U ~~ 6 COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE ? LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY N/.6-7 IK>C Election OF Qrdce. OR Of Gods Will towards Man. Commonly called Predeftination. That ity How the Texts of Scripture are to be underftood which treat of Fallen loft Adam, and of the New Birth from Chrilt, Being a {hort Declaration and Introduction concerning the higheft Ground, (hewing how Man may attain Divine Skill and Knowledge. Written in the (jerman Tongue, Anno 16%$. By Jacob Behme. Teutonicm ^Philofoplms. London, Printed by John Streater, for Giles Calvert, and John Allen, and are to be fold at their Shops,at the Blad^fpread- Eagle at the Weft End of Pauls ; and at the Sun Rifing in Paul's Church-Yard in the New Buildings between the two North Doorcs, 1 £$ J. - To the Englifo "Reader. JAcob Bebm here writes concerning the b/gbejl point of Controverfic, which is Predeflinatton, and which hath been left unrelolved by any Pen Satisfactorily fince the firit rife thereof, every feverall Party contending/*™ &ccon y ftill refting upon the Texts of Scripture brought to maintain their own fide, not with (landing all the Difputes that have been held between them $ and both the Texts and that great Myftery remain undecided : the Principal caufe whereof may be the feeming Oppofnion of the Texts alledged on both fides ; one party Suppofing thofe on that fide fhould overfway the meaning of thofe on which the Advcrfe Party found their Arguments:where- as 3 the Texts muft needs be acknowledged to be mojl true$ and the Truth in every Opinion can- not be contrary to the Scripture?, though the Par- ties are not able to reconcile the meaning of them or their own Opinions, how far both are true; and fo continue as to their affc&ions, at a wide diftance one from another. But this Afehour Difputes not at all, he defires only to Confer and Offer his undcrftanding and ground of Interpreting the Texts on Both fides, »B c WsPr*- anfwcringReafon's Objections ; and to manifeft his face to Etc Knowledge, for the*Cc# oyning, Uniting^ and Be- a *««>▼«£* conciling'ofall Parties in a Loie, in their differ- ^£/f^*» ingand various knowledge. Chap, 13/ "And this he hath performed here and there in ycr -/l J £ {ht all his Writings, wnich explain the Ground of t90 ^J '"' A under- To the Reader. undcrftanding All Myfteries both Natural! and Divine, beginning in his Aurora, at the End whereof he promifeth, If God would let htm live * while, he would fujjiciently Declare and Expound S*. Pan l's SleBion and Predeftination ; but was hin- drcd writing any further, the book being taken away from him prefently after thofe words were written by him, and (o that Book never had any more added to it, but remained unfinifhed .- this was in the year, 1 6 1 2 . But in the year, 161?, he fupplyed the DtfeB of that, in the Three Principles, and in the Threefold Life of Man. And in the year, 1^20, further, in the 40 Que- ftions concerning the Soul: and in the Treatife of the Incarnation of Jefus Chrift. In the year, 1621. having been oppofed at a Conference with fome friends,by Balthafar Tilken, about SleBion, and fome other Matters in his Writings j he wrote an Apology in anfwer to him concerning it, and the Pcrion ot Chrift, and of fJMLary, in'the fame Book, and fent a Copy of it with a Letter to a friend, of the 2 of July, being the 1 8° in his Book of Epiftles printed in Englifh, and firoorhcrof the 3 July,being the \6° & 17 Epiftles, which for the Readers help he is defi- red to penile ; they are of the fame date with the Apology both for year and day, being Ended the 3° July, 1^21. which may come to be printed in Englifh with his Apology to the fame Balthafar Tilken, concerning^ fome "particulars not well un- derftoodinhis Aurora, and another Apology to Gregory Rickter,ihe Primate of Gerlitz, concerning his To the leader. his Book of Repentance in The way to Chrift, which Treatife he had exceedingly vilified and reproach- ed, not having readfo much as the Title of chat Book ^ thefe will be fit to come forth in Englifli together. In the Myfterium Magnum-* is much largely up- on that Subject of Election* where he mentions Cain and Abel^ Jfrnael and Ifaac> Efau and Jacob. Dated the 1 1° September, 1623. After that he wrote this prefent Treatife of SleBion in full fatisfa&ion of his firft promife ; dated the &* of February ; and the next day being the 9 th of February, 1623. he wrote the little Appendix at the End of this Book, concerning Re- pentance, in Order to the making of our Calling and Election fure : And on the 19 and 20 day following, lie wrote the 20 and 21 Epiftle of the fame Subject ; and a little before Eafter fol- lowing he wrote the 13 Epiftle; fhewing how Temptation and Trouble of Mind may be reme- died, which ufually arifeth through the infatis- faction about Gods D^rr^ of Predeftinatien ; the Printed Pieces here mentioned will give light to the underftanding this Book the better : but his own Teftimony concerning this above the reft, is thus in his davis printed at the End of the 40. Queftions; where he faith; b The Treatife of EleBion b of Grace hath a [harp underftaading, and is one of the vcrfe™ ' Clear 'eft of out Writings. One hinderance that hath kept men off from the way to Decide differences, and to know the Mean- ing of the Scriptures, hath been, their holding clofe, and mentioning only fuch things as have A 2 made To the vieader. made people neier Mind the meaning of tkofe Texts which are moft materiall and necejjary for them to know, concerning the Word which is Chrift and God $ as in John$ i . Chapter. In the Beginning was the Word} and the Word was with God y Md God wM the Word} all things were made ly itj and without it was nothing made that was made ; in it was Life} and the Life t»m the Light of Men ; alfo, the Light fhinetb in the darkneffe^ though the darkaejje comprehend not the Light ; this is the true Light which Light eneth eVftjf Man coming into the pyottd'y itw&tn the world} and the world was made Ly it. ■Thefe Texts are Seldom Prcfled or Confidered., but thole arguments that can be collc&ed concern- ing the written word oi God the holy Scriptures, and chiefly that they call the Word preached by the Teachers in Pulpits, are urged fo much, that peo- ple ware ready to underftand the Texts concerning the Subftantiall Wcrdof God, the Word of his » Power, the Word of Prophecy, the Word in our hearts, whereby we fhould Examine, and Com- mune with our hearts and be ftill, as is dire&ed in *M4.4. thc 4 th pf a i m; alfo the Creating Word, the Word of Wifdom, the Word of Life $ fo that thefe are taken as Meaning the Scriptures onely ; and men are fo violent as to account him a Here- tick or Blafphemer, thatfhall be Suppofedonce to Queftion their Opinion in his Mind : and thus partly the true underftanding cometh to be vailed from peoples eyes #< Some of the Learned alfo are very unwilling to take fo much pains as to read and confuter any thing i o we vteaaer* thing that is Offered to their view, though feme fincere Lovers of good Literature, have by rea ing this Authour, found that which is more £xcet- lestty then what they and others had (pent their time in a long time together; becaufe thefe ac- count themfelves filled io full with their frefe/tt VVifdom and Knowledge, that they have no rocrti to defire any other, especially that which cannot be attained without calling away the'high eftcem of that which they have laid up as a. to themfelves already ; and fo every little difficult jc of uncouth words or phrafes,and Exprefficns which they cannot prefently /2y # to fit and fquare with their former building, makes them loath to be troubled about that winch they think themfelves to have more and better knowledge of before- hand j neither can they in Reafon be blamed, lea- ving that they block up their own way to inefti- mable Treafure which they know no* of, and others not fo Learned, attain, and they might much more have in great abundance $ if they would notfufjer their learning to hinder, it would much more further them therein. Another Barre the Learned have, which is,that they will not allow of reafoning and proving by Similitudes, becaufe fuch are not Demonftrative Logical proofs according to the requifites of that Art $ But he that was more then Solomon, Our Sa- viour Himfelf, chofe to teach in Similitudes, the higheftandmoft prctious VVifdom hidden under fuch teaching : and if the Writings of the holy Prophets and Apoftles be Examined -> it will ap- pear, that there is not the leafi thing done in this world To the Reader. world but doth by way of Similitude fignifieand teach to us Somewhat of the moft tra/fiendent and richeft Mytteries of Eternity; All Vifions which were the cleared Revelations were reprefented in fomething or other in part or in the whole,//fe that which is in this outward World; though the thing reprefenting is but a fhadotp in reipedt of the inward Subfiance that is refembled by it,as,Chrift, and Faiths is a Subftance ; and a Rock is but a fhadow ; and the Holy Spirit, the Word, and God, and the Divine Nature is much more a Sub- ftance ; and the things in this world refembling them fcarce fo much as an exaft fhadow of them.