternall Will-Spirit , to be God , and the Moving Life of the Seeking to be Nature ; for there is nothing sooner , and they are both without beginning , and the one is continually a cause of the other ; and an Eternall Band : And thus , the Eternall-Will-Spirit , is an Eternall knowing of the Abysse ; and the Life of the Seeking , an Eternall knowing of the willing .

The Fourth Text.

14. THus then the seeking is a desiring , and the same desiring is a Life , therefore that same desirous Life , goeth in the Seeking , forward ; and is continually impregnated with the Seeking .

15. And the desiring is a strong or stern attracting , and yet hath Nothing but it self : viz: the Eternity without Ground : Now that which is draweth magically , viz: it s own desiring to a Substance .

16. For , now the Will taketh where Nothing is , it is a Lord and possesseth the same , and yet it self is no Substance , and yet ruleth in the Substance ; and the Substance maketh it desirous , viz: of Substance .

17. And because then it becometh in it self desirous , therefore it is Magicall , and impregnateth it self : viz: with Spirit , without Substance ; for it is in the Originall no other then Spirit : thus it Maketh in its Imagination , only Spirit , and becometh pregnant of the Spirit ; viz: the Eternall Skilfulnesse of the Abysse , in the Omnipotence of the Life , without Substance .

18. And then being it is pregnant , therefore the generating goeth into it self , and dwelleth in it self : For the Essence of the other Life , cannot comprehend this impregnation , and be the sustainer thereof ; and therefore must the impregnation enter into it self , and be its own sustainer ; viz: a Sonne , in the Eternall Spirit .

19. And being this impregnation hath no Substance , therefore it self is a Voice or Sound , viz: a Word of the Spirit , and continueth in the Originall of the Spirit : For otherwise it hath no Seat or Place of possession , but only in the Originall of the Spirit .

20. And in this Word , there is yet a will , which there will goe forth into a Substance , and that Will is the Life of the Original Will , the same goeth forth out of the impregnation , viz: from the Mouth of the Will , forth , into the Life of the Magia ; that is , into Nature ; and openeth the unintelligent life of the Magia , so that the same is a Mysterie , in which , an Understanding lyeth , Essentially ; and thus getteth an Essentiall Spirit .

21. Whereas , every Essence , is a secret Arcanum or a Mysterie of a whole Substance ; and is thus a Comprehension , ( viz: an Abyssall Wonder of Eternity ) where many lives , without Number , become Generated ; and yet is together as it were but one only Substance .

22. And the Threefold Spirit without Substance , is the Master and Possessour thereof ; and there yet it possesseth not the Nature-Substance ; for it dwelleth in it self .

23. The Word , is its Center , or place of possession ; and it standeth in the Middest like a Heart .

24. And the Spirit of the Word , which existeth in the first Eternall Will , openeth the Wonders of the Essentiall Life ; so that there are two Mysteries : One in the Spirit-Life , and one in the Essentiall-Life .

25. And the Spirit-Life , is known , to be GOD : And also is rightly so called .

26. And the Essentiall Life , to be the Nature-Life ; which would have no understanding , if the Spirit , or the Spirit-Life , were not desirous .

27. In which desiring the * * Note . divine Substance , viz : the Eternall Word or Heart of God ; is continually and from Eternity generated .

28. From which , the desirous Will , Eternally goeth forth , viz: the Spirit thereof , into the Nature-Life : and openeth therein the Mysterie out of the Essences and in the Essences , so that there are two Lives , and also two Substances ; out of , and in one only Eternall Abyssall Originall .

29. And thus we apprehend , what GOD , and NATURE , is , how BOTH of them are from Eternity without any Ground and Beginning : For it is a continuall Eternally enduring beginning , it beginneth it self continually and from Eternity , in Eternity , wherein there is no Number ; for it is the ABYSSE .

The Fift Text.

30. THus then seeing TWO Substances have been from Eternity : Therefore we cannot say , that the one standeth next or besides the other , and apprehendeth or frameth it self so , that the one comprehendeth the other : And yet we cannot say , that the one standeth without the other ; and that there is a sundring from being ONE : No.

31. But thus we apprehend it , that the Spirit-Life , in it self , standeth turned inwards , and the Nature-Life standeth out from it self , turned forward before , it self ; Where they together , we liken it to a Round Wheel † † The Philophique Globe in the 40. Questions of the Soul unparted and whole . Globe or Spheare , which goeth on all sides , as the * * Ezek. 1.15 . to the 26. ver. Wheel in Ezekiel intimateth ; and the Spirit Life is a totall fulness of the Nature-Life , and yet is not Comprehended by the Nature-Life .

32. And these are two Principles , in one only Originall , where each hath its Mysterie and its working ; for the Nature-Life worketh to the Fire , and the Spirit-Life to the Light of the Brightnesse and Glory .

33. Where then we understand , in the Fire , the fiercenesse of the Confirming of the Substantiality of Nature ; and in the Light , the generating of the Water , which bereaveth the Fire of the Power and Authority ; as before in the † † In the 40. Questions of the Soul the Answer to the 1. Question . Questions hath been Declared .

34. And thus to us is apprehensible ; that it is one only substantiality of Nature , like Water and Fire together ; which thus stand as it were mingled one in another ; where then it giveth a Light Blew or Azure Colour : Like the flash of Fire .

35. Where it hath the form or resemblance , like a * * Or Rubie . Cherubin or Rubie and Christall , Mingled in one only Substance , or like . Yellow White Red Blew mingled in a dark Water , where it is like , New in Green .

36. Where yet each hath or retaineth its Clarity and shineth , and the Water thus only preventeth its Fire , so that there is no Consuming there , but thus they are , one only Eternall Substance , in two Mysteries , one in another , and yet a distinction of two Principles , viz: of a twofold Life .

37. And thus we understand herein , the Substance of all Substances ; and that it is a Magick Substance ; where a Will , can create it self , into an Essentiall Life , and so passe into a Birth or Geniture , and , in the Great Mysterie , awaken a Source , ( especially in the Originall of the Fire ; ) which was not manifested or revealed before , but lay hidden in the Mysterie , as a Lustre in the Multiplicity of Colours .

38. As we have a Looking-Glasse of this , in the Devils and all Maligninity : And thus also apprehend , whence all things , Evill and Good , Exist ; Viz: from the Imagination in the Great Mysterie , where a wonderfull Essentiall Life , generateth it self .

39. As we have a sufficient instance , to apprehend it by , in the Creatures of this World ; viz: where the divine Life , hath once moved or awakened the Nature-Life ; how the same hath generated such wonderfull Creatures out of the Essentiall Mysterie , whereby then is understood , how every Essence is come to be a Mysterie , that is , to a Life .

40. Also again is understood , that thus in the Great Mysterie , there is a Magicall Seeking , so that the seeking of every Essence , thus maketh a Looking-Glasse again , to behold apprehend and know it self in the Looking-Glasse .

41. And there then it comprehendeth the Seeking ( understand the Looking-Glasse ) and bringeth it into its Imagination , and findeth that the same is not its Life .

42. Where then the Strife existeth , and the Loathing , so that the Seeking , willeth to cast away the Looking-Glasse ; and yet cannot .

43. Thus then the Seeking , seeketh the limit or utmost extent , of the Beginning ; and goeth out from the Looking Glasse ; and then is the Looking-Glasse Broaken ; and the Breaking is a Turba ; viz : a dying of the * * Received Conceived or Formed Life . Comprehenaed Life .

44. And it is highly apprehensible , to us , how the Imagination of the Eternall Nature , hath the Turba , thus together in the Seeking , in the Mysterie ; yet anawakeable , unlesse , the Creature , ( viz: the Looking-Glasse of the Eternity ; ) doe it self awken it ; viz ; the fierce Wrath , which in the Eternity lieth hid in the Mysterie .

45. And we see here , when the Eternall Nature once moved or awakened it self with the Creating , that the fierce Wrath became together aawakened , and also manifested or revealed it self in Creatures . As Men find there are Evill Beasts , also Evill Hearbs or weeds , and Evill Trees , as also Wormes or Creeping things , as Toads , Serpents , and the Like ; as to which the Eternall Nature hath a Loathing .

46. And the Malignity and Poyson , is only nourished or sustained in its own Essence ; and for this things sake also , the Eternall Nature seeketh the Extent or Limit of the Malignity , and willeth to leave or forsake it .

47. Where then it falleth into the Turba , that is , into the Dying : and yet is no dying , but a spewing out even into the Mysterie : Where the Malignity with its Life shall stand apart ; viz: in a Darkness .

48. For Nature leaveth or forsaketh it , and shuts it out , so that it standeth thus in it self as in Evill Poysonous Venemous Fierce Wrathfull Mysterie ; and is it self its own Magia , viz: a Seeking of the Poysonous Anguish .

Tht Sixt Text.

49. VVHen we consider our selves and apprehend thus , then we find the Strife of all and Every Thing or Substance , that the one is continually the Loathing of the other , and is the others Enemy .

50. For every Will desireth a purity without Turba , in the other Thing or Substance , and yet hath the Turba in it Self , and it is also the loathing of the other .

51. And there goeth the Might of the greatest , over the least , and holdeth the same in Subjection , except it escapeth from it ; else the strong ruleth over the weak .

52. Thus also the weak runneth on , and seeketh the utmost limit of the Driver or Oppressour , and willeth to be * * Rom. 8.21.22 . released from the Compulsion : and so utmost limit of all Creatures is sought , which standeth , hidden in the Mystery .

53. And thus , and from hence , existeth all the Power and Authority of this World , in that Continually the one ruleth over the other , and it was not in the beginning Commanded or Ordained by the highest Good , but is grown out of the Turba .

54. Whereas Nature afterwards hath acknowledged the same for its Essence , which is become generated out of it , and hath given Laws to it , thus further to generate it self in the conceived or † † Ordered Constituted o● Contrived . framed Government .

55. Where this Birth or Geniture , is thus then climbed to Kingly Government , and further hath thus sought the Abysse ; viz : the ONE , till it is become Monarchy , that is , Empire ; and there yet it is in the climbing up , and will be One only , and not Many , and though it is in Many , yet will the first Source or Quality , from which all is generated , rule over all ; and will be Lord alone over all Governments .

56. And whereas the Seeking , was one only Government in the Beginning , and yet hath parted it self in time according to the Essences , into Many : So , the Multiplicity , seeketh the One again , and it is certainly generated or born , in the Sixt Number of the Crown ; that is in the Sixt Thousand Year , in the Figure , not at the End .

57. But in the Hour of the Day , wherein the Creation of the Wonders became quite finished : That is ; wherein the Wonders of the Turba stand at the End , A * * Herre Sir . Master . Lord . Prince . King . or Emperour . Lord is born or generated , who governeth the whole World : Yet by or through Many Offices .

58. And there shall be sought , the Self-usurped or grown Magistracy , and the Driver or Oppressour and Persecuter : For , the smallest or least , which is lying under , is also run to the utmost limit , and Now all severeth or dissolveth it self ; for it is the highest pitch or limit , and there is no stopping or recalling .

59. Thus also the Turba , viz : the fierce Wrath of all Creatures , becometh sought , for the is also , with the Loathing of the Creatures , run to the limit , and now becometh Manifest or Revealed : Viz: at the limit , in the Midst , of the Number of the Crownes , in the Sixt Thousand Year , a little Over , and not under , in the Day and Hour , when the Creation , in the Mystery became perfect and finished ; and became set , in the Mysterie , as a Looking-Glasse of Eternity , in the Wonders .

60. That is , on the Sixt Day beyond Midday or Noon , there , standeth the Mystery with the Wonders Open or Revealed ; and it becometh seen and known ; where then the Purity shall drive out , or drive away , the Turba , for a Time , till the Beginning passeth into the End ; and then is the Mystery a Wonder in Figures .

The Seventh Text.

SEeing then , in the Mystery of the Eternall Nature , Such a hidden secret Arca●●● hath la● , from which all Creatures , Evill and Good , have become Generated and Created ; therefore ; therefore we appreprehend it to be a Magick Substance , where the one Magia hath continually through Lust or Longing , awakened the other , and brought it into Substance : Viz: that Every thing hath exalted it self , and brought it self into the highest Authority .

62. For , the Spirit of God is no Maker of the Evill in Nature , but an Opener and Seeker of the Good .

63. Thus hath the Evill it self , as through a Magick Seeking , continually , together sought and sound it self in the Mystery , and i● together become opened , without or besides GODS purpose or Predestination , the fierce Wrath is a Severity , and ruleth over the weak or simple .

64. Thus all is grown out of its own Tree , without premeditation or fore-though , for the first Opener , viz: God , hath not ordained the Evill or Malignity , to the Government , but Reason , or the Ingentiam Wi● or subtil Policy , that was to open the Wonders , and be a Conductresse of the Life .

65. And here , meeteth us , the Great Secresie which hath , from Eternity , lyen in the Mysterie ; viz: the Mystery with its Colours , which are Four ; and the Fift is not peculiarly belonging to the Mysterie of Nature ; but it is the Mysterie of the ●eity ; which shineth in the Mysterie of Nature as a Life of the Light .

66. And * * The Black Colour , belongeht not to the Mystery ; but it is the vail , viz: a darknesse wherein all lyeth . these are the Colours where in all Lyeth , viz: Blew , Red , Green , Yellow ; and the Fift , the White , is GODS own , and yet also hath its Glimpse Glance or Lustre in Nature .

67. Yet it is the Fift Essence or Quintessence , a pure undefilled Childe ; as is to be observed in Gold and Silver , as also in a white clear Christ●●ine Stone , which colour also subsisteth in the Fire ; for the Fire is the proof or Tryall of all Colours in which non● subsist in the Fire but the white , being the same is a Glance of Gods Majesty .

68. * * This Alphabet of the Language of Nature , lyeth in the Black Colour hidden among them all , for the Black colour belongeth not to the Number of the Colours ; the same is Mystery and Incomprehensible , but only to those to whom the Language of Nature becometh opened by the Spirit of God . Also , we finde herein , the Tree of the Tongues or Languages ; that is of the Speeches , together with the Four Alphabets , the One or First , Marked with the Characters of the Mysterie , wherein the Language of Nature lyeth ; which is the Root in all Languages , and yet in the Out-birth of the Multiplicity of the Many Languages , is not apprehended , but only of its own Children ; which understanding , the Mysterie it self , giveth ; for the same , is , a Wonder of God .

69. The Second Alphabet , is the Hebrew , which openeth the Mysterie , and nameth the Tree , with its Branches and Sprouts .

70. The Third , is the Greek , which nameth the Tree with the Fruit and Ornament , which first rightly Expresseth or Speaketh forth the Ingenium Wit or Knowledge .

71. And the Fourth is the Latine , wherewith many People Nations and Languages help themselves ; which Expresseth or Speaketh-forth the Tree with its Powers and Vertues .

72. And the Fift is GODS Spirit , which is the Opener of all Alphabets ; and that Alphabet , no Man can teach , unlesse it open it self , in Mans Spirit .

73. Thus these Alphabets , Exist , from the Colours of the great Mysterie , and part themselves , further , forth , in Number into Seventy and Seven Languages or Pronunciations : Whereas yet we apprehend or account no More then Five , for the Head or Chief Languages or Pronunciations : and Seventy two , for the Wonders , wherein Babell is vnderstood ; viz: a Mouth of a Confused , Substance , or Thing .

74. Where Reason hath forsaken its Conducter , and would goe alone , and Climbe up into the Mystery ; as is to be apprehended by the † † Gen. 10. from 8. to the 15. and the 11. chapter . Children of Nimrod at the Tower of Babell ; when they were apostated or fallen away from Gods Obedience , into own-self Reason , then they had lost their Conductor , and did Confound Reason , so that they Conceived or Comprehended not , their own Speech Language or Pronunciation .

75. And thus grew many Languages , viz: Seventy two , out of the Confused Babell , and each entered into it self , and sought Wit or Arts , each in its own self Reason and Evill or Malignity ; for they had forsaken God , and were become Heathens .

76. And he let them goe on in their Wonders , for they would not cleave to him , but would be a Sprout of their own ; and their own Reason , which yet was mingled with all Colours , should rule steer or lead them .

77. And then the Turba became generated , so that they were * * Gen. 11. from , 6. to the , 10. not of One Mind , for every one would live from out of their own Colour ; and yet were not the right Chief Colours ; but only its Evill Self-hatched Children , who hatched or bred themselves forth in the Reason , and ran , without the right Conductor , which had framed Created or set all in one only Tongue or Language , and opened no More , then one only , one only Tree , with the Branches , and the Power , together with the Fruit.

78. For the Four Alphabets , lye in one only Tree , and goe out of one another , but the Multiplicity of Speeches or Languages , must with the others , Characters or Letters help themselves , as belonging to the Family , and yet also will be their own , and sprout turn or grow , all of them against , or contrary , to the Tree .

The Eighth Text.

79. THus we now see the Original of Two sorts of Religions , out of which , Babell is Generated an Idoll-Goddesse , and that both to Heathens and Jews ; for Babell is in Both.

80. And they are Two Generations in One only ; the one goeth forward forth out of its Reason , viz: out of the Nature-Life , and out of the Spirit ; and seeketh to elevate it self , it maketh it self , a Way , in its Substance or Being .

81. For its Will goeth out of its own self-seeking , and seeketh its Magia , viz: a great Number , for its Government or Dominion , a Multiplicity , and goeth directly forward away out of it self ; its Will continueth in its Multiplicity , and that is its Multiplicities God and Conductor .

82. And though the Free-Will of God , opposeth and rebuketh them ; yet the Idoll-God doth flatter or play the Hypocrite , with the † † Note what the Free-will i● . Free-Will , viz : the Spirit of God , but with the Mouth only ; and honoureth its own Will , in the Number of the Multiplicity , for that will , is generated out of its Treasure , that is out of its Magia .

83. It comprehendeth , not , the Free-Will of God ; and therefore it is * * Math. 16.17 . John 3.6 . generated out of flesh and bloud , out of its own self-Nature , and is a Childe of this World , and holdeth its Treasure for its beloved , thus it is now an Hypocrite , and a Confounded Babell .

84. The Numbers of the Multiplicity , viz: it s own Magia , Confounds it ; in that it goeth out from one only Number , into Many ; and then is the Multiplicity a Confounded Babell , and its hypocriticall Mouth , with which it giveth good Words to the Spirit of Unity , and promiseth much to it , is an Antichrist , and a Lyar , for it speaketh one thing and doth another .

85. It s heart is a seeking , and the Spirit of its heart , hath turned it self into the seeking ; thus then is the Magus of the Multiplicity , a stout proud stately Covetous Malignant Devourer , and a Spirit out of the desirous Multiplicity ; and is a false Idol-God .

86. He cleaveth not to the Free-Will of Nature , which hath the Might of the Wonders in its power or authority ; and he hath no understanding in the Divine Mysterie ; for he cleaveth not with his Will , to that Spirit .

87. Else if his Will were turned into the Liberty , then would the Spirit of God open his Magick Mysterie , and his Wonders and Works , would , with his Will , stand in God ; but whereas they only goe out from it self , so then the Beginning seeketh the End , and the Middle-most is the Turba ; for it standeth not in the Free-Will of God ; but it groweth out of it self ; and Elevateth it self like a proud stout Tree .

88. And whereas , then , God is but ONE only in the Will , and is ONE only in the Eternall Desire , that is , in the Eternall Magia ; so that the Seeking of the Eternall Magia , thus only giveth up it self into the Eternall Will , and frameth or Createth its Life therein ; so is the Will of the Out-birth as an apostate perjured Whore ; for it is a Genetrix of Falshood , and cleaveth not to the Free-Will .

89. And herein we understand an Apostacy , as that of Lucifer , who is a Cause of all that , who hath made the Magia , of Nature , to be eagerly Seeking or Longing after Falshood .

90. † † Note . And thus herein , two Eternall Lives , become generated ; viz: one in the Will of God , and the other in the Will of the Devill and in the Will of the fierce Wrathfulness ; and that is Babell , together with the Antichrist upon Earth .

91. All whatsoever goeth out from the Will of God into its own Will , that belongeth to Babell : This you see by Jewes and Heathens , as also by all People and Nations , the Heathens remain standing in their own Magia .

92. But those that went out from the Seeking of Perdition , into the Light of Nature , though they knew not God ; and yet lived in the purity , those Children of the Free-Will ; and in them hath the Spirit of the Liberty , in the Mystery opened great Wonders , as is to be seen in their Wisdome they have left behind them .

93. But the other , who lived only out of their Magick Will , out of Flesh and Bloud ; their Will was drowned in the Turba , and , the Source or Quality of the Turba climbed up in their Will , and gave them a Spirit according to the Essences of their Covetousness , and fierce Wrath ; and that seeketh only of the Number of the Multiplicity , viz: Dominions and Kingdomes .

94. And when the Turba , could not goe forward by Power and Authority , then it became enraged with Wrath , and began Strife and Fighting ; and from thence Exist Warres , viz: out of Pride , Stateliness , Covetousness and Multiplicity ; and this belongeth with its Number , into the Mystery of the fierce Wrath.

95. In like manner also were the Jews ; God revealed himself to them , yet they clave also to two Wills : viz : as to one part , to the Commandement , with their Will directed into Gods Will ; as the first Patriarchs and all the honest good People of Israell .

96. The other acted with their Hands , the Works of the Law , and clave with their Will , to their poysonous Magia , viz : to Covetousness , and sought nothing Else but the Numbers of the Multiplicity .

97. Their Mouth was a Jew , and the Heart a Babylonish Whore , an Hypocrite and Antichrist ; with good words , and a false covetous Heart .

98. And thus in Christendome , and with all People and Nations , is the Babylonish Whore together with Antichrist , sitting , and there , in one only People , two Kingdomes , dwell at once ; and they let themselves not mix , in the inward Spirit , so that they become one , * * Dan. 2.43 . as Lime and Iron mingle not .

99. They doe indeed mingle themselves , according to the outward Body : But their Spirits are of two sorts of Tribes or Generations , as the Prophet Daniel saith . Daniel 2. from 40. to the 45. verse .

100. Therefore , whosoever will know the Antichrist , let them seek him only thus , they will find him in every House ; but the worst of all is the Crowned Whore , and her God-mothers , who elevate her out of the Baptisme of Whoredome , that they also may live in Number of the Multiplicity , viz: the Cryers , who lead from the one Will of God into Many Wills ; that they alone may inherit the Number of the Multiplicity , and may stuffe of fatten Earthly Bellies .

101. And the other part belonging to the Free-Will of God , goeth forth with the Magick Will hereof out of it self , into the Liberty ; viz : into the one only incomprehensible Will of God , and it standeth * * In the Philosophick Globe , in the 40. Questions of the Soul . turned Backward in the Magick Figure .

102. The Life thereof seeketh Bread , and goeth forward , and its Will is not in the Bread ; but goeth out of it self , out of the seeking , into God into one only Number ; these are the right Children of the Eternall M●gia .

103. For , Gods Spirit , dwelleth in their Will , and openeth to them the Eternall Wonders of God ; and their Lifes Spirit , openeth the Wonders of this World ; and they are free from Babell and the Antichrist ; though indeed they should sit in the Bosome thereof ; for the right true Image of God , standeth in the Spirit of the willing , which becometh generated out of the Spirit of the Soul .

The Ninth Text.

104. WHereas then there are thus two Magia's in one another ; so there are also two Magi , which manage and drive them , viz: two Spirits ; the one is Gods Spirit , and the other the Spirit of Reason , into which the Devill insinuates himself ; and in the Spirit of God , the Love of the Unity stirreth it self .

105. † † Note . And Man cannot better try and prove himself , then by taking serious Consideration : To what his Desire and Lust or Longing driveth him : The same he hath for a Conductor , and its Child he is .

106. Neverthelesse he hath Now Might and Strength , that he can break and alter that Will ; for he is Magicall , and hath the Might or Ability : Yet it must be Sincere or Earnest , for he must Tame or subdue the Starry Spirit , which ruleth in him .

Note Note . 107. To this belongeth a Temperate sober and quiet Life , with continuall giving up into the Will of God ; for the taming or subduing of the Source or Quality of the Starres , there is no Wisdome nor Art needfull ; but Sobriety or Temperance of Life , with continuall going out from the Influxes or * * Instigations of Evill in Lusts and Passions . Instigations ; the Elements , continually dart into him the seeking of the Starres , into the Will .

