Miâ—d not enlightened by Divine Light reach them for like must be comprehended by like And tho' Heavenly Treasure be carried in an Earthy Vessel yet there must be a Heavenly Receptacle hid in the Earthy or the Heavenly cannot be comprised 13. Eternal Life is in a Twofold Source First That of the Originality viz. the fierceness according to which God calls himself a consuming Fire and this Principle we must have or else we should not be alive Yet if we stay in this without generating the Love and Humility our abode is in Pride Covetousness Envy and Anguish as the Devils 14. Let us look to it that seeing the Life in the Originality is both Inimicitious against it self and against the Regeneration and that the Life in the Love is Heavenly therefore we be content to be pierced wounded and to bear the Cross in Meekness and expect till at the day of Separation the Field of the first Principle in which groweth the Heavenly Fruit of the second Principle shall be taken away for then shall the Life springing up through Death be a Fruit to God in the new Man and thereunto dedicate our selves in our Meek Victorious Saviour THE THIRD BOOK OF Jacob Behmen CALLED THE Threefold Life in Man CHAP. I. Of the Root Beginning and Forms of Life 1. SEeing there is in us an incorruptible Life wherein is a Principle capable of the highest good yet by its Original is also in danger of Eternal Perdition and Misery and that here we are strangers posting away how necessary is it to search whence all these originate And this may be by going up the Stream to the Fountain 2. The outward Elementary Life is a Living Heat or Active Fire enlivening the Body and sustained by the Body the Body by the Food the Food by the Earth the Earth by the Water and the other Elements the Elements by the Fire of the Constellations their Fire inkindled by the Sun causing a Boiling in all So should that first outward cause cease the sude or seething and Generation of all also of Metals Fruits c. would cease as the Food failing the Body and its Life extinguisheth 3. Now this perishing Life hungering after a higher Life shews there is such and that is the Eternal Life of the Soul As is said in Moses God breathed into Man the Breath of Life and Man became a Living Soul The Soul is also an ever induring Fire and must have Food which it presseth after from its original which is the Eternal Band the Forms of the Eternal Nature the Property of the Father but that Band of those Forms is of it self as a dry Breast whence it is that the Soul would have the Food in its own power but that also is as impossible as for the Eternal Nature to have the Light in its own power which cannot be for the Love shining in it or into it remaineth Lord therein because the Eternal Nature doth not comprehend it but rejoiceth in the Light which is another Principle which when it is received into the Soul it is a new Birth ingenerated in the Soul and this is done as truely as the Soul like a Branch is come from the Tree of the immediate Parent 4. And because Adam fell into the Astral Kingdom and our Elementary Body is infected therewith as sometimes the Body is with the Pestilence it was out of the power of the Soul to enter into the Divine Principle therefore of meer Infinite Grace did the Love the Son of God take our Humane Soul and brought it into the holy Life that we might every one by or for our particular selves press with our Soul in the Life of Christ into the new Regeneration in the Spirit of Christ. No Meritorious Works on the one hand or lifeless feigned words of believing on the other avail at all but only a stedfast earnest resolution in the new Created Will bearing the Cross killing the old Will and arising in the Life of Christ bringeth the Glory Food and Paradise of the Soul else the Soul remains in the four Anguishes or Forms of the Eternal Band for ever wherein stands the Eternal Wrath and Hell Fire for ever And thus see we the Original in the first Principle and the Divine Light making the second Principle why then should not the Man to whom this Knowledge is graciously given speak of this as his Native Countrey not as of things afar off but that wherein he standeth and himself really is and not to be learnt of another Man as is barely an History unless himself enter into the new Birth in the Life of Christ that the Divine Light may shine in him 5. The Root whence is inkindled the Vital Fire consists of two Forms only the sour which is a strong shutting up and the bitter sting is an opener and those are what the Eternal Will in the desiring attracteth and is the wills something and darkness Then the sting of the bitterness would get loose which the sourness captivateth with strife tho' like a wâ—e is yet no pain for they are immaterial forms of Nature in the Eternal Will and this contrary commixture is as a confusion of Eternal Mobility and cause of the Multiplicity of Essences and are efficiently the Eternal Essences and Eternal Band. 6. The vast infinite space desireth narrowness or comprehension wherein to manifest it self as a Map doth in a few Inches a huge Territory a short Speech or Scene Abridge a large History a Minute Model Epitomize the Terrestrial and Celestial Orbs. And as all pourtraying Figures have shadows as foils to set off the rest so in the contraction of matter to manifest Infinity must be Darkness that one contrary may illustrate the other Nor is the vast infinite space a Creator but a Genitrix and the Word in with and of the Father the Generator as the Territory makes not of it self the Map also the words owe themselves to the speaker or speaking word 7. Nor is the word departed nor doth the Son depart from the Father but is inseparable as the Light of a Candle abideth with the Candle as saith the Son I am not alone but the Father is with me in the Father is a Centre in the Son is a Centre two Principles not divisible but inseparable Thus the second Will opening the Principle of Light is amiable pure and mild also Omnipotent to Create all things breaking and shining out of the Eternal Essences yet not comprehended by them but dwelling in it self CHAP. II. Of the Begun Life the Principles and Forms and Fall 1. THE stirring in every Life whether Sensitive or Vegetative must not be a strange or Heterogene Power for such would blow it out rather than help it but it must be the Creatures own Spirit proceeding in the Genitrix to be a Centre and Circle also of Life None should trust their Soulâ— with the Men whose Home is here for the Soul stands in the Original of the Essence of all
and groaneth to have it Banished for the outward devoureth the inward if the inward continue not in strife 2. Yet the three Principles are one in another The Soul is the Jewel the Spirit is the finder of the Jewel the Earthy Spirit is the â—eeker the Earthy Body is the Mystery so three seekers belong to the Soul 3. We undervalue not the outward Life it shews Gods Wonders but let Men go with the inward into the outward for tho' the outward be a Beast yet the Wonders which have discovered themselves in a comprehensible substance belong with their figures not their substance to the inward 4. The inward understanding Spirit is Lord of the outward But if it let the outward be Lord that Man is a Beast and if it let the Fire-spirit viz. the Turba be Lord that Man is a Devil But the outward Life is Water to that Fire else how would many a Man become a Devil if the outward Life did not hinder it as is to be seen in the Gall which is a Fire Poyson but mixed with Water it allays the fierce Pomp of the Fire from going aloft above the Meekness of God as Lucifer did Q. 17. Whence and wherefore is there a contrariety of the Flesh and Spirit A. Water is a death to Fire but the contrariety is not totally such in Man because the Light ever causeth the Fire but rather such as between God and Hell for the Anger Fire sharpeneth the Divine hiddenness of Gods Eternal Majesty for it generateth the high Light in the free Liberty and thus the other or second World cometh to be out of the first The Soul is the Centre of Nature The Spirit is the precious Image tho' not sever'd as Fire and Light are not sever'd the Fire is fierce yet the cause of the Meek Light and in the Light is the Life The contrariety is that the inward Spirit hath Gods Body out of the meek substantiality the outward Spirit hath the great Wonders which lye in the Arcanum of the Souls â—ternness therefore the Love spirit hindereth that the fierce wrath destroyeth not the Soul bâ— inflaming it The contrariety is that the inward Spirit would be Lord and subdue and the outward would be Lord saying it hath the Mystery of which it hath but a Looking-glass Seek not the Mystery in the outward Spirit for there is but a Glimpse but go into the Cross and from the Cross back into the fourth Form there is Sun and Moon one in another Bring it into Anguish into Death Drive on that Magick Body so far till it be again what it was before the Centre in the will and then it is Magical and hungry after