which Spirituall growing in the beginning of the world grew through all the Four Elements and Imaged or propagated it self out from the Earth in all Fruits and changed all Properties of the Fiercenesse into the Temperature 11. But when the Properties of the fierceness with the Four Elements awakened through the averted or apostate desire and false or wicked Will of Adam and gat the dominion then this Sprouting or Vegetation flew back that is it remained standing in the Tincture of the inward Ground and it is yet still indeed in the Four Elements but yet only in the inward Pure Element and cannot become attained but only in the New Regeneration of the inward Man and in the Materiall Tincture wherein the Paradisicall working is also totally manifest for those that are OURS to understand 12. This Table sheweth from whence all Substances of this World are sprung and what the Creator is viz that the Creator is the Spirituall or divine power-world which the Unity viz the Eternall Will hath moved which Will is God himself 13. But the Seperatour or Divider was the Out-flown Will out of the Spirituall World which in that Motion is out-flown out of it self and hath made to it self an Object or reflex Image for its working where in such Motion there is alwayes flown forth one Object or reflex Image out of another even unto the most Externall Matter or Masse of the Earth 14. And that was through the divine Motion drawn into a Lump or Masse and that very attraction of the Motion remaineth still so and therefore all Matters in the Deep fall towards the Earth and this is the Cause thereof that the power of the Motion standeth still thus and will doe to the End of the Time 15. The seven Dayes and seven Planets signifie the seven Properties of the Spirituall World and the Three Principles in the Spirit of the World Tria Principia in Spiritu Mundi and in the Materiall inanimate and in the living Creatures as Salt Brimstone and Oyl or Sal Sulpher Mercurius signifie the Ternary or Trinity of the Divine Manifestation or Revelation as a perpetuall enduring Source Well-Spring or Fountain out of which all outward Creatures flow have flowen and yet will flow forth to the End of this Time and the Seperatour is therein understood with or in the seven Properties 16. And we see in this Table what is flown forth out of the seven Properties and how the Spirituall Power hath brought it self into a Materiall as in the Seven Spaces downwards in each of them is to be seen wherein a Man may understand out of what Evill and Good in this World is sprung forth The Explanation of the Third Table MICROCOSMOS 1. IN this Table is Man set forth or represented as an Expresse or Reflex Image of the Three Worlds as to Soul Spirit and Body What he was in the beginning as to his Creation and what he became in the Fall through the Spirit of Errour or Seduction and what he is become through the Spirit of Christ in the New Regeneration Which is a true reall substantiall Image out of the Three Principles of the divine Manifestation or Revelation viz out of the out-flown Word of the divine Willing 2. As to the Soul Man is the Eternall Nature of the fiery or fiering kind of disposition as a Sparkle out of the Center out of which the Fire originateth and if this Ground cannot attain or reach the divine Light then it is a Darknesse from the Magnetick attracting desiring power 3. But if it attain or reach the Light out from the Fire so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love then the true Good Spirit Springeth forth out of the Fire as the Light shineth or springeth forth out of the Candle 4. This now is two Principles viz in the Fire of the Eternall Nature the * The First Principle Soul and in the Light of the divine Power the †The Second Principle Spirit But the * The Third Principle Body is the Third Principle as viz a Substance of the visible World of the Starres and Elements out of the Seven Properties of Nature made into an Image 5. The Soul hath the Seven Properties of the inward spirituall World according to Nature But the Souls Spirit is without properties for it standeth without or beyond Nature †Note note in the Vnity of God and yet becometh manifest through the Soulish fiery or fiering Nature in the stilnesse for it is the true reall express or reflex Image of God viz an Idea in which God himself worketh and dwelleth so farre as the Soul bringeth its desire into God and giveth it self up to the Will of God But if not then is this Idea viz the Souls Spirit dumb or mute and Worklesse and standeth only as an Image in a Looking Glasse which disappears or vanisheth and hath no Substance as besell Adam in the Fall 6. But if the Soul giveth it self up to God and introduceth its Magnetick hunger into Gods Love Then the Soul draweth divine Substance into it self viz the Substantiall Wisdome of God and so its Idea or Spirit becometh Substantiall in the Lights power and attaineth divine Life and then it is the true Temple of God wherein Gods Unity is manifest or revealed and Operative 7. * Note Note Yet if the Soul introduceth it self with the desire into it self viz into own self-Love and turneth in with the desire into the Seven Properties to prove them and eateth of the Lust or Longing delight of the Properties then it lifteth up it self and maketh it an â—â—â—estrum viz an Astrall Object or reflex Image which Evestrum then instantly hungereth after the vanity of false or wicked Lust as befell Lucifer and Adam where the Evestrum of Lucifer Imaged it self in the Phantasie and the Evestrum of Adams Soul in the †Or fiery Beastiall property of the outward World whence the Soul became venomed or poysoned and instantly kindled the Body which was from or out of the Limus of the Earth so that the Beastiall properties awakened in him and lusted after the Earthly Beastiall Food viz after Heat Cold Astringent Bitter Sweet and Soure and introduced themselves with such Properties into an own self Source or Fountain of such Lust And did with the desire eat of Evill and Good Whence the Image of God viz the Idea became dark and worklesse and then the right Spirit viz the operative Idea became dumb or mute and dead as an Image in a Looking-Glasse is dead 8. Thus the Soul became seperated from God and stood in a Naturall willing for Gods willing in the Spirit wrought no more and the willing of the Evestrum began viz the reflex Imaging of the dark and outward World for the Holy * Or Angelicall Substance Genius was changed TINCTUR 9. IN this Table Tinâ—â—ure standeth above distributed in the Seven Properties Which signifieth the Likenesse or Equality