108. Therefore it is not so easie a thing , to become a Child of God ; to that belongeth great Labour and Toyle .

109. And yet the Antichrist dares call himself a Child of God ; but Christ saith ; * * Math. 7.21 , 22 , 23. They shall not all come into the Kingdome of Heaven , that say LORD LORD ; and have not we Cast out Devils in thy Name , and done great works , but he faith to them , away from me , ye stinking Goats , I know you not ; you have done this out of the false or wicked Magia , and are not become known in my Spirit and Will.

110. Ye are in your Spirituall Figure , Goats , Tyrants , Covetous , Proud Stately , Voluptuous , ye have brought my Name on to your Tongue ; but have sacrificed your Heart to the Pleasures and Voluptuousnesse of the Flesh , and are generated in the Turba , ye must be tryed through the Fire ; and so Each Kingdome getteth home its Fruit.

111. Therefore ye brave World , behold your self in these Writings ; which have set before you the Eternall Ground , and Consider further and deeper concerning it , else you will become captivated in your Turba , and there you shall , with your Substance , goe through the Fire of God ; and whatsoever is † † 1 Cor. 3.13 , 14 , 15. a work without the Will of God , that shall remain in the Fire ; but whatsoever is generated in the Will of God , that shall stand to Gods Glory and deeds of Wonder ; and to the Eternall Joy , of the Image of Man .

112. Now Consider what thou doest : For Babell standeth already in the Flames ; and beginneth to Burn , there is no Quenching or Extinguishing , More , nor no Remedy or Medicine , she is become known to be Evill , her Kingdome goeth to the End . Hal-le-lu-jah .

The 8 , of May. 1620.

The Translation into the Nether-dutch was the second time made , 1642. in July , out of Three written High-dutch Copies : Out of which Nether-dutch this was translated into English Saturday 6. of February . 1657/8. Old Stile .

And compared with a High-dutch Copie .

The Holy Week Or A PRAYER-BOOK .

In which is mentioned the true Ground of Right Praying .

Set forth upon the entreaties and desires of his loving and good Friends , for the daily Exercise of True Christianity in their Hearts , and Little Church , of their Families .

In the Year , 1624. left unfinished .

By Jacob Behme Teutonicus Philosophus .

Englished by JOHN SPARROW .

London , Printed by M. S. for Lodowick Lloyd , and are to be sold at the Castle in Cornhill . 1661.

The brief Contents of this Prayer-Book , for Every Day in the Week .

HOw Man should continually consider and call to mind his Employment Office or Duty , his State Condition and Conversation ; wherein God hath set and ordained him ; and how he should Commit and Commend his Beginning , Middle and End of all his Doings , to God ; and Continually work all his Works , with , and IN God ; just as the Stock of the Tree , generateth its Branches with and IN the power of the Root , and bringeth forth its Fruit upon them .

And how , in all his Beginnings , he should draw Power and Vertue to his Works out of Gods Fountain or Well-spring , and thank his Creatour for all Benefits .

Together with a hearty Consideration of the Suffering , Death , and Resurrection of Jesus Christ ; shewing how , Man should continually bring his Soules hunger and desire , through Christs Death , in his Resurrection , into 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 ag●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 i● 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 doub●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 and Desire ? I desire no Comfort from thee in my earthly evill Will , but pray thee out of all my power , which yet is in me ; mortifi● my Earthly Evill Will ; and let it no more live before thee : For it desireth only hypocrisie dissembling or flattery and own self Love , and is never sincerely upright before thee : It giveth thee good words , and pretendeth Truth , and yet is a Constant Lyar before thee .

62. Give me only , thy Will , that I may will nothing without thee : Doe thou with thy Will , tread down my self evill Will to the ground ; and let me in thy Power co-will and act with thee .

63. O LORD , what shall I in my vanity pray for from thee ? I pray for Nothing from thee , but for the dying of my Saviour JESUS CHRIST : That thou wouldst put me to Death in his Death , and make me living again in his Resurrection in him , that I may no more walk or converse according to my Spirits Will in me , but in him : That I may be his Temple and Dwelling-house , that he may lead and conduct me , so that without him I may be able to will or doe nothing .

64. Unite thou , and bind me with him , so that I may be a fruitfull Branch on his Vine , and bear good Fruit in his Power ; into thy Promise I sink my self down totally and altogether : Be it done unto me according to thy Word and Will. Amen .

A Thanksgiving and Prayer : When a Man after such Acting Repentance findeth the divine Power in himself .

65. O GOD , thou Well-Spring or Fountain of Love and Mercy ; I glorifie and praise thee in thy Truth : and Thank thee in my Heart ; that thou presentest to me thy Countenance again ; and lookest upon me unworthy and Miserable Wretch , with the Eyes of thy Mercy ; and givest me a Ray or Beam of Comfort , so that my Soul CAN hope on Thee .

66. O thou Infinite Love of JESUS CHRIST , thou who hast Broken Death in our Humanity , and changed Gods Anger into Love , to thee I give up my self totally and altogether : My Soul Laudeth and honoureth thee : It rejoyceth it self in thy Power and Love , that thou art so Good and Gracious : My Spirit sporteth in thy Power , and joyeth it self in thy Truth ; All thy doing is right and Truth : Thou rulest over Sinne , and breakest the Power of Death : Thou holdest the Might and Power of Hell captive , and shewest us the Way of Life .

67. None is like thee O LORD : Who releasest the Captives out of the Pits and Graves of Death ; and refreshest the Miserable ; Thou givest them drink in their Thirst , and givest them Water of Eternall Life : Thou directest their Feet in right Paths , and guidest them with thy Staffe : The dry parched Places of the Heart and of the Soul tho● fattenest and bedewest with thy Rainy Showers , and givest them Water of Mercy .

68. Thou makest them living in the Midst of Death ; and settest them up before thee , so that they live before thee : Thou thinkest on the Mercy and Covenant , which thou hast made with us through thy Bloud and Death , and forgivest us our Sinnes .

69. Thou pourest into us of thy Power , so that we acknowledge thee ; and givest us Food of the Eternall Life ; whereby we become quickened , and continually hunger and thirst after thee : This now my Soul acknowledgeth , therefore it praiseth thee and exalteth thee in thy great Might and Glory .

70. O , thou Well-Spring or Fountain of Divine Sweetnesse , comprehend or receive my Soul into thee , and fill my Spirit with thy Love , and bind me to thy Band , that I never more depart from thee : Strengthen I pray thee my weak Faith ; and give me an assured Hope and Confidence .

71. Cleanse I pray thee my Heart and Soul , and give me Chastity Modesty and Purity in my Conscience ; that I may be ashamed of Sinne before thy Countenance ; and depart from it : Mortifie I pray thee all Evill Lusts in me , that I may cleave unto thee with clean and pure desire , and walk in thy Will.

72. Keep and Maintain me I pray thee in thy Power and acknowledgement , and give me an humble Heart towards thee and my Neighbour : so that I may alwayes acknowledge and love thee : Help also that I may Love my Neighbour as my self ; through JESUS CHRIST Our Lord . AMEN .

A Prayer to the Great Fire-burning Love of God , shewing how rightly to Pray for it .

O , Thou Holy GOD , thou that dwellest in a Light that None can c●●● unto , but only the Love of thy Sonne Jesus Christ , which thou hast out of meer Grace , poured into our Humanity in JESUS Christ : Wherewith thou hast loved us poor Men before the foundation of the World ; And hast through this Love redeemed us from thy fierce Wrath , and from the power of Death and of Hell : and offerest us now this Love through thy Sonne Jesus Christ , in thy Fire-flaming Spirit , that we should pray unto thee for it : and thou wilt give it unto us .

74. I poor unworthy Man , acknowledge my self in● 〈…〉 worthy of it : But seeing thou hast manifested or revealed 〈…〉 in our assumed Humanity ; and callest therewith , the poor * * Luke 19.10 . 1 Joh. 4.2 , 3. 2 John 7. lost Sinners : And art* Come in the Flesh , so that thou wilt seek them in their Sinnes and Miseries , and thereby deliver them from Sinne and save them : as thy Word teacheth us this : Therefore come I , upon the invitation of thy Word ; and receive thy Word and truth in my Heart and Soul ; and Comprehend it in me as thy Free-Gift : and pray thee O thou Fire-flaming Love of God , in the Covenant of JESUS CHRIST , freely given to us poor thirsty Soules , kindle also my poor Soul with this Love , that it may attain a New Life and Will , and become delivered out of its Prison and Captivity of thy Anger , and out of the Jawes of Death .

75. O , thou fiery Love of God , thou who hast , in our Humanity , broken Death and destroyed Hell , and brought forth , our Souls victory in Christ , through Death : Thou who hast at † † Acts 2. the holy Pentecost moved in the Apostles Mouths and Hearts in fiery flames , and kindled all thy Saints , and done thy Miracles or Works of Wonder by them : Thou that lovest and preservest the whole World and all thy Creatures : To THEE I come , and give my self wholly into thee .

76. O , thou great Fountain of God , Open thy self also in the Spirit of my Inwardnesse , and kindle also in me the Fire of thy Love ; so that my Spirit may burn in thy Love , and acknowledge and praise thee therein .

77. O , thou great Holinesse , through the Merits of my Saviour JESUS CHRIST through his Bloud and Death I presse , in me , to thee , and give my self up into thy Flame : Through his Resurrection and Ascention or going to Heaven : I bring my Will into thee , and give it up to thee totally and altogether : Doe thou with it how thou wilt : Doe but deliver it from false or wicked Lust , and break its power , that it may only look upon thee .

78. O , thou holy Power of God , thou who movest in and over Heaven and Earth ; and art NEER unto ALL things , pour forth thy self also I pray thee IN me ; that I may become new born again in thee , and Sprout forth in thee , and work good Fruits , as a Branch on the Vine JESUS CHRIST ; to thy Eternall Praise and Glory .

79. O , thou Gate of the Holinesse of God , shine I pray thee in thy Temple in my Spirit , so that I may walk in thy Light ; and alwayes praise thee , and serve thee in Righteousness and Holinesse , as it is pleasing to thee ; who art ONE Eternall God , Father , Sonne , and Holy Spirit , highly praised in Eternity , AMEN .

Now follow the Prayers upon EVERY DAY in the WEEK , at Mornings Noones and Evenings , shewing how Man should be in Continuall Exercise and Working .

80. CHRIST said to his Disciples , Watch and Pray , that ye fall not into Temptation , Math. 26.41 . And Saint Peter saith : Your Adversary or Accuser the Devill goet●●●b●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. Gi●●●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 ●●tain ●o reach the City or Place of the Deity , unlesse thou ●●●●st , my Mind and Desire , upon , with the Victory of thy resu●●●ction : Wherein alone with my Mind I can come to thy ●●●●●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 Deed● , 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 ●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 praise thee and rejoyce themselves and are Glad IN thy Power .

134. Above all this , hast thou O Great God , made my Mind a Knoweresse and Companion or Play-fellow , of thy Wisdome , that I should praise thee therein , and help to promote , and Manage thy Wonder - Works : Thou hast had thy good Pleasure therein , that thou hast subjected such power under me , and hast given me to work in all things , and Made ALL , to be , my own .

135. O Great God in CHRIST JESUS ! where is now my Might and Glory ? It is indeed blind obscure and dark ; bring me again I pray thee into my place of thy Creation ; that I may become seeing again in this Light ; and know thy Wonders ; Lighten thou I pray thee again my Outward Sun - and Moon-Light , that I in the outward Substance may learn to know thy Inward Power .

136. O thou Infinite Endlesse , Every where lightening , Light of the Great HIDDENNESSE ; give me I pray thee thy Beames of thy hidden Glory , that I in my Light may see the Light of thy Shining .

137. O thou Fire and Light of the Great INWARDNESSE , take pitty and have mercy upon my Misery , and help me out of this obscure darksome house , wherein I am captived .

138. Give me I pray thee a true knowledge , again , of thy Substance , to which thou hast in the beginning Imaged Formed or Framed the Mind in Nature , and hast ordained or appointed the same , to the willing , of thy Figures and Creation .

139. Bring me I pray thee again in CHRIST my Saviour , into my Glory which I had : and though indeed the Body in this Time , is not worthy of it , seeing it is become a stinking Carkasse , yet through shine or enlighten I pray thee my Noble MIND , being thy Expresse Image ; and let it in CHRIST my Saviour , dwell in Heaven , in the Communion and Fellowship , of thy Holy Angels .

140. Place thou it in the Noon or Midday , of thy Wonders , for which thou hast Imaged Formed or Framed it , and Rule thou O Lord JESUS CHRIST , as with thy Inheritance , therewith over All things : and help me that I may be humble , and that I may not assume or usurp to my self , what thou doest ; but may look after Thee , and that my desire may praise thee ; and Continually live in thy Harmonie , and without thee , may desire , NOT to begin or Doe any thing .

141. O LORD , thou holiest LIGHT of all , let my Mind I pray thee dwell in thy Courts , that it may from thy Glance , which floweth forth from thee , rejoyce it self , and Eternally no more depart from thee : but bring it again to the Communion and Society of the holy Angels , whereto thou hast ordained or appointed it .

142. O holy Name IMMANUEL , IT is thine , doe thou therewith what thou wilt ! AMEN .

A Prayer on Munday towards Evening , to Consider the Toylsomnesse of the Labour of our hands in the Curse of Gods Anger . Concerning the Climbing down or descending of the MIND .

143. O GOD ! how miserable , full of Affliction Sorrow Cumberance and Care is our [ Life ] Time ; full of Anguish and Tribulation ! when we suppose we stand upright ; and would rejoyce in the work of our hands , then thou over-cloudest or over shadowest us with thy fierie Wrath ; and makest us that we are anxious and troubled .

144. We run up and down , and trouble our selves , and there is none that pursueth or hunteth us , but only thy Anger in Our Calamity and Corruption : We consume our dayes , as * * Psal. 90.9 . a Tale that is told , as a Discourse which will vanish , so passe our Dayes away ; and we are alwayes in unquietness and disturbance : Unstable is our Conversation : We relie upon our own Arme ; and cleave to the work of our Hands , and trust NOT totally to thee ; therefore thou lettest us go away in our Anxiety Perplexity and Torment .

145. We never Consider , that thou O God , THY self , doest and workest ALL : for , no Breath , can without Thee , stirre it self : NOT the least Spile of Grasse , without Thee , can Crown the Earth .

146. All this we see , and yet build upon our Nothingnesse ; upon our handy-work , and trust not thee aright .

147. We gather together , and enjoy it not : A Stranger followeth who also vexeth and perplexeth himself THEREIN , with Vanity , and there is no Number or End of the Misery , which we promote and Manage .

148. O GOD ! Consider I pray thee our Toyle and Misery , and turn thy Anger and Curse away from us ; and let us run , to thy Limit or Goale , again , that we may come again into our Inheritance , and rejoyce our selves in thy Wonders .

149. Look I pray thee , on the Anxiety of our Minds , and the Contrivance of our Will , and consider that we lie shut up in the substance of Dust .

150. Release us we pray thee , and raise us up . O LORD : And bring us home again : For we are in a strange Country ; with a strange Mother , which very much , Scourgeth us in thy fierce Wrath , and letteth us run on , in very hunger and want of thy sweet Food .

151. We must with the Lost Prodigall Sonne , eat the Husks of Vanity : our Garment is grown old , and full of Reproach and we stand in great shame before thy Holiness ; the driver of thy Anger leadeth us captive ; when we suppose we have apprehended thee , then , thou hidest thy Countenance from us , and lettest us faint and Fail .

152. All this our own Will effecteth , in that we turn our selves away from thee , into Vanity , and desire only transitory Matters ; we swimme , with our Lust , therein , as the Fish , in the Water ; and say alwaies to our Soul : it hath no need or want : Whereas yet we stand upon the Abysse of Hell , and the fierce wrathfull Death , expecteth us every Moment : We walk all towards the Night ; and run towards our Graves , as a swift Messenger runneth his Journey .

153. O Lord JESU : Continue we pray thee , with and in us , and teach us to Consider , that our outward Life , upon which we so much trust , runneth towards the Evening , and to its End : So that it is very soon done with us : And teach us to walk the right way : Be thou I pray thee with us on the Path of this Pilgrimage , and lead us home to thee .

154. When our Night draweth neer , and that Death setteth its Jawes so wide open , after our Flesh and outward Life , and swalloweth us up , into it self , and grindeth us to powder like Ashes : Then take us we pray thee into thy Power ; and let us be , as sweetest Bread , in the Essence of thy out flown or out-breathed words of thy Mouth .

155. Help I pray thee my DEAR GOD , that I may continually think on this , that My outward Life continually every Moment , goeth on towards the Evening , towards Dirt and Dung : That I alwayes come neerer and neerer to the Night of Earth ; that the Course of my Life is only a Course to the Grave , where the * * Job 19.26 . Wormes will Consume me .

156. O LORD : Whatsoever , is here an abomination , to me , into the very Jawes thereof I must fall , and give my self up to it for ITS Food : And where then , remaineth my Lust and Pleasure of Earthly things , which I exercise here in the World ? If all will become a reproach to me , why doe I lift up my self in Temporall LUST ? seeing it cannot release me from the Reproach ; Wherefore doth my Soul vex it self and is in anguish , and panteth after ITS Enemy , which leadeth it to the Dark night ?

157. O GOD , teach me I pray thee to apprehend this , that I may turn my Heart from the Toylsomeness of the Works of this World , to THEE ; and not hold Death to be my Life ; so that I may Live in Continuall Repentance , and that my Mind , may throw or demerse it self , to or into THEE , and may work with Thee ; so that also my right Flesh created in Adam , may be Sanctified ; and out of the Dust , may be brought to the MIND again .

158. Release me I pray thee from the Grosse Husk of the Earthly Flesh ; whereinto the Devill hath brought his Poyson , which is of no profit in thy Kingdome , John 6. and generate in me again the heavenly Spirituall Body , wherein is the Immortality , and wherein no evill or false or wicked LUST may exist any more : and let me in CHRIST JESU , Rest in thee , till the Glorious Coming again and Revelation or Manifestation of thy Glory . AMEN .

A Prayer , when Man in the Evening ceaseth from his Work , and would goe to Sleep .

159. O GOD ! thou Father of ALL GOOD , I thank thee through JESUS CHRIST thy Dear Sonne , our LORD and Saviour : For all thy Benefits ! that thou hast graciously protected me this day , from all evill and hurt ! and now I commend to thee , my Work , into thy disposing , and fly , with my Mind , to thee ; and give my self up wholly and altogether into thy Holy working .

160. Work thou I pray thee , now , this Night and alwaies , with thy Grace-power , in me , and break in me the vain desire of false or evill working , wherein thy Curse and fierce Wrath in my Flesh , desireth , to co-work ; as also , the Devils introduced Lust , which stirreth up my whole Mind to Lust of vanity : Destroy THESE O Dear God! with thy Power , and kindle up in me , the Fire of thy pure Love ; and overthrow the false wicked LUST of Impurity and Vncleanness .

161. Withstand thou all evill Influences of the Constellations or Astrum , and the Kindled Elements , and let me rest in thy Power , that my Mind may NOT be introduced into false or wicked Desires and Inclinations .

162. O GREAT Holy God , into thy Grace and Mercifulness , I plunge my self wholly and altogether : I pray thee let thy Good Angel be with me , that he may keep off the fierie Streames or Darts of wickednesse , that I may rest securely in thy Power ; through JESUS CHRIST our LORD . Amen .

A Prayer , when we undresse and lie down to Rest .

163. O MERCIFULL GOD , I pray thee , doe thou in me draw or pull off , the false or wicked Garment of the Serpent ; which my Father Adam and my Mother Eve have drawn on to me through their false Lust : Wherein my poor Soul is cloathed with thy Anger , and standeth in shame before thy holy Angels .

164. I pray thee strip thou my Mind and Soul Naked , that my Mind may become undressed from such a Garment , and may stand clearly before thy Countenance ; but I pray thee yet cloath thou it with thy Power , and with the Garment of the humanity of JESUS CHRIST , that it may converse again with the Holy Angels , before THEE .

165. O Dear Lord JESUS CHRIST , I give up my Soul and Mind altogether barely and Nakedly to Thee : draw thou off from me , the impure Garment : Wherein I stand in Great Shame before Gods Holiness : But I pray thee cloath thou me with thy Victory , and set me before thy Father again , as a New born Child , which thou hast washed in thy Bloud , and whose evill Will THOU hast put to death in thy Death , and in thy Resurrection hast new regenerated .

166. And kindle in this New Birth , thy Light ; that I may walk in the Light , and be and Continue a Branch in thee ▪ AMEN .

A Thanksgiving of the Repentant Soul for the bitter Passion and Dying of JESUS CHRIST .

167. O Most deep LOVE of God , in CHRIST JESU ! I give thee Praise and Thanks , that thou hast delivered me out of the Fire Source or Quality of Torment or painfulness ; and hast given thy self with thy Love and Grace into my Fire-Source or Quality ; and change● me into a Love-fire and divine Light .

168. Thou hast put thy Power and Might into my Essence in Body and Soul : and given thy self to me for my own : Yea thou hast purchased my self with thy Grace , through the Treasure of thy most pretious Bloud , for thy own , for which I thank thee in Eternity .

169. And I pray thee ; thou Eternall shed-forth LOVE , In the Most Holy Name JESUS , bring me I pray thee , when I shall have dyed away here , from the Temporall Death , again , into My first Native Country , in which my Father Adam in his Innocency dwelt , even in to PARADISE ; and bury my Body and Soul , in the divine Rest .

170. In the mean while , Grant , that I may daily enter into Repentance , and into the going out from my Earthly Will , and also continue so , stedfastly , the whole time of my Life , THEREIN , and that I may bear much Good fruit in THAT Condition : Till thou introducest me , into the Rest , in my right Native Country , in the true Land of Promise ; wherein the Milk and Honey of the divine Power floweth . AMEN .

Here End the Authours Meditations and Prayers for Munday .

Ten Commandements for TUESDAY .

Concerning Gods Righteousness , also his strong or Severe Commandement and Law , what God requires of us ; and how the same may become fulfilled .

Deduced from and Through the Ten Commandements And Creed or Faith , and set forth Confession - and Prayer-wise .

An Earnest Looking-Glasse , well to be Considered .

The First Commandement . God said upon Mount Sinai to Israel . I am the Lord thy God , &c. thou shalt have no other Gods besides me . Exod. 1.2 . Deut. 5.6 , 7.

Also ,

Thou shalt Love the Lord thy God from thy whole Heart , from thy whole Soul , and from thy whole Mind . Deut. 6.5 . Math. 22.37 .
The Confession .

171. O Great HOLY GOD ! thou hast Made Man out of the Limus or Extract of the Earth , wherein Paradise sprung forth , viz : thy Holy Power : a Glorious powerfull and fair bright Body without distemper and without fragility , a Likeness or Equality of the Elements .

172. And hast in-breathed into him out of thy Power , the Inward Psychicall or Soulish , and outward Elementary Life , from the power of thy inward divine Working and Knowledge or Skill , viz: the Great Name of * * Germanice GOTTES GOD : and hast given him a Will of his own , that he may be an Image according to thy Wonder-deed , Might and Glory ; and rule over all thy Creatures of this World : also thou hast given him the outward Life of all Operation or Working with the Inward Soulish Life ; through which thou rulest the World .

173. Thou hast set him for a Regent or Governour over thy Works of Wonder , and given him no Commandement nor Law , but this , that he should not bring himself into own Lust and Willing , but should only Work and Will in thy Will , given to HIM ; in thy Power ; and not bring himself into own receptibility , to Prove Trie or Experiment Good and Evill , that the fierce Wrath of the Fire , and the Might or Power of the Darknesse might not awake in him , and destroy the Noble Image , and change it into the Sharpnesse of the Earth ; but should only Will and work , in thy Will , given to him , in thy Power .