Nature it is a seeking in the Eternal seeking and would fain have a Body therefore give him for a Body Sol viz. the Soul and then it will suddenly make it a Body according to the Soul for the will sprouteth in Paradise with very fair Heavenly Fruit without spot or blemish The inward Spirit would have God the outward would have Bread which is also good in its place But beware thou let not the outward Spirit be Lord. Q. 18. How the Soul departs from the Body in the death of a Man A. There is need of the Eyes of all the three Principles to take Death Captive to see this sharp question The beginning which is Magical having found the limit casteth away the seeking the Looking-glass the Earthy Life And lets the Body depart without complaint for there is no woe done to the Soul but the Turba or Fire life the Matter or Earthy Life â—â—â—seth The Soul dwelleth in the will which hath a glance or lustre burning in it and the Fire becometh impotent and a darkness unless the Spirit hath Heavenly Substantiality if so it is swallow'd up in the Magia hath the same meek Body for a Sulphur and Eternally burneth in the Love-fire Thus Sickness unto Death is that the Turba hath kindled it self and destroyeth the introduced Medium The Life's Fire being withdrawn the Body goeth into its Aether when if the Soul's Fire hath not in its Spirit God's Body viz nothing of the Power of Humility to sink down in it self through Death into Life it is a dark Fire in great horror in the first four Forms of Nature The stern Astringency Bitterness Anguish and Fire without flaming The Covetous one hath Frost the Envious one Bitterness the falâ—e Deceitful one Anguish the Wrathful one Fire Hence consider the last Judgment to be such as at which the Devils do tremble Q. 19. How the Soul is Mortal or who it is Immortal A. The Soul is from the Eternal and continueth Eternally it came out of God's Mouth and at Death goeth into God's Mouth again But the wicked Soul hath lost its Image yet Immortal for the Eternal Nature dieth not also if the Anger Fire should die God's Majesty would extinguish which can never be The wicked Soul hath introduced a Substance into the Will thence comes wo it is a Dying yet only a Will of Dying an Anguish ever thinking if I had not done this or that I might have attained God's Salvation which Evil things done make Eternal Despair No Soul Dieth be it in God or in Hell but its Substance or Doings stand Eternally to the Glory of God's Wonders Q. 20. How the Soul comes or returns to God again A. Answer'd in the foregoing Answer Q. 21. Whither the Soul goeth when it Departeth c. be it saved or not saved A. 1. It goeth not out at the Mouth for it came not in at the Mouth but the Turba having broken the Earthy Life goes as a Conqueror unapprehended by Wood or Stone through the Anger of God and Death and then is in God's Body in Christ's Flesh and Blood seeth God's Majesty and the Angels face to face in the unsearchable World without end or limit 't is swift as a Thought is magical its words and deeds done here are â—ts House 2. The Heavenly Body of the Soul is from the pure Element out of which the four are come that gives Flesh the Tincture blood It s external substantiality is Paradise where spring all bright heavenly Fruits which the Soul may eat they are as pure as a Thought yet substantial with colours Power and palpable to be handled by the Soul Juicy full of the Water of Life 3. Only those who are gone out of their own Will into God's in this Life have Christ's Flesh on them but most go so out as by Faith hang by a thread and are in the still rest waiting for the last Judgment Day sunk down in Humility through Death yet a Cliff or Gulph is betwixt them and the Holy Souls in Christ's Flesh and Blood but are in the same Principle yet under the Altar 4. The wicked are in the innermost which is also the outermost Darkness and can appear again in the starry Spirit seeking rest make terrors in Houses
uniteth with the Sun's Power CHAP. VI. The outward manifestation of the inward three Worlds How God is in all things How all the World might be a meer Sun What Man is And wherein God beholdeth himself Further of the 4th Point 1. THE Earthy Tincture hath no communion with the Heavenly though the outward proceedeth out of the inward and yet the Tincture of the precious Metals hath communion with the Heavenly 2. The Dark World hath the first Centre the Light the second whence behold our danger for if we cast our selves into the Earthy seeking that captivateth us the Dark Abyss is our Lord and the Sun our Temporal God 3. The three Worlds are not sever'd for the Eternal Abyssal substance may not sever it self The outward is the place which comprehends not the inward but is comprehended by it what the inward giveth forth out of it self that it also possesseth and cometh not into a place but was there bâ—fore-hand 4. Thus God dwelleth in all things but no more comprehended than the face is by the Looking-glass or the Sun by the Water tho' the outward hungreth after the inward and can receive the inward into it but the inward cannot receive the outward for it dwelleth not in the outward but in it self nor is the inward remote from the outward as the Sun from the Water but as the Water hath the Suns Property in it else could not catch the Suns Lustre And this World would all be a meer Sun if God would kindle and manifest it for every thing animate and inanimate and all the four Elements receive the Suns glance 5. If Man who is all the three Worlds standeth in them in equal harmony without introducing the one World into the other saving that he by the Light-World rule the Dark and Outward Worlds then is he God's similitude and the Outward World must catch the Light as the Water doth the Suns glance But if the Water be mixt with Earth it receives not the Suns Light No more can the Human Spirit the Light of God unless it remain pure and then that Man's Life is such a Looking glass as wherein God beholds and finds himself as also in the Angels and Beauties of Heaven for in the Dark World is no Looking glass capable of the Light But if the Water be mixt with Earth it must sink down from the Earths dark fierceness wherein it was captive before it be capable of seeing the Light 6. So what Man imagineth after it receiveth if he hath filled himself with the Earthy hunger he must be new born that he may with Christ break the Earthy Darkness and with Authority introduce the clear pure Looking-glass of the Deity CHAP. VII How a Life passeth out of Joy into Misery The fifth Point 1. LIfe is like a terrible flash but when it receiveth the Light it passeth into meekness and joy but because it sprung from its Mother the Dark World it hath power either to retire thither or proceed forward by the Fires Anguish to kindle the Light Its perdition is therefore evident it inclineth to the multiplicity to be its own Lord but yieldeth not to the Liberty beyond Nature for if it did then would the Liberty kindle the Love-fire and become a light viz. a clear Looking-glass of God's Majesty In that manner as the second Principle hath kindled it self from Eternity for entring into the Liberty it arrives at that which was before Nature and was the cause of Nature 2. The Soul hath three Eyes or Looking glasses in the time of this World and seeth with that only to which it turneth it self tho' by right of Nature it hath but one viz. the fourth Form of the Dark VVorld viz. Fire and into which it goeth with its will of that it receiveth its spiritual substance 3. And if it go into the Dark World or Outward World the Light World is hidden and as dead as Fire is in Wood. Here should Man prove himself what World is Lord in him If wrath envy deceit pride avarice bestial unchastity c. be his desire he may make Register accompt and inventory that certainly he is not a Man but a Dog Goat Beast Serpent or Toad And when the four Elements forsake him his Souls Image is form'd by the Hellish Fiat into that Property of theirs that most strâ—â—gly drew his delight 4. Yet he that hourly striveth against the Evil Properties and though he be damped by the Evil his constant desire to repentance sheweth God's fire glimmereth in him and when the outward Body with its damp breaketh and can no more hinder the glimmering week then the Divine Fire kindleth and figureth him after the Image of the strongest Property he here introduced into his desire But if he continue not his serious desire he may desperately perish 5. But he whose desire is so potent that he can subdue his Evil Nature and pass into humble Patience contemn the glistering of the World do good for evil and can yield himself and all his to do and suffer misery for God's sake In that Man the Divine Power floweth up the Noble Image dwelleth and Jesus is born 6. The Devil knoweth him not only is inraged and irritateth incarnate Devils and Men Beasts to plague him This Man is the surest never dieth but the outward Kingdom that was a hinderance to him falleth from him and as he tasted what God