who hath generated us again out of the Dying through the fire of God for out of the dying the fire-life becometh generated that which can go out from the Dying that is released from Death and the fierce wrathfull source 97. That is now its Kingdome of joy when no fierce wrathful source more is in it it is gone from it and is remained in the in dying in the dark world 98. And thus the Life out of Death attaineth the Eternal Liberty Wherein there is no fear or terrour more for in the Life the terrour or Skreek is broken 99. The right Life is a power of Joy A Continuall well-doing for there is no source quality or pain in it but only a desire which hath all properties of the source quality or pain 100. And yet the source quality or pain cannot list it self up therein so that it might kindle its properties therein for the Light and the Liberty hindereth that Note The soules fire uniteth or is one in it self with the Eternal Nature viz With the Principle for it is from its originall one and the same with it or co-united with it The right Spirit or Souls-Spirit is the Image and is one Spirit with God The Images Corporeity is with the heavenly Substantiality totally one It is the Body of the Word wherein the Believers or faithful live and shall live Eternally Further of the First Point The Second Chapter Concerning the property of the Principle What the Principle is or what they all Three are 1. THat is a Principle when a Life and Mobility findeth it self where none is the fire is a Principle with its Property and the Light is also a Principle with its Property For it becometh generated out of the fire and yet is not of the fires property 2. It hath also its own Life in it self but the Fire is Cause thereof and the fierce wrathfull anguish is a cause of Both viz of the Light and Fire-world 3. But * Note the will to the Anguish which causeth the Anguish-Nature which is called Father that a Man cannot search out or fathom we search and fathom only this how it introduceth it self into the highest Perfection into the Substance of the Holy Trinity and how it manifesteth it self in Three Principles and how the Essence and the source or quality originally existeth what Essence is from which the Life with the Senses or Thoughts originally Exist and the Wonder of all Beings or Substances 4. Thus we apprehend the Third Principle viz the source or quality of this world with the Starres and Elements to be a creature framed out of the Wonders of the Eternall †Or Wisdome Substantiality The Third Principle manifesteth Both the first 5. * Note Though indeed each of them is manifest in it self Yet nevertheless the Eternal Substance in its wonders which have become discovered in the Wisdome would manifest it self in such a property viz according to the ground of Eternity according to the fierce wrathful and the Love-source or quality and hath created all into a Creaturely and figured Substance according to the Eternall Originall evill and Good 6. As it is before our Eyes that in this world there is Evill and Good of which yet the Devils are a great cause who in the Creation in their Fall have more vehemently moved the fierce wrathfull Matrix in the fierce wrath 7. In which God according to the property of the fierce wrath hath moved yet more exceedingly to thrust them forth out of the Light into the Death of the fierce wrathfulness Whence also the Heavenly Substantiality became together * Or kindled by the Pride of the Devill Moved so that very much is become shut up together in the Earthly Substantiality that hath stood free in the Liberty 8. As we apprehend by the Gold and its Tincture which is free from the Earthly Substance for it subsisteth in the Fire and in all sources qualities or conditions no source or quality can overpower it but only Gods Will and somewhat must often be done for the sake of the worlds unworthiness 9. And when we rightly consider the Creating of this World and the Spirit of the Third Principle viz take before us the Spirit of the Great World with the Starres and Elements then we find the Eternall Worlds property and as it were mixed as a great Wonder whereby God the highest Good would manifest the Eternall Wonders which stand in secret and bring them into substance 10. We find Evill and Good and we find in all things the Center of Nature viz the Anguish Chamber especially we find the Spirit of the Great World in two Sources or Qualities in Heat and Cold By the Cold we apprehend the Center of the harsh sharp fierce wrath by the Heat the Principle in the fire yet they have but One originall out of another 11. The Fire cometh out of the fierce wrath of the Cold The Cold out of the Center of Nature out of the harsh astringent sharp anguish where the harsh astringency draweth so very strongly in it self and maketh Substantiality 12. As is to be apprehended That in the Moving of the Father in the Creation it hath made Earth and Stones whereas there was no Substance or Matter for it but only its own Substance which in both the Principles viz in the Light World and in the Deaths World in both the Desires was become Generated 13. That which in the Moving attained the fierce wrath that was together Created for the Globe of the Earth and therefore Men find therein Many sorts of Evill and of Good 14. And it cometh often to passe that Man can out of the Worst of all make that which is Best while the Center of Nature is therein if a Man bring it into the fire the pure child of the Eternal Substantiality may be brought out of it when it becometh free from death as is to be seen in Gold 15. Though indeed in this World we cannot reach to attain the Eternall fire and therefore also we can bring forth nothing out of this Principle out of defect wanting the Eternall fire which we cannot attain but only in the Imagination through which a Man hath might and power to bring the Life out of Death and to bring it into divine Substantiality which can be done only in Man that which is without or beyond Man belongeth to God and remaineth to the Renovation in the End of this Time Now You are to understand the Substance and the Propertie of the Principles Thus. 16. THe first Principle standeth in the fire of the willing and is the Cause of both the other also of the life and understanding and a preservation of Nature as also of all Properties of the Father 17. The Second Principle standeth in the Light viz in the Fire of the desire this desire maketh Substance out of the Property of the first Principle 18. The First and Second Principle is Father and Sonne in the