174. But seeing our first Parents , through Satans in Speaking of Lies ; have turned away from thy Willing , and brought themselves into own willing ; and against thy Commandement , proved Good and Evill , and suffered themselves to Lust after the perceptibility and own receptibility : Whereby the Anger and fierce Wrath awaked in them , and destroyed the heavenly Image , and turned it into an Earthly Image , like the Beasts .

175. Therefore hast thou , O HOLY GOD ; given us thy Commandement and Law , and set before us therein , the heavenly divine form of full Obedience , signifying what we have been , and what we are in the Apostacie , become : And requirest of us , that we in our Will should out of all Powers , or Faculties and Senses or Thoughts , only cleave to thee , and work with thee alone .

176. Yea , thou requirest of us the Noble † † Talent . Pledge , viz: the Soul , which thou hast in-breathed out of the inward Power of thy Name and Will ; and willest ; that the Soul , which is flowed forth from thy Power , may alone continue in thy Name and Power , and Co-work with thee and it self use no other strange Name Will nor Lust , but only and solely ; of that out of which it is flowed forth .

177. That it Totally cleave to its Center , and bring its desire only and solely into thy Love , and with thy Love , with thee , rule over all thy Works , and it self receive no own rule or dominion without thy Love and Co-working ; that it be thy Instrument , wherewith thou governest all Matters Things or Substances of this World .

178. It should introduce its Trust into no other Power nor Might , also make Nothing its own peculiar , also Image or form it self with Nothing : For it is a Ray or Beam , of the Almighty ; and should rule perfectly over all things as God himself , and yet not in own self receptibility of its own Will , but in and with God : and use the body for its Instrument , which should be a Manager of thy Creatures : Thou hast given all to him for a Sport or Scene and Joy , and subjected it under him .

179. All this , O Great God! thou settest before us in thy Commandements ; and requirest of us according to thy strong severe Righteousness and Eternall Truth , upon pain of Eternall punishment , that whosoever keepeth not all thy Commandements and Laws and continueth in thy Ordinance , he shall be Cursed , and be Seperated from thy Countenance , and not see thy Glory Eternally , nor come to thy Rest .

180. O Great holy God! thou who art a Consuming Fire , what shall I , poor miserable Man , who am full of disobedience of own Will and Lust , and have no right Love or inclination towards thee , say before thee ? What shall I answer thee when thou settest me before thy Judgement ? and tryest my Heart and Soul ?

181. O Dear God! I can doe nothing : I stick in the slime or mire of vanity even unto the inwardness of my Soul : thy Anger is burning in me : In me live all Evill Beasts with their Lusts .

182. O LORD ! my Lust in Soul and Body hath Imaged it self into * * All Evill Beasts or Vices . them ; and I am before thee a Worm and No Man : also I cannot with this Imaging come before thy Countenance ; much lesse to thy holy Name ; viz : to the Center of my Soul , out of which it is sprung forth .

183. I am ashamed in this Vizard before thy Countenance ; and have no Righteousness in Me , towards thee , I am become unfaithfull to thee ▪ and have broken my self off from thy Will , and brought my self into own self Will .

184. And stand now before thy Countenance , as the Lost Prodigall Sonne ; who is become a keeper of Swine ; and have lost the fair Garment of thy Power ; and every moment Eat , with the Devils Swine , the husks of vanity : and am not worthy to be called thy Image and Similitude : For I cannot be obedient to thee out of my own self powers or faculties ; I am in my self , without thy Grace , only a Source or Quality of thy fierce Wrath and Anger .

185. But yet I rejoyce at thy great Mercifulness which thou out of thy Holy Name out of which my Soul is flowed forth , hast turned to us again : Yea thou hast opened the Gates of thy Eternall Vnity , and po●red it , into my Soul , which destroyeth thy Wrath , and breaketh the Monster to pieces .

186. Yea thou hast with this pouring-in of thy most Inward Holiness and Sweetness , impressed and imprinted the Name JESUS in my Soul ; which hath assumed or received my Soul and Humanity , and is become obedient to THEE , in my stead ; and hath fulfilled or satisfied thy Commandements and strong severe Law , with perfect Love and Obedience .

187. Therefore I come now with Thanksgiving to thee , O Holy God , and pray thee , to make this thy bestowed Love of thy in-shed or poured Grace in me , Great ; that I may now in this New Grace-Love be obedient to thee , and fulfill thy Commandements and Law , with the Obedience of JESUS CHRIST , with his Love : My Lord JESUS hath implanted me again into thy Name , out of which my Father Adam had rooted me up .

188. Therefore I now come , in and with him , to THEE , and Comfort my self , that I in him , in his in-dwelling and in-ruling Grace and Love , am and live in thy Obedience : and that I in him , can rule over Sinne , Death , the Devill , the World , and all Creatures , and am become again , thy right expresse Image and proper peculiar Portion , in him , my Lord and Saviour , JESUS CHRIST .

189. O DEAR GOD , rule thou now , through this in-poured Love of thy Grace in MEE : and doe with and in me how thou wilt : Only mortifie daily , my evill Creatures in my Flesh ; and bind or unite thy self eternally with my Soul and Mind , as thou hast done in the Humanity of JESUS CHRIST .

190. I will readily leave my Evill Beast in the Flesh , to the Earth , till thy bringing again and Restitution : Only cloath my Soul and Mind , and bring the same into thy Obedience ; that it may seek and honour no other Name , but only the Holy Name JESUS , which in me , fulfilleth thy Commandements . AMEN .

The * * Note this is according to Luthers Catechisme , the 2. otherwise the 3. Commandement . Second Commandement . Thou shalt not misuse the Name of the Lord thy God , for the Lord will not leave him unpunished that misuseth his Name .

191. O Dear GOD ! This Commandement doth rightly intimate to me and informe me ; how thou didst pour in thy Holy Name into my Soul and Mind , yea it is sprouted forth out of thy Name : and thou hast given me authority and power , with thy Name to rule over all things : That it should flow forth out of my Mouth , through thy power and Vertue , and rule All : Yea I should with my Mouth and Speaking-forth or Expression re-Image and form holy Figures and Images again .

192. Even as thou Eternall God , hast Imaged and formed All , through thy breathing or Speaking forth : So thou hast also , given thy WORD with thy holy Name , into my Soul and Mind ; that I as a Form and Image of thy Will : should also so speak forth , viz : thy Wonder-deeds .

193. That which thou O Great God , hast Corporeally and Creaturely Imaged through thy Word , I should Image that , in thy praise , and form it in thy Wisdome ; and Image or frame no strange Image in my Mouth against thy Creation and Ordinance : But continue in thy working , and rule over all things with thy Word in my Mouth and Heart , as the Scripture testifieth : The Word is neer thee , viz: in thy Mouth and in thy Heart : Deut. 30.14 . Rom. 10.8 . Also the Kingdome of God is inwardly within you , Luke 17.22 .

194. This thy Holy Word , wherewith , thou hast made Heaven and Earth , hast thou given into our Mouth , that thou mightest through our Mouth , Create or Image thy Praise .

195. But after Man had Introduced himself into own-self Lust , and had turned his Will away from Thee , then he began , with his Mouth , to Image in thy Word , Earthly and Hellish Figures in thy Wrath : viz: Cursing Swearing Lying Formes , false wicked evill serpentine formes , to form Wolves Beares Lyons Dogs Cats Adders and Serpents , and all manner of poysonous venomous Beasts , and to Image or form the Name of God thereinto , under the appearance of divine forming and Truth , also into false wicked Sorcery Witchcraft and deceit , and therewith , to cast up or produce , and honour , strange Images for Gods , and introduce and Image thy Name into Images of Idoll - Gods .

196. All this , thou settest before us , in this Commandement , and requirest of us , thy strong or severe righteousness , to Image thy Name in Holiness , to thy Praise , and in thy Praise in Clearness Sincerity and Truth : and without thy Will and Co-working , to make no form of Our words ; but willest , that we should Co-speak Will and Image , with thee ; upon pain of Eternall Punishment ; as thy Command clearly soundeth forth ; Cursed be He that Keepeth not all the Words of this Law . Deut. 27.26 .

197. O Great God! What shall I now here say before thee ? How innumerable many times , doe we bring , thy Word and Power in Our Mouths , into false or wicked Imaging , when we sw●ar by thy Name and Curse , and bring false or wicked Lust thereinto , and make a Fair Flattering Hypocriticall Image , upon our Lips , and sell it to one another for Truth , perswading one another to believe it to be so ; and yet there is inwardly nothing but a Serpent , full of Lies and Poyson : and so we Image thy Word under a right appearance into a Serpent , and Devils Image : Also we Curse by it , and so generate a living Figure of the Devill , and of Hell .

198. Also we use thy Holy Name , to scornfull reproach , and Image our false or wicked Beasts , therein : all whatsoever we love in the World , be it as false or wicked as it will , thereinto we Image thy Name , and Power , with our Mouth ; Also , in swearing ; wherein we bring thy Might and Power on to the Tongue ; also into Sorcery or Witchcraft , Plagues or Torment , and Sicknesses , or Diseases : Yea we Image it , into Hellish Figures , with our Mouth : Yea , Men further bring thy Manifested or Revealed Word and Will , for the sake of their Belly , and temporall Pleasure , and Pride , into a strange Image , which themselves know NOT : Only that the Truth may Continue obscure , and that in this strange Image , they themselves may be honoured for Gods ; they make Laws and Commandements , for their own Honour , Pleasure , and Voluptuousness , and bind them with the Oath of his Name : and yet none keepeth the same , in his Heart .

199. O God! How much poysonous Anger and Malice of self-revenge doe we bring into thy Name ? When we reproach and tread upon or oppresse , one another , in our Proud Stately Mind , with thy Name ; and bring it into Tyrannicall Power and Authority : and doe no other with thy Name , but as the Apostate Lucifer doth .

200. All this thou settest before us , in thy Commandement : For thou sayest : We should not misuse thy Name , and this is called misusing , when we introduce it , into false Expression or speaking forth , and * * Forming or Figuring . Imaging .

201. O Great God! What shall I poor miserable sinfull Man , say here before thee ? Thou requirest thy Name , from , and IN , ME , in Holiness , in thy praise : Where shall I bestow all these Devils Images , which we poor Men , Image in our † † This Body of the Outward Flesh and Bloud . Sinne-house , before thy Countenance ? They are indeed meer abominations before thee , for the sake of which , thy Law Curseth me , and sentenceth me to Eternall Death .

202. O Holy God! I have nothing wherewith I may come before thee , but only thy Great † † Barmhertzigkeit . Mercifulness , that thy Holy Word , according to thy Most inward Love is become Man , and is come to help us , viz: thy first given Word ; which hath formed it self in Our Life , that it may renew us again , and kill , all these Devils Images , and release and deliver the poor Soul and Mind , from such Images of the Serpent .

203. For which I thank thee in Eternity ; and pray thee thou Eternall Shed-abroad Love , in the Most Holy Name JESUS ; Come , I beseech thee to help me ! and bring thy Word , that became Man , into my Soul and Mind , and continue in Me , that I may continue in thee .

204. Awaken I pray thee in me , thy Fire of thy Great Love ; kindle it O Lord , that my Soul and Mind , may SEE these Evill Beasts , and kill them in thy Power , through right and true Repentance : That I may Constantly , bring , and use , thy Holy Name JESUS , in Me , to thy Praise and Thanksgiving , and no more generate in thy Word , Evill Beasts , which belong to thy Judgement .

205. O thou living BREATH of God! I give my self wholly and altogether to be thy own , work thou in me , what thou wilt . AMEN .

The * * The 3. according to Luthers Catechisme , otherwise the 4. Commandement . Third Commandement . Consider or Remember the Sabbath Day to Sanctifie it : For in Six Dayes the Lord Made Heaven and Earth , and the Sea and all that in them is ; and Rested the Seventh Day .

206. O DEAR GOD ! This Commandement Intimateth to me , my inward right divine Rest in thy Love , and Power , that my Will should rest in thee , from its own receptibility of its own willing , and thou Eternall God wouldest , with thy Power work in my Will.

207. Thou art the right Sabbath , in which all my Powers should work in an Eternall Rest : and be and continue holy in THEE : O , alas , indeed it was the True Paradise , wherein thou didst set our first Parents ; that they should Sanctifie thy Sabbath , viz: thy in dwelling operative power ; that is , rightly Love ; and bring no strange Lust of false or wicked desire thereinto , and not darken or obscure this Holy Sabbath of thy in-dwelling Power , with own desire , and not bring the Serpents Lust or Falshood and Wickedness , thereinto , but Will , Work , and Live , with THEE , that thou alone in ME be the working willing and doing .

208. O Dear God , indeed thou settest before me in this Commandement , the Figure , wherein I see thy Ordinance and Will : thou requirest , the ability from me ▪ that I should live in the Ordinance in thy Will , as thou hast Created me in Adam ; but my Father Adam hath turned his Will from thee , and introduced it into own Lust and Desire , and brought such Paradisicall working in thy Rest , into a fiery , enimicitious , proud , stately , covetous , Envious , and Angry , working ,

209. And hath unhallowed or prophaned thine and his Sabbath , and brought the Serpents false or wicked working and willing , thereinto : For which things sake , thou hast thrust him forth out of such Rest and Paradisicall working , and Cursed his false or wicked working : For , while it worketh , with the Devill and Hell , and runneth on in meer unquietness , it is so long even an Enmity against thy Holy Sabbath .

210. Thou settest before us in this Commandement , how thou hast wrought all things in the Six Properties of the Eternall Nature , as the First I. the Desirousnesse ; the Second II. the Mobility ; the Third III. the Perceptibility ; the Fourth IV. the Fire or Life ; the , Fift V. the Light or Love ; the Sixt VI. the Understanding or Knowledge of the Power : But yet hast introduced it into the Seventh VII . Property , viz: into thy Substantiall Unity and Rest ; wherein all thy Works should Rest in thy Working Love , wherein thou wouldst work with thy Love : Which then was the right Paradise upon Earth , in the Elements , wherein thy Shed-abroad Love had the Vpper dominion in ALL.

211. But the Devill and Man hath destroyed this , and for that cause hast thou , righteous God , Cursed the working of the own false or wicked Will , and withdrawn thy Sabbath from it ; so that now All things stand in meer Unquietness , Misery Lamentation Necessity Stinging Breaking Murther Killing and Contrary Willing .

212. This hath my Father Adam devolved upon me by Inheritance , so that I now work and run on , in thy Anger ; and Continually Break and Unhallow or Prophane thy Sabbath in me , and Misuse thy Name , which hath , together , with my Life , given it self , into my working , and willing .

213. But since Man is become blind as to this Knowledge , therefore thou hast in thy Commandement , set before him , a Figure and Form , signifying to or for what thou hast Created him , and in what Order or Ordinance he stood : and requirest of him , that he should in such Form or Ordinance , sanctifie thy Sabbath ; and on the Seventh Day , stand still from all his working , to signifie , that THOU art the Sabbath , in whom all things Rest .

214. Also therewith thou settest before us , the Eternall REST , wherein All and Every thing , ( which is flowed to the Eternall and out of the Eternall ) should rest in thy Sabbath ; and hast set thy Curse and Anger against whatsoever keepeth not thy Order or Ordinance : and doth not rest , on thy Sabbath in THEE , and alone worketh with thee .

215. O Eternall God! What shall I now here say before thee ? My Conscience witnesseth against me , that we doe not rightly sanctifie thy Sabbath : For Men therein exercise all wicked voluptuous vain and disorderly Life : It is unhallowed or prophaned , with vain pomp , and voluptuousnesse of the Flesh , wherein the Devill in thy Anger , worketh in MANY , and keepeth his Sabbath of Contrary Sports Actions or Scenes .

216. We suffer our selves to be called and Invited by thy Word , and hold the sound , which we hear , to be thy Sabbath ; but the Soul and the Mind is not regarded , we passe by , as the Deaf , that hear not THY Voyce .

217. Thou callest us into thy Sabbath ; but the Soul hath turned it self away from thee ; and worketh in own willing ; in the Lust of the Devill , and rests contented with the Name that it is thy Sabbath ; but it will not hold still to thee , and turn its Eares , and desire , to THEE , that thou mayst work in it .

218. The Devill hath introduced his Sabbath into Mankind , and so blinded them , that they know thy Sabbath no more ; for which cause thou hast also , thrust our Father Adam and our Mother Eve , out of thy holy Sabbath ; and yet hast introduced thy SABBATH , in the Name JESUS into the Humanity again , that it should work in us again , and we in it , which destroyeth the Devils Sabbath of Falshood Lying and Vanity , and hath brought us the Paradise again , that we should now turn to thee ; and receive this Sabbath , and give our selves totally up into the working of thy Grace ; and so thou wilt , O Eternall God in JESUS CHRIST , erect a NEW Sabbath in us again , and make an abode or habitation in us , and sanctifie again thy Imaged Word , viz: our Minde and Soul , and set it in the Eternall Sabbath , viz: in the Rest of thy Unity .

219. O Eternall God! I give up my Soul and Mind , to thee , into thy Holy and New Sabbath JESUS CHRIST ; and direct all my Power Willing and Thoughts towards thee , take and lead me I pray thee , into thy New Sabbath ; for I cannot in my own power , attain it , if thou bringest not me thereinto .

220. But since thou hast in thy Sonne JESUS CHRIST bidden me to come ; and thou wilt quicken or refresh me : Math. 11.28 . Therefore I come upon thy inviting Word , to thy Eternall Supper , of thy Eternall Covenant in CHRIST JESUS , and pray thee , to sanctifie my poor Soul , in the Sabbath of thy Sonne JESUS CHRIST , and introduce it therein into the Eternall Rest , and give it again , the food of thy true Sabbath , viz: his holy Flesh and Bloud , that my Soul may again sanctifie thy Sabath , and that thou alone mayst work in it as in thy very expresse reflex Image .

221. Doe thou break in me I pray thee , the Devils Sabbath , and false or wicked working , and give me an Obedient Heart , that continually hungereth after thy Sabbath ; And let thy Word in me keep the Sabbath ; that my Soul may hear , what thou in thy working , Speakest in me , that it may be Obedient to thee , and that I may set ALL my Trust and Confidence , in thee .

222. O thou Eternall Love of JESUS CHRIST ! How Glorious is thy Sabbath in the Soul , when it turneth it Self to thee ; so that thou penetratest and presseth through it with thy sweet Love , wherein the Paradise becometh unshut to it again .

223. Let my Soul , I pray thee , continue Eternally in thy Sabbath , build up I pray thee in me , again , thy New Jerusalem , viz : the City or Habitation of God : Wherein thy Sabbath becometh sanctified : I give up my self wholly altogether into thy Sabbath , only , deliver me I pray thee from Evill . AMEN

The * * The 4. according to Luthers Catechisme , otherwise the 5. Commande - Fourth Commandement . Thou shalt Honour thy Father and thy Mother , that thou mayst live Long in the Land which the Lord thy God giveth thee .

224. O Eternall God! by our Bodily Parents , thou settest before us , an Image of our Eternall Father , and of our Eternall Mother .

225. For THOU art our FATHER , from whom we have received our Life ; and thy WORD is our MOTHER , who hath generated us out of thy Creation , and formed us according to the expresse Image of thy Manifestation or Revelation .

226. Our Soul and Mind , O God and Father , is thy Expresse Reflex Image : And our Body is an Expresse reflex Image of thy out-flown Word : Which Word is our Eternall Mother : In whose Body , we are given Suck , and are nourished : Whom we should honour , and humble our selves before HER , and be obedient to her .

227. As we should honour our outward Corporeall Parents ; so also our Eternall , out of whose Mouth we are sprung forth .

228. O , Eternall Father , we are become disobedient unto thee , and have given our selves up to a strange Mother into her Tuition : we have taken the World to be Our Mother , and are become unfaithfull to the inward Mother of thy Power in thy Word .

229. And now we must suck into us , the Poyson and Death from the strange Mothers Breasts , yea she beareth us now in her Body or Womb of Contrariety , and Generateth and Consumeth us again in thy fierce Wrath ; and nourisheth us , the time of this whole outward Life , in meer Cumbersome Care , Misery , tedious Weariness , and Necessity , in Suffering and Calamity : and holdeth us captive , so that we cannot see our first Eternall Mother .

230. Our Soul lamenteth after her , but thy Anger holdeth us captive in it self ; so that we must serve and minister to the strange Mother .

231. O God! How long , wilt thou forget us in our Misery ? Take us again I pray thee to be thy Children , and generate us again in our Eternall Mother anew ; and give us an Obedient Will , that we Eternally never more depart from thee .

Give us also an Obedient Heart towards our Bodily Parents , that we may love and honour them as THY Ordinance : seeing through them , thou Generatest , and daily bringest us up , to this World : Therefore , help us we pray thee , that we may be obedient to thy Commandement .

O Dear God! Thou hast of thy Grace , given us a New Mother , viz: thy Most holy Word , in thy Love , and sent it into our Humanity , to generate us again , in thy Eternall Power , to be thy Children and Heires , and pourest into us again the * * Divine Meekness . MILK of thy holy Substance , thy Love : Draw us I pray thee , to it , and open in us , the right Mouth of Faith ; that we may continually hunger and thirst after it ; and be renewed in its Power .

For , the Old Body , from the Earthly Mother , availeth not before THEE ; it cannot possess thy Kingdome ; for that which is born of flesh and Bloud , or of the Will of Man , cannot attain the filiation , but that only , which is generated of , or out of , GOD.

Therefore I pray thee , O Eternall Father , generate ME a New , I pray thee , through the New Mother , of thy Grace and Mercy in JESUS CHRIST , and let me grow and increase in HIM , to a living and holy fruit in thy Kingdome , that I together with thy Holy Angel , , may be Eternally obedient to THEE ; and Eternally rejoyce my self in THEE . AMEN .

At the End of the High-dutch Copie is noted these Books following of the Authour , that were not finished .

FIrst , This Prayer-Book .

Secondly , The Aurora .

Thirdly , The Treatise , of divine Manifestation or Revelation : what , God , Nature and Creature , also Heaven , Hell , and the World , together with all Creatures , are : Deduced through the whole Process and Course of the World , to the End , and in the Eternity , and set down in 177. Questions .

Fourthly , The Most highly pretious Gates of Divine Vision . What the Mysterium Magnum is : And how all , is , from , through , and in ; God : How he is so neer to all things , and filleth all in all .

These the Authour of pious Memory , finished not ; but in the 24. Sunday after Trinity , 1624. daparted from this vain World : Speaking these his last words , Nun fahre Ich hin in s Paradis . Now goe I hence into Paradise .

Lyeth buried at Gerlitz in the Church-yard , and upon the Grave was set a wooden Crosse with a Mystical Threefold Figure , of an Eagle , a Lyon , and a Lamb : The Superscription upon the Monument was this .

V. H. I. L. I. C. I. U. Vnsor . Heil . Im. Leben . Jesu . Christi . In. Vns . Our . Salvation . is In. the Life . of Jesus . Christ . In. Vs.

Born of GOD.

Dead in JHSUH .

Sealed with the HOLY-SPIRIT .

Resteth here Jacob Behme of Old Scidenburg , A ✚ O. 1624. 18. November : About the 6th hour in the Morning , Sunday , in the 50. year of his Age , blessedly departed .

The Translatour into the Nether-dutch hath this Postscript .

ANno 1641. 1. Julij that Translation was finished out of two written and different Copies .

Vnder one of the Copies is noted , by Herre Abraham van Francken-bergh , as followeth .

The Authour Jacob Behme of Gerlitz , could not bring this little Prayer-book , to an End : But dyed Anno 1624. buried Gerlitz , &c. as before .

Vnder the other Copie is noted by Herre Heynricus Prunius , as followeth .