is and bare the heavenly substance here so now much more and is eternally perfected CHAP. VIII Further of the 5th Point The True Human Essence or Substance is not Earthy nor out of the Dark World but out of the Substance of God 1. THE right substantial Man is of the Light World there is a Gulph of Death 'twixt that and the Dark World and Outward World yet is it shut up-in the Outward World Christ is come to save what is lost and will suffer it self to be helped unless it be a totally Devilish fruit of evil Parents But while there is any small Tinder of Divine stirring the Child is capable by Baptism to have the Light glimmering in that part given Adam out of the Angelical World not that Earthy part he introduced and so far as the Divine Power stirreth is the Child baptized after life in the womb by the Holy Ghost 2. Obj. What can the Child do to it that the Parents are wicked Answ. The Evil Man is shut up in Body and Soul why not in the Seed Must God turn the seed of Thistles into Wheat and throw Pearls to Swine The Sun maketh nor desireth any Weed but giveth to all Vegetables Life but the Soil produceth the Evil. Many times the wicked Parents cause Curses to stick to their wicked Consorts and should not their wills be done to them 3. And being both wicked what can an Evil Beast beget but an Evil Beast baptized in God's fierce Wrath So also it receiveth the Lord's Supper without distinguishing the Lord's Body and put it and its own
potent Joy 19. In Mars's Salt it makes Pangs and Stiches and Woe In Saturn's Salt Swellings Anguish and Death if not oppos'd by Jupiter and Venus for they two oppose and temper Mars and Mercury yet by Mars and Mercury is the Life in Jupiter Venus and Sol where would else be a stilness thus is the worst as profitable as the best 20. And when the Physician hath reconciled Mars and Mercury with Venus and Jupiter that they all obtain one will the Sun of Life will revive and correct the nauseat of the Disease into a pleasant Jupiter This is only applicable to the Vegetative or Sensitive Soul of the Elementary Body 21. The rational Soul hath its Diseases springing from care and distress till it lead to heaviness and Death cured by removing the causes of that care c. 22. So Sin hath poyson'd the Mental Soul by Inflaming his Eternal Mercury which with the sting of his Mars burns in the horrible impression of his Saturn his Venus is Imprison'd his Intellectual Jupiter Infatuated his Sun quenched his Moon dark 23. To Cure this he must with Venus the Love of God and Jupiter the Divine Understanding quench and appease the flaming Mercury and raging Mars So is the Soul Tinctured with Love his Sun then shineth and Jupiter rejoiceth for Divine Love begetteth a Divine Will so Tiâ—ctured as able to die to self-will which Death doth attain the nothing wherein is no Turba to touch or hurt the Soul who now doth neither see know nor live but according to the resignation 24. Here doth Christ break the Serpents Head and God become all in all 25. It is possible to live without sickness but very difficult to bring the inward into the outward as the Sun illustrateth Water because the opposite will hath introduced wrath in the outward Body it must die and putâ—ifie and enter again into the nothing into the beginning of the Creation out of which it departed wâ—th Adam CHAP. X. Of the Inward and Outward Cure of Man 1. TO Cure Man God brought not a strange thing into him nor did cast away the Humanity but with the like of that which was corrupted introduced a Divine Prâ—perty into him In Man was the expressed Word or Eternal Mercury inspoken which was the Soul with the Properties of all the three Worlds Fire Light and Love 2. Adam should have put his desire into the humble meek light and love but he made in himself the hunger after evil and good and so could not Tincture his Fire-world and outward World with Love 3. To restore Mans right Image God introduced the holy Mercury in the fiery Love-starne with such a desire of Divine Essentiality as makes Divine Corporality which reinkindled the Light of the Eternal Sun in the Humane Property so that the Humane Jupiter of Divine Understanding might again appear 4. So is the outward Cure done Mans Mercury was inkindled a Mercury must Cuâ—e it but that must first it self be inkindled in Venus and Jupiter which also gives it the Suns Property Not with dark cold Saturn unless first sweetly appeas'd with Venus and Jupiter so will the Sun shine in Saturn and Death be chang'd into Life 5. The Knowledge how God restores the Universal is learnt by study of the process of Christ from his first Incarnation to his Ascention The Essence of Venus shut up in Death must be Baptiz'd in the Water of the Eternal Essence By which the Imprison'd Incentive as Fire falling into Tinder gloweth Then must the outward Food be withdrawn and the hungry Desire be tempted whether it will go into God and be fed with Manna let the Essence of time by resignation be subject to that of Eternity and so possess the Elected Throne whence Lucifer fell or desire the Earthy Kingdom of Good and Evil for outward Dominion If its will remain in Gods Love-fire the Water is turn'd to Wine so is the outward Cure also done 6. But before the Universal Restoration be manifest all the seven Properties must be Chrystalized each Form by a peculiar process forsaking their will in the wrath and come into the Loves Property wherein is no Turba all which Christ did in the Humanity before the Body was glorified 7. When therefore the Frozen Mouth in Saturn of all the Properties is opened and that Food given to their hunger wherein is no Turba the flagrat of Joy in Love dismayeth the wrath and is as a Transmutation but not fixt the Angelical Properâ—ies appear in view 8. In Christs Temptation the speaking Mercury in the Light was given to the expressed Mercury of the Fires Property because Adam's Fires Property had quenched the Lights Property Christ was tempted to depart out of the Resignation into a desire of selfish Propriety of worldly Avarice and Dominion to the Knowledge and Kingdom of Good and Evil where pain and wrath is manifest but in the Resignation is sacred Love and no Breath of Anger as in the Light of the Fire is no pain of Fire manifest 9. The Mother and Womb of all Beings is Sulphur Mercury is her Life Mars her Sense Venus her Love Jupiter her Understanding Luna her Corporeal Essence Saturn her Husband 10. In the Philosophick work the Artist raiseth in the first Kingdom the dead Apostate Child shut up in Saturn opening by degrees Paradise again by Gods permission In the second Kingdom Luna Corporally feeds where the outward Mercury hath not laboured So Christ fed the 5000. 12. In the third Kingdom Jupiter Christ made Babes wise so the Artist seeth the new Life rise up the four Elements appear with all Colours 13. In the fourth Kingdom of the Mercurial Orb Christ restor'd the Deaf Dumb and Lepers so the Artist sees how Heaven severs it self from the Earth and again sinks into it Coloureth and purifieth the Matter appearing in Antimony 14. In the fifth Kingdom Christ ejected the Devils so the Artist will see how Jupiter in Mercury drives up a black twinkling fiery Vapour out of the Matter sticking like Soot a hunger of the Poyson in Mercury the Devils Property 15. In the sixth Kingdom Christ in Venus loved his and humbly washed his Disciples Feet gave himself up to be mock'd beaten and crucified so the Artist will see as soon as the material Devil the dark fiery steam is gone the Virgin very Glorious which the Artist will be apt to think is the Philosophick Child but in the tryal finds it to be a Woman not the Virgin with the Tincture of Fire and Light for now Saturn Mars and Mercury oppose but Jupiter and Luna hold with Venus but when the Power of wrath cometh Luna changeth her will viz. Colour and cryeth with the common people signified by her Crucifige CHAP. XI The Process of Christs Suffering Death and Resurrection Symbolized in the Philosophick Work THIS whole Chapter consisting of eighty verses being a profound pursuit especially of the sixth Kingdom and the Essence