Eternity One dwelleth in the other and yet retaineth its property there is no mixture in the Essence only the one conceiveth the other in the Desire and the Light dwelleth in the desire of the Fire so that the Fires property giveth its desire into the Light and the Light into the Fire 19. Thus it is one Substance not two but two Properties whereof the one is not the other nor can be Eternally 20. As the Spirits Property cannot be the Fire and Light and yet goeth forth from the Fire out of the Light and could not subsist alone either from the Fire or from the Light singly The Fire could not alone give it also not the Light but both give it It is the Life of Both and all this is but one Substance or being but Three Properties whereof one is not the other as is to be seen in Fire Light and Air. 21. The Third Principle hath just those Properties it hath also Fire Light and Spirit that is Air and is as to all Circumstances like the Eternal Substance 22. Yet beginneth and goeth forth from the Eternity it is a Manifestation of the Eternall an awakening of the Eternall an Image and Similitude of the Eternall 23. It is not the Eternall but is become a Substance in the Eternall Desire the Desire hath manifested it self and brought it self into a Substance like the Eternall Objection 24. Reason saith God hath made this World out of Nothing Answer Indeed there was no Substance or Matter for it that was outwardly palpable but there was such a Form or Condition in the Eternal Power in the willing 25. The Creation of this World is effected by or with an awakening of the Spirit of the willing the inward Will which also standeth within in it self that hath stirred up its own Nature viz the Center which is desirous of that which is out of it self viz of the Light which is pressing forth out of the Center 26. Thus hath the Center out of it self comprised a Substance in the desiring that is it hath comprised or made to it self a Substance in its Imagination in the desire and hath together also comprehended the Lights being or substance It hath comprehended the Eternall with the beginning 27. Therefore must the Substance in this world together with the Figure goe again into the Eternall for they are in the Eternall together comprised or Comprehended 28. But whatsoever became made or comprised out of the beginning in the desire that goeth again into its Aether viz into the Nothing only and barely into the Looking-glasse of the Imagination again And is not of or from the Eternall but is and belongeth to the Eternall Magia in the desiring As a fire devoureth and consumeth a Substance whereof nothing remaineth but it becometh again that which it was when it was yet no Substance 29. Thus you are to understand what this Worlds Substance is Viz a Coagulated Vapour or Cloud out of the Eternall Aether which thus hath a Completion or product like the Eternall 30. It shuts it self up into a Center of a Substance and in the End consumeth it self again and goeth into the Eternall Magia and is but for a while a Wonder viz a Manifestation or Revelation of the Eternall whereby the Eternall which is manifest in it self also manifesteth it self out of it self and sheddeth forth its Imagination and thus reneweth whatsoever with the Moving in the desiring became comprehended or Made that so the End could go again into the beginning 31. For Nothing can enter into the Liberty of the Eternall unlesse it be like the Eternall and subsisteth in the Will-Fire and be as subtile as the Lights Substantiality that is as a Fire which can dwell in a Substance wherein the Light can dwell and bring its shining Luster forth through it that doth not become comprehended by the Center of Nature though indeed it be the property of Nature Yet it is an Eternall one 32. Therefore understand that all whatsoever hath become generated in this world which hath a Substance which hath sprung forth out of the Eternall Substance that inheriteth not the Eternall only its Figure remaineth in a Magicall manner standing in the Eternall Mystery For it is in the originall together with the Creation gone forth out of the Eternall 33. But its body and totall Substance of the source or quality passeth away as a Vapour or Cloud consumeth it self for it is out of the beginning and goeth into the End 34. But that which ariseth out of the Eternall Substance out of the Eternall Lights Substantiality cannot passe away that only of it passeth away which out of the beginning is entered into the Eternall viz the outward Flesh which through the Imagination was in Man introduced into the Eternall that must consume it self as a Vapour 35. But whatsoever out of the Eternall Imagination becometh introduced again into the Eternall that remaineth standing Eternally And whatsoever becometh generated forth out of the Eternall viz out of the Eternall Nature is in Man the Soul that remaineth Eternally for it is originally arisen out of the Eternall 36. But whatsoever becometh generated out of the Eternall Center of the fierce wrath that may enter into its Renovation if it will 37. As the Eternall Nature of the Substance of this World reneweth it self and leaveth or forsaketh whatsoever it had made in the Beginning and reteineth only the Magicall Image which it introduced out of the Eternall willing into the outward with the Word Fiat in the Creating So may Man also renew whatsoever he Maketh if he forsake the Earthly then he may renew whatsoever he hath generated out of the Eternall but if it be not renewed then it remaineth in the Source or Quality of the Torment 38. For all whatsoever doth not become or is not alike to or with the * Love-fire Fire Light and Water cannot subsist in the Liberty but remaineth in the source or painfull quality of that which it hath awakened or made in it self understand out of the Center of Nature whatsoever it hath introduced into the willing of the Liberty 39. Thus will that be to it a painfull source or quality and a Gnawing or opposite will which it self hath generated to it self out of its own Nature wherewith it hath made to it self the Liberty to be dark so that the Light cannot shine through and that becometh its Darknesse 40. For where the Will is dark there also is the Substance of the willing viz its Body dark and where the Will is in a pure source or quality there also is the body in that source or quality And for that cause the children of the Light and of the Liberty will be severed from the children of the Darkness in the Anxious source or quality each into its Principle 41. Furthermore each Principle generateth its own Life according to its Property viz the fire is the limit of Seperation which †Vergnug et satiateth the Two