This I have written off from the Authours own blessed Manuscript , who is now in Blisse : He proceeded no further , he would have gone through the Six Dayes of the Week , and made the beginning on Munday , as here is to be seen , and would have concluded it on the Seventh , that is , on the Sunday , in the true Paradisical Sabbath . The Prayers from the Holy Ten Commandements , are the beginning of Tuesday , he would have Expounded the whole Decalogue , Apostles Creed , And Our Father , in such a Manner , by way of Confession and Prayer : But he was continually hindered , as also of writing other Excellent Treatises : Being by the Earnest-entreaty of several Friends that Loved God , put upon the writing , sometime of one , sometime of another , Work . He also Entended , with the permission of the divine Help to make an Exposition upon All the Epistles and Gospels through the whole Year , but hath begun nothing of it ; because his time was Interrupted and Cut off .
A Brief Table of the Contents . 1. THe true Ground of the right Skill of Prayer : Very Edifyingly teaching to understand what Praying is , and how Men should pray . verse , 1. to 32. 2. An Introduction , to right Praying . verse , 33. to 46. 3. A Prayer and right acting Repentance , before Gods Face . verse , 47. to 64. 4. A Thanksgiving and Prayer , when a Man feeleth the divine Power and Vertue in himself . verse , 65. to 72. 5. A Prayer to the Fire-burning Love of God : Shewing how rightly to pray for it . verse , 73. to 79 Prayers for the Dayes of the Week . I. for Munday . verse , 80. 6. A short Prayer when we awake Early before we rise . verse , 81. to 82. 7. A Prayer and Thanksgiving when we rise . verse , 83. to 89. 8. A Prayer when we dresse and wash . verse , 90. to 99. 9. A Prayer when one would goe to work and the Employment or Calling , in which God hath set every One. verse , 100. to 112. 10. A Prayer at Noon , to consider ones State and Condition . verse , 113. to 129. 11. At Noon , to Consider the Quality of the Day , of the ascending of the Mind . verse , 130. to 142. 12. At Evening , to consider our wearinesse . Of the descending of the Mind . verse , 143. to 158. 13. When one leaveth off Labour and would goe to sleep . verse , 159. to 162. 14. When one undresseth and lyeth down to rest . verse , 163. to 166. 15. A Prayer of thanks , for the bitter Passion and Dying of Jesus Christ . verse , 167. to 170. II. For Tuesday . 16. A Meditation or Confession on the 1. Commandement , an Earnest Looking-Glasse to be well Considered . verse , 171. to 190. 17. Vpon the 2. else 3. Commandement . Of Gods Holy Name . 191. to 205. 18. On the 3. else 4. Commandement . Of the right Sabbath day . verse , 206. to 224. 19. On the 4. else 5. Commandement : How we should honour our temporall , and Eternall Father and Mother . verse , 225. to 232.
END .

The Highly pretious Gate of the Divine * * Visibility of Contempl●●ility . Vision Or Contemplation .

Shewing what the Mysterium Magnum is .

And how ALL is from , through , and in , God .

Also How God is so neer all things ; and filleth ALL.

Begun to be written in High-dutch Anno 1624. but lest unfinished .

By Jacob Behme Teutonicus Philosophus . Englished by JOHN SPARROW .

London , Printed by M.S. for Lodowick Lloyd , and 〈◊〉 be sold at the Castle in Cornhill . 1662.

The First Chapter . Of the Divine Visibility Vision or Contemplation : What God is , and how Men shall know * * The Divine Substance . his Substance by his Revelation or Manifestation .
Reason Saith .

1. I Hear much spoken of God ; that there is a God , who hath Created all things ; also preserveth and supporteth all things , but I have not yet seen any , nor heard from any , who hath seen God , or that could tell , where God is or dwelleth , or how he is .

2. For if it looketh upon , and Considereth the Substance and Matters or Things of this World , how it goeth with the Vertuous and Honest as with the Evill and Wicked , and bow all Things are Mortall and Corruptible ; also that the Vertuous and Honest seeth no Deliverer , who releaseth him from the Anguish and Contrariety or Opposition of the Evill and Wicked , and so must goe with Anguish in Misery to the Grave : Then it thinketh , all things are thus done by † † Or mishap or hap-hazard . chance ; there is no God , who taketh pitty on the Sufferers , seeing , he letteth them that hope in him stick in Misery , and therein goe to the Grave ; and that Men have heard of none , who is come again out from Corruption , and hath said that he hath been with God .

Answer .

3. Reason , is a Naturall Life , whose ground standeth in a Temporall Beginning and End , and cannot come into the super-naturall ground wherein GOD is understood .

4. For , though perhaps Reason looketh thus upon it self in this World , and in its * * Or Contemplation . Visibility , findeth no other ground , yet it perceiveth in it Self a desire after a higher Ground wherein it might rest .

5. For it understandeth that it is proceeded out of a Super-naturall Ground , and that there must be a GOD , who hath brought it into a Life and Willing ; and is † † Or troubled or terrified . astonished in it Self at its own willing , and judgeth it self in the willing of Evill , for unrighteous .

6. Though indeed it doth that unrighteousnesse , yet it complains against it self , and is afraid of a Judgement , which it seeth not : Which signifieth , that the hidden God who hath brought himself into Nature , dwelleth in it , and reproveth it for its Evill wayes , and that , the same , ( hidden God ) * * Or Cannot . must not be the Nature of perceptibility ; seeing Nature seeth him not nor apprehendeth him .

7. On the other side , the forsaken Reason , which in its apprehension is here vexed with wrong or unrighteousness in Misery , findeth a desire in it self , yet more , to forsake it self , and giveth it self willingly up to suffering .

8. But passeth in its unrighteous Suffering , into a Hope , that , that which hath created it will take it from suffering , into it self , and desireth to rest in that , which is not † † Passive . passible , and seeketh Rest in that which it is not , in it self .

9. It desireth the Dying of its self-hood or * * Or Ihood or Somethingness somewhat , and yet desireth not , to be a Nothing , but desireth only to die away from the source or torment ; that it might rest in it self .

10. And therefore it giveth it self up to the suffering , that the power of the painfulness , should kill its suffering , and that it , in its Life , might through the Death , of the dying of it self , in that it is a painfull Life , enter into the unpainfull and impassible .

11. In this a Man understandeth rightly , the hidden God , how he manifesteth or revealeth himself in the Mind of Man ; and reproveth the unrighteousness in the Conscience , and draweth the unrighteous suffering , by suffering , to himself .

12. And how the Reason-Life , viz: the Naturall Life , must in the Suffering have a desire come upon it , to turn it self again into that , out of which it is gone forth , and how it must desire to hate it self ; and to die away from the Naturall willing , that it might attain the Super-Naturall .

Reason Saith .

13. Wherefore hath God created a painfull suffering Life ? Might it not be in a better state without Suffering and Torment , seeing he is the Ground and Beginning of all Things , why doth he permit the Contrary opposite willing ? Why doth he not break and destroy the Evill : that only the Good may be in all things ?

Answer .

14. No-Thing without Contrariety or Opposition CAN become Manifest to it self ; for if it hath Nothing , that is Contrary or Opposite to it , then it goeth continually forward OUT ; and goeth not . IN again , into it Self : But if it goeth not IN again into it self , viz: into that OUT of which it is originally gone forth ; then it knoweth Nothing of its Originall .

15. If the Naturall Life had no Contrariety or Opposition , and were without a limit , then it would never ask or enquire after its Ground , out of which it is proceeded , and so the hidden God would continue unknown or unapprehended by the Naturall Life .

16. Also , if there were no Contrariety or Opposition in the Naturall Life , then there would also be no perceptibi●ity nor willing or working , also neither Vnderstanding nor Knowledge or Skill , therein .

17. For , a thing that hath but one Will , that , hath no Divisibility or Separability : For if it perceiveth not a Contrary or Opposite willing , which causeth it to the driving of the Motion : then it standeth still .

18. For , ONE only thing knoweth no More but of ONE : And though it is in it self GOOD , yet it knoweth neither of Evill nor of Good , for it hath nothing in it self that maketh it perceptible .

19. Thus also , we may Philosophate concerning the Will of God , and say : That if the hidden God , who is but ONE only Substance and Will , had not with his Will brought forth himself OUT of himself , and brought forth himself out of the Eternall knowledge or Skill in the Temperament , into divisibility of the willing , and had not introduced that same divisibility into an inclusibility , to a Naturall and Creaturely Life , and that the same divisibility in the Life , did not stand in strife : how would then , the hidden Will of God , which , in it self , is but ONE only : Be manifested or Revealed to HIMSELF .

20. How can there be in ONE only Will a knowledge or apprehension of it self ? But if there be a divisibility in the ONE only Will , so that the divisibility introduceth it self into Centers , and own willing , so that in that which is severed off or departed away , there is ( an ) own Will , and so in the ONE only willing , unsearchable and innumerable willings Exist : As the Twigs or Branches in a Tree ; thus we see and understand that , in such a divisibility , every severed off , or departed , Will , introduceth it self into a Form of its own , and , that the strife of the willing , is , about the Form ; so that one Form in the partibility , is not as the other , and yet ALL standeth in ONE Ground .

21. For ONE only Will cannot break it self in pieces asunder , as the Mind breaketh not in pieces , when it divideth it self into a willing of Evill or of Good , but the Exit or OUT going of the Senses or Thoughts , only is IT , that divideth it self , into a willing of Evill and of Good , and the Mind continueth in it self Totall or entire , and suffereth , that a willing of Evill and of Good Existeth or dwelleth in it .

Then saith Reason .

22. What , is THAT good or profitable for ? that , with the Good , there must be an Evill .

Answer .

23. The Evill , or * * Or Opposition . Contrary Opposite Will , causeth the Good , viz: the Good Will , that it presseth again after its originall , viz: after GOD , and that the Good , viz: the Good Will , be desirous for a Thing that is only Good in it self , and hath no Source Quality or Torment , that desireth Nothing ; for it knoweth nothing better in it self or for it self , after which it could Long.

24. Thus also can we Philosophate and say concerning the Eternall good Will of God , that it can desire Nothing in it self ; for it hath nothing in it self or before it self that can give it any thing , and therefore it bringeth it self forth OUT of it self , into a Divisibility or Seperability , into Centers ; so that a Contrariety or Opposition existeth in the Efflux or out-flowing , viz: in the out flown ; so that the GOOD in the EVILL becometh perceptible working and willing , that is to say , to will , to seperate it self from the Evill , and again to will to enter into the Eternall Will of God .

26. But seeing the OUT-flowing of the ONE only Eternall Willing of God , continually goeth forth out of it self to its Manifestation or Revelation , so also the Good floweth , viz: the divine Power , forth , out of the Eternall ONE , with this very OUT-flowing , and goeth not IN , to the Seperability to the Centers of the Multiplicity .

26. Thus now the Perpetuall Enduring Out-flowing of the Willing , causeth the Good in it self , with its Motion , so that , the Good longeth after the standing still again , and becometh desirous to presse into the Eternall again , and in this very pressing into it self , the ONE becometh Movable and desirable , and in this very working , standeth the Perceptibility , Knowledge and the Willing .

27. God , so farre as he is called God , Can will nothing but himself , for he hath Nothing before or after him that he can will ; but if he will any thing , that very thing is flown OUT from him , and is an * * A Counter-part , Counter-pane , Counter-draught , Copie , duplicate , Counter-portraiture or representation . Object of himself : or a Reflexion of himself ; wherein the Eternall Will , willeth into its Somewhat : If now that Somewhat were only ONE , then the Will therein would have no production .

28. And therefore hath the Abyssall unsearchable Will , in the Beginning divided it self , and Compressed it self into Substance , that it may work in somewhat , as a Man hath a † † NOTE . Similitude thereof in the Mind of Man ; if the Mind did not it self flow forth out of it self , it would have no Thoughts or Senses ; and if it should have no Thoughts , then also it would have no knowledge of it self , also of no other thing , and Could have no production or working .

29. But the Sensible or Cogitative flowing forth , OUT of the Mind ( which is an Object or Reflexion of the Mind , wheein the Mind perceiveth it self ) maketh the Mind willing or desirous , so that the Mind introduceth the Senses or Thoughts into Somewhat , viz: into a Center of a self-hood , wherein the Mind with the Senses or Thoughts , worketh , and in the working revealeth and seeth or contemplateth it self with the Senses or Thoughts .

30. If now in these Cen●ers of the Senses or Thoughts in the Object or Representation of the Mind , there were no Contrary or Opposite , then were all the Centers of the out-flown Senses or Thoughts only ONE , in ALL Centers of the Senses or Thoughts ; but ONE only Will ; that did continually but ONE thing : How then would the Wonders and power of the divine Wisdome , through the Mind , ( which is an Image of Divine Revelation ) become known and brought into Figures .

31. But if there be a Contrary or Opposite , as Light and Darknesse , therein , then this contrary it self is opposite to that , and Ever , the one property causeth the other ; so that this other introduceth it self into desire , to will to strive against that other , and to rule over the same : In which desire , the Mind ( and Thoughts ) becometh introduced into a N●tur●ll and Creaturely ground , to an own willing , viz: to an over-ruling in its somewhat , viz: with its Center above all Centers , as viz: one Sense or Thought of the Mind above the other .

32. Hence Strife and Anguish , also Contrary or Opposite Willing in the Mind , originally ariseth , so that the Totall Mind is thereby caused to enter again into a breaking or destroying of the Senses or Thoughts and of the self-willings of the Senses or Thoughts , viz: of the Naturall Centers : and to will to sink down out of the torment and paining of the Contrary Opposite willing , and striving , OUT of the Anguish , IN to the Eternall Rest , viz: IN to God , OUT of which it is sprung forth .

33. And hence existeth Faith and Hope , so that the Anxious Mind hopeth a deliverance , and Longeth after its Originall , again , viz: after God .

34. Thus also we should understand the divine Revelation or Manifestation ; for all things have their beginning out of the OUT-flowing of the divine Will , whether it be Evill or Good , Love or Sorrow .

35. Whereas yet the Will of God is no Thing , neither Nature nor Creature , wherein is no Pain Sorrow nor Contrary Opposite Will , but out of the OUT-flowing of the Word , viz : through the OUT-going of the Abyssall Mind , ( which is the Wisdome of God , viz. the Great Mysterie , Mysterium Magnum , wherein the Eternall Understanding lyeth in the Temperament within out of which is flown forth the Understanding and Knowledge .

36. And that OUT-flowing , is a beginning of the Willing , where the Understanding hath parted it self into formes , and so the formes , become , each desirous , in it self , also to have an Object of its Like .

37. And that very desire hath been an Inclusion or Comprehension to self-hood , or * * Or own possession . propertibility , that is : to a place , viz: to the Somewhat , and out of this Somewhat , is the Great Mysterie Mysterium Magnum , viz: the Non-Naturall Power , become Substantiall and Naturall ; and the Somewhat hath inclosed or compressed it self to an own Willing .

38. For , this own Will , is a Ground of its self-hood , and shutteth it self in , as a desirous Will , whence the Magnetick impression to sharpnesse and hardnesse hath taken its Original , and is a ground of darknesse and of the painfull perception : Out of which , contrary opposite Will , anguish , and flying : ( viz: Perceptibility ) , hath its originall .

39. And is a Ground of Nature , out of which , the multiplicity of Properties cometh , so that in such contrariety or opposition , ever , one Will is existed out of the other , to sever it self from the pain , as viz: the Senses or Thoughts , out of the Mind ; where the Mind with the Thoughts , standeth in Anguish , working , willing , and breaking or destroying .

40. In this divine out-flowing , in which , the divine Power breatheth forth it self out of it self , and hath introduced and brought it self into Nature and Creature ; is to be apprehended ; in a twofold Manner ; viz: First : The Eternall understanding of the one only Good Will ; which is a † † Or Temperament . Temperature , and thus only introduceth it self into a perceptibility and working , to the Manifestation or Revelation of the Powers Colours and Vertues , where the Powers and Vertues , appear in Seperability and formability , and the Eternall Skill or Knowledge is revealed and come into apprehension .

41. Out of which then also , the Angelicall , Soulish , and Creaturely , Ground , is proceeded : as also the Thrones and Dominions , together with the visible World .

42. And then Secondly , there is to be understood , the inceptive or beginning Will , of Nature , viz: the Inclusibility or Comprehensibility of Centers , where every Center , in the divisibility includeth it self into a place to self-hood , and self-willing ; as an own-self Mysterie or Mind : Out of which the unlikeness or unequality of the willing , originally ariseth , shewing how , in these two , a Contrary doth exist , for they are TWO in ONE only Substance .

43. As First ; the Inward , from the originall of the divine Power , desireth only an Object , Reflexion or Representation , of its similitude or Equality , viz: of the Good ; wherein the Good divine OUT-flown Will might work , and manifest it self : Then Secondly , the Self-generated own Naturall Will , in the place of the self-hood desireth also a likenesse of the Dark impression of the Sharpnesse : That is , an Object : Through its own Inclusibility or Compressibility , through which including it maketh it self Materiall : and desireth Nothing Else , but only its own Corpore●ty as a Naturall Ground .

44. In these TWO , now , is to be understood , the Good and Evill Will , in all things , and it is herein rightly understood , how the inward Spirituall Ground of all Substances , originally ariseth from the divine Power , and how all Bodies of the visible perceptible or palpable Substance , originally ariseth from the Desire of Nature .

45. Whereby we may clearly Observe , that as the own-self Naturall Desire which in the beginning had made all Materiall , and made it self an Object : viz : a Similitude , wherein it worketh : Thus also the divine Ground and Will , with its Love-Inclusibility , maketh it self an Object and Spirituall Substance , wherein the divine , holy , Will , worketh ; and introduceth the divine Power into Formes and Separability , to the Manifestation of the divine Power and Glory .

46. And alwayes , in this Worlds Substance , two in one are to be understood ; as First : One only divine and spirituall ; and Secondly ; an inceptive Naturall Temporall and Fragile or Corruptible , in own self-will ; wherein two sorts of Wills lye in One : viz: First , an inceptive Naturall , wherein the Will is a self Astrum of its own , and qualifieth or operateth , with or in all outward , Elementary , and * * Or Aeriall . Sydercall things .

47. And Secondly ; An Eternall Spirituall Substance , which is an Inclusibility , or included Substance , of the divine Will ; wherewith , the divine Will also maketh to it self an Object or Substance ; wherein it worketh ; and these two Substances , become understood , in two Principles : The ONE , divine , in a Heavenly ; and the OTHER temporall , in an Earthly .

48. And now as the Heavenly divine cleaveth to the Earthly , so also the Earthly to the Heavenly : and yet , neither , is , the other . For the Heavenly hath a Spirituall Substance , which is only a Substantiall Power , and presseth through , the Earthly ; and yet possesseth its Principle , and giveth power , to the Earthly Substance , so that it also getteth another new Will : and Longeth ●fter the Heavenly .

49. Which Longing , is a Lust or strong Inclination , to goe out from the vanity of Nature ; of which the Scripture saith : † † Rom. 8.22 . Rom. 8.22 . All Creatures long pant or groan together with us , * * Verse 20. to be freed from the vanity , to which they are subjected , against their Will.

Vnderstand it aright thus .

50. The OUT-gone Lust , or Longing of the divine Power , to Nature , out of which Nature and own - self will , is existed ; Longeth or groaneth , to be freed from the own-self Naturall Will.

51. That Lust or Longing , is with the Impression or Compression of Nature , laden * * Or against . over and above its Will , for as much as God hath brought it thereinto , which shall at the End of this Time , be freed from the Loaded vanity of Nature : and be brought into a Clear Cristaline Nature ; and then it will be manifest , wherefore , God hath shut it up , into a Time , and subjected it , to suffer under painfulnesse .

52. Viz: Therefore ; that , through the Naturall pain the Eternall Power might become together , brought , into Formes Conditions or Shapes , and Seperability , to Perceptibility : and that Creatures , viz: a Creaturely Life , in this time , might become Manifest , therein , and so be a Play or Scene in the Object or Representation , of the divine Wisdome .

53. For , through Folly , Wisdome becometh Manifest , therefore , because Folly attributeth † † Wisdome . own ability to it self , and yet standeth in a ground and beginning , and is finite .

54. So the infinite Life thus becometh Manifest ; through the Follies being made a shew of and exposed to open view in triumph : that therein Praise might exist to the Honour of God , and that the Eternall stable Immovablenesse might become known in the Mortall .

55. Thus , Reason becometh Answered , to its First Question , in that it supposeth all things are done by * * Guesse . Chance ; and that there is NO God ; seeing he suffereth the Honest and Vertuous to be in Pain Anguish , and Tribulation , and bringeth them in the End to the Grave , as well as the wicked , so that it appears , as if God did not regard any thing , or as if there were no God ; being it neither seeth knoweth nor perceiveth Him .

56. Therefore , it is said to it , that it , in its own Life , is only an Object of the right Life ; and if it findeth in it self no hunger nor desire after that , from whence in the beginning it is existed , that in its Life it is only a folly and a † † Or Looking-Glasse . Play or Scene ; wherein the Wisdome bringeth its Wonders to passe .

57. For * * Viz: Wisdom . it , seeth also in the wise according to the outward Nature , such a Folly , and seeth how God forsaketh that very Folly of the Wise ; that it must stand in Shame and Reproach , before the own-self willed , foolish cunning suttlety , which yet knoweth not its End .

58. Therefore the foolish Reason supposeth ; there is no Deliverer , and knoweth not , how the wise Man in himself becometh delivered and released or freed from the inherited Folly , through the Entring in of his own w●lling ; in that , his own Will , through the paining and Opposition of the wicked , entereth into its breaking , and , ( into , its ) willing-Nothing ; and sinketh it self down again into its first Originall , viz: into Gods willing , and therein becometh New born or Generated anew .

59. And that , God is not profited or served by the Grosse Mortall Flesh , that he should introduce deliverance into the beastiall own-self-willed Life ; but that to * * God . him the matter lyeth in this that , the-own-self Will , should break , and sink it self down into God again : and then the inward Good Substance becometh inclosed and Comprised , in Gods willing , and on the Mortall Body , is so much the more pain , laid , that , the own-self naturall Will , may not enter again into the own desire to self-hood , and lift up it self to be a Ruler over the inward Ground , and so destroy the true Image , of God .

60. This the Earthly Reason understandeth not , for it knoweth not how God dwelleth in it , and wha● His. ( Gods ) Will , and Substance , is : It knoweth not that God dwelleth through and through it ; and is so near it ; and that its Life is but a folly of the Wisdome ; through which ( Life ) the Wisdome manifesteth or revealeth it self , that it might be known what Wisdome is .

61. It s Will is gone out from God , into the self-hood ; and boasteth it self of its own ability or power , and seeth not how its ability is inceptive and finite , that it is only a Looking-Glasse-Work , through which Looking Glasse the Wisdome for a season beholdeth it self in the foolishnesse of the Wise , and in the End through such paining of the wicked , the folly , as to the wise , breaketh , in that they begin , to hate the frail corruptible foolish Life , and to dye with the Reason , and to give the Will to God .

62. This , the Earthly Reason holdeth for a folly , especially when it once seeth , that God also , as to the wise forsaketh their Earthly Folly ; and lets the Body of such folly : wherein the folly hath beheld it self ; without help , to goe to the Grave : Therefore it supposeth that this Man , hath received no deliverance from God ; for if , he hath trusted him , then must , his Faith surely have been false ; else he had indeed delivered him in his Life-Time .

63. Also since it feeleth not its punishment instantly , it supposeth there is no more in Earnest Seriousnesse , and knoweth not , that the † † NOTE . longer the more it incloseth or comprehendeth it self in folly , the stronger will be the Source Quality or Torment of the Eternall pain , in it self : So that when the Light of the outward Nature breaketh from it , wherein it hath for a season Prided and strutted in self-hood , that then it standeth in it self , in darknesse , so that its false wicked own-self desire , is a meer rough stinging hard sharp and opposite Will.

64. It hopeth this Time upon an outward help , and bringeth it self into pleasure of its Will , and holdeth that for its Kingdome of Heaven ; but when the outward Light extinguisheth in Death , so then it standeth in Eternall despair , and looketh for no Deliverer more , either round about or in it self .

65. But the Wise * * 1 Cor. 3.18 . becometh to himself in this World , a Fool , and learneth to hate his folly ; ( which the Reason accounteth for Prudence and Cunning Ability and Parts ) thus must his Wisdome ( which the World holds for Folly ) be a Folly to Reason , at which , it is scandalized .

66. And thus also God , in the Wise , hateth the foolish Mortall Life , just as the Wise hateth it himself ; that the true divine Life in him , with the Vnderstanding , might rule and govern .