pure Element 7. In the holy Ternary and pure Element spring the Paradisical Fruits and the Virgin of Wisdom is the great Spirit in the whole Heavenly World and the Holy Element is her Body But the Deity is Incomprehensible yet as a Soul to a Body in the Holy Ternary The Virgin of God's Wisdom Christ brought with him to be a Bride to our Souls and the Holy Ternary which is his Body is the Food of our Souls Amen John 6. 56. 8. Baptism was not instituted in respect of the Earthly Man which belonged to Earth nor of the Heavenly Man which was pure already but for the poor Souls sake for though we may have a new Body we cannot have a new Soul that being out of the Eternity Therefore as the Holy Ghost over-shadowed and impregnated Mary so the Water out of the Heavenly Matrix coming out of the Holy Ternary in the Baptism over-shadoweth and filleth the Soul and so reneweth the Earthy Water of the Out-birth washing it clean that it is in resignation a pure Angel and may eat of the Heavenly Fruit which is the cause of Baptism Thenceforth if it incline it self forward into God this World is only bound or tyed to it till it enter into Death CHAP. XXIII Of the Testaments of Christ Baptism and the Supper 1. CHrist said he would be with us always and would give us his Body and Blood for Meat and Drink 2. The Deity is not divided and if the Father be every where so is the Son his Heart nor is the Son divided and a spark of the Deity in his Body and the rest every where When Christ sat with his Disciples he gave them his Flesh and Blood viz. His holy Heavenly Body in the second Principle and his holy Heavenly Blood in the pure Element wherein is the holy Tincture and Holy Life 3. The holy pure Element is every where and substantial generated of God therein is the Ternariâ—â— Sanctus and that is the heavenly Body of Christ with our here assumed Soul in it with the fulness of the Deity therein 4. Thus the regenerated Soul putteth on the Body of Christ viz. his Eternal Humanity which is out of the holy Element and which giveth the new Body Meat and Drink The Father every where from Eternity to Eternity doth generate the Son and from both doth the Holy Ghost every where proceed 5. The inward Element which compriseth this World became Christ's Eternal Body the Deity espoused it self thereunto and acteth the Heavenly new Humanity which is an Omnipresent Creature such as captivated all Devils Thus all Men who earnestly and stedfastly draw near to Christ are in their new Man in Heaven who acteth their new Humanity Christ hath taken this Pledge of us viz. our Souls in Mary 6. Christ began his Baptism by John his fore-runner who was born before Christ signifying that Water is the cause and beginning of the Life and in it by the Tincture cometh Sulphur wherein is vital Motion And in the Sulphur and Water the Tincture after causeth Blood 7. In the same order is the Regeneration that the Soul be Baptized in the Water of Eternal Life and then the grain of Mustard-seed of the Pearl be sown that it become a new Fruit in God 8. Children ought to be Baptized or the Covenant is contemned for though Children know not that which is done to them yet it is not in our fore-knowing but in God's that the Covenant stands and if thou as the tree be in the Covenant so may thy Child as the branch thy Faith is its Faith Art thou a true Christian Thy Child at the kindling of its Life passeth into the Covenant yet omit not to Baptize for when 't is born 't is sever'd from the tree and thou must with thy Faith and Prayer present it 9. And because the outward Body is in this World therefore the outward Water is requisite and with the inward Water of Eternal Life the Holy Ghost in the Covenant baptizeth the inward Man 10. Yet if after the Soul depart the Virgin passeth into the Centre of the Light of Life but if it again return is receiv'd And therefore was the other Testament of the Lord's Body and Blood left in which the outward Man hath the outward Elements of Bread and Wine The inward new Man feeds on Christ's heavenly Flesh and Blood and the Soul feeds on the pure Deity 11. The unworthy Receiver feeds outwardly on the four Elements and inwardly on the Wrath of God having departed as did the fallen Angels out of the Love CHAP. XXIV Of true Repentance 1. TO enter into true Repentance the Mind with all the Thoughts Purposes and Reason must be collected wholly into one will resolution and earnest desire to forsake all Abominations and fix the Soul in a stedfast Confidence in God's Mercy 2. That which terrifieth and with-holdeth arising from the greatness of Sin is of Sathan but every though but the least thought inclining the Will towards God and that it would fain enter into Repentance is not from self but the Love of God draweth his Spirit inviteth the noble Virgin calleth 3. Neglect not to give the Lord a meeting who will certainly give a hearty welcom Come Knock Pray he knows the Language of a hearty Sigh Depart not press from Sin so doth the Kingdom of God press into thee wait from day to day the greater the earnestness the greater will be the Jewel 4. But this Seed is not instantly a Tree The Devil would root it up many Storms rush on it every thing in this World is against it sometimes Sins cover it Conscience upbraids the Traveller even God's Children themselves rush on him he sometimes doth what he reproves in others even against his own Light and Purposes 5. When it is thus the Tree of Pearl is hidden for not being sowen in the outward Man which is not worthy of it but is Sathan's Seat that doth what the Soul opposeth It is sometimes done by the Spirit of the Stars in Man So that a Christian is not known to himself how much less to others and is often wounded in the strife for the Field in which the new Man grows is barren harsh cold sour and bitter but the new Man arm'd by the sharp Sword of Christ's Death is Conqueror growing as the Herb or Flower out of the Earth by the pleasant Sunshine CHAP. XXV Of the Dying Death Resurrection Ascension of Christ and his sitting on the right Hand of God his Father Also our Misery and the Divine Power of his Love 1. THE outward Man and its Actions Thoughts and Intents are Instruments of the Spirit of the great World which after Corrupt 2. None therefore should scorn another having our several Compositions Habits and Mutations according to our Constellations and Influences which are not wholly rooted out till Dissolution though Regeneration oppose the falshood of the outward corruptible Man 3. But the outward Man 's not
Christ which was cover'd or veiled by the outward Mortal Body and cannot be comprehended by the Mortal but is he that cometh down from Heaven gives it self under Bread and Wine into the Tincture of the Souls of those who go out from themselves into his Will thus was in Christ two Kingdoms a Heavenly and an Earthy the new Man born of God wherever he is receiveth this heavenly Flesh and Blood or holy Humanity for it is every where and had the predominance in Adam till he went back into the Lust of the outward earthy Principle wherein the Devil hath entrance to us poor Captives so that often the Soul turns its Will to the outward wherefore God by his Testament reneweth the Soul by this new Body How careful therefore should the Soul be that it go not back as did Adam For the Soul of Man hungereth and thirsteth after this Food being the word intended when Christ said Eat This is my Body and without this Substance God is not known it being the Manifestation of the Deity Yet doth the outward Humane Nature remain in Heaven palpably and apprehensibly seen by Men in that Form it was in here when upon â—arth and in that Body is seen nothing but the Majesty Clarity and Brightness which filleth the Angelical World 4. Now wherever the Majesty is there is the Substantiality which is the Body of the Word yet without Image for the Creature only is an Image or Formation like as the substantial Earth is come though in the Deep is only Air Water and Fire whereof the Sun though but one is the cause 5. We receive not in the Supper another Creature with a new Soul but we receive on our Soul the Body of Christ which is already the Eternal Creature whose Flesh and Blood filleth Heaven and which is such a Body to the Soul as can at the End of the World go with the Soul through the Fire of the Anger of God without feeling changing the Fire by the allay of Meekness into a meer Love deâ—ire a brightness of the Majesty Thus are we in God the Children of God Allelujah Concerning the Testament of Baptism 6. A Child hath by the Masculine Seed the Fires Tincture or that of the Soul and by the Feminine hath the Lights or Waters Tincture or that of the Spirit but by Adam's Fall both were corrupted so that the Fires Tincture or Soul was captivated by God's Eternal Wrath and the Water or Spirits Tincture was captivated by the Spirit of this great outward World and both had remained the Devil's Captives had not the Word of the Lord taken our Soul and Spirit and been made Flesh. Therefore he instituted Baptism for little Children being an Office managed by the Holy Ghost in whose Vertue the Soul's Water is made a Water of Life for the Water belongs to the Spirits Tincture and so the Spirit of the Soul receiveth the Vertue wrought by the Holy Ghost's Office which is the great Mystery Even as the Vertue convey'd to the hunger of the Soul's Fire is most immediately from the Vertue in the Flesh and Blood of the Son the second Person of the Trinity The Magia out of the Wonders 7. Where there is but one only Will there is no breaker nor Enmity but it draweth into it self and goeth out of it self in the same one free Will but where there are two Wills there is separation and contrariety for one Will goeth inward and the other outward and if it be in one thing or body that Kingdom hath intestine opposition Whence comes a third Will mixed of the two first Hence spring many needing a Judge