Eternall Principles viz the Dark and Light World to the Darkness it giveth its sting and the woe and to the Light its perceptibility and Life 42. Thus also hath the Third Principle two properties viz Heat and Cold the Heat is the Principle and giveth its sting and woe to the Cold to the Light it giveth the Life and perceptibility The Light again giveth its substance to the fire so that it becometh friendly united therewith 43. The Cold giveth also its property and substance to the fire and the fire breaketh it to pieces and maketh out of the Substance thereof the Death and a dying and therefore there is an Enmity between Heat and Cold and they never become one 44. But this they attain in their Enmity that to them the Life sprouteth through death for out of Heat and Cold cometh the Sprout of the Third Principle wherein we live outwardly out of the Cold cometh fruit out of the Earth as also the Body of all Creatures and in the Elements the Substance 45. From the Heat in its contention cometh the Life in the Body of all Creatures and Vegetables as also in the Deep of the Elements it giveth the Spirit of the Great World in Many varieties of Figures and where the Cold maketh substance there the Heat maketh a Spirit therein 46. Thus is the Substance alwayes in the wrestling that the Wonders of the Eternall World may become manifested in the fragility or Transitoriness And that the Eternall Modell in the Wisdome of God may bring it self into figures and that the same Modell in the Eternall Magia may stand Eternally to Gods * Or Works of Wonder Wonders in the Mystery and to the Ioy of Angels and Men. 47. Indeed not in the Substance but in the Mysterie in the Magia like a ShaddoW of the Substance that it might Eternally be apprehended or known what God hath wrought and what he can and is able to doe 48. †Note For after the Breaking of this World there remaineth only the Eternall in the Substance viz Eternall Spirits with the Eternall Substantiality of their Bodies together with the here made Wonders which in the figure stand Magically in which the Spirits shall apprehend Gods deeds of Wonder and Mighty power 49. The Principles with their Wonders are thus to be conceived or considered Viz they all Three are no other then the One only God in his deeds of wonder who hath according to the property of his Nature manifested himself with or by this World and thus we are to understand a Threefold Substance viz Three Worlds one in another 50. * Note One the First is the fire-world which ariseth from the Center of Nature and Nature from the desirous willing which in the Eternall Liberty ariseth in the Abysse of which we have no knowledge 51. The other the Second is the Light World which dwelleth in the Liberty in the Abysse without or beyond Nature but proceedeth forth from the fire world it conceiveth its Life and perceptibility from the fire it dwelleth in the fire and the fire comprehendeth it not and that is the Middle-world 52. The fire giveth in the Center of Nature for its Kindling the Dark world but is in its Kindling in it self the Light-world where it severeth it self into the Light and letteth the Center be in the Darkness for it is only a source in it self and a cause of the Life 53. It hath Creatures but they are of the same fierce or wrathfull Essence they feel no woe or pain The Light would be * To them no Woe their Woe or pain 54. But the fallen Devils who in the Principle were created in the Light-world to them the Darkness is a Pain and the Fire a Might or Strength and force for it is their right Life though indeed according to the ability of the Multitude of Properties of the Center of Nature according to the Essence thereof 55. The Third World is the outward wherein we dwell according to the outward body together with the outward Works and Substance which have been Created out of the Dark and Light-world and therefore it is evill and fierce wrathfull also good and Lovely or amiable 56. Of this property Adam should not Eat nor Imagine †Or according to it thereinto But the Three Worlds should stand in him in Order that none might comprehend the other as in God himself 57. For Adam was created out of all the Three Worlds a totall entire Image and Similitude of God but seeing he did eat of Evill and Good and brought the outward into the Middle Now must the outward break off from the Middle and that is done in the separation where the outward must go again into its Aether and the Middlemost continueth standing 58. Thus now if any see a right Man standing he may say here I see Three Worlds stand but Not go for the outward World moveth it self with or by the outward Body But yet the outward Body hath no Might or power to move or stirre the Light-world 50. It hath only so introduced it self into the Light World from whence the * The Light world same is become extinguished in Man and it self notwithstanding is remained to be only the Dark world in it self And the Light world to stand unmoveable in it That standeth in it as it were hidden 60. But if he be a right Man out of the New birth then it standeth in him as the Light shineth through the water and maketh it moveable and desirous of the Essence so that the Essence sprouteth so also doth the New-Man in the Light 61. And as a Man cannot move or stirre the Glance or Lustre of the Sun no more can he also Move or stirre the Eternall Light viz the Light world It standeth still and shineth through all whatsoever is capable of it Whatsoever is thinne rare or †Note Transparent as a Nothing just as the Water and Fire is so whereas yet all is Substantiall but in respect of the outward as a Nothing 62. Thus hath each Principle its sprout or vegetation out of it self and that must be else all would be Nothing 63. Viz the Fires Principle is the Root and it Sprouteth in its Root it hath in its property harsh bitter fierce and Anguish these Sprout in their own property in Poyson and Death and the Anxious Stern Life that in it self giveth Darknesse and in respect of the sternnesse a drawing Its properties make * 🜠☿ 🜿 Sulphur Mercurius and Sal. 64. Though indeed the fires property maketh not Sul in Sulphur but the Will of the Liberty maketh the Sul in the Phur in that the Principle goeth †Or into the Liberty forward But whatsoever goeth into its own property that is only Phur viz Sternness with the other formes of the Center 65. * Note This Phur is the Chiefest cause to Life and to the Substance of all things though indeed it be evill in it self
