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.

The First Text.

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.

[Page 2]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.

[Page 3]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.

[Page 4]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.

The Second Text.

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.

[Page 5]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.

[Page 6]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.

Hitherto of the highest divine Mysterie, how and what God is without and beyond Nature.

Now followeth.

Of the First Principle in it Self, what it is only and alone in it Self.

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

[Page 7]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 out­going 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: [Page 8] 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 [Page 9] 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.

[Page 10]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.

[Page 11]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.

[Page 12]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.

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 [Page 14] 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.

[Page 16]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.

[Page 17]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.

[Page 18]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.

[Page 19]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 [Page 20] 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 [Page 21] 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, [Page 22] 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 Ʋnderstanding; 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.

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 [Page 24] 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.

[Page 25]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 [Page 26] 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.

[Page 27]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.

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; Ʋnlesse 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.

[Page 29]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.

[Page 30]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.

[Page 31]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 [Page 32] 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.

[Page 33]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 [Page 34] 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.

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.

[Page 35]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 WillS 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, [Page 36] 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.

[Page 37]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; its 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.

[Page 39]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.

[Page 40]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.

[Page 41]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.

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.

[Page 43]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.

[Page 44]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 where.

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

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

24. For while the Soul, sticketh in this outward Body, it may in­deed make a shift to help it self, with the Sun-Looking-Glasse, for the [Page 45] 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 [Page 46] 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.

[Page 47]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 [Page 48] 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; [Page 49] 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.

[Page 50]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.

[Page 52]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.

[Page 53]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.

[Page 54]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.

[Page 55]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, [Page 56] 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.

[Page 57]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 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 [Page 58] 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.

[Page 59]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 [Page 60] 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, [Page 61] 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.

[Page 62]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 [Page 63] 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.

[Page 64]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 [Page 65] 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 [Page 67] 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.

[Page 68]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.

[Page 69]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 Ʋnderstanding 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.

[Page 70]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 [Page 71] 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. Its 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 [Page 72] 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.

[Page 73]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 [Page 74] 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.