- foalfo, the Sun of Righteoufnefle, the City of God, the Trees in the Paradife of God ; the fol- low ground of our Hearts, the Grain of Muftard- feed which the Kingdom of Heaven is reprefented by, and likened unto ; a Steward,a Husbandman, a Door, a Vine, a Sheepfold, a Candle fet upon a c je^2,4.£. Table, or put under a Bufhell, a c feethingPott a H«/**1M. with the Scum rifing up ; a Rofe, a d Lilly,Briars, Thirties and Thorns ; the feven Stars,the Dragon, the Woman 3 the Candlefticks, the Temple; the Moon, Rivers, Fountains, Fire, Brimftone, &c. every of thefe denote unto us fome Myftery or other in the Spiritual World, as will in due time to come be manifefted, which we could know no- thing of, only by way of fimilitude, but it is the Spirit alone that teacheth the Myftery by and from them ; neither can we apprehend the demonftra- tionofthat which we never hvt • but by Simili- tude in thofe things which the outward Man hath feen or conceived* our Minds are opened, as the under- To the s M$dder. undcrftanding of a child is in Learning ; and we muft be as children to all our great knowledge be- fore, or elfe we cannot be taught any new thing that is beyond our former reach, apprehenfion and capacity 5 but when the Similitude is decla- red and weighed, the knowledge of the thing it {elf wiilbe the more , and then the Demon- ftration of it maybe briefly and exactly made by ilich as are Teachers in Cbriits School,to Scholars cifed in tome degree in fuch fpiritual Matters: otherwifc that of our Saviour may well beaked of them, faying ^ c If ye believe not when I tell you s job.^^i^. Earthly things , how f}?all ye believe if I tell jou Ilea- ze/Jy matters ? This may be a juft Plea for this Authours Tea - ching the Myfteries of Diviniiy by Examples and Similitudes of Naturall Eartnly things : and in them he layeth open his Ground of Ia*erpn*u the Holy Scriptures, by which Men try the deq Queltions and Controverfies in Religion ^ that the teeming differences therein may be cleared and compoled; that all may underhand them rightly, all Chriftians, Jews, and Heathens, and io prize them as they ought : and here in his own Preface to the Reader he lets down to this Effect^ fhat, th : Suppofition that God is only afar off in a Heaven above and beyond the Stars and Firma- ment Exclufively , and not in Every thing and Every where prefent as to Himfelf Subfl ant i ally and totally with all that he is in Eflence in the Unity of the Deity, and Trinity of Manifeftation in his whole Kingdom, Power and Glory, though as to the Creature mx difcernableor fcrcef title, but by his To the Redder. his Word revealing Himfelf in and to the Crea- ture according to its kind; is the Only C au f e why. Men cannot Satisfie themfelves in that Great Se- cret Arcanum*) of Predefination, and Other high and neceflary Myfteries mentioned in the Old and New Teftament. The Heathens would Efteem the Scripture, if it were but hinted to them that they might con- sider it, that what is Mentioned and Contained therein, and of which it chiefly is appointed to Teftifie, is the fame with that which is in their ve- ry hearts, they would rejoyce to hear the lively de- monftration and Effe&s of that God and his Gra- ces, that lie as a deep Fountain and Well-fpring hidden in their own Soules, and then they would foon tafte the Eternal Gofpel of the Love of God fhed abroad in their hearts, upon reading of the Holy Scripture, if they were (hewen how all lyeth within them in their Hearts and Soules. The Jems alfo cannot be fully perfwaded that JelusChrift whofe name is ImmanueU is and was the true Mefltah ; though they iliall certainly be converted, as we Chultfens believe and long to fee it accomplifhed ; yet they cannot perceive the truth but by underftanding how the Promifed Seed was by God put into, or rather railed up or cau- tedto Sprout forth in the Soul of ^Adam and Ete after the Eating of the forbidden fruit ; and fo was Salvation to all Men continually taking Effedt in thofe who become the Off-fpring of that feed by forfaking their Sins,and being Obedient to that feed of God, the Word of Life, the Word of Pro- mife, which is the Word of Grace* the Word of God, To the Reader. God, the Commandcment, his Law, his Teftimo- nies,hiswaies,Statutes,Precepts, Judgments which are fo much prefled in Mofes and in the Pfalms of Pfal, 1 1 9. David : and all this is Chrifl in them : as to which Seed in the Line of the Covenant according to the manifeftation in the flefh, Chrift Jcfus,their Mef- fiah and our Saviour, came^ and took our Nature botnoiMary^ and finifhed our Redemption in a humane foul^ fuch a one as all ours is, and there- fore he condefcends fo low to call us his Brethren, though in him dwelt the fulnefle of the Godhead bodily : and fo wrought and perfeEted our Salvati- on, and all fhould in him be partaker of the Di- vine Nature, that were born^gain, and did grow up in him, that is, in his Grace and Covenant in their Souls, and fo he rule in them to the fubduing the Seed of the Serpent, the Lufts of theflefh in any whomfoever : and this is ttfat Light that en- lighteneth every Man, even every Heathen, Jew, and Chriftian , at the inftant of taking the Life of the Soul iti the womb fo coming into the flefhly Sub- ftance of the Elementary Body of this world \ The Word of the Lord doth not contradift it felf, neither in its Operation, in the works of the outward World ; nor in the Inwar teachings of the Holy Spirit in the Soul,nor in the mitten Wcrd of the Holy Scriptures, which were written as Holy men Spake^as they were moved by the Holy Spirit; vyhichtcacheth,^r,r^ teach/ any other then what the Holy Word 5 peaks, from, whence the Spirit proceeds ; ; therefore the £[[ential Word is to beconfidered in every refped, bdfose men be able to decide a Dee jWControvcrfie, .Queftion, or a Doubc To the trader. Boubt in any Matter fundamentally : and we fee that Gods Ordinance in the Outward Worlds which we call Providence, doth ia Nature ap- point, what Profeflion and Condition of Life every one iballhave :> and thereupon was Cuiphte Higti Prieii that year which ChriftVas Crucified in, though he was inwardly a Cotfpirrr againft Chriftj and to was Jud& appointed to be one of the Apo- ftlcs, though inwardly he was a Devil! : i'o King Saul was amongft the Prophets j fo alio there are many falfe Apojiles gone intathe World, and ma- ny falfe CbrijU: but the true ones are what they are in Spirit and Truth in the Inward hid man of the Heart : therefore ev^ry one fhould labour to be that ir\Spirit> Mind, Soul and Affe&ion in his ho- neft Outward Calling or Office, Low or High, which is right m the fight of God according to his Word and Ordinance, which he is outwardly cal- led unto; and not under pretence of the outward Calling, think he is fuch without the Spirit ; nor defpife and bandy againft thofe who are fitch in Spirit, though not in the outward Calling at all : for moft of the Eminent Prophets, and fo of the Apoftles, Difciples, Evangelifts, Elders, Bifliops Overfeersor^aftours, Do&orsor Teachers, have not been called from the Schools of the Prophets, nor from among the Learned or Noble, thotigh fome of them have been fo $ and thofe were called of God . as was j/c/Srf, Aaron, David, Petef^Taul, Timothy, Bamabas&c. And fo were all thofe called who were the firft IndiBers and Penners of the Books of the Old and New Teftament, though tlfcre may be caufe to think, Tothe^ader. think, that the Created part thereof was after, wards delivered to Efdras and his Scribes from the Angel o£God> when it uconfidered that the molt -/*#«>#* Manufcript Copy, of