Cap. Het I. Punct HOogh-Schools-vernuft ghespits u is wat Groots bevolen Ghy Soeckt in d' Ickheyt t' geen u steeds verborgen blijft Romt siet dit Schoon GEWAS tiids-perck u nu gerijft Hier is den diepsten Gront waar gaat ghy langer dolen Van 's werelds aenvang blijt dit Maar niet aen de Gelatentheyt aen d' Ickheyt verholen Daar door't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dat is 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Π50. Ο 70. Σ 200.  666. Drie-Ses verstant veel Over-spel bedrijft De Liefd is gansch verkout ghy Zijt gheheel verstift Ach 't Lichaam is al 's ys van't hooft tot in de solen Op't III. Cap. Het II. Punct Hier kont ghy Sien hoe't quaat Sich met het Goet verdraaght Op't IV. Cap. Het III. Punct Oock Sathans Strijds-begin Sulckx van ons wort beklaaght Op't V. en VI. Cap. Het IV. Punct En hoe't EEN Euwigh Licht door Wereldts-drie Rompt dagen Op't VII en VIII Cap. Het V. Punct Hoe't quaat en't Goet verd wijnt en 't Een den strijdt behour Op't IX en X. Cap. Het VI. Punct Sier hier des duyvels Rijck Seer duyster woest en Rout Sijn Elementenvser den Mensch belaas Steeds plagen 1. Hooveerdigheyt 2. Gierigheyt 3. Nijdigheyt 4. Tooren Mede-Borger van dees drie vermenghde Wereldt Englished thus The Translatour of Jacob Behme's Great Six Points into Netherdutch The 27. February 1638. Dutch Stile 17. February 1637. English Stile To all the Children of the Noble SOPHIA THis Pen was not so bold to dare for Space of seven whole years To take in hand this Curious rare deep grounded BRANCH but fears To bring it out of th' Highdutch Phrase into our Nether-dutch Mother Tongue But hath now finished that Race in time fourteen Dayes long For which the GOD. Who is the Abyssall incomprehensibility where Nothing appears manifest or Revealed And yet is All For he is all in All and by him and from him and for him are all things NOTHING and the ALL the Only GOOD be prais'd By The Eternal Wisdome Sophia's children with all Soul Image Spirit rais'd O that Th' Eternall ONE would Cure our blinded Eyes and Sight That All might henceforth See most sure Gods Hidden secret Treasure in our Souls Mysteries aright Here followeth another Sonnet translated out of the Netherdutch into English A SONNET Upon the Contents of Jacob Behme's Great Six Points The I. and II. Chapter the I. Point REason of th' Schooles on Pinnacle Great things here proffer'd are You Seek i th' Tabernacl ' of Self they 're hid for all that care Come see this fairest BRANCH or Sprout the Pitch of Time requires Here is the deepest Ground throughout where long stray your desires From th' Worlds beginning 't hath remain'd from But not from RESIGNATION or Self-denyall SELF still withdrawn quite That th' Vnderstanding is not gain'd of th' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Π50. Ο 70. Σ 200.  666. M.DCLXVI SIXES THREE aright Love is became quite cold and Dead ye are now stiffe and chill The Body is as Ice from th' Head along down to the Heel The III. Chap. the II. Point Herein you may see how Evill doth with the Good unite The IV. Chap. the III. Point How Sathan's Strife begins and will be by us wailed quite The V. and VI. Chap. the IV. Point And how the ONE Eternal Light Through THREE Worlds doth appear The VII and VIII Chap. the V. Point How Evill or Good vanish quiete and th' One keeps field i' th' Rear The IX and X. Chap. the VI. Point See here the Devils Kingdome and how Dark Wast Cold it is His Elements * FOVR how Each to Man perpetuall Torment is Your fellow Citizen of this Threefold mixt World Gods Four Elements are 1. Humility 2. Meekness 3. Patience 4. Love The Outward Worlds Four Elements are 1. Aire 2. Earth 3. Water 4. Fire * The Devils Four Elements are 1. Pride 2. Covetousness 3. Envy 4. Anger A Brief Exposition or Small Book of these SIX Points Viz. I. Of the Bloud and Water of the Soul II. Of the Election of Grace or Predestination of Good and of Evill III. Of Sinne what Sinne is and how it is Sinne. IV. How Christ will deliver up the Kingdome to his Father V. Of the Magia what the Magia is and what the Magick Ground is VI. Of the Mystery what it is By Jacob Behme Otherwise the Teutonick Philosopher Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. The Preface THe highly Pretious Knowledge is not attained unlesse the Soul have once overcome in the Storm and beat down the Devill and so hath attained the victorious Garland or Crown of Triumph which the Most blessed Virgin Chastity Sets upon it as a Badge of victory and a token that it hath Overcome in its Dear Champion Christ for then this Wonderfull knowledge riseth up yet with no Perfection The First Point Of the Bloud and Water of the Soul 1. ALL whatsoever is Substantiall and palpable is in or belonging to this World Now since the Soul is not a Substance or Being in or of this World therefore its Bloud and Water is not a Substance in or of this World 2. Indeed the Soul together with its Bloud and Water is in the outward Bloud and Water but its Substance is Magicall for the Soul is even a Magick Fire and its Image or Form is generated in the Light in the power of its Fire and Light out of the Magick Fire and yet is a true Image in Flesh and Bloud viz in the Originall thereof 3. As the Wisdome of God hath a Substance and yet the Wisdome it Self is no Substance So the Soul together with its Image hath a Substance and yet the Soul is only a Magick Fire but its Sustenance or Preservation is from its Substance 4. For as Fire must have a Substance if it must Burn so the Magick Fire of the Soul also hath Flesh Bloud and Water for no Bloud could be if the Tincture of the Fire and Light were not in the Water which is the Ens or Life of the Wisdome and that hath in it all the Formes of Nature and it is the other or Second Magick Fire 5. For it affordeth all Colours and out of or from its Forme the Divine Power goeth forth in the Meek Substance of the Light understand according to the Property of the Light And according to the Property of the Fire it is a Sharpness of Transmutation or alteration and can drive on every thing to its highest Pitch or Degree though it self be no * Corporeall living Spirit but the highest ENS 6. Thus also it is Such an Ens in the Water and driveth forth therein both the Property of the Fire and of the Light together with all Powers of Nature Where then it turneth the
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