but if they all be strong Wills they constitute severally every one a Judge and the flown out Will hates that whence it sprung because it hath got a contrary Will and it self proceeds to its highest number But seeing it can get no higher nor attain rest therefore at that place of inquiry the Prophet is born who sheweth the cause why the out flown Will instead of going to the Crown-number hath awakened the Turba or disturbance which shall have an end by rising of a new Kingdom whereof the Prophet is the Mouth which new Kingdom being generated out of the breaking causeth the Pride Covetousness and Envy of the strayed Wills like evil Twigs to be broken and wither And whereas they call themselves Children of the good Root the Prophet tells them they are Murtherous Wolves and if the Turba be grown up with it it breaketh the multiplicity 8. Now when the Father pours Oyl into the Wounds the Oyl it self becomes Poison which should have been a Remedy for the strayed Will hath made an Oyl by his own Wit and Art where with it feeds and actuates its earthy sensual desires so that the true Oyl is death to this Evil Will of the multiplicity for it calleth it self the Good Tree so there is no Remedy but it must be its own destroyer and the apostated Children are given to the Turba to be devoured one of another They boast themselves to know much but do it not but retaining the History deny the Power as their Father the Devil who knoweth as much as they doth it not 9. But the Mother of the Genitrix finding her Children become strange to her falling into lamentation and anguish doth conceive and bring forth a young Son on him she put a garment of childish simplicity and he became a Lilly Twig of Purity he shall break the Turba and doing the Divine Will remain in the house for ever whence the other by following the Devil revolted feigning to themselves good words blessing themselves for hearing and seeing what they hear and seâ— and taking the Covenant of God into the mouth while they hate to be reformed and dwell in falshood CHAP. XIV Of the Broad and Narrow Ways 1. THE Broad Way leading to the Abyss of Wrath is what we strongly incline to being as to the inward or first Principle the Soul 's Original understood of the four Anguishes in the way of craft cruelty pride revenge desire of Rule and Pomp And as to the outward the way of ease pleasure volupruousness with a swinish appetite to get and keep all 2. Our Temporary Nature is captive to the Bestial Properties whereto it is severally formed by the Spirit of this World according as the Wheel of the Outward Nature stood at the instant of the formation But if Men remain guided only thereby it giveth the Body to the Earth and the Soul to Hell Yet so broad is the Eâ—â—â— Way that the Travellers therein may as with full Sail traverse it tho' by constituâ—ion they be adapted to desire of deep search after knowledge skilful inspection into secret Mysteries many practical and speculative Arts and parts of Wisdom by quick Astral Reason Others tho' in the same broad Road may have excellent skill in disputes of Antient and Modern Religious Controversies and Traditions in Doctrine and Discipline they may be
all things but hidden to the things not dwelling in the things for it self hath a substance in it self after the manner of Eternity 2. The first Eternal Principle is Magical and like a hidden Fire is Eternally known in its Colours in the figure in the Wisdom of God as in a Looking-glass The opening of which Mystery openeth the three Principles according to the Trinity 3. The Magical Centre of the first Principle is Fire which as also the second is as a Spirit without palpable substance therefore the longing is to generate the third where the Spirit of the Principles might manifest it self by Similitude In this desiring Powers Colours and Virtues come to be 4. And for as much as every desiring is attractive The first Principle impregnateth it self with Nature and the second with Light And this meek Fire of the Majesty of the second being set opposite to the Fire of the first quenching its wrath puts it into an Essential Substance thereby and the first giveth the second power strength and might being together an Eternal Band that without the one the other could not be 5. What the first Principle is wholly and alone in it self The first Will willeth to be free from the darkness and by desiring cannot attain it for the desiring is a stern attraction So that out of the thin rare liberty where nothing is a darkness comes And the greater the desiring the greater will be the attraction The drawing giveth sting and the attracted giveth hardness from the desiring comes the feeling thence also comes the third form viz. the Anguish which is as it were the Centre where Life and Will originate 6. Hence it is the Will would flee but is withheld by the harshness so that it becomes whirling as a Wheel and the greater the Anguish the greater the whirling and the greater the bitter sting of the Essences and Multiplicity But in the whirling the Essences become a mixed will where lye innumerable multiplicity of Existencies or Beings justly called the Eternal Mind 7. The first will which is called Father and is in it self the Liberty desireth Nature and Nature groaneth after the liberty from the Anguish The conception of which in the Imagination causeth a shriek of joy and when it attaineth the liberty the shriek becomes a flash in the meekness breaking the sting of Death and passeth into the Kingdom of Joy and so into the Love for the meekness draweth the Joy into it and that is the Water of Eternal Life 8. And when the Fire drinketh the Water of Eternal Life it giveth forth the Light of the Majesty where dwell the Father and the Son And the Holy Spirit is the Life of it opening the meek substantiality viz. Colours Wonders and Vertues That is called the Divine Wisdom the House of the Holy Trinity and in its Colours and Vertues the Spirit hath all the Angelical Quires 9. The second substance of the shriek is an Inimicitious Quality exciting a panting to be loosed from the quality of Anguish Whence in the Fathers Will ariseth pity compassion and mercifulness 10. Hence also cometh the Gall into Creatures which tho'it be a Poyson is the cause of Life viz. of Mobility for Death is the Root of Life as may be seen in Christs Death and also in our own 11. The Souls Fire uniteth with the Eternal Nature The right Souls Spirit is one Spirit with God The Images Corporeity is of the Substance wherein the Faithful shall live Eternally CHAP. II. What the Principle is or what they all three are Further of the First Point 1. WHen Life findeth it self where none is that is a Principle Fire is a Property so is Light for tho' it be caused by the Fire it is not the Fires Property and the wrathful Anguish is the cause of both 2. But the Will to the Anguish called Father a Man cannot search out We only fathom how the Anguish gains the highest Perfection in the Holy Trinity and manifesteth it self in the three Principles What Essence is and how it originateth because thence spring the Senses and Thoughts and the Wonder of all Beings 3. The third Principle of the Stars and Elements manifesteth the other two And that which in moving attained the fierce wrath became the Globe of the Earth Thence is it that out of it while the Centre of Nature is in it and it freed from Death the pure Child of the Eternal substance may be extracted as in Gold Tho' by defect of attaining the Eternal Fire Life is not so brought out of Death save only in Man and what is beyond Man belongs to God and we wait the Renovation in the end of time 4. of the Substance and Property of the three Principles The first Principle standing in the Fire of the Will The second in the Will to the Light the one giving its desire into the other yet are not mixt each retaineth its Property yet dwelleth in the other The third hath the Properties of both yet is neither It is an awakener manifester and similitude of the Eternal yet is not the Eternal but is become a substance in the Eternal desire 5. The Creation was an awakening of the Power and Form which was in the Eternal Will and because it was in the beginning comprized in the Eternal therefore must the substance in this World together with the figure go into the Eternal 6. But whatsoever became comprized in the desire out of the beginning recâ—des into its Ether becoming what it was when it was no substance So this Worlds substance being a coagulated Vapour returns into the Magia or Mystery whereof it served a while to be a manifester 7. For nothing attains the liberty of Eternity that subsisteth not in the Willfire of the Eternal in which the Light can bring its lustre and dwell and that it be as subtle as the Lights substantiality 8. Mans Soul may if it will become generated out of the fierce wrath into Renovation by forsaking the Earthy renew what he hath generated out of the Eternal which else remaineth in the quality of Torment For whatever is not like to the Love fire Light and Water cannot subsist in the liberty but remains in an opposite Will in the dark Torment it awakened in it self 9. The right Man out of the new Birth is three Worlds the Eternal Light World shineth through all whatsoever is thin rare or transparent and thereby capable of it which can no more be hinder'd than the Sun can be that it should not shine 10. The Properties of the first Principle sprout making Sulphur Mercurius and Sal. 11. The second Principle sprouteth in it self making Love a Friendly Vertuous Pioâ—s Humble Patient Will to stoop and bear with evil in others ever hidden to the old Man lashing it forward as a lazy Ass denies him the worldly Jollity it lusteth after and makes him a Servant it with standeth the evil Influences of the Stars and the fierce Devil and Malicious Men so