67. And therefore with God there is no regard or trouble about the Mortall Body of the Wise ; for he compriseth or comprehendeth his divine Ens i●●●im in his Spirit and Will , and leaveth the Body of the Folly , with the foolish departure , in its Grave ; till the Last Day , till the Seperation , of all and every Substance .

68. And , that , the Reason understandeth not ; and therefore it is foolish : Yet a Man should be a Man , not according to the Folly , but according to Gods Spirit : and judge what is divine , and not according to the Image-like or Imaginary Reason .

69. For , it is written : whosoever † † Gal. 6.8 . NOTE . buildeth upon the Flesh ; ( viz: upon the Mortall Reason of own self-will ) he will of the Flesh inherit Perdition or Corruption .

70. But whosoever buildeth upon the Spirit ( viz: upon the divine Will , and setteth his Will in the hope of divine Promise , ) he will inherit from the Spirit , the Eternall Life .

The Second Chapter , Of the Mind , Will , and Thoughts of the Humane Life ; how they have their Originall from the Will of God : And how it is an Object or Representation , viz: an Image of God in which God willeth worketh and dwelleth .
Reason Saith .

1. SEeing the Mind together with the Senses or Thoughts , is an Inceptive naturall Life , which standeth in a Time and Fragility or Corruptibility ; how may it then in this Time be brought to the Super-sensuall divine Life ? Or how is the divine inhabitancy in this Life ?

Answer .

2. The Life of Man is a form of the divine Will , and is come from the divine in breathing , into the Created Image of Man : It is the Imaged Word of the divine Skill and Knowledge , but yet is from the Opposite breathing of the Devill , and of the fierce Wrath of the Temporall Nature , become poysoned , so that the Lifes Will , hath immaged it self with the outward Earthly Object or representation , of the Mortall Nature ; and is come from its Temperature into Separability of Properties .

3. Upon these Causes , it standeth yet in the Earthly Image , and is now to be considered in Three Principles : viz: in the first Principle according to its true Originall , it standeth in the Out-going Will of God in the divine Skill and Knowledge , which in the beginning was a Temperature , wherein the divine Power did work * * Sensually . sensibly ; and therein is rightly , understood , a Paradise or working of divine Power : as a Continually enduring , Imaging , of the divine Will.

4. Which Sprouting or Vegetation is understood in the Out going of the Good Senses or Thoughts ; whereby the divine Wisdome , Imageth it self figuredly in a divine manner or kind , and by this Imaging , the divine understanding Manifesteth or Revealeth it self through the sensible or Cogitative Lifes out going : Whence it became rightly called an Image of God , in which the divine Will manifested or revealed ●t self .

5. But when this Life , in the first Principle , from the fierce Wrath of the Devill , was breathed upon , in its Image , so that the Devill , Spake into it , saying , it were profitable & good for it that the Out-going of the Senses or Thoughts , out of the Life , did break off , from the Temperature ; and did introduce it self into own-self Image according to the Properties of the Multiplicity , to prove or trie , the unlikenesse dissimilitude or inequality , viz: to find or perceive and know Evill and Good : Thus hath the own self will of the Life , willed thereinto , and brought the Senses or Thoughts viz : the out-going Lust , thereinto , and introduced it self into the desire to own-self-hood , and pressed or comprised it self into self-hood .

6. And then Instantly the Understanding of the Life , became manifested or revealed in the Properties , and so Nature , hath captivated it in the inequality or dissimilitude , and brought its Dominion to be aloft , whence it is become painfull , and the inward divine Ground of the Good Will and Substance , extinguished , that is , as to the Creature became worklesse .

7. For the Will of the Life , brake it self off therefrom , and went into the Perceptibility , out of the UNITY , into the MULTIPLICITY , and strove against the Vnity , viz : the one only Eternall Rest , the Eternall GOOD .

8. When this was done ; then the divine Ground ( viz: the Second Principle , where the divine Power , with the out-breathing divine Will , had together . Imprinted or Imaged it self in the Image-like or Imaginary Life , viz: in the Object or Representation of God : Understand the Wisdome of God , viz: the Substantiall , Will of God ) did disappear in the false Will ; For , the cause of the Motion of the holy Substance , had turned it self to the Earthlinesse , in which , Evill and Good standeth in Strife .

9. Understand it thus : The Eternall Abyss●ll Will of the Life , had turned it self away from the divine Ens , and would domineer in Evill and Good : and therefore is the Second Principle , viz: the Kingdome of God , extinguished , to it ; and in the stead thereof , is sprouted up , to it , the Third Principle in the own self Imagibility , viz: the Source or Quality of the Constellations and of the four Elements : Whence the Body is become Grosse and beastiall , and the Senses or Thoughts become false and Earthly .

10. Thus hath the Life lost the Temperature , viz: the Eternall Rest , and hath with the own desire , made it self , dark painfull stern or strong , hard and rough , and is become a meer unquietnesse ; and runneth on now in the Earthly Power into an Eternall Ground , and seeketh rest in the Corruptibility or Fragility , and yet findeth none , for the Corruptibility or Fragility , is not the Lifes Similitude or Equality .

11. Therefore now , the Life swingeth it self above the Substance of this World , and ruleth over the Mortall power of the Starres and Elements , as an own self God of Nature , and is with this domineering become foolish and silly , so that in this earthly Imaging and own self Reception , it cannot know or apprehend its Ground and Originall , wherein its Eternall Rest stood ; for it hath brought it self out of the divine Ens into an Earthly ( Ens ) , and set it into a corruptible or fragile Substance ; and , will rule , in that , which yet breaketh it , and ( suddenly ) as a smoak or vapour passeth away .

12. And when that breaketh , over which , it hath ruled for a Time , then the Life continueth in its Contrariety or Opposition in the First Principle , in the Darkness , and is nothing else but a perpetuall enduring , unquenchable , painfull Fire Source or Quality , as the Devils are even such .

13. This Captivated Life , the Great Love of God is come to help again , and instantly after such Apostacy , in breathed it self , again into the inward Ens , viz : into the disappeared or quenched Substance of divine property ; and given to the Life for an Object or Representation , as a new fountain of divine Unity , Love , and Rest , into the disappeared divine Ens , and opened it self therein , out of which now it may create or frame the Life , and , quench its painfulness and disquietnesse , in the Centers of the own self-hood .

14. Also , this New Fountain of divine Love and Unity , hath with its OUT flowing , in Christ incorporated it self , into the true Life of of all the Three Principles of the humane Property , and is Entred in to the Image-like Senses , or Imaginary Thoughts , viz: into the Naturall Creaturely apostated , Image-like or Imaginary Will of the Life , and assumed or received Humanity ; and broken the self-hood and own self-willing with the IN-flowing or Influence , of the sole and only Love of God , viz: with the Eternall ONE : and inclined or turned in , the Will of the Life , again , into the Eternall ONE , viz: into the Temperature : Where then the Devils introduced Will became destroyed ; and the painfulnesse of the Life became brought into the true Rest .

15. And hath broak open the inclosure , viz: the Death ; and brought again the Divine Sensible or Cogitative Paradisical Sprouting or Vegetation , with the holy Senses or Thoughts and Working : and brought the holy Life , quite through the Inclusion of the Death , and made Death , and the Devils-willing , a reproach .

16. And thus hath powerfully demonstrated , how the Eternall ONE can mightily rule over the MULTIPLICITY and own self-hood , that the Might of the Imagibility may not be a God ; but that the Might of the non-and super-Imagibility may rule all : For the Imagibility is only an Object or Representation of the Un-Imagible Will of God , wherethrough , the Will of God , worketh .

17. But seeing the Great Love of God in Christ , is thus come into the Earthly Imaging to help the humane Life , and hath made for us poor Men , in the Life of the Humanity of Christ , an open Grace-Gate , to the divine IN-going or Entrance : Therefore the matter now lyeth in this , that the Captivated Will of the Life , in its Imagibility , forsake the Earthly , viz: the self-hood and own Will , again , and only and solely , sink down it self , into this Incorporated Grace , * * Rom. 5.12 , 18. which pressed from ONE , viz: from the first Man , upon ALL.

18. And receive this Grace to it self , and in the Power of this Reception and divine Union sink down it self with the forsaken or resigned Lifes Will into the Super-sensuall or Super-cogitative Hyperbyssall or Super-unsearchable , Eternall ONE , viz: into the first Ground of the Lifes beginning : and give it self again into the Ground , out of which the Life is sprung forth ; and so then it is again in its first place , viz: in the Temperature , in the ( true ) Rest .

Reason saith .

19. How can a Man doe that : Being the Scripture saith [ 1 Cor. 15. verse 45 , 46. Gen. 1.26 . ] that the first Man is Made to a Naturall Life ; that he may rule over all Creatures and Substances or Things of this World ; therefore must the Life , needs introduce the desire , into the Earthly Properties .

Answer .

20. The humane Life , is , * * Placed , put into or framed into . set in an Object or reflex Image of the divine Will , in and with which , God willeth ; and the Earthly Creatures are set in an Object or Representation of the humane Life , in and with which , Man should Will : Mans willing should with Gods willing , will , and rule , over all and Every Naturall and Creaturely Life : It should not stand in a Beastiall Essence , but in Divine .

21. Though indeed Man with the Life was † † Or framed into Nature . set in Nature , yet his Nature was a Temperature , and his Life a house of the divine Will.

22. But seeing now the Life must stand during this Time in the Earthly Essence , and that it cannot be rid of it ; therefore a Man should look to the Threefold kind and Manner of the Life , according to the Three Principles ; with which , or what , Ground of the Life , Man casts himself into the Super-cogitative Substance of God ; and how that can and may be done .

23. Christ saith ; John 15. verse 5. Without me ye can doe nothing ; No Man can of his own ability , attain or reach into the highest Ground , unlesse his innermost Ground of the first Principle , as or according to the Lifes Imagibility , sink down into the Incorporated Grace of God , and according to that Ground , in divine hope , stand still from own self-willing , and totally with the willing give up it self to God , in such a way , as that its willing , will speak no more according to this Ground , but only what God speaketh and willeth through this Ground : and then it is at the highest Limit .

24. Now if it be possible that it may stand still for an hour or lesse , from its own most inward Self-willing and Speaking : Then will the divine willing in speak or inspire it : Through which in-speaking , Gods willing includeth its willing in it self ; and in-speaketh or inspireth into the Image-like Naturall Essentiall outward Reason-Life : and dissolveth and enlighteneth the Earthly Imaging of Reasons willing ; so that instantly , the Super-cogitative , or Super-sensuall divine Life and willing , Sprouteth or Vegetateth and Incentrateth it self in the Reasons willing .

25. For , as little as the own-self willing of the Life , in the self-hood , and the willing averse and Apostate from Gods Willing , in Nature may stand still for the twinckling of an Eye , from its working , unlesse it sink it self down beyond and without all Nature ; so little also , may the Divine Speaking , in the Life resigned or forsaken to the Ground or bottom , stand still from its working .

26. For , if the Life stand still from its own willing , then it standeth in the Abysse of Nature and Creature , in the Eternall OUT-speaking of God , and then God speaketh therein .

27. For , from Gods speaking , is the Life , gone-OUT and come into Body , and is no other then an Image-like Will of God .

28. Now if it be so , that the own-self Imaging , and willing , stand still , then the Divine Imaging and willing riseth up , for that which is will-lesse or void of willing , that is , with the Nothing , ONE and the SAME thing ; and is without and beyond or distinct from all Nature , which Abysse , is God himself .

29. Seeing then the Abysse , viz: God , is an Eternall Speaking , viz: an OUT-breathing of himself , therefore also is the Abysse in-spoken to the resigned or forsaken Life : For the breathing of the Abysse speaketh through the still-standing Ground of the Life .

30. For , the Life is existed out of the divine breathing , and is a * * Equality . Similitude of the Divine breathing ; therefore one Similitude embraceth or receiveth the other ; as we understand in the Senses or Thoughts , which also are such an Exit out-going from the breathing of the Mind , as the Mind is an out going and Object from the divine Mind of divine Property .

31. † † NOTE . NOTE . Now as God , hath manifested himself , with his OUT-breathing of his Eternall Wisdome Skill and Knowledge , with Nature and Creature , as also with the Inward holy Life , with the Life of the Angels and Man , and Introduced his willing of his Skill or Knowledge in Imaging , to the RE - out-speaking , through an Imaged clear Kind or Manner : as also with Nature and its RE - out breathing of Creatures of the visible World , and hath continually made the outward which is out-spoken from Nature , subject , to the inward Ground , so that the inward , might rule through the outward Corporeall , and be a spirit of the outward ; so you are to know that also the inturned New born or generated Life of Man in divine Power and Might can and should rule over the outward Reason-Life of the Starres and Elements .

32. And if that be not done , viz: that the inward Eternall Life in Man , in divine Power and Light , rule over the outward Earthly astrall Life , of the Mortall Lust : and that the Will break the Earthly Lust , wherein the Serpent Monster standeth ; then there is yet no New Birth or divine Will in such Life in the working or Manifest ; and such a Man : So long as he standeth in the Earthly Will alone , is no Child of Heaven .

33. For the divine Science or * * Or Root . Skill , is through the Self Imaging of the Self-willing turned into an Earthly beastiall property , and is , as to the Body , an Evill Beast , and as to the Will an apostate false Will , which willeth not with God ; just after the manner of the Devill , which standeth thus in own self Imaging of the Sensitive or Cogitative Knowledge or Skill .

34. In which regard , Christ saith , Math. 12.30 . Whosoever gathereth not with me ; ( that is whosoever willeth acteth or worketh not , with the incorporated Grace of God , which God through Christ hath manifested or revealed , offered or presented , † † Note , Note . but worketh through naturall own-self-willing ) he scattereth or destroyeth , not only the divine Ordinance , but he stroweth or casteth also his work into false or Evill Ground .

35. Behold a Similitude ; for instance the Sun : When an Hearb hath not Sap , the Beames of the Sun , whence it groweth ; burn it ; but if it have Sap , the Sun warmeth it : So also in the Life of the Essence in Man , if the same hath not ENS from Gods Meekness and Love ; viz from the Eternall ONE , then it impresseth or compresseth it self into a fierce wrathfull fiery sharpness , so that the Mind is totally Rough , Hungry Covetous Envious and Stinging , and such a False or Evill Sense or Thought and Will goeth also afterwards out of the Life into the Body , and into all its Substance or Matters and Work .

36. Thus such Fiery Covetous Envious Kind or Manner with the sharp Sense or Thought of the Life scattereth or breaketh all that is Good ; as also there is danger in all that it hath to do with : For it bringeth its poysonous Beams thereinto ; and will draw all to it self , and bring its poyson thereinto , viz: the hungry Covetousness .

37. But if it be so , that the fiery Life may Eat of divine Love : Then it is a Similitude , of the Light , which , as it presseth and goeth forth from the Fire : so also , presseth the right Life , forth from the fiery kind of matter , with a New Spirit and Willing of divine Love , in it , and is no more receiving , as the Fires kind is , but giving .

38. For , the Love willing giveth it self forth , as the Light out of the Fire , which giveth it self into all things , and worketh GOOD , in ALL.

39. If the Sun did shine no more in the Deep of the World ; then would the Spirit of the World , Spiritus Mundi , in the Sharpnesse of the Constellations or Astrum , in the Sulphureous Mercureall kind in the Four Elements , be totally stern , rough , drie , harsh , thick , dark and hard , and then all and every Life in the Elements , would goe to the Ground , and Men would soon see what Hell and Gods Anger are .

40. Thus also in like manner : as the outward Man , is a Limus of the Outward Elementary World , whose Life standeth in the Sunnes and Starres power and vertue ; and the Body , as also the Earth , is a Coagulation of the Spirit of the World ; and if that , in the Nutriment , in the food , might not have the Suns Light-love-power , it would become totally Evill Fiery and Mortall ; and the outward Life must to the Ground : Thus also in like manner , is the Soul a Limus of the Spirituall inward World ex Mysterio Magno , out of the Great Mysterie : viz: out of the Exit or Object of divine Skill and Knowledge ; which must take its Nutriment out of the Great Mysterie ex Mysterio Magno of divine Power and Knowledge .

41. Is it so now , that it cannot have the ENS of divine Love for its Food , so that it breaketh it self off , from the Abysse , viz : from the Resignation or forsakennesse , then it becometh also thus Sharp Fiery Dark Rough Stinging Envyous , Enemicitious Opposite and a totall disquieting of it self ; and bringeth it self into a Mortall dying fierce wrathfull Source Quality or Torment , which is its Damnation ; wherein it perisheth or corrupteth ; as the Devill did and all wicked Men doe .

42. But if it be so , that this Fire-Source or Quality may again attain divine Love , viz: the Substantiall Light of God ; and receive the same into it self , then this Soulish Fire-Source becometh changed into a Kingdome of Joy , into the Praise of God .

43. But without Converted willing , if that , cannot stand still from its sterne Impression and Inclusion , it is NOT possible .

44. For , the Light of the Sun , cannot , in a Hard stone , thus work , as in Metals Hearbs and Trees , for the Water is therein included and Coagulated into a hard Impression : So also it is to be understood concerning the False or Evill own willing of the Soul , and divine Meekness ; that the divine Meekness in such Covetous Envious Fire-desire , bringeth no working to passe .

45. Whence Christ rightly saith , John 6. verse , 51 , and 53. What Life of Man soever would not Eat the Bread that is come down from Heaven , to give life to the World , that hath no Life in it : Whereby he denoteth the Substantiall Love , which God in him ( viz : in Christ ) through a New Fountain hath manifested or revealed for a quickening to the poor withered dryed Soul ; That Soul now which would not eat thereof , cannot attain or reach the divine Light , and would be without divine Life : As he calleth himself the Light of the World , John 8. verse 12. Also in Psalm 97.11 . and Psalm 112.4 . and 2 Peter 1.19 . A Light that shineth in the Darknesse , which changeth the Darknesse into Light .

The Third Chapter . Of the Naturall Ground . How Nature is an Object or Representation of divine Skill and Knowledge : whereby the Eternall Will with the Abyssall Supernaturall Knowledge , maketh it self perceptible visible , operative and Willing . And what the Mysterium Magnum is . How , all is from by and in God : How God is so neer all things and * * Jer. 23.24 . filleth all . A Highly pretious Gate : For the Reader that loveth God , to be well Considered of .

1. JOhn the First Chapter it is thus . John 1.1 . In the beginning was the WORD , and the WORD was with GOD , and GOD was the WORD , † † Verse 2. The same was in the Beginning with God . * * Verse 3. All things were made by it , and without it was Nothing Made that was made .

2. The beginning of all and every Substance or thing is the Word , viz : the out-breathing or Expression of Gods Substance , and God was the Eternall ONE from Eternity , and continueth the same also in Eternity ; but the Word is the Efflux or Out-flowing , of the divine willing or of the divine Knowledg .

3. As the Senses or Thoughts flow forth out of the Mind and yet the totall Mind is but ONE only : So also was the Eternall ONE , together , in the out-flowing of the willing , and that is signified by this saying . In the Beginning was the WORD .

4. For , the WORD , viz: the Efflux or out-flowing from the willing of GOD , was the Eternall Beginning , and Continueth so Eternally : For it is the Manifestation or Revelation of the Eternall ONE ; wherewith and whereby , the divine Power becometh brought , into a knowledge of somewhat .

5. And understand by the WORD , the Manifestation or Revelation of Gods willing : And by the Word GOD ; ( we understand ) the hidden GOD , viz: the Eternall ONE , out of which , the WORD Eternally Springeth forth ; thus the Efflux or out-flowing of the divine ONE , is the WORD ; and yet is GOD himself , viz: his Manifestation or Revelation .

6. This Efflux floweth out from God and the Out-flown , is the WISDOME , the Beginning and Cause of all Powers Colours Vertues and Properties .

7. Out of this Manifestation or Revelation of the power wherein the willing of the Eternall ONE beholdeth it self ; floweth forth the UNDERSTANDING and the Knowledge of the SELF-HOOD , where the Eternall Will beholdeth it self in SELF , and in the Wisdome introduceth it self into Lust or Longing delight to a Similitude and expresse reflex Image .

8. And this Expresse reflex Image , is the Great Mysterie Mysterium Magnum , viz: the Creatour of all Substances or Things and Creatures , for it is the Separatour in the Efflux of the Will , which maketh the Will of the Eternall ONE separable or divisible or distinguishable ; It is the Seperability in the Will , out of which , Powers and Properties , arise Originally .

9. These Powers , are again , an Efflux of themselves , wherein , every Power introduceth it self , into own self-Will , according to the vertue of that same Power : Whence the MULTIPLICITY of Wills ariseth originally , and out of which also , the Creaturely Life of the Eternall , hath taken its Originall , viz: Angels and Souls .

10. And yet a Man * * NOTE . cannot say , that herein a Nature or Creature is to be understood , but the Eternall Imagibility of the divine Word and Will , where the Spirit of God , hath in such an Object or representation in the powers of the Wisdome in such formings of Similitudes , played or sported with it self .

11. Like as the Mind of Man in the understanding with the Senses or Thoughts introduceth it self into an Object or representation of an Expresse or reflex Image , and with the same , floweth forth , and includeth or compriseth it , in Images , * * NOTE . Which Images are the Thoughts of the Mind , wherein the will of the Mind worketh ; and thus with the Lust includeth it self in a sharpnesse , viz: in a Magneticall reception , out of which , Joy , and Sorrow , ariseth originally : Thus also we are to apprehend concerning the Eternall Mind , of the perceptibility : that the Exit or Out-going of the ONE only Will of God hath introduced it self through the WORD into Divisibility or Seperability , and the Seperability hath introduced it self into receptibility , viz: into own self Lust and desire , to its Manifestation or Revelation of it self , out of the Vnity into Multiplicity .

12. The DESIRE is the Ground and beginning of the Nature , of the Inventibility or Perceptibility of the own self will , for therein is the Seperability of the Unity brought into Receptibility , out of which the seperabilities of the Will are brought into perceptibility of a self-hood , wherein the true Creaturely , Perceptible , Angelicall and Soulish Life , is understood .

13. For , the WILL of the Eternall ONE is unperceptible , without inclination to any thing ; for , it hath nothing to which it can incline it self , but only in it self ; therefore thus it bringeth it self forth out of it self , and bringeth the Efflux of its Unity into Multiplicity , and into Reception to SELF-HOOD , viz: to a Place of a Nature out of which Properties arise originally .

14. For , every Property hath its own Seperatour Divider and Maker in it self , and is in it self , totall or entire , according to the Property of the Eternall UNITY .

15. Thus the Seperatour of every willing , bringeth again Properties out of it self , whence the Infinite MULTIPLICITY existeth , and thereby the Eternall ONE maketh it self perceptible , not according to the Unity , but according to the Efflux of the Unity .

16. Only the Efflux bringeth it self so far as even into the greatest sharpnesse , with the Magneticall Receptibility even into † † Or firing . the fiery , kind , in which ( fiery kind ) , the Eternall ONE becometh Majestick and a Light .

17. Thus the Eternall Power thereby becometh desirous and working , and is the Originall of the perceptible Life , where , in the Word of Power in the Efflux an Eternall perceptible Life originally ariseth .

18. For , if the Life had no perceptibility , then it would have neither willing nor working , but the pain maketh it working , and willing , and the Light of such kindling through the Fire , maketh it a Kingd●●e of JOY : For it is a Salving Vnction or anointing , of the painfulnesse .

19. Out of this Eternall working of the Perceptibility and Cogitability or Sensibility , where that very working hath * * NOTE . ever from Eternity , thus introduced it self into Nature , viz: into Properties , is , the visible World with all its Hoast , sprung forth , and brought into a Creature .

20. For , the Eternity of such working , to Fire , Light , and Darkness , hath , with the visible World , brought it self , into an Object or representation , and appointed and ordained the Seperatour in all Powers of the out-flown Substance , through the Desirability , for an Officer of Nature , with which the Eternall Will ruleth maketh formeth and Imageth , all things .

21. Thus , we can by no meanes say , that Gods Substance is Somewhat afarre off , that possesseth or hath a severall Space or Place , for the Abysse of Nature and Creature , IS , God himself .

22. The visible World , with its Hoasts and Creatures is nothing Else , but the OUT-FLOWN Word , which hath introduced it self into Properties , where , in the Properties , an own self-will , is existed .