praise thee and rejoyce themselves and are Glad IN thy Power 134. Above all this hast thou O Great God made my Mind a Knoweresse and Companion or Play-fellow of thy Wisdome that I should praise thee therein and help to promote and Manage thy Wonder Works Thou hast had thy good Pleasure therein that thou hast subjected such power under me and hast given me to work in all things and Made ALL to be my own 135. O Great God in CHRIST JESUS where is now my Might and Glory It is indeed blind obscure and dark bring me again I pray thee into my place of thy Creation that I may become seeing again in this Light and know thy Wonders Lighten thou I pray thee again my Outward Sun and Moon-Light that I in the outward Substance may learn to know thy Inward Power 136. O thou Infinite Endlesse Every where lightening Light of the Great HIDDENNESSE give me I pray thee thy Beames of thy hidden Glory that I in my Light may see the Light of thy Shining 137. O thou Fire and Light of the Great INWARDNESSE take pitty and have mercy upon my Misery and help me out of this obscure darksome house wherein I am captived 138. Give me I pray thee a true knowledge again of thy Substance to which thou hast in the beginning Imaged Formed or Framed the Mind in Nature and hast ordained or appointed the same to the willing of thy Figures and Creation 139. Bring me I pray thee again in CHRIST my Saviour into my Glory which I had and though indeed the Body in this Time is not worthy of it seeing it is become a stinking Carkasse yet through shine or enlighten I pray thee my Noble MIND being thy Expresse Image and let it in CHRIST my Saviour dwell in Heaven in the Communion and Fellowship of thy Holy Angels 140. Place thou it in the Noon or Midday of thy Wonders for which thou hast Imaged Formed or Framed it and Rule thou O Lord JESUS CHRIST as with thy Inheritance therewith over All things and help me that I may be humble and that I may not assume or usurp to my self what thou doest but may look after Thee and that my desire may praise thee and Continually live in thy Harmonie and without thee may desire NOT to begin or Doe any thing 141. O LORD thou holiest LIGHT of all let my Mind I pray thee dwell in thy Courts that it may from thy Glance which floweth forth from thee rejoyce it self and Eternally no more depart from thee but bring it again to the Communion and Society of the holy Angels whereto thou hast ordained or appointed it 142. O holy Name IMMANUEL IT is thine doe thou therewith what thou wilt AMEN A Prayer on Munday towards Evening to Consider the Toylsomnesse of the Labour of our hands in the Curse of Gods Anger Concerning the Climbing down or descending of the MIND 143. O GOD how miserable full of Affliction Sorrow Cumberance and Care is our Life Time full of Anguish and Tribulation when we suppose we stand upright and would rejoyce in the work of our hands then thou over-cloudest or over shadowest us with thy fierie Wrath and makest us that we are anxious and troubled 144. We run up and down and trouble our selves and there is none that pursueth or hunteth us but only thy Anger in Our Calamity and Corruption We consume our dayes as * Psal 90.9 a Tale that is told as a Discourse which will vanish so passe our Dayes away and we are alwayes in unquietness and disturbance Unstable is our Conversation We relie upon our own Arme and cleave to the work of our Hands and trust NOT totally to thee therefore thou lettest us go away in our Anxiety Perplexity and Torment 145. We never Consider that thou O God THY self doest and workest ALL for no Breath can without Thee stirre it self NOT the least Spile of Grasse without Thee can Crown the Earth 146. All this we see and yet build upon our Nothingnesse upon our handy-work and trust not thee aright 147. We gather together and enjoy it not A Stranger followeth who also vexeth and perplexeth himself THEREIN with Vanity and there is no Number or End of the Misery which we promote and Manage 148. O GOD Consider I pray thee our Toyle and Misery and turn thy Anger and Curse away from us and let us run to thy Limit or Goale again that we may come again into our Inheritance and rejoyce our selves in thy Wonders 149. Look I pray thee on the Anxiety of our Minds and the Contrivance of our Will and consider that we lie shut up in the substance of Dust 150. Release us we pray thee and raise us up O LORD And bring us home again For we are in a strange Country with a strange Mother which very much Scourgeth us in thy fierce Wrath and letteth us run on in very hunger and want of thy sweet Food 151. We must with the Lost Prodigall Sonne eat the Husks of Vanity our Garment is grown old and full of Reproach and we stand in great shame before thy Holiness the driver of thy Anger leadeth us captive when we suppose we have apprehended thee then thou hidest thy Countenance from us and lettest us faint and Fail 152. All this our own Will effecteth in that we turn our selves away from thee into Vanity and desire only transitory Matters we swimme with our Lust therein as the Fish in the Water and say alwaies to our Soul it hath no need or want Whereas yet we stand upon the Abysse of Hell and the fierce wrathfull Death expecteth us every Moment We walk all towards the Night and run towards our Graves as a swift Messenger runneth his Journey 153. O Lord JESU Continue we pray thee with and in us and teach us to Consider that our outward Life upon which we so much trust runneth towards the Evening and to its End So that it is very soon done with us And teach us to walk the right way Be thou I pray thee with us on the Path of this Pilgrimage and lead us home to thee 154. When our Night draweth neer and that Death setteth its Jawes so wide open after our Flesh and outward Life and swalloweth us up into it self and grindeth us to powder like Ashes Then take us we pray thee into thy Power and let us be as sweetest Bread in the Essence of thy out flown or out-breathed words of thy Mouth 155. Help I pray thee my DEAR GOD that I may continually think on this that My outward Life continually every Moment goeth on towards the Evening towards Dirt and Dung That I alwayes come neerer and neerer to the Night of Earth that the Course of my Life is only a Course to the Grave where the * Job 19.26 Wormes will Consume me 156. O LORD Whatsoever is here an abomination to me into the very Jawes thereof I must fall and give my self up to it