help breathing it self again into the disappear'd Divine Property and into all the three Properties of the Humane even to the Thoughts and Senses breaking the will of self and of the Devil and hath brought the holy Life through Death into a Paradisical sprouting making Death and the Devil a reproach and shewing how the Eternal one can rule mightily over the Multiplicity and give an open Grace Gate for us poor Men to enter the Life of Christ. 3. We are therefore to come with ouâ— captivated will out of the Prison of Earth and Self and solely sink down into this Incorporated Grace which pressed from one viz. the first Man upon all and with the resign'd will sink down into the Hyperbyssal Supersensual Unsearchable Eternal one into the ground out of whiâ—h Life first sprung and then it reacheth the Temperature and true Rest. Argument How can a Man do that viz. that last above written being the Scripture saith The first Man is made to a Natural Life to rule the Creatures therefore mâ—st the Life go into the Earthy Properties Answer 1. The Humane Life is set in a reflex Image of the Divine Will in and with which God willeth and the Earthy Creatures are set in a representation of the Humane 2. And though Mans Life was set in Nature yet it was in the Temperature Without Christ we can do nothing but if Man sink into the Incorporated Grace of God and in Divine Hope rest from self-will and work and resign its will to work only what God speaketh it is beyond Nature And the Abyss God himself speaketh through him and manifesteth himself in and with him thus new-born in Christ who now ruleth over the outward Reason Life 3. Till this be done Man is no Child of Heaven but his will an Apostate just as the Devil and his Body an evil Beast and gathereth not with Gods Incorporated Grace but scattereth 4. As an Herb without Sap is burnt by the Sun while the Herb that hath Sap is warn'd So if Mans Essence hath not Ens from Gods Love and Meekness it impresseth it self into a fierce wrathful fiery sharpness and the Mind is totally rough covetous envious and stinging 5. Yet if the fiery Life eat of the Divine Love it is no more receiving as the Fires Property is but giving and working good in all as the Property of the Light for having eaten of the Bread which cometh down from Heaven it is quickned by it The Sun in a hard Stone where the Water is coagulated cannot work as in Metals Herbs and Trees because his Light and Vertue penetrateth not so is it in this CHAP. III. How Nature representeth and maketh visible the Divine Eternal and Abyssal Knowledge 1. THE Word is the Efflux of the Divine Will and Knowledge as the Thoughts and Senses are of the Mind yet the Mind remaineth totally but one So the Word was is and ever will be the Eternal Beginning flowing out and revelation of the Eternal one 2. And the Wisdom is the Eternal out-flown Beginning and cause of all Powers Colours Vertues and Properties 3. Their Powers are again an Efflux into the various Self-properties whence come the Multiplicity of Wills thence the Creaturely Life of the Eternal springeth viz. Angels and Souls 4. Not that Nature and Creature is here but the Spirit of God sporteth himself in forming Similitudes of the Powers of the Wisdom as doth the Mind with reflex Images which are the Thoughts and every Property hath its own Separator as hath the Eternal Unity whereby the Efflux of the Unity becomes perceptible in Infinite Multiplicity 5. For the Efflux sharpeneth it self superlatively by the Magnetick longing of the receiving Powers in the fiery kind wherein the Eternal One becomes Majestick and Light And the inkindling through Fire makes it a Kingdom of Joy The visible World with its Hosts is the out-flown word of Fire Light and Darkness separated by the Officer of Nature who hath imprinted each Body according to its own Property Of the Twofold Life in the Representation of the Divine Will 1. An Eternal 2. A Temporal 1. The Eternal is the sensible Life in the Eternal Fire and Light a spark of the out-flown or out-breathed will of God bound to will nothing but the out-breathed will of God a Separator and Instrument of Gods Omnipotent Glory wherewith he will rule all things having therefore given it Divine Understanding 2. The Temporal and Mortal Existence is the Efflux of the Separator of all Powers call'd the Soul of the World making the visible Creatures such a Similitude as wherein the Spiritual World of Fire Light and Darkness beholdeth it self hidden in and working through the Elementary World But the Visible possesseth not the Invisible so as to be chang'd thereinto but is only an Instrument whereby the Inward Powers Image themselves as in Herbs Trees Metals c. Of the Threefold Spirit in the Growing Powers 1. The outward Spirit is the gross Brimstone Salt and Mercury which coagulating it self in the four Elements and by drawing the Spiritual Separator to it the Signature is instantly perform'd 2. The second Spirit or Quintessence hath a Centre of its own viz. a Root of the four Elements being the Meek Joy of the painful Brimstone and Salt Spirit nourished from within of the Light of Nature and from without of the subtle Power of the Spirit of the World which fifth Essence is the right cause of all Vegetation and such a Joy of Nature as the Sun to the Elements 3. The third 's the Tincture of which see Chap. 12. of the three Principles The Tincture is that wherein all Powers lye in equality a Spiritual Fire and Light in one substance a Paradise the Mansion of Divine Power and of the Eternal Soul known to the Creature only in the Regeneration and to no ungodly one for such drive on a false will 4. It is not Elementary but issueth through the gross Elementary Spirit even into Taste and Smell But the Elements are a cause of the motion of the Tincture the sharpness of the Smell is Elementary but the vertue in the Smell is the Tincture which in Medicines Cureth for it imprinteth it self in such Balsams 5. As the voice to the Fig-tree Be thou withered did not that Miracle but the Power whence the voice proceeded As neither is the Confession of a thing Faith but that Intellectual Power is Faith out of which the Confession proceedeth wherewith Gods Spirit Co-worketh 6. Thus all whatsoever whether evil or good represent in their several Properties the hidden Spirit of the Separator of all things and the Elementary is the Efflux of the Tincture and Spiritual World for the visible moveable material World is the substance of the invisible immoveable spiritual World 7. So the desire of the Efflux out of the darkness is become sharp stern and gross and hath coagulated it self into Matter even unto the drossy Earth So out of the Light cometh the Noble
viz. the Wisdom of God the Tincture of the Light Source the original quality or essential property to Love and Anger Light and Darkness both according to time and Eternity Ternarius or number three in the Language of Nature the Divine Birth in the six Forms of Nature which are the six Seals of God Ternary call'd Ternarium Sanctum holy Flesh or holy Substance or Corporizing of Angels and holy Souls Tincture is in Angels and Glorified Saints the Virgin Love-fire In Man that which Adam's Fall caused almost wholly to disappear In Vegetables Animals and Minerals their Vertue Vitality or Life Spirit and Power Turba is taken for a fierce Wrath-fire which destroyeth a corruptible Body Sometimes for horrid Tempests or Hellish Blasts general Contagions awakened by common Sins call'd Turba Magna Sometimes for the Eternal Wrath-fire which swalloweth up an Evil Spirit without a Body and may be called Turba Maxima I. The seven Spirits of God or powers of Nature as they shew and manifest themselves in Love and Anger both in the Heavenly and Hellish Kingdom and also in the Kingdom of this World not Extracted out of the Mysterium Magnum but Transcribed page 22. Love Anger 1. Astringent Desire Heavenly Hellish Hardness Cold Covetousness Earthly Kingdom World Cold Hardness Bone Salt 2. Attraction or Compunction of Sense Compunction Envy Poyson Life Growth Sences 3. Anguish or Mind Enmity Sulphur Perceivance Pain 4. Fire or Spirit Pride Anger Spirit Reason Desire 5. Light or Love desire Love-fire