that Hebrew Bible that is now Extant in print, was that which the Jews received from efdras or Efra 3 at the return from the Captivity of Babylon : for the whole Book is continuedly written in the foldee letter, though there be difference in the ftile of feveral of the Books, which the Angel knew well how to Ex- preffe to a Tittle 5 And certainly if efdras and the reft with him had had the Originals to tranferibe them from, they would not have burnt or buried thofe hand-writings of the Authours : and although the Samaritan Pentateuch be fuppofed to be the Chara&er wherein the Five Books oiMofes were written, yet it cannot be the fame for ^Matter and Words,becaufe it doth differ in many places from the true Hebrew Text, and in fome places doth agree with the Septuagint Greek Tranflation, and not with the Hebrew it felf, which was the Lan- guage tJMofes was fuppofed to write in 5 and the Character the fame with the Samaritan Penta- teuch ; as is fignified in an Introdu&ion to the feveral Languages of the Beft and exaSeft Im- preflion of the Bible that ever was publifhed in the World before now, which is coming forth by the Labour of the Moft Learned and Knowing Men in the Oriental Languages, and Moft verfed in the literal Text of the Bible : and therein it doth ap- pear, that the fame Perfon whom the Hebrew cal- leth * Efra, Authour of one of the Books undoubt- *n« edlyof the Cannon of the Bible, is translated in a 2 the To the Reader. * * "vrf* 9 ** l ^ c Septuagint Greek a -efdras $ and the Book of 1 z[*r*s. £/hunourEngliih Bibles is accounted the firft- \ Book of Efra or Ejdras ^ ai*d the Book of Nehemiah T ) the fecond Book of Efra or £[dras± fo that the Greek Copy of the firit and fecord Book oiEfdnvs in our.Bihle^.may ri-ghtly. be accounted his 1 bird i Founb Book,, as it is in Lutkers Tranflation in the German Tongue : and thus as the Law was > b G^*3- l 9^ h O/dained by. Angels in the hands af a Mediatour y . which was Mofes ; io .when it was loft, .it. was re- e *Efdras 14, ftored to c -Efdras again by the fame means ; which utheEnd ''of c ' ot k .advance the Excellency oftheOIdTeftament t& chapter, bey end any other Books before Chrifts Time for. their- manner of delivery , betides the Spirit oL Prophecy, that filled both the firft andlaft Au- t hours of the whole Book, as a few of the .Matters'* Spoken and Written by them make manifeft, which hav«e been tranfmittcd to us for our Learn- ings by the Infinite. Mercy and Goodnefle of; God. For, we may obferve,that as the inward Subftan- tial Seed of the Promife,the Seed ot God,was hid- den and luppreffed in the Oft-fpring of Adam and Sye> except only in the Line of the Covenant go- ing along through, the Loins of many fitful Parents* rvpa who mis alfo the Sonne of God : but the Seed 1 Wi'mi. continued under.the Ev/7 life and Convention of f ^uk! 3 . 3 8. the Old World before the Flood, though they had the preaching of iddam himfelf, and cAbel^ Sethi Snochy Noab 3 and others : and after the Deluge, they were wore depraved, though under the Prea- ching To the 'tieader. ching of Noahy Se w, Heber^ &c. till Air ah am, to whom God did Teal his Covenant of promife with CircumcifionjoT a ftronger teaching to the outward Man, obfcrved by Ifaac,Jacob> and his Sonnes the. Twelve Patriarchs, till CfrZofes who was raifed up by God, and received a further external clear tea- ching, in the Inftitution of the Pajjeoxer as another Seal of the Covenant 5 alio giving the Lava of the Ten Commandements, which the^Outward Man had fodarkned in the Inward heart almoft of eve- ry one very few excepted ^ alfothe Law of Sacri- fices and other Ceremonies, with the Judicial Law for Government of Gods own people ^ and this Difpenfation remained all along amongft a wick- ed and ftiff-necked Generation in the World un- der the evangelical Teachings of the Prophets, Till Chrifl: Himfelf : under whofe outward Tea- ching, while he was upon the Earth, fylen were fo very wicked^ that according to his Own Parable 5 when the Lord fent his Son to the Vine-dreflers, thinking they would have reverenced Him, they faid, This is the Heir, let us kill him, and the In- heritance {hall be ours $ and fo they did kill him> and call him out of the Vineyard , at this time, as need did" require, to help the Outward Man, that the Inward Word might grow in him, greater teaching was afforded, then in the time oiMofes or Solomon, he being then Incarnate ; by the Miniftry of John the Bapttjt fealing his Covenant by the#^>- tifme of water ; and a little before his Death eating his PafleQver with his Dilciples inftituted his lafl Supper; and yet the Apoftles could not apprehenei or .remember what he told them, nor bear what he To the Reader* he would have taught them before his Death* nor till the Comforter the Holy Spirit was fent after his Afcenfion and Glorification $ which fhould bring to their remembrance whatfoever he had told them ; and then this great Manifeftation of the Power ot God didfofpring and fpread, that many were converted by it,that were not prevailed with by the former teaching 5 and it reached unto Saul> who was alfo called Paul&txd made an Apoftle of thehigheft Myfteries to theGentiles,and that was brought to his knowledge by the Holy Spirit, which he had never heard from Chrift as the other Apoftles had 5 and by his preaching the Gentiles became Chriftians ; but in the Age following, the wickednefle of Chriftians in Name was like that of the Jewes before, which caufed the Ark of the Teftimony,the Book of the Law, their Temple, City and Countrey , and every Excellent thing they had to be taken away or deftroyed 5 and fo did thefe Chriftians caufe that the powerful Ef- fects of the Holy Spirit were withdrawn abet the deceafeofthofe firft Preachers and faithful Bre- thren, till at length thick darknefle Spread it felf over all Nations,& there was only leftfomeof the Holy Mens Writings contained in the Old, and fome in the New Teftament, which were brought forth to light,and put together in zBookjYvc under- ftandingof them being fmall in the following Ages,except in thofe thatfufferedMartyrdom,who did declare the power thereof by mighty wonders, and much teaching Succeflively began to fpring up$ yet the Holy Scriptures were not fo narrmly loo- kedinto, nor fo publickly divulged* xiYLhuther 9 who To the "Reader. who w^s put on, and helped forward by a little Book called T/w/og/4 Germanic a, and Taulerm his Sermons compiled in the Obfcure Times before him, and arc to be had printed in the Latin -Tongue. And then Call in and many others afterwards Still more prying into the Letter ot the Scripture, whereby divers Queftions were railed in Divinity, though not fully decided and refolved to the fatis- fa&ion of diflenting parties, by the pains of. all that have laboured in Scholaji ick Learning to this very day, which hath moved iome to apprehend, . that the time was not yet come for the clear difco- vcry of fuch things: yet of all the Deep ob- fcure Myfteries, whereof there are many plainly expounded by this Authour 5 as concerning the internal habitation and exiftence of the * One *Eph,4,<; 0, Lord, One Faith, One Baptifmc, One God and Father of All, who is above all, and through all, and in alii filling all things in that Manner as there is but One *Air which is the fame breath of all living Creatures ; and this is the unknown God whom the Heathens ignorantly worfhipped, and many others in thefe dayes who £now him not to be within them, notwithftanding all his preach- ing by his Word in their hearts," and reading tH? Scripture, and ample preaching out of the written Word: and that becaufe his indwelling is not ftrenuoufly nor frequently preffed in any of the publique teachings as it ought to be :alfo he hath ex preuy cleared ieveral Articles of the Chriftian Faith in the Three Principles in the 17 Chapter; alfo* in the 27* Chapter, and in the Anfwer to the : 3° iQwe^aaer. 30° Queftion of the Soul, is written deeply of the %$furrettion and the Laft Judgment, and of Eternal Life 5 as alfoin the 4°.Epiftle, no vertex and in this Table of the Divine Manifeftation at the End of this Book, is a brief Contents of all My- fteries , throughout his Writings : yet this of Predestination , is accounted the moll hidden from the knowledge of Men for the moft part; though there are that to the great Comfort of their Souks have had moft Myfteries cleared to them in this Authour, and