from ONE viz from the first Man upon ALL. 18. And receive this Grace to it self and in the Power of this Reception and divine Union sink down it self with the forsaken or resigned Lifes Will into the Super-sensuall or Super-cogitative Hyperbyssall or Super-unsearchable Eternall ONE viz into the first Ground of the Lifes beginning and give it self again into the Ground out of which the Life is sprung forth and so then it is again in its first place viz in the Temperature in the true Rest Reason saith 19. How can a Man doe that Being the Scripture saith 1 Cor. 15. verse 45 46. Gen. 1.26 that the first Man is Made to a Naturall Life that he may rule over all Creatures and Substances or Things of this World therefore must the Life needs introduce the desire into the Earthly Properties Answer 20. The humane Life is * Placed put into or framed into set in an Object or reflex Image of the divine Will in and with which God willeth and the Earthly Creatures are set in an Object or Representation of the humane Life in and with which Man should Will Mans willing should with Gods willing will and rule over all and Every Naturall and Creaturely Life It should not stand in a Beastiall Essence but in Divine 21. Though indeed Man with the Life was †Or framed into Nature set in Nature yet his Nature was a Temperature and his Life a house of the divine Will 22. But seeing now the Life must stand during this Time in the Earthly Essence and that it cannot be rid of it therefore a Man should look to the Threefold kind and Manner of the Life according to the Three Principles with which or what Ground of the Life Man casts himself into the Super-cogitative Substance of God and how that can and may be done 23. Christ saith John 15. verse 5. Without me ye can doe nothing No Man can of his own ability attain or reach into the highest Ground unlesse his innermost Ground of the first Principle as or according to the Lifes Imagibility sink down into the Incorporated Grace of God and according to that Ground in divine hope stand still from own self-willing and totally with the willing give up it self to God in such a way as that its willing will speak no more according to this Ground but only what God speaketh and willeth through this Ground and then it is at the highest Limit 24. Now if it be possible that it may stand still for an hour or lesse from its own most inward Self-willing and Speaking Then will the divine willing in speak or inspire it Through which in-speaking Gods willing includeth its willing in it self and in-speaketh or inspireth into the Image-like Naturall Essentiall outward Reason-Life and dissolveth and enlighteneth the Earthly Imaging of Reasons willing so that instantly the Super-cogitative or Super-sensuall divine Life and willing Sprouteth or Vegetateth and Incentrateth it self in the Reasons willing 25. For as little as the own-self willing of the Life in the self-hood and the willing averse and Apostate from Gods Willing in Nature may stand still for the twinckling of an Eye from its working unlesse it sink it self down beyond and without all Nature so little also may the Divine Speaking in the Life resigned or forsaken to the Ground or bottom stand still from its working 26. For if the Life stand still from its own willing then it standeth in the Abysse of Nature and Creature in the Eternall OUT-speaking of God and then God speaketh therein 27. For from Gods speaking is the Life gone-OUT and come into Body and is no other then an Image-like Will of God 28. Now if it be so that the own-self Imaging and willing stand still then the Divine Imaging and willing riseth up for that which is will-lesse or void of willing that is with the Nothing ONE and the SAME thing and is without and beyond or distinct from all Nature which Abysse is God himself 29. Seeing then the Abysse viz God is an Eternall Speaking viz an OUT-breathing of himself therefore also is the Abysse in-spoken to the resigned or forsaken Life For the breathing of the Abysse speaketh through the still-standing Ground of the Life 30. For the Life is existed out of the divine breathing and is a * Equality Similitude of the Divine breathing therefore one Similitude embraceth or receiveth the other as we understand in the Senses or Thoughts which also are such an Exit out-going from the breathing of the Mind as the Mind is an out going and Object from the divine Mind of divine Property 31. †NOTE NOTE Now as God hath manifested himself with his OUT-breathing of his Eternall Wisdome Skill and Knowledge with Nature and Creature as also with the Inward holy Life with the Life of the Angels and Man and Introduced his willing of his Skill or Knowledge in Imaging to the RE out-speaking through an Imaged clear Kind or Manner as also with Nature and its RE out breathing of Creatures of the visible World and hath continually made the outward which is out-spoken from Nature subject to the inward Ground so that the inward might rule through the outward Corporeall and be a spirit of the outward so you are to know that also the inturned New born or generated Life of Man in divine Power and Might can and should rule over the outward Reason-Life of the Starres and Elements 32. And if that be not done viz that the inward Eternall Life in Man in divine Power and Light rule over the outward Earthly astrall Life of the Mortall Lust and that the Will break the Earthly Lust wherein the Serpent Monster standeth then there is yet no New Birth or divine Will in such Life in the working or Manifest and such a Man So long as he standeth in the Earthly Will alone is no Child of Heaven 33. For the divine Science or * Or Root Skill is through the Self Imaging of the Self-willing turned into an Earthly beastiall property and is as to the Body an Evill Beast and as to the Will an apostate false Will which willeth not with God just after the manner of the Devill which standeth thus in own self Imaging of the Sensitive or Cogitative Knowledge or Skill 34. In which regard Christ saith Math. 12.30 Whosoever gathereth not with me that is whosoever willeth acteth or worketh not with the incorporated Grace of God which God through Christ hath manifested or revealed offered or presented †Note Note but worketh through naturall own-self-willing he scattereth or destroyeth not only the divine Ordinance but he stroweth or casteth also his work into false or Evill Ground 35. Behold a Similitude for instance the Sun When an Hearb hath not Sap the Beames of the Sun whence it groweth burn it but if it have Sap the Sun warmeth it So also in the Life of the Essence in Man if the same hath not ENS from