Meekness Venus-sport Lifes Light 6. Sound or Understanding Divine Joy Speaking Crying Distinguishing 7. Body or Effence Heaven Body Wood Stone Earth Metal Herb. This was received from the Author Jacob Behmen in such a Form by Abraham Van Somerveldt II. The Ten Forms of Fire Extracted out of the Answer of the First of the Forty Questions of the Soul THE Eternal Liberty having and being in it self the Will Signified by Sem. The being Desirous Signified by Arphaxad The sharp drawing causing the Opposite Will Signified by Salah The Flash of Lightning caused by the Liberty and causing the Anguish By Eber. The Eternal Nature or great Mystery whence the two Kingdoms proceed Signified by Peleg The two Principles of Fire and Light Regu The Magia making its own Looking glass as Life is of Fire and Water By Serug The Turba that breaketh the outward Life Strength and Omnipotence Nahor The Virgin Tincture Love-fire Life of Angels and Holy Souls Signified by Terah The Entrance into the Holy Ternary Corporising of Angels and Holy Souls III. The Three Principles are THE Spring or Fountain of Darkness The Vertue or Power of Light The Outbirth generated out of the Darkness by the Power of the Light Represented by Similitudes viz. 1. Man's Soul giving Reason and Thoughts signifieth the Father 2. The Light shewing the Power of the Soul and how to direct it representeth the Son 3. The Mind resulting from this Light and governing the Body resembleth the Holy Ghost 1. The Darkness in us which longeth after the Light is the First Principle 2. The Vertue of the Light whereby we see Intellectually is the Second Principle 3. The longing Power proceeding from the Mind and that attracteth or impregnateth it self whence groweth the Material Body is the Third Principle There is an inclosure knot or stop between each Principle See Chap. 7. of the Book call'd The Three Principles Vers. 21 22 23. A Preface to the Book of Extracts AND The following Considerations by way of Enquiry into part of the Scope of the Writings of Jacob Behmen THE Extracts of the Aurora was intended for the particular use of one only without his purpose of proceeding farther in the other Books or imparting that as can hardly escape any ones observation And tho' more be done than was at first designed yet oo little is done and with too many defects The proceedings in it like as of a Traveller through a spacious Territory hath been to comprehend and report the varieties there according to the degree of ability intentness and capacity of the passenger Or as one admitted into exquisite Gardens deckt with plenty of all curious flowers c. fills his hand with a few of those he best knows or most admires according to what skill he hath Or as one at a Royal Feast feeds only on what his appetite most relisheth Where the Writer hath contracted below the sublimity of the subject the Reader may with some ease supply that defect by recourse to and consulting the blessed Authors Books themselves To make them truly conspicuous were the work of a divinely irradiated Expositor not of an abridgement And thereto to adapt the minds of but the Sons of Wisdom is the Prerogative of the God of Wisdom for it would bring down Paradise as near us as mortals could bear so sweet a neighbourhood Prayer might help us to power to see as it were the voice of the Author J. B. or rather of God in him for that voice leads us thro' the creatures to the creating Word convincingly demonstrating not only that God is but what he is what he is not and what of him may be seen in every creature good bad and mixt angelical rational animal vegetative mineral and the dark earth Also in all Kingdoms paradisical astral elementary and the dark abyss And how he may be found in all things good bad and mixt in love and wrath Also whence man fell what and how low his fall and how to be restored by Jesus Christ. And all this not a new Doctrine but that which is substantial orderly firmly and naturally founded on the immovable principles and uncontroulable maxims of confessed Theology and Philosophy both sacred and natural Considerations by way of Inquiry and Search INTO THE Subject Matter and Scope of the Writings of the Divinely instructed JACOB BEHMEN Section or Chapter I. Of the two Principles Darkness and Light whence are come evil and good fierceness and meekness anger and love 1. TO begin with things nearest our outward senses Palpable bodies as Darkness Cold c. They condense croud throng and substantiate contrariwise Light and Heat rariâ—ie attenuate make thin or subtle and actuate bodies adapted thereunto 2. Both whilst in due proportion equally good and amicable but in what time or place soever either be extreamly prevalent and tyrannous they become instantly inimicitious and destructive 3. The consideration whereof and consequences deducible thence might cause J. A. Comenius to be offended with Campanella for founding all productions on the contest of two contrary Principles Backing his disgust on Grotius's Argument against the Manichees that of two contraries destruction might follow but no augmentation 4. But without strife springs no production and without contraries is no strife 5. The two Principles of Light and Darkness cannot be said to have beginning but are coeternal yet one the Light swalloweth up the other as the day doth the night 6. The flagrat or
State of things will fall under the Answers of the 33 34 35 36 and 37th Questions by whomsoever they shall by Divine Assistance be resolved Q. 24. Wherefore and to what use and benefit are the Stars created Ans. 1. This of the Stars includes the Sun and Moon for they also are two of the Royal Stars To the better discoursing which it may be orderly 1. To say what they are 2. What they figure and represent 3. What they are Instruments to do 2. They are in the Out-birth vigorous Engines of Omnipotence that by occult and Spiritual Powers can insensibly influence and act irresistible applications for the concreting or generating improving dissolving of all the various Bodies within the Sphere of their Activity or Principle being of the Outward World or Third Principle 3. Thus by similitude the Angels are call'd Stars As doth the Lord of Angels humble himself to be call'd a Star several times in the Sacred Records 4. What they represent and figure The four Forms or Anguishes of binding attracting Anguish and Fire represent the first whole Principle and do form Saturn Jupiter Mercury and Mars The two Forms of Majestick Light and dear Love figure the whole second Principle and do form Sol and Venus And the seventh Form of habitation a seeming change or inconstancy a seeming alteration of increase and diminution of Essence being the Scale and Method of the third Principle formeth the Moon with her Changes and Eclipses 5. The seven Royal Stars are like vowels or spirits of Letters and the innumerable others are like consonants forming infinite variety of syllables and words for as words are the opening of the secret lockt up Mind so are the Stars the opening of the Dark Mystery or Chaos shut up in the Anguish Chambers And as the various Properties of the several Principles are couched in and expressed by the vowels and spirits of the Letters peculiar to them so the seven Royal Stars are suited in and qualified by the three Principles and the seven Properties of the Eternal Nature 6. Thus the Stars figure God in his Almightiness Infinity and Eternity according to the first Principle In His Majestick Triumphant Kingdom of Light according to the second and in His Gracious Kingdom of Love according to the third Principle And are in the very third Principle the express word of what the Devils are in the Dark Abyss and of what the Holy Angels are in the Heavenly World In all which they are an Image of the Image of God so expresly that the Throne or Angelical Kings according to each of the seven Fountain Spirits are imaged by the seven Kingly Stars The Hosts and Legions of the seven Angelical Kings by the rest of the innumerable Constellations and lesser Glories 7. What they do instrumentally Moses saith they were for signs seasons days months and years Deborah makes them Warriors The Stars in their courses fought against Siâ—era The wise men found one of them a Harbinger to tell them of Christ's Incarnation 8. The wise Antients penetrated so far into their Properties Virtues and Orderly Applications in Human and all Terrene Bodies Affairs Governments that by true Natural Magick they could demonstrate their occult Energies by sensible Influences And the Egyptian Magi imitating Moses may not be concluded meerly Impostors tho' their Acquired Operations how really natural soever must humble themselves before the stupendious Fiat of the God of Nature The Babylionian Magi whereof Daniel and his Companions were could interpret and disclose Secrets And the wise men find the King of the Jews by clear Inductions and Conclusions of Natural Operations as are found Real Causes by Natural Consequents 9. But some Modern Pretenders to Wisdom