this amongft the reft: in this particular Treatifeof his : which raifeth a hope in them, perceiving how in Sermons and Writings come forth within thefe [even years, mens minds have been Enlarged in the exquifitcr knowledge of Divine Matters, that the time is not far off, wherein all the Myfteries of God (hall be roanifefted, and the manner perceived how this will be effe&ed in its Seafon ^ and further, that it *Ch.i%. - is true of this Book, * The More Men read it, the verfe^. Better they mil like it ; and following the advice given therein, they will find the Key that unlock- * Appendix eth all Myfteries, and the b Ground to refolve,even verfe j 3. whatfoever any man can ask. If the Inward Word be chiefly confidered in the reading and fearchingof the Scriptures, it will render them more plain and delicious to the relifh of our foules, if there be any fenfe or feeling of Gods being in our hearts s as in this following lHeb.1.1* inftance, wherein we may obferve; that* for- merly God Spake by the fame Inward Word, fundry times, and in divers' manners to the Fathers by the Trophets, as in Dreams, Vifions, Voyces* but in thefe To the 'Reader. tbefe loft dayes , (this was fpokenin the time im- mediatly after Cnrifts convening on the Earth,) he hath f poke n to us by his Son^ and that not to be meant only, as he was in the fieihj for he Spake not ib to the Apoftle Paul> whoisfuppofed to be the Autnour of theEpiftle to the Hebrews, where- in thofe words are mentioned ; but by his Spirit, whereby he was made an Apoftle,by which ftiew- erti the Divine revelations of the Myfteries of the New Teftament to be in a far more precious way tnen thofe of the Old : yet the Apoftle * Teier y * j Pet. i. w r ho heard a voyce from Heaven out of the Excellent 1 7,1 S. 1 9. Glory with Chrift in the Mounts fayes 5 we haze alfa a wore fur -e word of Prophecy. The Prophets hai voyces, and fundry other wayes, things mani- feftcd to them by the Word of Prophecy : fomc other of the Apoftles heard this voyce likewife in the Mount $ but he fayes, we, which may be him- felf and the other Apoftles and faithful, have alfo, as well as the Propnets had ^ beiides the voyces from Angels or God himfelf Externally, a More fure Word of Prophecy * what more fure then the Ingrafted Word, which is able to lave our fouler, which is Chrift in us, the a WordofFMih, where- a R m.\o m by we are laved i which the Apoftle "Paul faiti', 8. we Teach ^ and which the Apoftle Peter calletn. The Word of the Lord which endureih for Evrr - y an J x p et j 2 - faith, It is the word of theGcfpel which the Apoftles preach ; which muft needs be the inward Word of Prophecy : for it is the Eternal Word, whereby all that have prophefied have been enabled and inftru&edandnoorhcr , and being it is within the Soul it fclf, it is certain they had it, and in that (b) Rill ; To the "Reader. ftill it was the more Cure to them ; and die fitffh- full to whom the Apoftlc Peter wrote, had it mani- feft, giving light to them in their foules, elfe if it had been related to them outwardly only without inward Light, they could not have taken heed toir, in the ] udgment ofc the Holy Spirit in the Apcftlc, according to his faying to them, Te do nell that ye take heed to it> m to a light fhining in 4 dark placej the fame that fhone in the darknefle, and cucdarknefle comprehended it not, viz. in their dark fouls , till the day damn , and the Day-ftar arife in their hearts *>This light lightening every one coming into the World, being the rnoft fure Word of prophecy to and in us all, we ihould be obedient to it, thatafter the Day-Star the Sun of Righteoufnefle may arife in our hearts with heal- ing,Eternal Life and Salvation,in his wings, For though the Light be in all of our darkeft Hearts and Soules, and fhineth therein $ yet if we take not heed to it, we cannot comprehend the Light, or rather (hall not be comprehended by it; nor will the day dawn, neither fhall we have any b Ifa.S.zo. h Morning in us, as the Hebrew Text in Ifaish ex- prefleth it ; and then we cannot fpeak according to that Word which is the Law and Teftimony : not that which is written with Ink or in Tables of ftone, which endureth not for Ever; but the Matter thereof in the fleihly Tables of our Hearts written by the finger of God 5 when he Created the Soul at the firft beginning ofLifc in the womb: well therefore may , one, a Reader of this Authour fay of him. That he lay cth down in every thing a kind of Material Divinity • and it is that which endureth To the Reader. c endureth fcr Extr : as is intimated in the Pfalms c i Pet.i. aMb, thus i d the Tefiimohifs of the Lord are %m 25, fure : c He hath founded them for ever : f Dxiid totk d Pfel.91. them as an Heritage for ever: 5 Every one of the S* Lords righteous Judgments Endureth for Ever, c p f a ^ ll 9* He that mindeth this Inr ate Word of Life will f pfj' tl foonhave a clearer undcrftanding oithe Scrip- * t " 9 * tures,& not only fo,but at length attain what they g ppu'i 19. themfelvcs knew that Spake and Penned them 5 160. and more then that, as the time of the world pro- ccedeth further to its limit, that (hall be under- flood of the Eternal Word which the Angels nor Prophet*, nor ApoftJes knew* whofaw what the Angels defired to look into, and were not Able, nor the Sonne of Man himfelf when he was upon the Earth ; as it is written : for the Word of God is the utmoft that can ever be known poffibly at all 5 by this the Holy Men knew what they knew, . having it manifefted to them in their hearts ^and that is contained >n it, which no Man knoweth, no not the Angels, neither the Sonne : But the Fa- ther only, Mark 13.32. and their knowledge bath beenExpreffedby their words outwardly to the Ears of People, trom the beginning of the World, and will be lb to rhe End thereof 3 and fome of them wrote thofe things in books which have been prefcrved to ws in the Bible, and have been publifhed m moft Languages, that eveiy Nation afrnoft may read in their Mother Tongue which they tmderftand ; thofe Writings of Men full of the Holy Spirit, which, in* them, proceeded from the Father and the Sonne ,i;r&.Chrift,whofc Name 1$ called, the mrd of GoJ t a*Then>rirten v/ori of God, as t^c words of thole men may be called the Words of God, and their Minds lo mftru6ted by the Divine VVifdom and Under {landing, may be called the Mind of God,or nis Thougnts,Sence and Meaning, for they are not their own, but God Himfelf, his Will, Mind, Word and Spirit, his Light, Wifdom and Underftanding is and is ma- nitefted in theirs, and in all Men who fpeak or write of fuch things truly and knowingly, and not h ftealing Gods Word every one from bis neighbour ; and it will be manifefted in every one who is obe- dient and willing to be taught and enlightened by it into a Holy life ; for God is the fame ycfterday, to day, and for ever, in the Soul of Every one, and rcvealeth his Secrets to his Saints the Holy Ones. Thefe things and much more are accurately difcovered in this Treadle and others of the Au- thour,in order to the clearing that of Predcftina- tion. All which when I ponder in my mind, I cannot but the more exceedingly prize and moft highly Love and regard the Divine Writings of the Ho- ly Bible $ above all outward things, and rejoyce that God hath bellowed fo great a Gift and En- dowment upon this Brother of Ours, Jacob Behm-y that he fhould by his Writings lead us in fuch a fimple childifh way to understand the Scriptures of the Holy Prophets and Apoftles foComfortably, Fundamentally and Convincingly ; and that I fhould be ufed as an Inftrument of publishing fo much of this Authours Divine Writings ? in Englifh . To the 'Header. Englifh ; when I look upon the vileneflc that Sprmgeth up and is fuggefted by Satan in my own Heart and Thoughts continually, more then I know of any perlon in the world befides, which is fo clearly difcovercd to me by the Light, Word, Law and Teftimonies of God in my Confciencc ; though I perceive it was in an exceeding higher degree fo to the Holy Men as they teftifie in their Writings ; And further feeing, notwithftanding the Great Help of the infinite God within me and his Graces, having alfo the Teftimony of the writ- ten Word outwardly to Convince me ; how prone I am to Love Darknefle more than Light, that I mud needs in all humility proftrate my Soul before him that is prefent every where in all things, manifefting his Glorious