of the Seven Properties as to the Soul and the Body And that in the First Man before the Fall the Properties to divisibility and own receptibility stood in like or equall willing and brought all their desires into the Unity of God and so they were a right true Paradise for the Substantiall Spirit together with the Unity of God was manifested or revealed in them and they were to work through all things in Gods Love 10. But the Devill would not endure that to them but deceived the Seven Properties of the Life with false or wicked Lust and perswaded them that it was Good for them and that they would be wise if the Properties every one of them did introduce themselves into own self receptibility according to their kind then would the Spirit tast and apprehend what Evill and Good is But that this cannot subsist in the Unity of God that he did not tell them 11. But when they introduced themselves into their own self Lust or Longing Delight then this Strife Opposition and Contrariety awakened and rose up in them and all the Properties became Image-like in their self-hood Thus the * NOTE Unity viz the Element became divided and rent asunder and in the Strife the Four Elements gat the dominion and so instantly from without the unlikenesse or inequality viz Heat Cold and the Constellations with the Seperability with the working fell into the Body and the fierce Wrath of God according to the dark Worlds Property fell into the Soul whence came to them according to the Soul Terrour Anguish Necessity and Eternal Despair and in the Body awakened and rose up Heat Cold Woe Sickness and the Mortall Life 12. Thus fell the Image of God the whole Man from his Rank and Order or Ordinance and became a Monster and Visard and instantly the awakened Properties began their dominion with Envying Murthering Raging Stabbing or Stinging and Breaking or destroying Out of Love came Pride and own self-Love out of the Desire came Covetousnesse out of Perceptibility came Envy and out of the Fire-Life came a meer poysonous Anger to be thus came the Foundation of Hell in the whole Man to be Manifested or Revealed and Governed in Soul and Body 13. This Hellish Foundation Now is the Spirit of Errour wherein or for which Man must have been Damned if the divine Grace had not Instantly after such falling away or Apostacy in-spoken into him the Serpent-crusher viz the Efflux of the divine Love in the Holy Name JESUS for a New Regeneration 14. Which holy Name in meer Mercy in the highest humility gave it self forth into the humane Soul and Body and assumed the humanity and broke the power of this Devillish Spirit of Errour and killed the I-hood or self-hood or somethingnesse of the Life 's willing and introduced the Properties again into the Likeness or Equality and united them through his Love and brought them into Gods Unity again and there is the true Spirit viz the humane Idea and expresse or reflex Image of God become renewed and filled or satiated with divine Love-Substance and the Humane Soul hath through the Soul and Spirit of Christ in such Love and divine Substance gotten an open Gate to God again 15. This now is pourtrayed in this Table viz what Adam was before the Fall and what he became in the Fall and how he became Redeemed again and what his New birth out of Christs Spirit is And it is delineated and set forth under the word TINCTUR in the seven Properties in what Properties the Soul hath the Center and in what the Spirit and in what the Body for the Reader to consider further of 16. Under that stand the Seven Dayes of the Week signifying that Man is the very same 17. The Table signifieth what Man is from within internally and from without externally both according to the first Good Adam and then according to the perished Corrupt Adam and what he is become again in Christ by which Men may understand how Evill and Good is in Man and from what Property Evill and Good in the Senses or Thoughts and in the Mind originate Sathan 18 With or by the Word Sathan whereby the Spirit of Errour is signified a Creaturall Devill is not understood but the Source or Quality of this Spirit of Errour Christus 19. With or by the Word Christus or Christ is understood the New Man in the Spirit of Christ according to the Inwardnesse 20. The other Spaces are to be understood as in the other Tables wherein a Man may understand the Causes of the Transmutation for the Reader to Consider further of Written in February 1624. Translated into Nether-dutch from the 8 to the 13. of May 1639. and Corrected from severall written Copies And the Translation into English finished the 18. March 1657 â— compared with the Nether-dutch Translation and a High-dutch Copie A Brief Explanation of The Knowledge of GOD and of ALL THINGS Also of the True and False Light together with An annexed Table of the Manifestation or Revelation of the Divine Secret Mysterie By Jacob Behme Teutonicus Philosophus 11. November 1623. Englished by JOHN SPARROW 12. November 1623 in High-dutch the 42. Epistle Page 327. Nether-dutch 20. page 241. English 6. page 83. London Printed by M. S. for Lodowick loyd and are to be sold at the Castle in Cornhill 1661. A Brief Intimation Concerning Knowledge also of the False and True Light To Mr Godfrey Freuden Hammern Dr and Mr John Heusern my Loving and Worthy Friends The Salutation of our Lord Jesus Christ with his Entrance into and Manifestation or Revelation in the Humanity Work in us all with his Love 1. IN Christ much beloved Sirs and Brethren When God by his Grace openeth the right and true understanding so that we can apprehend or know the Expresse Image of God Man what it is according to * 1 Thess 5.23 Body Soul and Spirit Then we apprehend and know that it is the Visible and also the Invisible World viz an Extract of all the Three Principles of the Divine Substance 2. Wherewith the Hidden God through the out-breathing and impression of his seperable or distinguishable Power and Eternall Skill and Knowledge hath represented himself in a visible Image Through which he Formeth and Imageth on the same Substance the Wonders of the out-spoken Word wherein the Word of his Power maketh it self Substantiall 3. And so hath by and with Man represented an Image of his speaking and out-spoken substantiall Word wherein the divine Science or Root with the Seperability or Distinguibility of the Eternall Speaking Lyeth 4. Whence also the Vnderstanding and Skill or Knowledge of all things cometh to be in him so that he can understand the Composition of Nature as also its Dissolution For No Spirit ruleth searcheth or reacheth Deeper then into its Mother out of which it is existed and in the Ground whereof it standeth in its Center 5. As we see by the Creatures of the