23. And with the Receptibility of the willing , is the Creaturely Life existed , which ( Life ) hath in the beginning of this World , introduced it self into a Receptibility to a Creaturely Ground : Which the Seperatour hath divided , according to the Property ; and brought it into an own self-willing , according to such Form .

24. So , also is , with the own self-willing of such desire , the Substance , viz: the BODY ; existed , of every Receptibility , out of its Similitude and Property , whereby the Seperatour hath marked signed , stamped or imprinted it self , and made it self visible , as is to be apprehended , in all and every Life .

Of the Twofold Life in the Object or Representation of the divine willing .

25. In this Object of the divine willing we are to understand a Twofold Life : viz: First an Eternall , and Secondly a Temporall Mortall .

Of the Eternall Life .

26. The Eternall , is in the Eternall , and ariseth Originally out of the Eternall WORD , and standeth in the Ground of the Eternall Spirituall World , viz: in Mysterio Magno , in the Great Mystery of the divine Object or Representation , and is the sensible cogitative understanding Life in the ground of the Eternall Fire and Light .

27. The most inward Ground , is a Spark of the out-flown Will of God ; through the Eternall breathing of God , and is bound and tied to or with Gods Word , to will nothing else , but only what the Eternall Will of God , willeth through such Efflux or Out-flowing .

28. It is nothing Else but a dwelling-house of the divine Willing , whereby the divine Will manifesteth or revealeth it self , and is to no own self-hood of own self willing , become manifested , but only to the Instrument of divine Willing , whereby the same Will doth effect or perform its Works of Wonder .

29. It is the Seperatour of the divine Willing , as an Instrument of God , wherein the divine Will hath Imaged it self to a Wonder-Worker of the Omnipotency and Glory : Wherewith he will rule all things : In which regard , also , the divine Understanding hath been given to it .

Of the Temporall Mortall Life .

30. The other Life is an inceptive beginning Efflux of the Seperatour of all Powers , and is called the Soul of the outward World , which Life in the Out-flown Properties is become Creaturely , and is a Life of all Creatures of the visible World , wherewith the Seperatour or Creatour of this visible World , Imageth it self , and maketh a Similitude according to the Spirituall World , wherein the Power of the Inward Spirituall World , together , Formeth Imageth and Beholdeth or Seeth it self .

31. For , the Spirituall World of Fire Light and Darknesse , standeth , hidden in the visible Elementary ( World ) , and worketh through the visible World , and Imageth it self through the Seperatour , with its Efflux in all things , according to Every Things kind and property ; as every thing is in property , such a Property it receiveth also , from the Seperatour of the Inward Spirituall Power .

32. The visible Substance receiveth not the Invisible to a * * Habituality . possession and own self Might , so that the outward , might thereby be changed into the inward : No that is not so ; the inward Power only Imageth it self therewith , as we understand in the Powers of Hearbs Trees and Metals ; that their outward Spirit is only an Instrument of the inward Spirit , viz: of the inward Power , whereby the inward Power Imageth it self in the outward Spirit .

Of the Threefold Spirit in the Powers of the Growing or Vegetable Things .

33. As then in such powers of Vegetables we understand Three sorts of Spirits , in severall distinct Centers , and yet only in One Body .

I. of the Outward Spirit .

34. The First and Outward Spirit , is the grosse drossy Brimstone Salt and MERCURIUS , which is a Substance of the four Elements , or of the Astrum or † † Or Configurations of the Heavens . Constellations , according to the property of the roughnesse of the Starres .

35. This maketh the Body , and Impresseth or Compriseth it self into a Substance , or draweth the inward out of the Spirituall Seperatour to it self , as also outwardly the Elements , and Coagulateth it self therewith , whence instantly , the Marking ( the Signature Seale or Impression ) is performed .

36. That Imageth the visible Body , according to the Property of the Greatest Power of the Spirit of the World Spiritus Mundi , viz: of the Constellation or Configuration of the Starres , or Property of Planets , and now present kindled Elements .

II. Of the Second Spirit or Quintessence Fift Essence .

37. The Second Spirit , which hath a Center of its own , that lyeth or consisteth in the OYLE of the Brimstone , which Men call the fift Essence , ( Quintam Essentiam ) viz: a Root of the four Elements .

38. This is the Meekening or Softening and Joy of the Grosse painfull Brimstone - and Salt-Spirit ; and taketh its Nutriment ; I. First , From within , out of the Light of Nature , viz: from the Efflux of the Spirituall Meeknesse , from the inward Spirituall Fire and Light : And II. Secondly ; From without ( outwardly ) , it taketh its Nutriment from the Starres , and from the subtile Power of the Spirit of the World , Spiritus Mundi , and is the right cause of the growing or vegetable Life , a Joy of Nature , as the Sun is in the Elements .

III. Of the Third Spirit ; viz: the Tincture .

39. The Third Spirit is the TINCTURE , viz: an Object of the divine Great Mystery Mysterii Magni , wherein all Powers lye in the Similitude or Equality , and it is rightly called PARADISE or divine Longing or Lust .

40. That is a dwelling-house of divine Power , a dwelling-house of the Eternall Soul , out of which all outward Power springeth forth ; after that Manner as the Air out of the Fire .

41. For the Tincture is nothing Else , but a Spirituall Fire and Light ; wherein Fire and Light is ONE only Substance .

42. But seeing also , it hath its Seperatour ; viz: the out-flown divine Willing to Manifestation or Revelation , in it self ; so it is the highest Ground , out of which the first Seperability or Divisibility of the Properties in the Substance of this World ; ariseth originally and belongeth , according to its own self Property , to the Eternity .

43. For , its Originall is the Holy Power of God : and hath an own self Center , viz: the Most Inward Ground of the Creature ; which indeed is hidden to the Mortall Creature ; in respect that Man , driveth on a False Evill or Wicked Will , against it : whence the Curse of the Earth in the fall of Man , existed .

44. Yet this high holy Ground in its own Center , presseth together forth , and floweth out in the outward Power , as the Sun in the Elements .

45. But the Creature cannot touch the Center of this Power , unlesse it be done by divine permission , * * Or viz: it is done . as , in the New birth or Regeneration .

46. This Manifestation or Revelation a Man seeth in all Living or Animall and Vegetable things ; all things stand in these Three Principles or Beginnings .

47. We see an Example in an Hearb of the Earth , which hath its nutriment from within and from without , or inwardly and outwardly ; viz: from the Earth , and outwardly from the Sun and Starres , whereby the Spiritus of the Earth , together with the outward , co-imageth .

48. When that sprouteth forth ; that is done in such a Power , and then the outward Separatour Marketh or Printeth it self from without , in the Hearb , with the Imaging and Form of the same , in the Brimstone Salt and Mercurius , for it is the Hearbs moving and perception , and maketh it self corporeall .

49. When I see an Hearb standing , then I may say with Truth , this is an Image of the Spirit of the Earth ; in which the upper Powers rejoyce , and also hold it for their Child ; seeing the Spirit of the Earth is ONE SUBSTANCE with the upper outward Powers .

50. And when the Hearb is sprouted up , then it blossometh , then it marketh it self with the blossome of the Oyly Spirit with fair Colours , and with the lovely smell of the blossom the Tincture Marketh or Imprinteth it self , viz: the Third Ground .

51. Where then a Man understandeth , that the inward hidden Spirit of the Element hath opened it self , and bringeth it self therewith together into the Imaging of the Fruit ; for , the Earth hath no such Smell nor Colour , nor such vertue , if the hidden power of divine Effluences did not manifest it self .

52. Thus also is to be seen in the Metals , which outwardly area Grosse Body of Brimstone Mercury and Salt , wherein the vegetation standeth or consisteth , and in their inward ground they are a clear bright Body wherein the incorporated Light of Nature of the divine Efflux shineth : In which Glance or Lustre , a Man understandeth the Tincture and great Power , how the hidden Power maketh it self visible .

53. Man cannot say of this Power , that it is Elementary , as also the Blossom is not , the Elements are only a dwelling-house and Object or Representation of the Inward Power , a Cause of the Motion of the Tincture .

54. For , from the Tincture , goeth the Power forth through the Motion of the Grosse Elementary Spirit , and bringeth it self thereby into a perceptibility , viz: into Tast and Smell : For the Smell is nothing else ; but the perceptibility of the Tincture , through which the Efflux of divine Power Manifesteth or Revealeth it self : and thus receiveth perceptibility .

55. The Sharpnesse of the Smell is indeed Elementary , but the true power and vertue IN the sharpness of the Smell is the Tincture , for the Motion of a thing is not the highest ground of the Power , but that out of which the cause of the Motion cometh .

56. The Medicus , ( Physician ) , useth a strong or well Smelling Hearb for his Medicaments or Medicines ; but the Smell , viz: the Sharpnesse of the Smell , is not the Cure , which Cureth the Patient in his Sickness , but that is the Cure , from whence such Balsam or Smell ariseth originally , viz: the Tincture , which Imprinteth or Imageth it self in such Balsam .

57. Christ saith : to the FIG-TREE be thou withered : ( Math. 21. verse 19. ) But the outward sounding humane word , viz: the Noyse or Voice , was not the Power , that it took effect ; but that was the Power , out of which the Word Came : Else if the outward humane Noise or Voice did it , then could other Men also doe it .

58. So the like also is to be understood concerning Faith : the Confession and Consent or Agreement concerning a Thing is not the right true Faith , much lesse the Science or Knowledge ; but that is the true Faith out of which the Confession proceedeth , viz: the opened Spirit of God , in the inward ground of the Soul , which with the Confession imageth it self in the pronounced Word , and maketh it self visible in the outward , and worketh with the visible Elements of the Body , and demonstrateth it self outwardly , so that a Man understandeth , that Gods Spirit , in the Works of Faith , co-worketh .

59. Even as , it worketh with and through , the power of the Elementary World , and maketh it self visible through the Substance of this World with an Object or Representation : so that all whatsoever I look upon , be it Evill or Good ; yet I can with truth say ; here , by , or as to , this thing , the hidden Spirit of the Seperatour of all Things or Substances , Imaged it self in a property , and hath here made to it self , an Object or Image according to its Efflux , either according to Evill or God ; all according to the properties of Nature , according to Heat or Cold , according to harsh bitter sweet or soure , or howsoever it be .

60. Thus in all such Imaging , only outwardly , there is such an Elementary kind or manner of thing , viz: such a Brimstone and Salt : But in the inward ground in the Tincture it is Good and Profitable , and belongeth to its Similitude for Nutriment of the Life ; which as to the Astrall and Elementary kind , standeth in all Properties according to its outward Ground .

61. Every thing , whether it be Hearb Grasse Tree Beast Fowl Fish Worm or whatsoever it is , is profitable , and is gone forth out of the Seperatour of all Substances or things , viz: out of the Word or divisible willing of God , wherewith the Seperatour of Every Things property hath made to it self a Similitude or Image wherein it worketh .

62. For , this visible World , with all its Hoast and Substance , is nothing Else , but only an Object or Representation of the Spirituall World , which is hidden in this Materiall Elementary , as the Tincture in Hearbs and Metals .

63. And as the Tincture with its vertue , co-imageth it self in all things with its efflux , and maketh it self visible ; that Man in the Figure as also in the Colours and Smell may see and know , what kind of Seperatour or Efflux of divine willing in the Tincture , is flown forth ex Mysterio Magno , out of the Great Mysterie : Thus also a Man may know and apprehend , in and by the visible World , the Sun Starres Elements Living Creatures , and all Created things , the inward Ground , out of which it is sprung forth .

64. No thing or substance of a thing , is come from farre to the place where it is , but in or at that place where it groweth , is its Ground .

65. The Elements have their cause in themselves , whence they Spring forth , so also the Starres have their Chaos in themselves wherein they stand .

66. The Elements are nothing else , but an Image-like movable Substance of the invisible unmoveable : Thus also the Starres are an Efflux of the Properties of the spirituall World according to the divisibility of the Seperatour : Whose Ground is the WORD or the divisible Will of God .

67. The Substance and moving of the Elements , is Fire Air Water and Earth : Wherein is thick and thin , or dense and rare , moist and drie , hard and soft or pliable , these are set or put together in One Substance .

68. Not that every one is from a severall originall and proceeding or descent , but they all come solely out of One only Ground ; and that place whence they are proceeded is over all or every where .

69. Only you are to think or consider , how in one place , there is somewhat more kindling according to one property , effected , then in another ; whence , the Motion is become greater , and the matter is become more in such form and substance , then in an other : As in the Matter of the Earth , as also in the Water and Air is to be understood , how there is a difference in Each Pole or Zenith , viz : in every place upon or above the Earth : Whence also are the differences , of Position Seat or Posture and Vertuès , as also of Governments Dominions , Orders and Creatures .

70. But the distinguishing or differences of such Properties are all existed out of the Great Mysterie , ex Mysterio Magno : Through the once motion of the power of all things or Substances , viz: when the Eternall Will of all Substances had once moved , and brought forth it self out of the imperceptibility into perceptibility and seperability or distinguibility of variety of powers , and made the Eternall power working and willing : So that in every Power there is an Object , viz: an own self desire , Existed .

71. That very own self desire in the Object of the Powers , hath again brought forth it self , into an Object , whence the desire of such Efflux , is become sharp strong or stern and Grosse and hath coagulated and brought it self into Matter .

72. And now as the Efflux of the inward Power out of Light and Darkness , out of Sharp and Mild , out of the Fiery or Lights kind , hath been ; such also are the Matters come to be : The further the Efflux of a power hath stretched it self , the more outward and grosse is the Matter become , for there is ever one Object or Representation gone out of the other even unto the Grosse drossy Earth .

73. But we must rightly deduce and explain the Ground of this Philosophy : Whence hard and soft or pliant , have taken their Ground : Which we apprehend in Metals ; for every Matter which is hard , ( as Metals and Stones , are , as also Wood , Hearbs , and such like ; ) hath in it self a very Noble Tincture , and high Spirit of Power .

74. As also is to be known or apprehended by the Bones of Creatures , how the Noblest Tincture , according to the Power of the Light , viz: the Greatest Sweetness ; lyeth in the Marrow of the Bones , and on the other side in the Bloud only lyeth a fiery Tincture ; viz: in the Brimstone Salt and Mercury .

This is to be understood thus .

75. God is the Eternall ONE , viz: the Greatest Meeknesse , so far as he is in himself : Without or beyond or distinct from his Moving and Manifestation or Revelation .

76. But his motion in that he is called a God in Trinity : viz : a Tri-une Substance : Where a Man speaketh of THREE and yet but of ONE : And where yet he is called the Eternall Power and WORD ; this is the Pretious and highest Ground , and thus to be considered and understood .

77. As the divine will , includeth it self in a place to Self-hood , viz: to Power , and worketh in it self , and yet through its working goeth forth , and Maketh to it self an Object , viz: the WISDOME , through which , the Ground and proceeding or descent of all things or Substances , is Sprung forth .

So also in like manner know this .

78. All whatsoever in the Substance of this World , is soft meek and thinne , that , is flowing forth , and giving forth it self , and the Ground and originall thereof , is according to the Vnity of the Eternity , where the Unity perpetually floweth forth from it self ; as a Man understandeth that in the Substance of rarity or transparency , viz: in the Water and the Air there is no perceptibility or pain : So far as that Substance is only and alone in it self .

79. But whatsoever is hard and impressing , as Bone Wood Hearbs Metals Fire Earth Stone and the like Matters , therein lyeth the Image of divine Power and Motion , and it shuts it self up , with its Seperatour ( viz: the Effluence of divine desire ) as a Noble Jewell or Sparkle of divine Power , * * Or before or in respect of , or from . as to the Grossness or drossiness .

80. And it is therefore hard and fiery , in that it hath its ground from the divine Inclusion , viz: where the Eternall ONE introduceth it self , into a Ground of the Trinity , to the motion of the Power ; and yet shutteth it self up before or from or as to the Efflux , viz: before or from or as to the Introduction of the own self willing of Nature : And with the power of the Vnity , worketh , through Nature .

81. Thus also it is to be understood concerning the Noble TINCTURE ; where it is most of all shut up with the hardnesse ; for the Unity lyeth † † in the Tincture . therein , in a Mobility , viz: in a perceptibility of working : and therefore it hideth it self , but in the thin rarity or transparency , it lyeth not in such perceptibility , but is alike equall indifferent or pliable , to all things .

82. As the Water and Air is like or pliable to all things , and is in all Things : but the dry Water is the true Pearly Ground , wherein the Subtile vertue or power of the working of the Unity , lyeth in the Center .

83. To OURS , who are worthy of this , hereby is signified , that they should , not trouble themselves for the soft without the fiery kind , to seek the secret hidden Arcanum therein .

Vnderstand this hidden Secret Arcanum thus .

48. That soft and thin or dense and rare of the Unity , from whose Effluence it ariseth originally out of the Great Mysterie ex Mysterio Magno , and is nearest or next to the Unity ; and on the other side , that Noblest Ground of divine Manifestation or Revelation in power and working , lyeth in the fiery hardness , and is a drie Unity ; viz: a Temperament , wherein again the divisibility of all power lyeth .

85. For where the Power lyeth not in the Unity of one only willing ; there the Will is rent in sunder , and there is no great Power to be understood in that Thing : Which ought well to be observed by the Medici , Phisicians , that they should not look upon the Grosse Drossie Spirits strength of Smell , and account that for the right Balsam : Though indeed it is therein ; yet the Tincture is also therein very movable and flying forth , or fleeting , volatile .

86. The Spirit , of the strong Power in the Smell , must be brought into the Temperament , viz: into the Unity , and not flee therefrom : Whereby a Man will then , Cure , with the Salt , viz: the Fires sharpnesse , and giveth the Patient , Soul , without Spirit .

87. The Soul of such Balsam is divided asunder in the Properties , every one giveth it self , in its great Joy , in severall , but yet in the dividing asunder are of a Contrary or Opposite Will ; they unite not the Lifes Enmity , and rending asunder ; but they kindle the Lifes rending asunder more .

88. Shut them or close them up , and make them One , or at Unity , that they may all have one Will in the Love , and so ye have the Pearl of the whole World : To provoke or stirre up Wrath , maketh Pride and Strife , which is to be apprehended or known , in all things .

89. A Man Comforteth a Captive Prisoner with his Releasment or Redemption , till he setteth or putteth his Will into Hope , and so layeth hold of himself , with Patience , and so in the End his disquietness falleth in Hope , into the Temperament ; and learneth in such Hope to be humble and lowly ; and then if a Man telleth him of his Release or Redemption , then he rejoyceth himself .

90. Thus also the Phisicians , Medici , observe it , that is your Pearl , if you can understand this , the sence is Internall and Externall .

The Fourth Chapter , Of the IN and OUT : How the Eternall Will of God , bringeth it self OUT and in the perceptibility IN , and Again into the ONE . Whereby a Man may understand , to what End , the Substance of this World , is Created , and to what the Creaturely ground is profitable ; also to what End , Joy and Sorrow , hath become manifested , and how God is so neer unto all Things .

1. JOhn the First Chapter , verse 11 , 12 , 13. It is written . * * Verse 11. HE ( JESUS CHRIST ) came † † Or unto . into his own , and his own received him not : * * Verse 12. But so many as received him , to them he gave power to become the Children of God , which believe in his Name ; † † Verse 13. which are generated or born not of Bloud , nor of the Will of the Flesh ; nor of the Will of a Man , but of God , &c.

2. In these words lyeth the dear and pretious Ground , of divine Manifestation or Revelation : viz : the Eternall IN and OUT ; for they speak of this , viz: how the hidden divine Eternall Word , of divine Power of the UNITY , is proceeded OUT , in the OUT-flown , Naturall Creaturely Image-like WORD , viz: in the HUMANITY , is come into his own ; for the OUT-flown , Image-like Creaturely WORD , is the Eternall Speaking-Words proper own .

3. And it is thereby clearly signified , that , his own , ( viz: Apostate Averted Image-like own self-will ) hath not received * * The Word . HIM : Which own self Image-like Will was Existed out of an own self Ground , viz: out of Flesh and Bloud of own self Nature of Man and Wife ; That is ; in the Seperatour of the OUT-flown Willing , where the Will hath shut it self up into own self-hood and would go OUT in own self Might and Power , and Rule : This same , hath not received the Eternall Word , which as an Efflux or OUT-flowing of divine Grace , came again proceeding OUT , to the averted willing ; for it would be , and own self , Lord .

4. But what Will soever hath Converted or turned it self about , so that it be again in the divine Efflux or QUT-flowing , become generated a new : To that he hath given Might or Power to become Gods Child .

5. For , the Naturall own self-will , cannot inherite the Filiation , but that only which with the Unity Co-in-generateth , that is like , or equall , to all things , in which , GOD himself , worketh and willeth .

6. Wherein we clearly understand , how the INward Ground hath turned it self OUT , and made it self visible , and is an own self propriety of GOD , viz: an OUT-flowing or Efflux of divine Power and Willing .

Thus far the Authour wrote and no further .

A Brief Contents of this Book . The First Chapter . Of the Divine Vision or Aspect ; what God is ; and how a Man may know his Substance in his Manifestation or Revelation . HOw , it seems as if there were no God ? Verse 1 , and 2. What Reason is : Of its ability and understanding , and how it seeketh its Rest . From verse the 3. to the 12. How God ought not to permit the striving Will ; that the Good or Temperature might be , in all things ? Verse 13. How , without Strife nothing can become Manifested or Revealed ; and how the strife about the Forms is concerning the Image ? From verse 14. to the 21. Wherefore , the Evill must be with the Good ? Verse 22. How , the Evill procureth or causeth the Good . God willeth nothing , but what is gone out from him . Out of what Faith and Hope exist . Where , Evill and Good , Love and Sorrow , begin . Of the Ground , of the Angels , Souls , and visible World . How , all Creatures Groan or long , to be freed from this vanity . The Wisdom becometh manifested through Folly . From verse 23 , to the 70. The Second Chapter . Of the Mind , of the Will , and of the Thoughts of the humane Life ; how it hath its Original from the Will of God : And how it is an Object or reflex Image of God , in which God willeth worketh and dwelleth . HOw the Mind with the Senses or Thoughts , ( being an inceptive Naturall Life , stand in a Time or Fragility Corruptibility or Transitorinesse : ) may in this Time be brought to the Super sensuall Super-cogitative Life ? Or how is the divine inhabiting in the Life ? Verse 1. From whence the Life is come into a Created Image ! From whence the Life is become venomed or poysoned . How the Captivated Life is helped again . How the Captive Will of the Life , can come into the rest . Verse 2. to the 18. Reason cannot apprehend , why Men cannot prevent it , but that , the Life , the Desire , must Enter into the Earthly Properties . Verse 19. How the Humane Life , in the beginning , was a Rest . How the same without Christ can doe nothing . How God , in the Will of the Life , Speaketh or Worketh . The Senses or Thoughts , are an Image of the Mind ; and the Mind an Image of Gods Mind . How Men may know , whether a Man be the Child of Heaven or no. Who it is , that gathereth not with Christ , but scattereth . The kind or manner of the right Life , or of the dear or beloved Will of the Life . From verse 20 to the 45. The Third Chapter . Of the Ground of Nature , how All is from through and in God : How God is neer all things and filleth all . WHat hath been the beginning of all Substances . A resembling the Mind with the Eternall One . What is understood by the Words , Word , and God . How , by the Mind of Man , the Eternall Mind is to be understood . How the Life becometh willing and working . Out of what , the World and all its hosts is sprung forth . The Abysse of Nature and Creature is God , and , neer . From verse 1. to the 24. Of the twofold Life in the reflex Image of the divine willing . verse 25. Of Three sorts of Spirits in the powers of vegetable things . Verse 33. 1. The outward Spirit , the Grosse Brimstone Salt and Mercury . Verse 34. 2. The Fift Essence ; that lyeth in the Oyl of the Brimstone . Verse 37. 3. The Tincture : a reflex Image of the divine Mysterium Magnum Great Mysterie . Here begins a clear description of the Tincture , to the ●●nd of the Chapter for the Learned Medici the Physicians . 39. The Fourth Chapter , Of the IN and OUT : How the Eternall Will of God bringeth it self OUT , and into the perceptibility IN , and again into the ONE . This Chapter goeth only to the 6. verse .