Heaven by his Mercy whereloever that appears $ and Hell, by his Wrath and Anger wherefoever that appears in any place, Soul, Cireatureor thing whatsoever; and muft account my felf one of the unworchieft of the Children of Men, John Sparrow. A Brief Contents of this Book. The sAuthotsrs Preface Ly way of introdttBio^ The Ftrft Chapter. What the One only God «>. The Second Chapter. Concerning the Original of Gods Eternal Speaking Word ; and of the Afanfefiation or Revelation of the Divine Ptwer ; alfo concerning Nature and Property or particular individual it} of things. The Third Chapter. Of the introducing oft he fiery Science^ or root into forms or qual ties and dlsf>o fit ions, to the producing of J^aturc^md to the producing of Beeing E (fence or Sub fiance : how the Science or root bringeth it f elf into Eire j how all this is to be under flood \ and how Multiplicity arifeth; The Gates of the Great Myftery of all hidden Secrets. The Fourth Chapter. Of the Original of the Creation. The Fifth Chapter. Of the Original of ^Ma n . The Sixth Chapter. Of the Fall of M<*n y and ofh'.s Wife. The Seveath Chapter. Of the Beaflial M*mfeftation in tM*n \ How Adam and Eves Eyes -were Opened ; and how this if to be under flood in the Ground thereof The The Contents. The Eighth Chapter. Of the Sayings of Scripture, how they do tppofe one Ano- ther : how Menfhould underfiandthem : Alfo of the Tree of Life of the Knowledge of Good and Evil. At the 54. verfe of this Chapter beginneth the handling of Gods Purpofi or 1? re destination. The Ninth Chapter Of the Oppofition of the Sayings of Scripture ; clearing the r 'ght under/landing of the Scripture. The Tenth Chapter. eX Summary follettton of the Objections from Scrip- ture y which Objections hold reafon captive ; and how they are to be under flood. TheElc enth Chapter. &4 Further Comparing and Expofition of the Sayingi concerning Election. T »e Twelfth Chapter. A fhort Inftructton concerning fome Queftions, which make Reafon to Erre : fuppofmg God hardeneth Man from 4 Special Determinate purpofedwill : and how this ys to be underfiood. The Thirteenth Chapter. &4 Summary Conclufion upon all thefe Quefiions. An Appendix. Concerning Repentance. Alfo, A Table of the Divine Revelation ; with an Expofition thereof. The THE Authors Preface TO THE READER. "V T"X" "THen Rctfonheareth anything faid eoneerjiiitgGcdjii-' \/ \/ timating what be is according to his Being Efjence Sub- * * (lance and will , it imagineih in it felf, as if God were fome jlrange thing afar off, dweUbig -without and beyond the place of this world, aloft above the Stars, and did govern only by his Spirit, with an Omnipotent Power, in the place of this world : i. But that his Majefty in Trinity, wherein God is especially manifest, dweUeth in Heaven, without and beyond the place of this world. 5. And thereupon Kcafonfalkth into a Crcaturely Opimon,as if God were fome grange thin?, and that he did, before the time of the Creation, of the Creatures and of this world, hold a Confutation inkimfelfin his Trinity, byhisveifdom, to contrive what be would ma\$, and to what end cvi't'y thing fiouldferve; and fo, hath fr aired aPrcdeflmatepurpofc in himfelf, what he would Ordain every thing to be. . 4. Whence, the Contentious Opinion u arifen, of Gods Determination concerning Man , as if God had in bU purpofc or Predeflinaiion } chofen one part of Mai for Heaven, to be in his holy habitation : and appointed the other part to eternal Damnation,/;* whom he will manifcfl his wrath; and that contrariwife in the other which are his chdfcn and Eleft,be will manife(i his Grcxc. $.Andfo hath in his Predefti nation made a Separation,*^ he might {hew his power, both in Love and Anger : and therefore every thing mufi be done as it is, ofnecefflty. 6. And that Fart ordained to wrath \are fo Reprobated and hardned' by Gods purpofe and Predeflination, that there is no poilibility left for them to attain the Salvation of God, and tontranwife in the other , no pojftbility a/Damnation. 7. And although the Holy Scripture fpeafath almoft the very fame words, to which, treaturely Reafon alfo affents, which under ftandeth not at all what God is ; yet Scripture on the tfher fide fpeal&th much more to the Contrary ; that God wi lleth not evi I, nor hath of piirpofe by way ofPredeflination , made any thing that is evil. 8. Both thefe Contraries, how they are to be under flood each of them in its own ground; we will give to the Chrifl'an impartial Readers, the feeders and lovers of the G-round and of the Truth y to unite and recon- cile ihem,and eftablifi the true underftanding : lfay,we will give them affjen Exposition to confides of, andprefent our Gift or Talent (as it is B atprehen The Preface to the Reader. apprehended and laid hold m in the Grace of the higbefl God) for them to examine with a good intension. 9 Not m:aning the rely to contend agawft. or dcfife any for their conceived Opinion i but for a Cbr ftian and breth rly Conjoyning and uniting of our Gifts which we haze, btfowed upon any of us, from the Divine Grace. i o. As the branches and Tw'.gs of a Trec,appear not in all things alfy inform, and yet (land in one and ike fame Stock, and one giveth and in- troduceth entity andvertucinto thsoihcr, and all flourijh and rcjoyce, bloffom and bear fruit in one (lock , there being no gru;cb:ng and diflike of their flrength and difsimditude', but each Branch hbourethto bang forth its fruit and Harvtf. 1 1 . So it may alfo well be, w:th our untile "Differing Gifts • if we in- troduceour defire into the right true Mother, as into our Sioc\a,and each Brancn of the Tree afford the other its venue, in good will. i a. And not br'ngour fives into fdf-hocd, and into our own luji of felf-love, as going forth in Tride , wiUvngto be above our Mother, m whom we (land, and above all her children, and be a Tree of our own. ij. Neitber receive into us thcDcyihpcifon and venomeor infection of 'Self, and f life or wicked Magne:ic^im^rtfsion: whence ft* ife and Op- pofition, alfo Rents and Scbifms anddiviftons arife s fo that one twig of the humane Tree rends and feparates itfelffrom the other, and affordeth them not hisl ns or Being and vertue, and exclaimeth again/1 them for Schifmatical, Stftarian : Apo(late,falfc, and wicked. 14. Butfetsitfelfandisl^nown as a broken fepar ate d Twig before its brother in afalfe Luflre orfhew : Whence the Multitude of Content tions among Men have nfen. 1 J. ofall which we w II (ignifie what the Original of Contention is, and whence Opinions andDiviftons naturally ari\e j we will alfo ftgnife what the true ground of the onely Religion is. 1 6, And where? the Opposition from the beginning of the world to this time hath proceeded} for the better undcrflandmg of the Divine will, both according to Love and Anger : and how it is all fundamentally to be un- derftood. 1 7. And we admon'ifh the Loving Reader* to demevfe himfelf in Di- vine humility into God and hi* fellow Branch ov Brother -, andfo he may read and conceive our received deep fenfe and apprehen/ion , and be brought from all error into the true Reft, wherein all things reft in the word and Tower of God-, andfo we commend him into the wording Love in the Ens or Being of Qbrtifc and our Well intended will and defire, mo his. AMEN. The mjat tke One Onlj Goats. The fir ft Chapter. Of the SqU Will of God, mdcftbe introducing ha Sutftaice of Revelation: or I g it into M&ni- feftatio»j4n4 nhat t,.eO,,e Quel) God v. i. GOD faith in Mcfrs, in a Manifefted rerealed \ Ope* fTuxt is/ucb a voice, to the People of iftml (ameng whom he rotro- voice as that duccd himfelf fiom his bicdm f-ccfic in a Manrfeft the outward found after a formed creatuicly manner, and caufed M.m compo- - them to hear 5 that the Creature might appreh ni him) fed of the four faying,.* / the 1 0) d thy God am but Out Oncly God ; ibeu ftdi honour Elements , no o:b:r Gcdsb flies me. . could bear i. Alfo Mffes faith, b The L^'d our God is an angry jealous God, and bin*. a Coa fuming Fire - y and in another place, c God is a merrful God. Alfo a Exod. *o # his Spi"t ts a Flange of Live. z 9 $ . 3 . Thefe feem to be Contrary, in that he calleth himfelf an An- & Ucut. 4. 14; gryGod and a Coriiiirning Fire; and then alfo a Flame of Loyc, c d*#. 4.31. which can be nothing but onely Good, orherwife he were not GoJ r 9t%» the Onely Good 4 For Men cannot fay of God,that he is this or that erU or Good, which hath diflinfirsn in it felf, fo: he is in himiif Nature te£e,as al- fo Affect-ionleffe and Cniirurelefle. f. He hath no inclination to any thing , for there is nothing be- fmbvnto which he fhem Id incline, neither any Ev J or Good. 6. Heisinhimfeif the /rfy^, without any Will at all i inrefpeft of Nature and Creature, he is as :n Eternal Nothing : there is in hm / 6 patfion or pain In h m j nor any thing that can cither tend to him or deviate .rom him. 7. He is the One Cn :ly Being Etfence or Subfhnce, anH there is nothing cither before hint or aftei hao, whereof or wb0'iin he could frame o g-afp a Will to himfelf. 9. He hath alfo nothing that can Gr«r/4frhim,cr give to him: He isthe mthmtavd AUthhws-, and is one onel) Will, in which lycth the World and the who!eCreation. $. inh'm all »al)keEctmal,w"rho-it beginning,^ 3' in W'c'ght Meafure and Limit : he is neither Lit;ht no; Darb.uie,nei?her Love nor Anger, but is the Eternal ONE: Therefore fa.th MoJr y The Urdu Que Only God, B a xo.Thtf 4. mat the One only God v. Chap.I. 36. "Which One only will in the comprehended place of the ground or foundation, goeth forth out of it lelf, out of the compter henf on ; wherein, with its exit, k is called a Spirit. 37 . And tht One only will of the Abvfie, dividcth it fclfwirii the firft eternal beginning-lefle comprehcnhon,into a threefold Operation and yet co. 1 . tin. eth but One will, vnt. the ft/ft tv-V, which is called d produceih or Father,' 1 oprateth or generate th in it the Sonne 3 vi^. the Place Of effeftetb, Seat of th c Deity. 3 8 And the place or Seat of the Deky, which is the Fathers Son, operaceth In it lelf, in the invcntibility or perceptibility, vi^. the prwns and vertuesof the wifdome, all which powers, arifeinthe Sonne. 3 £, And yet here, al ! powers are but one only power, and that is the perceptible invauible Deiy in ic felf, in its own will and Being,, without any feparability or dift'netion. 40. Thefe founds generated, effected or operated powers, as the Centre of the beg inning of all Beings, the raft wiJJ, which is called Father breatheth forth in the perceptibility ^of It lelf out of the One only power, which is his Seat or Sonne out from it felf, after that manner as the Sun-beams, (bed themfeives forth out of the Mapcl^ pre of the Sun, and manifeft the power, vcrtuc, or influence of "the Sun. 41 . And fo that exit is a fram ef the power of God, as a moving life of the Deity : wherein the unfathomable will hath brought it e O'Aftimng, felf into a ground or foundation , as into a power of • wil- ling, and that breatheib forth the will to the power , out from the power. 4L And the Exit, is called the Spirit of God, which makcth the third Operation or effect, vl^. the life or itirring in the power. 43 . The fourth operation now, is performed in the out fa cathed Powers*. vi\. nthc d.vine vifibility oxwifdam, wherein the Spirit of God, which arifeth out of the Powers, with the out-breathed Pow- ers, as with one on'y Power, plaveth w : th hr felf. 44. Where it introduceth it felf in the-Powers, into firm atron rat the divine delight and longing j as if ic would Introduce in Jmrgc of this generating of the Trinity into a fever al diitinft will and life j as a modelling of the One only Trinity. 45. And that imprinted Image is the deUrht of lorgmfi; of the divine vifibility \ and yet a man muft not here understand a com- prehenf ble creature ly Image that maybe cirenmfcribed ; but rfcfr divine ImaginaPin, viz. the firft ground or foundation of the Mag*) out of which, the Creation hath taken its beginning and Origi- nal. 4£- Alio in that imprinting of the M^gick comprehenfon in tire f pfuchicah wifdom, is underftood the Angelical and r Souliih true irrsge of God, f Gftf.i.t 6>i7 where MofesliithJ God created man'inhis Ifna^xhnh^jn the Imtge of Chap.L vr). >at the O ;e ody God is. j of this divine Impreffion, according to the Spirit, and in the Image $f God c eat'd he htm, as to the Creature, of the created corporeal Ima- glbility cr figure. 48. So alio it is to be underftoodof the Angels, according to the divine being out of the divine wifdom: but the Treat itrely ground and foundation {hall hereafter be fignifiedi wherein the properties lie. 49. In this forementioned recital, we underftand very briefly, and fummarily, what God is, without and beyond Mature and Creature, where M»f f s faith, I the Lord thy God y am one only God, $0. Whofe name in the fenfu a l or fenfitive Tongue, wherein this divine generating in the powers of the only wifdom, introduceth it felf into a comprehension of an Image of it lelf ; is called jEHO- VAH,as an imprinted delight or longing of the Nothing, into fomc- what, or the Etern a 1 O NE . $1. Which in a manner might be deciphered with fuch an Image or figure ; /'\ and yet it is not a meafured or divided /l\ Image or fubftance ; but this is for the M-nd to confider o c , $1. For this imprinting ink fe If, is neither great nor fmall, and hath no where any beginning or end j but only that the divine de- light or longing introduce th it felf, into a fubftance of its vifibility, as \xiXxy€reatioa. 5 J. Yet in it felf the Imaging or figuration is endUfslpnA vhe for- mation not ckcumfcriptiye ; as the modelling in Mm s Mind > un- rneafurably ftandeth perpetually in a continual form, wherein innu- merable many thoughts may model and conceive or frame them- felves in One only mind, which yet in the earthly Creature arife for the molt part from thePhantane of the Starry Mind,and not from the powers of the inward ground of the divine wifdome. 54- Here we will intimate to the Reader, that God in himfelf, fo farasheis called God, without and beyond nature and Creature; hath no more then one only will, which is to give forth, and generate himfelf. 5 ?. God JEHOVAH, glnerateth nothing but God, that i?,he gc- nerateth only himfelf, as Father, Sonne, and holy Spirit,in the One ouly divine power and wifdom. 56. As the Sun hath but one only will, which is, to give forth it felf, and with its defire in all things to prefle forth and grow, and to befiow life, power,and it felf, on all things ; fo in like manner alfo is God without Nature and Creature, the One only Good^hai cannot give, or will any thing but God, or Goodneffe. 57. Without Nature and Creature,he is the greateft metlpcffe and tiumility, wherein is no way,foot-fteps or prints ,poh%ly, either ot •ny will to good or evil inclination 5 for there is neither good nor «vil before him. 58. He is himfelf the Eternal only good,and a beginning of every good 6 iri)At the One only God is. Chapi. * Of Being or £ oocl * ^ling °* wil1 • neither is it poflible, that any evil at all can Zffence or penetrate into him, in as much as he himfelf is the One only Good> Subftance. for he is Allthings, and beyond him is Nothing. 59. He is in himfelf an operative fubftantial fpiritual power, the higheft fimpleft humility and well- doing, alfo feeling Love, plcafing food rclifli, in the fenfe, the Iweet generating, well and delightful earing. 60. For there all fenfes qualifle and operate in equal Harmony and agreement : and there is no other then an amiable boyling or fpringing of the Holy Spirit, in the One only wifdom. 6i . Concerning which, a man cannot fay, he is an Angry God : neither that he is a Merciful God - 3 for in this, there is no caufe of anger, nor any caufe of love to any thing, for he is himfelf the One onely Love, which in meer loye gencrateth himfelf, and introduced himfelf into Trinity. 61. For,the firft will,which is called Father,!oveth its Sonne,^, its heart of its own manifeftation, becaufe it is its perceptibility and power. 6$ . Even as the foul loveth the body, fo in like manner doth the comprehended will of the Father love his power, and fpiritttal Body, viz. the Centre of the Deity, or the Divine Somewhat, wherein the firft will is fbmewhat. 64. And the Sonne is the firft wills vUe* the Fathers bumility,znd re-defifeth again mightily the Fathers will ; for without the Father he were nothing j and he is rightly called the Fat-hers longing or defire to the manifeftation of the Powers, vi^. of the Fathers tafte fmcll heading his feeling and feeing. .6$. And yet a man muft not here underftand any divifion or di- ftin&ion; for all theSertfes lie in equall weight in the One onely Deity j only confider, that thefe Senfes which arife in the ground of Nature, exift in that the Father ipeaketh forth thefe powers from himfelf, into fcparabiiky or diftmftton, 66. And the holy Spirit is therefore called Holy and a flame of love, becaufe he is the out-going power from the Father and the Sonne,i/i^.the moving life in the firft will of theFather,and in the fe- cond will of the Sanne in his power j and becaufe he is a Framer >wor- ker and driver on, in the out- gone longing of the Father, and of the Sonne,t;j^. in the wifdom. 