An Explanation or Exposition of The TABLE of the Three Principles of the Divine Revelation .

Shewing How God , is to be Considered how he is without Nature , in himself , and then in Nature , according to the Three Principles .

Also , What Heaven and Hell , the World , Time , and Eternity are , together with all Creatures ? Out of what all is Existed . What the Visible and the Invisible are .

By Jacob Behme Teutonicus Philosophus . Written in February , 1624. Englished by JOHN SPARROW .

London , Printed by M. S. for Lodowick Lloyd , and are to be sold at the Castle in Cornhill . 1661.

An Explanation of the Scheme or Figure and of the Three Tables of the Divine Revelation .

1. IN these Three Tables is explained and demonstrated : How the hidden God hath revealed or Manifested himself forth out of himself , by or through his out-breathing or out speaking of his Power .

2. What Heaven , Hell , the World , Angels , Devils , and all Creatures , together with all and every Substance and moving thing , is .

3. Fron whence Evill and Good , Light and Darknesse , Life and Death , Friend and Foe , hard and soft , originally Exist : And how the Change and alteration of all and every Thing or Substance is effected , how the Good changeth it self into an Evill , and the Evill into a Good .

4. Also therein is set forth or represented , how all things , in the Ground out of which they are originally Sprung forth , are good and profitable ; and how all Mobilities stand in , an inevitability .

5. And herewith especially are the Three Principles of the divine Revelation or Manifestation demonstrated , and how they originally exist out of ONE Only Ground , both as to Time and Eternity .

The First Principle .

6. That is to say , The First Principle , together with the Eternall Darknesse ; viz: a receptibility of Properties , whence perceptibility , moving , and living , originally Exist ; which with its Ground reacheth even to the Fire .

The Second Principle .

7. The Second Principle in the Light , together with the Angelicall World or Power-World ; wherein the Efflux of the divine Power and Willing , Manifesteth or Revealeth it self , by the Magick Fire in the Light with the Fire-flaming Love ; by this , a Man understandeth the Kingdome of God .

The Third Principle .

8. The Third Principle , is the visible Elementary World , with its hoasts : Which is an Efflux , out of the First and Second Principle ; through the Moving and out-breathing or out-speaking of the divine Power and Willing ; wherein the Spirituall World , according to Light and Darknesse , is represented pourtrayed or Imaged from ; and come into a Creaturall Kind or Manner .

9. In the Scheme or Figure is demonstrated , what God is considered as distinct from or without Nature and Creature , in himself .

The First Table .

10. In the first Table is demonstrated , the out-breathing or out-speaking of the Divine Word through the Wisdome ; How the breathing of divine Power maketh to it self an Object Representation or reflex Image ; and how the Out-flown Will , introduceth it self into receptibility and especially into seven Properties , to the Eternall Nature of Perceptibility and Operability ; in which Operability , the Eternall Will of God , is apprehended to be Naturall , and a Creator of the Substance ; wherein especially the Angelicall and Soulish Ground , together with the Eternall Spirituall Fire and Light , is understood .

The Second Table .

11. In the Second Table , is understood , t visible World , viz: an Efflux of that same inword Spirituall Power-world : Shewing , how the Properties of the Inward Ground have severed themselves , and introduced themselves again into an Object Representation or reflex Image , out of which , the Starres , Elements , and Creatures , have taken and gotten their originall .

The Third Table .

12. In the Third Table , is Man understood , according to all the Three Principles , as a reflex Image of God out of Eternity and Time , as to what he is I. in Soul : in Spirit : And III. in Body : Also what he was in Paradise in the first Creation ; and what he is become through the Fall and Apostacy , through the Spirit of Errour : What the Poyson of the Serpent in him , is ; and how Christ is come , to help and New generate him again : and what he is , in Christ , in the New Regeneration .

The Explanation of the Scheme . ADONAI .

13. The Word Adonai , signifieth the Opening , or self-motion of the Abyssall Eternall Unity ; and how the Eternall Generation , opening , and Exit , of the Trinity of God , is , in it self .

14. The A : is a Threefold I which compriseth or formeth it self * * *

the letter "A" as described in the accompanying text
Crosswise in it self ; viz: * in a Beginning , IN-going , and OUT-going .

15. The D : is the † † †

the letter "D" drawn in two different ways as described in the accompanying text
Motion of the Threefold I. viz: the † Opening .

The O : is the * *

the letter "O" drawn in two different ways as described in the accompanying text
Circumference of the Threefold I. viz: * the Birth or Geniture of the Space or Place of God in it self .

17. The N : is the † † †

the letter "N" as described in the accompanying text
Threefold Spirit , which goeth forth out of the Circumference out of it self , as a Threefold I.

18. This lower A , is the* * *

the letter "A" as described in the accompanying text
Object Representation or reflex Image or the * working of the Threefold I. or Spirit , whence originally , Motion , Power , Colours , and Vertue , Eternally Exist .

19. I , is the Substantiall † † †

the letter "I" as described in the accompanying text
Efflux of the Threefold I , where the Trinity in the Vnity floweth forth : And in this whole word ADONAI , Men understand , the Eternall Life of the Vnity of God .

The Explanation of the Word

20. The Word , Father ; is the Eternall Beginning of the Working and willing , in the Threefold I , of the Unity .

21. The Word Sonne , is that which is Effected or Wrought by the Power , viz: the Inclusibility of the willing , whereinto the Threefold Spirit closeth it self ; viz: a place of the divine † † Or Somewhat nesse . I-hood or Selfnesse .

22. The word Spirit , is , the living out-going motion in the Comprised or closed Power ; as by Similitude a Man may understand in a Blossom or Flower : The Opening or Working of the Sprout or Vegetation is the beginning : The power of the working , is the Surrounding or Corporeall Inclusion of 〈◊〉 Sprout or Vegetation : And the Smell , which goeth forth out of the Power , is the Motion or the Sprouting out-going Joy-Life of the Power , out of which the Blossom springeth forth : Wherein a Man seeth a Similitude , shewing , how the Generation of the divine Power ; pourtrayeth it self off , or Imageth it self .

23. The word Power ; signifieth the out-breathing or out-speaking , out going , intelligible perceptible Life ; viz: the Ground and Source of the out-flowing Skill or Knowledge of the distinguibility .

24. The word Colours , signifieth , the Subject , or Object Representation or reflex Image of the Power ; where the Distinguibility and Originall of the Sensible Life and Knowledge is understood , where an Eternal visibility Originateth .

25. The Word Will , signifieth , the Willing or the moving in the Opening Vnity , wherewith , the Unity willeth it self into Trinity ; viz: the Nothing , into its own * * Or Heart . Something , wherein the same hath its working and willing ,

26. The word , Longing , Delight , signifieth , the operative perceptibility of the willing ; viz: the Highest Ground of the Originall Love , where the Will of the Abysse perceiveth it self , in its Something , where it giveth it self into its something , viz: into its perception ; and in the perceptibility , in its own tast or rellish worketh and willeth .

27. The word Science , signifieth , the operative perceptible Skill Knowledge and Understanding , in the Love-Tast or Rellish ; a Root of the Five Senses , and a Ground of the Eternall Life ; out of which the Understanding Springeth forth ; and the Eternall Vnity Foundeth Searcheth or Groundeth it self therein .

28. The word , Word , signifieth , how the Eternall Love of the perceptible Unity , together with the Skill or Knowledge , Eternally speaketh forth it self into an Object Representation or reflex Image ; the Word is the speaking or breathing of the Willing out of the Power through the Understanding ; it is the Driving of Imaging of the ONE only Power into INFINITY of Multiplicity ; viz: the Creator of the Powers , out of the Eternall Power , into Vertues .

29. The Word , Wisdome , is the Out flown word , viz: an Object Representation or reflex Image of the divine Skill or Knowledge , of the divine willing ; viz: the Substantiall Power of the Great Love of God , out of which all things have received or conceived their Motion and possibility ; a Ground of all the Three Principles ; * * Note , note ye wise men . a Manifestation or Revelation of the Unity of God ; a passive or passible Substance of divine Operation ; and Ground of all Humility , a Genetrite of all Skill or Knowledge of the Creatures , and an Eternall House or Habitation of the working Love of God ; a Ray or Beam and Breath , of the Omnipotent Spirit .

30. The word Jehova , is the Most Holy Name of God , viz: the divine sensuall Life , the one only Good , wherein the Holy Trinity , together with the Glory and Omnipotence , is understood ; a Life of the Abysse , that is , of the Unity , which , standeth especially in the Eternall One only Love ; and the Most Holy Name JESUS is therein , understood , viz: the out-flowing I. a Ground and Source of the speaking or breathing of the Unity of God , a formation of the Understanding : For the Efflux of the Unity , brings it self with the I. into the † † †

the letter "E" drawn as described in text
E. that is , into a vision or seeing of a Chaos , wherein the Great Mystery , Mysterium Magnum , according to the divine manner and kind , is understood ; and it is a Threefold Speaking or Breathing of the Power .

IE . HO. VA.

31. The IE . is the Speaking or Breathing of the Unity . And the HO , is a speaking or breathing of the IE . And the VA. is a speaking or breathing of the HO ; and yet it is but one only speaking or breathing : but it makes a Threefold Exit , of Three Centers or Comprehensions : And we understand therein , how the Threefold I. in the End closeth it self in the A. viz: in a beginning to Nature .

32. Under that standeth Life , which signifieth , that this Threefold I. breathing or Speaking , is a meere Life and Power .

33. And under that standeth Vertue ; and it signifieth the unmeasurable Vertue of this breathing or Speaking Life .

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 sev●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 .

42. The T. is the Tau , or the opening of the Unity ; the* * *

the letter "T" drawn as described
✚ of the Threefold I. a ground of the Breathing or Speaking .

43. The I. is the Efflux out of the Tau , or the Exit out of the Unity , viz: the ✚ angle of the Life .

44. The N. is the Efflux of the sounding Threefold Spirit .

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 .

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 .

47. The V. now is the True Character of the Holy Spirit , with * * *

the letter "V" drawn as described
Three points , two above , signifying the Fire and Light , and the Third below ; signifying the Vnity in the Love , viz: the Humility .

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 i● 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 strive , where Sathan and Christ , stand one against the other , viz: according to the receptibility of the own self Will ; Sathan , viz: the Spirit of Errour : And according to the Unity , Christ : Where a Man understandeth Love and Anger in ONE only Ground ; but in a TWOFOLD Manifestation or Revelation . To be understood here by those that are Ours , who belong to God , to others in this place , there is a * * Or strong enclosure . Bolt or Lock before it .

50. This Table in the Seven Spaces is the Ground of the Angels and Souls , viz: Mysterium Magnum , the Great Mysterie of the Transmutation , wherein all Potentiality or Possibility Lyeth .

51. Above , according to the Seven Numbers , the Efflux of the One into Seven is understood ; the First Principle is to be understood to Fire , out of which the Light becometh Manifest ; and from Fire to Substance , is the Second Principle .

52. And downwards under every Property , is understood , what kind of Efflux , cometh out of every Property , in the Co-working of the other Properties : Not to understand it so , that such an Efflux giveth or affordeth an own self Property , but all Seven give or afford it ; but the first Form ruleth therein , and keepeth the upper dominion .

53. As at Number 1. there standeth , Desire or Including ; there a Man is to understand , that the desire is Magneticall , and incloseth and darkeneth it self : which also is a Ground of the Eternall and Temporall Darknesse , and out of this intracting cometh Astringency hardnesse and Sharpnesse ; and is a cause of the fierceness ; whence the Great Eternall Death originally Existeth : For this Magnet draweth the power into it self , and shutteth it up into it self , so that the working standeth still ; and entereth into Impotency , as downwards under Number 1. is to be seen .

54. Under Number 2. standeth Science , or drawing , and that is the Second Form to Nature , viz: the Motion of the Magnetick attraction , whence the perceptibility of Nature originally existeth ; and it is the Ground of all Contraries ; For Hard and Moving are Enemies , for the Moving breaketh the Hard again , and yet also gene●●●●●● the Hard with the attracting .

55. Thus Two Substances orig●●●●● 〈…〉 will of God ; viz: the drawing of the Magnetick Power , giveth or affordeth Motion and Perceptibility , and that which is drawn giveth or affordeth Substance , wherein a Man understandeth the Cause to Spirit and Body : viz : in the drawing of the perceptibility , Men understand , the Spirit , and in that which is attracted , the Body , or the Cause to Corporeity .

56. Now if this in-drawing and Substance cannot reach or attain the Light of the Unity , whereby it may be Meekened or softened , then it continueth in it self a meer Enmity , and it is a Source or Quality of raging and climbing up , out of which own Receptibility and Pride or State originateth ; for the Will of own Receptibility is false or wicked ; and a Continuall breaker or destroyer of it self ; that is of its Substance .

57. And Men understand , in these two Formes , viz: Desire and in-drawing ; in their out-flowing Properties ; Gods Anger : and though indeed , they are the Ground of the perceptible Life , yet if the Light shine therein , then they are the Ground of the Kingdome of Joy , viz: an inward continuall mobility of the Unity of God , and a Ground of the Five Senses , out of which also the Creaturely Life hath taken its Beginning , wherein also its perdition standeth so farre as it looseth the Light ; for it is the Source or Quality of the Hellish Anguish ; viz: the Cause of the Painfulness , and is also the Root of the Naturall Life .

58. Under Number 3. standeth in the third Space , the Third Form of Nature ; and is called Anguish ; viz : a Spirituall Brimstone Source or Quality according to the property ; it taketh its Ground out of the First and Second Form , viz: out of the Magnetick desire , and out of the Motion of the drawing , where the Out-flown Eternall Will , standeth in such unquietness in Anguish .

59. The Anguish is a Cause of the Naturall willing , of the Mind , and of the Senses or Thoughts , and is the Lifes Wheel : Viz: a Cause of the fiery or fiering Life ; For , if the out-flown Will of the Unity of God , stand in the Anguish , then it panteth or longeth after the Unity again , viz: after the Rest , and the Unity or Rest , panteth or longeth after the Motion or Revelation or Manifestation .

60. And yet also there could in the Unity be no Manifestation or Revelation , without Motion ; and therefore the divine Will floweth forth out of it self , and the Divine Longing delight , introduceth it self into the out-flown willing , into the Desire and Motion , to a perceptibility ; that it might find it self ; and so there remain TWO , in ONE Substance , viz: the perceptible divine Longing delight ; and the Cause of the perceptibility ; wherein God calleth himself , a loving God , 〈…〉 to the ●●●●●●tible divine Love Longing : and an Angry God , according to the Cause to perceptibility ; viz: according to the Eternall Nature .

61. And thus we understand , in the Anguish , if the divine Light be not manifest therein ; the Hellish Fire , and an Eternall * * Or giving over or fainting for fear . dismaying and terrour ; where the own Will of Nature , continually standeth in a dying Source or Quality , and perpetually desireth to sever it self from such Originall ; which I therefore call the little Death , because it is the Eternall dying Death ; and yet in the Hardnesse , it is the Great still standing Death .

62. This Form ; if it hath not the Light , is the Fountain-Spring of the false or wicked Mind ; but if it findeth the Light in it self ; then it is the Source Quality and Ground of the Sensible or Cogitative Mind ; and the right root of the Fire ; as under Number 3. downwards is to be seen .

63. The Fourth Form ; Number 4. is the Fire of the Eternall Nature ; understand a Spirituall-Lifes Fire ; and that originateth out of the perpetuall enduring Conjunction , or Copulation of Hardnesse and of Moving ; understand that the painfulnesse originateth out of it ; but the Fire Glance originateth out of the Longing delight of the free-willing ; where the Unity of the Longing d●light becometh sharpned in the Properties , and so it shineth as a flash , through the perpetuall enduring Conjunction of the Great Meeknesse of the Unity , and of the fiercenesse and Motion of the Three First Principles : For it is in the Essence of the Conjunction ; as if a Man did strike Steel and a Stone together ; whence the Flash existeth .

64. This Flash is the true Naturall and Creaturall Life of the Eternall † † Creatures . ; for it is the Manifestation or Revelation of the divine Motion , and hath the Properties of Nature , and also the Manifestation or Revelation of the Unity of the divine Efflux , in it self ; now which soever of these two get the upper dominion ; in that , standeth the Life : The Glance of the Fire , is the Light from the Efflux of the Unity of God , and the Essence of the Fire , is the out-flown Will , which hath , with the desire , brought it self into such Properties .

65. Thus a Man understandeth , in the out-flown fiery Willing , the Angels and Soules ; and in the perceptible sharpned lights-power out of the Unity , a Man understandeth the Spirit , wherein God becometh manifest , and understood , in a Spirituall Substance : And in the Fire , two Kingdomes sever themselves ; viz: the Kingdome of Glory , from the Efflux of the Unity of God : And the Kingdome of the Properties of Nature ▪ ever● one in it 〈…〉 yet they dwell in one another as ONE .

66. The Kingdome of Nature is in it self ; the Great Eternall Darknesse ; and the Light , is the Kingdome of God ; of which ; John saith , ch. 1. ver. 3. The Light shineth in the Darknesse , and the Darknesse comprehended it not , as Day and Night dwell one in another : and neither of them is the other : thus out of the Fires own self Property , cometh the painfull Life ; and so if it breaketh it self off from the Eternall Light , and entereth into the Object , reflex Image or Representation , viz: into the property of self-hood : then is the Fire-life only a Phantasie and folly ; as the Devils are come to be such , and also the Damned Souls are so : as under Number 4. downwards is to be seen .

The Fift Property .

67. In the Fift Property of Nature , now is understood , the Second Principle , with its Ground , viz: the Substance of the Unity , in the Lights power ; wherein the out-flown Unity is a Fire-flaming Love , out of which the true understanding Spirit originateth , with the Five Senses .

68. The First Three Formes are only Properties to Life ; and the Fourth is the Life it self ; but the Fift is the true Spirit ; when the Fift Property out of the Fire becometh Manifest ; then it dwelleth in all the other , and changeth or transmuteth them all into its sweet Love , that no painfulness or Enmity , is apprehended any more in any of them ; as the Day transmuteth the Night .

69. In the first Four Properties , the Life is like the Devils , but when the Lights power , viz: the Second Principle , becometh Manifested in the Properties ; then it is an Angel , and liveth in divine Power and holiness ; as at the 5. Number downwards is to be seen .

The Sixt Property .

70. The Sixt Property , is the Vnderstanding , viz : the Noise or Sound , where the Properties in the Light , stand all in the likenesse or equality , then they rejoyce themselves , and then the power of the Five Senses becometh clear , and all Properties rejoyce themselves in the other , continually the one the other .

71. And thus the Love of the Unity bringeth it self into working willing perception , finding and highnesse : And thus there is a Contrary in the Eternall Nature , that Properties might originate , wherein the Love might become apprehended , and that there might be something to be beloved , wherein the Eternall Love of the Unity of God might have to work , wherein the praise of God might be effected .

72. For , if the Lifes Properties were become pressed or pierced through and through , with the divine Love - flame , then they would praise the Great Love of God , and give themselves all up again to the Unity of God ; and this Joy and apprehension could not become manifested or revealed in the Unity , if the Eternall Will did not introduce it self into painfull movable Properties .

The Seventh Property .

73. The Seventh Property is the Substance ; wherein all the other are Substantially ; wherein they all work , as the Soul in the Body , wherein a Man understandeth , the Naturall Eternall Substantial Wisdome of God , viz: the Great Mystery Mysterium Magnum , out of which the visible World with its Substance and Creatures , is sprung forth .

74. Thus with or by this Table , a Man should understand the hidden Spirituall World , viz: Gods Eternall Revelation or Manifestation , out of which the Angels and the Souls of Men , have received their Originall ; * * Or by the meanes whereof . whereupon they May change or transmute themselves into Evill or Good ; For that as to both lyeth in † † Angels and Souls Center . their Center .

75. This Spirituall World is nothing else , but Gods Manifested or revealed Word , and hath been from Eternity : and Continueth or remaineth also in Eternity ; for therein is Heaven , and Hell , understood .

The Explanation of the Second Table . MACROCOSMOS .

1. IN this Table a Man may understand , how the Invisible hidden Spirituall World , hath made it self visible ; and hath made to it self an Object , reflex Image or representation , with the out-breathing or Out-speaking ; whence the Eternall Principles are flown forth , wherein the Powers are together become Materiall ; for , the outward Nature is no other but only an Efflux or reflex Image or Object of the Eternall Nature .

Of the Four Elements .

2. The Four Elements originate from the first Four Properties of the Eternall Nature .

3. Viz: the Earth and the Grossnesse of all and every Substance , from the dark desire , where alwayes the other Six Properties are together become Materiall , as a Man may understand by the Metals and Powers or Plants , Evill and Good ; but the dark desire , hath coagulated or gellied all together ; as still at this very day is done .

4. The Air originateth from the Motion of the Magneticall impression through the Fire , in the unshut Mercury , viz : the unshut Motion , out of which the Water cometh .

5. The Water is the unshut Mercury , where the fiery kind of disposition is killed : The Water the Wife or Female of the fiery Mercury , wherein it worketh ; whence Heat and Cold as also thick and thin or dense and rare , are in strife .

6. The Fire existeth from the Spirituall Fire , of the inward Ground ; the Cold , Man understandeth in the Magnetick sharpness , viz: in the right root to the Fire .

7. Over the Seven Properties above the Table , standeth , the GROUND OF NATURE , distributed in the Three first Formes : and in the Fourth and Fift Form or Properties , is the word PURE-ELEMENT , distributed ; and in the Sixt and Seventh Form is the word PARADISE distributed .

Ground of Nature .

8. With or by the word Ground of Nature , a Man is to understand the root of the Four Elements ; viz: the Four Causes of the Motion and Perceptibility .

9. With or by the word Pure Element , Man is to understand , the Temperature , and the Similitude or Equality of Nature and the Four Elements , where the Light changeth the Properties all of them into One only Will , wherein the Light also worketh together in the Perceptible Movable , and Elementary Property : thus Men may understand , how the Eternall Element , viz: the Motion of the divine Power , hath sharpned it self through the Ground of Nature , and manifested it self in the Light : Which Pure Element , is the Motion of the Inward Spirituall World , and is with the Creation of this World together flown forth into the Substance ; and becometh understood in the Quintessentia or Fift Essence .

10. The word Paradise , in the Sixt and Seventh Property , signifieth the Spirituall Work or Effect , in the Light Substance , viz: a Sprouting , or Spirituall Vegetation , which Spirituall growing , in the beginning of the world , grew through all the Four Elements , and Imaged or propagated it self out from the Earth , in all Fruits , and changed all Properties of the Fiercenesse into the Temperature .

11. But when the Properties of the fierceness , with the Four Elements , awakened through the averted or apostate desire and false or wicked Will of Adam , and gat the dominion , then this Sprouting or Vegetation flew back , that is , it remained standing in the Tincture of the inward Ground , and it is yet still indeed in the Four Elements , but yet only in the inward Pure Element , and cannot become attained , but only in the New Regeneration of the inward Man , and in the Materiall Tincture , wherein the Paradisicall working is also totally manifest , for those that are OURS to understand .

12. This Table , sheweth , from whence all Substances of this World are sprung , and what the Creator is , viz: that the Creator is the Spirituall or divine power-world , which the Unity , viz: the Eternall Will , hath moved ; which Will , is God himself .

13. But the Seperatour or Divider , was the Out-flown Will out of the Spirituall World , which in that Motion , is out-flown out of it self , and hath made to it self an Object or reflex Image for its working ; where , in such Motion , there is alwayes flown forth one Object or reflex Image out of another , even unto the most Externall Matter or Masse of the Earth .

14. And that was through the divine Motion , drawn into a Lump or Masse : and that very attraction of the Motion , remaineth still so ; and therefore all Matters in the Deep , fall towards the Earth ; and this is the Cause thereof , that , the power of the Motion standeth still thus , and will doe , to the End of the Time .