67. Thus loving Brethren, ye poor men, confounded by Babel, h Note ye who hath [educed you through Satans envy ; fl mark this: when men Soc'ymns tell you of three Perfons of the Deity, and of the Divine willj know, and Ami- that the Lord our God is One only God, that neither willeib, nor can wiU mans. evill. 65. For if he did will fbme evil, and alfo did will fome good in himfelf, there were then a Rent and divifion in him : and fo there muft befomewhat that were ohe caufe of contrariety. 69. But v^nap. 1. mjac we u/ie o/zi) uoj j*. > / 69. But there being nothing fa/0/? God* therefore there is no- thing that can move him to any thing ; for if any thing did move him ; then were that before and greater than H. 'mleif; and it would be, that God were at odds, and divided in himfelf ; and then alfo thatmuft be moveable from a bcgbinbig^ fincc it did move it felfe. 70. But we tell you, in or according to the faying of the Onely ONE, that the Being, Eflencc, or Subfhnce of God, lo far as he is called God, is underftood to be without ground, place and time, dwelling in himfelf: and not to be confidcred, as inanyfeverall diftinft place, with a fevered dwelling apart. 71. But wilt thou know where God dwelleth, take away Nature and Creature; and then God s AH: take away the out-fpoken form- ed word, and then thou feeft the eternal foalpnr'mrd, which the Farher fpeaketh forth in the Sonne, and thou feeft the hidden wif- dom uf God. 71. But thou wilt fay, I cannot take away Nature and Creature from me ; for if that were done, I mould be Nothing , therefore 1 mult thus reprefent the Deity by an Image or refemblante, becaufe 1 fee that there is in me evil and good, and lb alfo, it is to be under- ftood in the whole Creature. 73 • But hearken my Brother, God faith in Mofes, " Thou [halt ma\t « Exod. 10. 4- thee no Image of any God, neither in Heaven or upon the Earthy nor in Levit. *£.* • the water, nor in any thing, to fignifie that he is no Image, nor nced- eth any place to dwell in, neither {hould man fc c\ for him in any place, but only in his formed out-fpoken or expreflied word, vi\. hi the Image of God in Man himfelf. 74. As it is written, 1 The word k near thee, zz~. in thy Month and 1 Deur.$o.i4», Heart. Rom. 1 0.8. 7 j. And this is the right and neereft way to God , for the Image of God to (ink down in it felf from all imprinted Images : and for- fake all Images Difputation and Contention in it felfe : and depart from felf will, defire and Opinion, and demerfe it felfe meerly and folely into the eternal One, vi^. into the clear (ingle lovcofGod y trufting therein, which he hath after the fall of Man in Chrift, in- troduced into the Humanity again. 76. This I have therefore fomewhat largely reprefented, that the Reader might learn to underfland the right and fir ft Ground, m -p^e Reader, what God is, and willcth ; and that ni \\o. fci\ for no evil) or good will in the one enely Nature lefs and Creaturelefs God § alfo that he go forth from the Images cf the Creatine, when he will confider God, his Will and the eternal fpcakingword. 77. And,whenhe w'lljconfider, whence Evil and G od proceed - eth, whence God calleth himfelf an anpry, zealous, or jealous God, he muft turn himfelf to the Eternal Nature, ^/-. to the cut-fpohen orexprefted compa£kd/W:fi tww/, and then to the N:» ? C the Oj the Original of Gods Chap.II. the berinnbig Temporal Nztuxe, wherein lyeth the Creation of this World. 78. Therefore now we will inform the Reader further, concer- ning Gods T*>ord> which he ex prefleth from his Powers- and mew him, 1. The feperation, vi%, the Original of Properties, whence a Good and Evil will, arifeth. 79. And 1. to what end this muft be unavoidably fo. 80. And 3 . Hew all things (land in an unavoidable condition-find 4. How evil arifeth in the Creature. Tic Second Chapter, Of the Original of Gads Eternd [peaking word: and of the Revelation or C^tanifcfxation of the Divine Power y viz. of Nature and Property. y^Reaturely K e afon flandeth in the formed, comprikd 5 cxprefTed, 1. lir or out-fpoken word, and therefore is an Image'figurcd fub- *" fiance • and thinketh al waves, God alfois an Image/or figu- red fubftance 3 havin ; ; fomefljape or other,that can irritate and intro- duce himfelf into properties, to evil or good, in like manner as it felfe hath imagined concerning this high Article of th c Divine will. 2. And 1. That God hath from Eternity framed in himfelf a pre- deftinate c nd predeterminate purpofe and Lleftion , decreeing what he would do with his Creature. 3 . And i. hath thus introduced himfelf into a peremptory ^refoluti- on, that he might manifeft his Love and Mercy to his chofert and Elcd. V 4. And 3. That fo his wrath may be a taufe that his Mercy and Compaflion might be made known : all which, in the Ground, is thus, that Gods wrath mu(l manifeft and reveal his Majefty ; as fire doth the light. 5. But concerning the will of God, as alfo concerning the divi- ded diftinctionofihe formed word, and of the Creature, it hath no fight apprehenlion. 6. For, if God had once held any confutation in himfelf, thus to manifeft or reveal himself ; then 1 . his manifeftation had not been from Eternity -without a Minde, intention or place. 7, And 7. And z. Then alfo muft that Councel once have taken beginning. g. Andfo 3. There muft have been a cdufe in the Deity, for the fake of which, God in his Trinity had confultcd. 9. And 4. Then muft alfo thoughts have been in GoJ, which fo moulded him into forms and ideas, reprefenting how he would fit and compofc every thing. 10. But now hehimielf Is onely ONE, and the ground of all things, and the Ey of every Being,and the .* .;' oi every n Effence; "Vertue, out of his property, doth Nature 3 nd Ca ature e> ift. power or fa* 11. What ihould he then confult with himfelf for, if there be cultv. no mem) before or behinde him; and hehimfelf alone being A even the will, the poflibility, and the ability ? 12,. Therefore when we will fpzak o: GoAswtcbangeake'Bciag folclyand alone; r. What he willeth. i. What he would have come ro pal's j and 3. Always willeth ; We muft not fpeakof his confutation, for there is no consultation in h'm. 13 . He is the Eye of Allfee'ng, and the Ground of every Being % he always willeth and doth in bimfelf but one things vi\. generateth himfelr, in the Father, Son, and Holy Spirit, in the wifciom of his manifeftat'on ; other then this, the one onely ° unfathomable God AbyfYaL in himiclf willeth nothing. 14 Neither hath he inhhnfelf any more or further confutation; for if he would any thing more inhimfelf, th:n, that will could ^ no: be Omnipotent enough to bring it to pafs. 1 ? . Alfo, thus he can will no more in hlmfelf, but onely his will; for, that which he hath ever willed from eternity, he birrA 16. He is alio one alone, and no more j nor can one onely thing be at ftrife with it felf, whence consultation mould arife to decide the ftrife. 17. So alfo is to be confidered concerning thofe things, which fpr'ngout of an eternal beginnmgbfs ground; that every thing, which is from an eternal ground, is a th ng in it ^cli', and is its own will, that hath nothing before it that can deftroy it ; unlefs it bring it felf into a Hterogerfeo: firange apprehension, which is not "con- VQr agree ibl« formsblc to the firft ground out of which it is arifen j and then there is a reparation from the total entirenefs. 18. As we are to underftand the like concerning the Apoftate De- vils, and the foul or man ; that the Creation harh broken it felf oft' from the total entire will, and brought it felf into a peculiar, fe- vera!, difFeientappreheniion, oppofiteto the Divine Unigcnicure, or fole operation. 