15. The seven Dayes and seven Planets , signifie the seven Properties of the Spirituall World ; and the Three Principles in the Spirit of the World , Tria Principia , in Spiritu Mundi , and in the Materiall inanimate , and in the living Creatures , as , Salt Brimstone and Oyl or Sal Sulpher & Mercurius , signifie the Ternary or Trinity of the Divine Manifestation or Revelation , as a perpetuall enduring Source Well-Spring or Fountain , out of which all outward Creatures flow , have flowen , and yet will flow forth to the End of this Time , and the Seperatour is therein understood with or in the seven Properties .

16. And we see in this Table , what is flown forth out of the seven Properties , and how the Spirituall Power hath brought it self into a Materiall ; as in the Seven Spaces downwards in each of them is to be seen ; wherein a Man may understand out of what , Evill , and Good , in this World , is sprung forth .

The Explanation of the Third Table . MICROCOSMOS .

1. IN this Table is Man set forth or represented , as an Expresse or Reflex Image of the Three Worlds , as to Soul , Spirit , and Body : What he was in the beginning , as to his Creation , and what he became in the Fall through the Spirit of Errour or Seduction , and what he is become through the Spirit of Christ in the New Regeneration : Which is a true reall substantiall Image , out of the Three Principles of the divine Manifestation or Revelation , viz: out of the out-flown Word of the divine Willing .

2. As to the Soul , Man is the Eternall Nature of the fiery or fiering kind of disposition ; as a Sparkle out of the Center out of which the Fire originateth ; and if this Ground cannot attain or reach the divine Light , then it is a Darknesse , from the Magnetick attracting desiring power .

3. But if it attain or reach the Light out from the Fire , so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love ; then the true Good Spirit Springeth forth out of the Fire , as the Light shineth or springeth forth out of the Candle .

4. This now is , two Principles , viz: in the Fire of the Eternall Nature , the * * The First Principle . Soul ; and in the Light of the divine Power , the † † The Second Principle . Spirit : But the * * The Third Principle . Body is the Third Principle , as viz: a Substance of the visible World of the Starres and Elements , out of the Seven Properties of Nature , made into an Image .

5. The Soul , hath the Seven Properties of the inward spirituall World , according to Nature ; But the Souls Spirit is without properties , for it standeth without or beyond Nature , † † Note , note . in the Vnity of God : and yet becometh manifest through the Soulish fiery or fiering Nature , in the stilnesse ; for it is the true reall express or reflex Image of God , viz: an Idea , in which God himself worketh and dwelleth : so farre as the Soul bringeth its desire into God , and giveth it self up to the Will of God : But if , not , then is this Idea , viz: the Souls Spirit , dumb or mute and Worklesse ; and standeth only as an Image in a Looking Glasse , which disappears or vanisheth , and hath no Substance ; as befell Adam in the Fall .

6. But if , the Soul giveth it self up to God ; and introduceth its Magnetick hunger into Gods Love : Then the Soul draweth divine Substance into it self , viz: the Substantiall Wisdome of God , and so its Idea or Spirit , becometh Substantiall in the Lights power , and attaineth divine Life : and then it is the true Temple of God . wherein Gods Unity is manifest or revealed , and Operative .

7. * * Note . Note . Yet if the Soul , introduceth it self with the desire into it self : viz: into own self-Love , and turneth in with the desire , into the Seven Properties , to prove them ; and eateth of the Lust or Longing delight , of the Properties ; then it lifteth up it self , and maketh it an ●●●estrum ; viz : an Astrall Object or reflex Image ; which Evestrum , then instantly , hungereth after the vanity of false or wicked Lust ; as befell Lucifer and Adam , where the Evestrum of Lucifer , Imaged it self , in the Phantasie , and the Evestrum of Adams Soul , in the † † Or fiery . Beastiall property of the outward World , whence the Soul became venomed or poysoned ; and instantly kindled the Body , which was from or out of the Limus of the Earth , so that the Beastiall properties awakened in him , and lusted after the Earthly Beastiall Food , viz: after Heat , Cold , Astringent , Bitter , Sweet , and Soure , and introduced themselves with such Properties into an own self Source or Fountain of such Lust : And did with the desire eat of Evill and Good : Whence the Image of God , viz: the Idea , became dark and worklesse : and then the right Spirit , viz: the operative Idea , became dumb or mute and dead ; as an Image in a Looking-Glasse , is dead .

8. Thus the Soul became seperated from God ; and stood in a Naturall willing ; for Gods willing in the Spirit wrought no more , and the willing of the Evestrum began , viz: the reflex Imaging of the dark and outward World ; for the Holy * * Or Angelicall Substance . Genius was changed .

TINCTUR .

9. IN this Table , Tin●●ure , standeth above , distributed in the Seven Properties : Which signifieth the Likenesse or Equality , of the Seven Properties as to the Soul and the Body : And that in the First Man before the Fall , the Properties to divisibility , and own receptibility , stood in like or equall willing , and brought all their desires into the Unity of God ; and so they were a right true Paradise ; for the Substantiall Spirit together with the Unity of God was manifested or revealed in them , and they were to work , through all things , in Gods Love .

10. But the Devill would not endure that to them , but deceived the Seven Properties of the Life , with false or wicked Lust , and perswaded them that it was Good for them , and that they would be wise , if the Properties every one of them did introduce themselves into own self receptibility according to their kind , then would the Spirit tast and apprehend what Evill and Good is : But that this cannot subsist in the Unity of God : that he did not tell them .

11. But when they introduced themselves , into their own self Lust , or Longing Delight , then this Strife Opposition and Contrariety , awakened and rose up in them ; and all the Properties became Image-like in their self-hood : Thus ; the * * NOTE . Unity , viz: the Element , became divided and rent asunder , and in the Strife the Four Elements gat the dominion ; and so instantly from without , the unlikenesse or inequality , viz: Heat , Cold , and the Constellations with the Seperability , with the working , fell into the Body : and the fierce Wrath of God , according to the dark Worlds Property , fell into the Soul ; whence came to them according to the Soul , Terrour , Anguish , Necessity , and Eternal Despair ; and in the Body awakened and rose up , Heat , Cold , Woe , Sickness , and the Mortall Life .

12. Thus fell the Image of God , the whole Man , from his Rank and Order or Ordinance , and became a Monster and Visard , and instantly the awakened Properties began their dominion , with Envying , Murthering , Raging , Stabbing or Stinging and Breaking or destroying : Out of Love , came Pride , and own self-Love ; out of the Desire , came Covetousnesse ; out of Perceptibility , came Envy ; and out of the Fire-Life came a meer poysonous Anger , to be ; thus came the Foundation of Hell in the whole Man , to be Manifested or Revealed , and Governed in Soul and Body .

13. This Hellish Foundation Now , is the Spirit of Errour : wherein or for which Man must have been Damned ; if the divine Grace had not Instantly after such falling away or Apostacy ; in-spoken into him the Serpent-crusher , viz: the Efflux of the divine Love , in the Holy Name JESUS , for a New Regeneration .

14. Which holy Name , in meer Mercy , in the highest humility , gave it self forth into the humane Soul , and Body , and assumed the humanity , and broke the power of this Devillish Spirit of Errour , and killed the I-hood or self-hood or somethingnesse of the Lifes 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 .

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 .

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 1657/8 : 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 Elements and Constellations or Astrum , that their Understanding and Skill or Knowledge , is no higher , then their Mother , wherein they Live ; Every Life , according to the Kind and Manner of its Mother , wherein it standeth in the Seperability or Distinguibility of the Out-spoken Word .

6. In which respect the humane Science , in the Center of its Understanding receiveth or embraceth Evill and Good , and compriseth compacteth or frameth it self in Evill and Good , and Maketh it self Substantiall therein , and so with the Science or Root introduceth it self into willing , desire , and Substance .

7. So that the Abyssall Will out of the Eternall Word of the Seperability or Distinguibility , introduceth it self in the Creaturely Word , viz: in the Science of the Creaturely Soul , into an Ens and Substance , after that Kind and Manner , as the Out-breathing of God with the Seperability or Distinguibility of the Eternall willing , hath introduced it self with the visible World into Manifold Properties , viz: into Evill and Good , into Love and Enmity : That in such a Contrary , the Substance may become seperable or distinct , formable , perceptible and inventible : and that every thing in such Contrary may become perceptible to it self .

8. For , in God All Substances are but one Substance , as viz: an Eternall ONE . The Eternall , One Only GOOD ; which Eternall One , without Seperability or distinguibility would not be Manifested or Revealed to it self .

9. Therefore hath the same out breathed out of it self , that a Multiplicity and Seperability or Distinguibility , might-originate or exist : which Seperability or Distinguibility , hath introduced it self , into own self willing , and into Properties : and the Properties into Desire , and the Desire into Substance .

10. So that All things of the visible World , both Animate and Inanimate , might originate or Exist , out of the Seperability or Distinguibility and Impressibility of the out-speaking Word out of the Science of the Great Mystery Mysterii Migni : Every thing , out of the Experience of the seperated distinguished Word .

11. Every thing hath its Seperation or distinction in it self . The Center of every thing is Spirit , from the originall of the Word . The Seperation or Distinction in the Thing is Own self Will , of its own self Impression or Compaction ; where every Spirit introduceth it self into Substance , according to its Essentiall desire .

12. The Formability of Bodies , existeth out of the Experience of the Willing , where Every things Center , as a piece of the Out-spoken Word , re-out speaketh it self , and compriseth or frameth it self into Seperability or distinguibility , after the Kind and Manner of the Divine Speaking .

13. And so now if in this Out-speaking , there we●● no divine or Free Will , then the Speaking would have a Law , and would stand or be in or under compulsion or subjection , and no desire or longing delight might exist : And then the speaking were finite and inchoative , which it is not .

14. But it is a Breathing of the Abysse , and a Seperability or Distinguibility of the Eternall Stillnesse , an out-parting or distributing of it self , where the partibility standeth again in its own self seperability or distinguibility , in an own self willing , and is again an out-speaking of it self , out of which , Nature and the Creaturely Life , hath taken its Originall .

15. And hence , in every thing , an own self Will is existed , so that every thing , introduceth it self , out of its own Experience into Form and Shape Condition or Constitution , as also into : a Life and Working , as in its Center , it standeth in the universall Experience , viz: in Mysterio Magno , in the Great Mystery , in the Mother of all Substances or Things .

16. As we see in or by the Earth : Which in the beginning of its Matter , existed , out of the Seperability or distinguibility of the divine breathing , after a Spirituall Kind or Manner . Where the Seperability or Distinguibility of the Word with the Own self Will hath comprised or compacted it self into Ens and Substance , and with the Impressibility or Impression and Compaction , introduced it self into perceptibility of Essence .

17. In which perceptibility , the Magnetick desire is existed , where the properties of the seperable or distinguishable Walling , with the Desire , hath introduced it self into Bodies , according to and out of the Kind and Manner of the III. Principle of Divine Manifestation or Revelation .

18. Out of which Originall , the Earth hath so manifold sorts of Bodies , Good and Evill : As Earths , Salts , Sto●●s , and Metals , and such Bodies lye mi●t in the Earth , for this very cause , that the III. Principles , stand in one another as one Substance .

19. And they stand only in III. Distinctions and Center ▪ viz : of Divine Manifestation or Revelation : where every Center maketh us own out-breathing , Nature , and Substance , out of it self , and yet ALL originateth out of the Eternall ONE .

I. Center .

20. And the I. Center , is the Out-breathing of the Abysse , viz : Gods Speaking : the Impressibility or Compaction and divine perceptibility of it self , where God brings himself into Trinity , and Generateth and speaketh himself forth into Power .

II. Center .

21. The II. Center or Out-speaking is the Out-spoken Substance of the divine Power , and is called Gods Wisdome . Through that , the Eternall Word breatheth it self forth into Skill or Knowledge , viz: into Infinity of Multiplicity , and bringeth the Multiplicity of Skill or Knowledge , into longing delight , and the longing delight into Desire , and the Desire into Nature , and Strife , unto Fire .

22. Wherein the Strife in the painfulness in the Consumptibility of the Fire , dyeth to its own self Nature right ; and yet no Dying is understood ; but thus the Power bringeth it self into perceptibility , and through the Killing of the Own Self desire of the Properties through the Dying of the Self-hood , through the Fire forth into Light .

23. And there , in the Light , another or Second Principle , viz: the True Great Mysterie Mysterium Magnum , of divine Manifestation or Revelation is understood . And in Fire , is the First Principle , viz: an Eternall Nature ; understood ; and they are Two in One , as Fire and Light .

24. The Fire giveth Soul and the Lights Power giveth Spirit . And in this Lights power , of the divine Out-speaking or Expression , through the Manifestation or Revelation of the Fire ( understand Spirit-Fi●e ) is the Mother of the Eternall Spirits , viz: Angels and Souls of Men , understood : As also the Spirituall Angelicall World , viz: the hidden inward power-World , which is a Mother of the Heaven , of the Starres and Elements , viz: of the Outward World .

III. Center .

25. The III. Center is the Word Fiat , verbum Fiat , viz: the Naturall Word of God , out of the power of the I. and II. Principle , viz: a Seperator , Creator and Maker of all Creatures , in the Inward and Outward World , according to their Property .

26. That same Seperator or Speaker of the Seperability or distinguibility of divine Power ; hath out-spoken it self out of it self , out of the I. and II. Principle , viz: out of the Fiery and Light one ; as also out of the Impression or Compaction of the Over-shaddowing , viz : out of the Darkness : and with the Seperability of the out-speaking impressed or compacted it self , and made it self materiall , moreover moving and perceptible .

27. Out of which is Existed the III. Principle : viz: the Visible World , with its Substance and Life , also the whole Creation of the visible World ; which Life and Substance is gone forth , out of the III. and I. Substance and Life ; viz: out of the Eternall Nature out of the Great Mystery Ex Mysterio Magno , that is , out of I. Darknesse , II. Fire , III. Light ; viz: out of Love and Anger .

28. The Fire is called Anger , viz: a painfulnesse and Contrariety . And the Light is called Love , viz: a giving or yeilding of it self . And the Darknesse is a Seperation or Distinction of Knowledge or Apprehension and Skill : that it might be understood , what Light and Life is , and what is Evill and painfull .

29. For , there are Two Sorts of Fire to be understood and also Two Sorts of Light . Viz:

I. Fire and Light .

According to the Dark Impression a Cold Fire and a false Light through the Imagination of the Stern Impression : Which Light originateth only in the Imagination , and hath no true Ground .

II. Fire and Light .

30. The Second Fire , is a Hot Fire , and hath a Fundamentall true Light out of the Originall of the Divin● willing , which bringeth it self forth with the out-breathing together in Nature even into the Light through the Fire .

31. In this Twofold Fire , and Twofold Light , are Two Principles understood , also Two Wills .

32. For , the false Light , existeth out of the Imagination , out of the own self Will of Nature , viz: out of the Impression or Compaction of the Properties , where the Properties prove one another ▪ out of which , own self Longing or Lust , existeth , and an Imagination , which , Nature Modelleth to it self in the Abysse into own self desire ; and desireth in own self Might , without the Will of God , to introduce it self into a Regiment or Dominion of its own self willing .

33. Where , this own self Will , will not be subject , to the Abyssall willing of God , which originateth without besides & beyond Nature and Creature in the Eternall ONE , in it self ; also will not submit it self thereto , and will not be one Will therewith ; but Maketh it self to be an own self Seperator or Distinguisher and Creatour .

34. It Createth to it self in it self a Science or Root , and parteth or divideth it self from Gods willing ; as is to be understood by or in the Devill , as also in false or wicked Men : Whence the Thrusting out , from Gods Seperation , hath followed upon them , so that , the Devill with his own self willing , must continue a Seperatour of the Dark Impression or Compaction , wherein the Word introduceth it self into Nature and painfulness , to perceptibility : Viz: in the Originall of the Fire-Source ; which yet cannot reach or attain the true Fire , wherein , Gods Will introduceth it self into the perceptible Life , and into Nature ; viz: into a Shining Light .

35. For the Seperatour of the Naturall own self-hood hath no right true Ens , wherein its Light may be stedfast : For it Createth with its desire , not out of the Eternall One , viz: out of Gods Meeknesse ; but Createth it self into Substance : Its Light originateth only in the own Substance of the Self-hood .

36. Therefore , there is a difference between Gods Light and the false Light , For Gods Light originateth in the Eternall ONE , viz: in the Substance of divine Geniture , and bringeth it self with Gods willing , into Nature and Substance . It becometh impressed and brought through the divine Seperatour , into an Ens , and * * John 1.5 . shineth in that same Nature in the Darknesse , John 1.5 .

37. For , the impressed Science , is according to the impression , a Darknesse : But the divine Light illustrateth or shineth through it , so that it is a fiery Light : wherein Gods breathing or speaking is Manifested in Nature and Creature , and standeth in a perceptible Life . Whence Saint John Chapter the 1.4 . saith : † † John 1.4 . The Life of Man was in it . And Christ saith , John 8.12 . * * John 8.12 . He is the Light of the World , that giveth ●●●e to the World .

58. For , without this divine Light out of the Geniture of the divine Trinity , is no stedfast true Light , but only a Light of Imagination , of the Naturall impression of own self Will .

39. Therefore should Man , viz: the Image of God , lift up the Eyes of the Vnderstanding ( wherein Gods Light standeth presented to him and desireth to shine into him : ) And not be as a Beast , which standeth not with its Seperatour in the inward Ground in the Eternity : But only in the Form copied out or drawn according to a Pattern or the Exscript which is in the out-spoken Word .

40. Which hath only a Temporary Light in an inchoative and finite Seperatour , wherein the Eternall Seperatour introduceth it self into a Sport or Scene , and introduceth the divine Science into Images , like a Modelling or Copying of the Great Mystery Mysterii Magni of the Spirituall World , where the Eternall Principles according to Fire and Light co-sport or act a Scene in a Premodelling .

41. And yet Man , only according to the outward palpable Body , standeth in such a premodelling , and with his Spirituall Body , is the true Substantiall Word of divine property , in which God Speaketh and generateth his Word , where the divine Science or Root distributeth or imparteth and impresseth it self , and generateth it self into an Expresse Image of God .

42. In which Image God is manifest , and himself dwelleth and willeth , after the Kind and Manner of the Perceptibility and Creature : Therefore should Man break his own self willing , and give himself up into Gods willing .

43. But he in whom the Own self Will of Man , will not doe so ; is therein more void of understanding , and more hurtfull to himself , then the wild Earth , which yet holdeth still to its Seperatour , and letteth that make thereof what it will .

44. For God hath made all things in his Sport or Scene out of his Out-speaking , through and in his Seperatour , also all hold still to him : Only the false Light , maketh , that the Seperatour , or Distinguisher of the Creature , introduceth it self into own self will , so that the Creature setteth it self against Gods willing .

45. Which False Light in Man hath its Foundation from the Devils willing , which with the introduction of his false or wicked desire , hath made Man Monstrous , so that he also hath assumed a false or wicked Imagination , whereby he hath made the self desire in him , introduced from the Devill , substantiall , through his own self desire .

46. Whereby , in the humane Body , which was compacted out of the Li●●us of the Earth in the divine FIAT , there is existed a Beastiall Seperatour , which hath manifested or revealed ●he property of All Beasts , whence so many Lusts , Desires , and Wills are existed in Man .

47. Which False or Wicked Seperatour hath lifted it self aloft , and gotten the Dominion , and drawn all Principles to it , and hath made out of the divine Ordinance or Order , a Monster .

48. Which Monstrous Image , hath with its Will and 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 Be●st of all ●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 reveal●d or manifested in him .

56. Yet a●● 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 ●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 ; it is signified , that they should * * Math. 6.33 . first seek God , and his Love and G●ace , and wholly incorporate and give up themselves , thereinto , Else , all their seeking is but a fighting with a Shaddow , as before a Looking Glasse : and Nothing is found fundamentally : Except one entrusteth somewhat into anothers Hand .

72. Which yet is strictly forbidden to the Children of God , in whom the Grace is become manifested or revealed ; that they should † † Math. 7.6 . not Cast the Little Pearl before Swine , upon pain of Eternall Punishment .

73. Only that they should shew them she Light ; and direct them how to attain it , is freely granted to them .

74. But , to give the divine Seperatour into the Beastiall Hand , is forbidden , unlesse one know the Way and the Will of the Person well .

75. In such an Intimation , beloved Sirs and Brethren , through the permission of the divine Grace and Co working of this present Time I will a little describe the Divine Mystery . How God hath through his WORD , made himself visible perceptible and inventible , as also Creaturall and Formall .

This I desire you to Consider further of : yet that it be done as is above mentioned ; Else , I shall be as silent or mute to you , and yet the blame or fault not be mine .

76. God is neither Nature nor Creature , as to what he is in himself : Neither this nor that , neither High nor Deep ; He is the Abysse , and Bysse or Ground of all Substances o● Things . An Eternall ONE , wherein is no Ground nor Place : He is to the Creature , in its ability , a NOTHING : And yet is through ALL.

77. Nature and Creature , is his Somewhat , wherewith he maketh himself visible , perceptible , and inventible , both according to the Eternity and Time .

78. All things are Existed through divine Imagination , and doe yet stand in such a Birth or Geniture , Condition or Regiment .

79. Also the Four Elements have such a Ground from the Imagination of the Eternall ONE . Concerning which I will here set down a Table , how the one unfoldeth or out-breatheth it self out of the other .

80. In the Annexed Table , is the Ground of All Secret Mysteries of divine Manifestation or Revelation , described ; to be considered of . The understanding of which is not in Natures own self ability , without Gods Light : But to those , who stand in the Light , it may well be understood ; and without that it is Childish .

81. As also , in my writings these things are declared sufficiently and largely ; and here only in brief comprised , and represented in a Scheme or Figure .

82. Thus Sirs , I commend you to the Salutation of the Love of JESUS CHRIST , who through his aspect and salutation , is himself the Key , to the understanding of this Table .

Dated the 11. November , 1623. Jacob Behme .
A Catalogue of Jacob Behme's Books Printed in English .

In the same Order as the Numbers are , at the End of the 40. Questions of the Soul , Printed 1647.

1. The Aurora , written anno 1612. 2. The Three Principles of the Divine Substance , 1619. 3. The Threefold Life of Man , 1620. 4. The Answers to the 40 , Questions of the Soul . 5. Three Bookes . 1. The Incarnation of Jesus Christ . The 2. of the Suffering Death and Resurrection of Christ . 3. Of the Tree of Faith . 6. The Book of Six Points , the Great , and Small . Here Printed . 7. The Book of the Heavenly and Earthly Mystery . Here Printed . 8. A Book of the Last Times , An Epistle to Paul Keyme . 9. A Book De Signatura Rerum . 1621. 10. A Cons●latory Book of the Four Complexions translated by Mr. Charles Hotham . 13. A Book of true Repentance . These three are the Book called the way to Christ . 1622. 14. A Book of true Resignation . These three are the Book called the way to Christ . 1622. 15. A Book of Regeneration . These three are the Book called the way to Christ . 1622. 16. A Book of Predestination and Election , 1623. 17. A short Compendium of Repentance . 18. An Exposition of Genesis , called the Mysterium Magnum . 19. A Table of the Principles , or a Key of his Writings , being the Epistle to Godfrey Freuden Hammern and John Hausern , here printed , Concerning the Knowledge of God , and of All things , also of the True and False Light , 1624. 20. A Little Book of the Supersensual Life , Printed at the End of the Way to Christ . 21 A Little Book of Divine Vision , here printed . 22. A Book of the Two Testaments of Christ : viz: Baptisme and the Supper . 23. A Dialogue between the enlightened and unenlightened Soul , Printed at the end of the Way to Christ . 25 A Book of the 177. Theosophick Questions , with Answers to Thirteen of them , and the Fifteenth to the 6. verse , here printed . 26. An Epitome of the Mysterium Magnum , printed at the End of the Book there called , A Brief Abstract thereof . 27 The Holy-Week or the Prayer-Book , here printed . 28. A Table of the Divine Manifestation , or an Exposition of the Threefold World , here printed . 30. A Book of the Last Judgement , which is supposed to be the last Chapter of the Book of the Three Principles . 31. Epistles , in Number 35. Printed in English . Also , A Clavis or Key printed at the end of the 40. Questions .

Those with this Mark ( ) were left by the Authour unfinished .

These are to be sold by Lodowibk Lloyd , at the Castle in Cornhill , London .