19. But for the underftandineof this, we arco look upon the thief caufe ; how tlv.s could be done, for if the^ powers of ths onely divine property hai no: intioiuced thernfelves into d\ then that could not have been. Ci *b;A to , Oj the Onginalof Gods Chap.II. 20. And there would neither have been Angels nor any other Creature ; neither would there have been any Nature or property, and the invifible God would onely have been manifefted in the ftill and quiet working wifdom in himfelf, and all Beings would have been one onely Being. ai . Concerning which, Man cannot fpeak as of a Being, but of a \>ng ng 1 1 ght, working in it felf; which is indeed but juft fo in the one onely^God, and no otherwise. xi. But when *e confider the divine manifeftation or revelation, in the w*v le Creation, in all things, and perufe the Holy Scriptures; then we fee, finde, and apprehend the true ground. 1 Joh.x. *ji,$. 23. Fo It Is wr tren, John the firft chapter : *In the beginning wot thewoul, and the wi'f.livas with God, and that word was God; the fame was in the beginning with God-, all things were made byu y and without it was no'hrni made wh'ch was made. 24. In this fhort dcfcriptlon lyeth the whole gtound, of the Divine * Wh'ch is the ad Natui al revelation or manifeftation in thetkeing of ail Beings. Myfterinm 15. F>r, In the beginning, is here called the Eternal beginning Magnum. in the will of the Abyife to a ground or foundation, that is, to the Dv'ne appr henficn, wherein the will comprifeth or frameth itlelf 1ft $ Ccjftre to a ground or foundation, vi%. to the Being of God, anl br'ngeth it 'elf into power, and eoeth forth from the power in- v» to Spirit, and In the Spirit modelleth it felf into perceptibility of the Powers. 16. Thus thofe powers, which all lye in one Power, are the Ori- ginal of th?word : for the one onely W 11 comprifeth it felf in the one onely Power, wherein lye all hidden fecrets j and breathetli it 1 Or Wifdom. ^ f° rt h thio-gh the power, into 1 'vi fib ility. 27. And that fame wfdemor viflbility, is the beginning of the u Lln-blickuno" Eternal Minde; vt%. the "Every way dilcovery of it felf. the fhinlnsr & 28. Of this now It is faid, The word was in the beginning with God, round or " an ^ was G°d him felf. fiance. 2 ?« E° r * nc Will Is the beginning, and is called God, theFather. 30. Which comprifeth it felf into power , which is called God, the Son. c 3 1 . And the En%oi Being of the Power, is the fcience and caufe of the fpeaking ; vi-^. The Eflence or dlvlnoility of the one onely Power, that is, of the diltVibutlon or branching forth of the minde, which the Spirit with its going forth out of the power, maketh di- ftlnguifhable. 3 2. Now there can be no (peatyng or Sound, for the powers ftand all in one onely power, in great ftilnefs and quietnefs; unlcfs that w OrcompaS. one onely longing or delight in the power, w comprife it felf into a x Or attract- Dejire, as into a fcience or root, or # drawing in. ine into it felf. 33- ^ nat * s ' tnc ^ rec l° n g m g comprifeth or frameth it felf into a fcience or root of it felf, to & formation of the powers, that the powers C nap.ll. Jt lernai \peaktng ft ore*) tatt j tij. 1 1 powers may enter into a companion to a founding noife j Whence the fcnfiblc Tongues of the /foe Scnfes exift, vi^ an inward viiion, feeling, hear ng, fmelling,and rafting. 34.Y -t th s here muft not be understood creaturely,but only after the manerofthcj?/? percept ibility & invifibiliry in afenfible nianer. 3f. And then it is here fa id rightly, The word, vl%. the "formed ? The iuernal word, was IN the beginning WITH God ; for here now two Beings formed word, are to be understood, vi^. the unformed power j that is, z I N - y and viz. th- Sonne the formed power that is «£ BEY V°r that is entered into fonie- j h nI / I# what to Mob 1 ty . Oci man ce. $6. The 1 N is ftill and qmet, and the | ^ *J H } Is compared, ^r^^^BX and o it of th's compaction and fclence , anfeth Nature and Gorx. Creature, and every Being. 37. And here we mould open the eyes of our undemanding wide, that we may know how to d'JUngu-jh God and Nature - 3 and not fay one!y, God willeth, God createth. 38. It is not enough ior men to juggle w.th the holy Sp*rit, and accoun-. him a Devil , as captivated Reafon doth, which faith, God TPiUeih evil. 3$. For every willing of evil is a" Devil, •OHfi a falfe compacted will for felt, and a Rent or Splinter broken off from the entire Be- ing ; arid a Vh intafie. N '40. Therefore I deeply exhort the Reader to apprehend our fence, and to avoid the phantafijof mak'ngcotfc luftuvs and deter- minations, Without the true inward ground or foundation. We will here let him down r he tiue ground. 41. tlndcrftand, the powers to the p-oduction of the word, are G#d, and the fcience 01 toot, v't^. the Magnetic al attraction, is the bc?i?iri>ng of WBute. 4*1. Now the powers c.vmo*. b? revealed wthout this deMre of at- traction: Gods rrajefty in the working power to Joy and Glory, would not be rcvca'ed without that attraction of the deiire ; and theie would be no light in the Divine power, if the defoe did not attract and ovry-Jb.idorv ft felf. -- 43. In which, the ground of Darkncfs U underftood, which then introduceth It felf to the kindling of the fi e 5 accord'ng to which^ God calleth h'mfelf an angry God, and i corrfuming Fire , wherein the great div'fib'ility y alfo Death and dying ; moreover, the grof* apparent Creaturely'ife, evifteth, and is undcf flood, 44. A fimilitude whereof ye have in a burning Cindle, where the Jire attracteth the Candle into it felf and confumeth it, where the being or fubftance dyeth; that is, n the dyinj the davKnefs nanf- muteth it felf 'ntheflre, into a fpirit, and into another quality or r ource : that is to be tmderftood, into the ftglr, 45 i* vf we Original, of Gods Chap.Tl. ,^:./ s . to 1 which > merl cannot underftand there is any true M- f able life in the candle, but with die kindling of the candle, the ens or beJigof the candle in the confuming, introduceth it felf into a panful, palpable motion and life 3 out of which painful palpable life, the Noting, vi v the One bzcomtfh Jhining and light, far and 4$. Thus we are alfo to conceive of God, that he hzth therefore introduced his WTll in:o a fcience or root to Nature, that h's pow-r in hght and majefty may \>z manifested, and that there might be a kingdom of ]oy. 47. For if in the eternal One, no nature did arife, then All would be frill and quiet. 48. But nature introduceth it felt into painfulne.fs, perceptibility and invcntibility, that the Eternal ftilncf might be moveable, and that the powers to the word might be apparent. 49- Not that the Eternal becometh painful, no more then the light becometh painful from the fire ! Hut that the fiery property in the painfulnefs, might move the ftill longing or delight. *o. Nature is the a lnpument of the fti if Eternity, wherewith it formeth, maketh and diuinguhheth , and therein compaaeth it felf into a kingdom of joy. *OrfcIf. **• Fo1 ' ^ e Eternal will manifefteth its b word by and through nature. $z. The word, taketh Nature to It felf, in the fcience or root. 53 • Yet the eternal ONE, v:^. God JEHOVAH, taketh no Nature to himfelf, but dwelleth through and through Nature ; as the Sun in the Elements, or as the Nothing dwellctti in the light of the fire, for the glance of the fire maketh the Nothir.gjhiwng. 54. And yet men mull: not fay it ismeerly Nothing, for the Nothing is God, and allthings ; onely we fpeak thus, to the end if it be poflible, to give the Reader our fence and apprehenfion. ??. Nature in the original with its fcience or root, vkr. in the attracting defire, is underftood to be as followeth. I will fet before you a fimJitude, in fire and light, whereby the Reader in the ajfi(i~ trtceot the Divine power, may introduce himfelf into the true fence and under (landing. %6. Look upon a kindled candle, and thou feeft a fimilitude both of the Viv'ine and of the Natural Being EfienceorSubftance. 57. In the candle lyeth all, one among another in one fubftance, z E r ^ c ^S^t, r ^ e arr > tne watcr > tne eart ^ \ a ^° tnc hrimfionc, the lance mercury, the fait, and the oyl, out of which, the fire, the light, the air, and the water exift. $8. Whereas yet in the candle a man can obferve no diftin&on 9 1* /> ** s w ky> l ^ ls is ** re » l ^ $ lS ""S^t, tn * s l$ air > l ^ is is e artn y : * man feeth ^fim^vaUr no caufe of brimftone^toor oyl £ a man may fay there is p£br ' tallow, and it is very true. 59* Yet 5-9. Yet all tbofe properties lie therein, but in no tyown diftin- . '• . ftionj for they ftand all m * equal weight in the temperature. d£ - 60. In like nianer alio we are to conceive of the Eternal ONE; xi