little more than gaze on the Stars and take up with names and numbers and where they see more will entitle Satan to the honour of God's great excellent Works amongst his Creatures 10. Having thus made way be it known Man hath an Astral Spirit call'd by Some an Evester by others otherwise which laies hold on him at the enkindling of his Life when his Embrio in the Conception is ennobled by a Living Soul and that Astral Spirit sublimeth or debaseth his Intellect decorateth or incurvateth his Mind towards Good or Evil. This as the Separators Instrument doth model and distinguish into Sexes dispenseth such Peculiar Properties as their successive ascending Regiments by prevalence or precedency shall impress then and at the Birth the Internal Faculties more or less capacious c. The whole composure of Body the Eye Feature Stature Lineaments Voice Seal of the Palm Tincture of the Parts caâ—t of the Hair c. 11. The Stars are such Arbitrary Lords since Adam's heavy Fall subjected him thereunto that they can well proportion the Elementary Body of one a Mind well composed Atchievements successful his course renowned Another they load with an incumbring Body of Ill Symmetry perverse Humours and unprosperous and finish him with a Tragical Exit 12. The Astral Vertue is woven into all the variety of Minerals distributing weight to one making Lead from Saturn so Mars harshness makes Iron Venus Copper those with the work of the power of Sol produceth Gold and so of the rest 13. Their Vertue is also as apparent in the other parts of the Creation as in Vegetables from the Cedar to the Hyssop or pile of Grass In Insects that there is infused both utmost diligence and providence which is observed in the Ant. What is the Spur of the delicate curious Bee the crafty industrious Spider the profitable Contexture of the Silk-worm with its Transmigration all proceeding from the strife of the Properties 14. In Sensitives and Animals are there Inscriptions some fitted by the first four Forms or some of the four for prey and hostility others by conjunction of more benevolent Aspects are mild some very docible So in the general Body of Nature by some call'd the Soul of the World are Sympathies and Antipathies c. In all which no cause is left to doubt but their Vertue is expresly eminent in the several Elementary Worlds Who sees not that all things bear their Impressions Some according to the Darkness and others the Light and some after the mixt Powers from their peeping up into Propriety till their being resumed by their several Ethers and first Principles 15. As the Stars are over under and incircle us so their Energies and Powers are in us and on us we are strong in their strength they are not ours more properly than that they are us even a very great part of us They are the Pilot of the Elementary part and the Chariot of our Eternal Soul And to our shame and sorrow it must be acknowledged they are in very many Lords paramount even over the High-born Noble Eternal Soul very many give up their Will to their Conduct for never laying hold of the Grace provided for them in the true Jubilee are voluntary Ear-boar'd Slaves 16. But
which penetrated the outermost and swallowed it up as Light doth Darkness This Holy World is the Tree of Life it self which in its Original should have been unknown to Adam even as the Tree of Good and Evil should have been unknown to him 6. He should have kept a Child-like resigned Mind which is attained after the corrupt Man consisting of the fierceness of the first and vanity of the third Principle is cut off by the sharpness of that Sword or become Fuel to the flame of it Then the New Man entreth irresistibly by that Guard and Eateth freely and for ever of the Tree of Life till then his Food is of the Tree of Good and Evil and what that Tree is follows 7 The Tree of Good and Evil was the only Tree of that sort that grew in Eden This Tree was Good as partaking of the Vertue of the second Principle though it self grew in the third and it was Evil as partaking of the dark Impression of the first Principle whereby is Poison as the Gall is the Exciter of Life in living Creatures and so that Death and Corruption is in this Worlds Fruits 8 Therefore was it forbidden Adam as being a Production of the Stars and Elements over which he was to Rule for though Adam was in the third Principle he was above it as Eternity is in yet above time God willed Adam to have remained in the Happy State therefore commanded his not touching that which would be Contagious and Mortal as it proved to be by opening in him the Evil of the divided Properties 9. It was in the midst of the Garden that is in the midst between the first and third Principles partaking of both as doth also the Tree of Life but this of Good and Evil hath not the vertue but shadow of the second Principle Q. 58. Wherefore did God Create this Tree seeing be knew well that Man would offend or lay hold on them and hurt himself thereby A. 1. The considering God's foreknowledge unto whom nothing can be casual but all Events which Time divides into past present and future are one instant act should make it seem that God's infinite Goodness would have inclined his Omnipotence to forbear the Creating the Tree of Good and Evil or have restrained it that exquisite Garden that it might at least have been no tempting bait to Adam or Eve's Curiosities Had not the Creator willed such dire Effects as that it should be the Eternal Perdition of so great a part of Adam's Offspring such Reasonings Human frailty calls Wisdom 2. But Predestination and Reprobation may not be here discussed because it falls under the seventieth Question whoever shall live to answer it wherefore it would be here Digressive 3. The Answer of this must be restrained to the Cause of God's creating that Tree of Good and Evil whereby the Transgression was occasioned In Answer whereunto it must be understood that when the Almighty willed to become Creaturely or to behold Himself in Images of Himself He moved the fiat in every of the three Principles viz. according to the first and second in the Triumph of all the seven Properties in the Eternal Nature or Temperature the Holy Heavenly Thrones Powers Dominions Princes and Hosts of Angels 4. Also according to the Out-birth or third Principle out of the great Mystery with the seven Properties but much less sublime was produced the Astral World in so beautiful order yet with such adverse qualities as they were for their excellency adored by some Ancients as Deities and deemed for their Contrarieties Immortal Gods at Civil Wars 5. Who yet being but an Image of the third Principle must by the Wrestlingwheel of Nature be resolved into their Aether not being allied to any Soul which can invest it or it self in a Root of the Eternal Band as Adam's Body was 6. Next out of the Astral for Matter by the insinuation of the Astral Spirit were the four Elements produced and with them and the Astral Spirit the Transitory Creatures and as an other Out-birth the Mineral and Vegetative Common-wealths 7. Lastly According to the three Principles with the seven Properties in due Temper and Harmony with a Soul out of the Potence of the first a Spirit out of the Holiness and Glory of the second and out of the out-flowing vertue of the third Principle was Man made a complete Image of the total God in his first and second he was an Angel in his third lower yet Lord of that Principle also his glorious Body had this excellency above the outward Sun that it was Unīted to an Eternal Soul and so exempt from suffering any Recess but capable of Eternal Splendor 8. From what hath been said it is Evident That the same cause why the Almighty Imaged Himself in the first and second Principles moved Himself in the third also part of which was the Trees of Good and Evil as our outward Eyes witness to us And the like Motive which induced Lucifer to Image in his Will the potence and strength of the first Principle which was his Root and whereof by the Grace and Glory of the second He was Lord in His glorious Body the like Motive induced Adam to Imprint in his Will the Lust after the fructifying Vertue of the third Principle whereof by right of Creation he is part and by Donation hath right of Soveraignty over it 9. And if there yet rest so eminent a Vigor in the Reliques of Man as appears in Women with Child and common Sympathies and Antipathies what was out of Adam's reach especially in the third Principle over which he was Lord being himself subject to none but God Could not his Magical Desire raise that unhappy Plant which he should not have done nor known Then came the severe Inhibition That of the Tree of Good and Evil thou mayest not Eat for in the day thou Eatest thereof thou shalt surely Die. 10 God created Man compleat which he could not have been especially as His Divine Image without the freedom of his own Faculties which the very Brutes have but lest in that one Tree he should harm himself unwarily or by ill exercise of his freedom the dangerous Tree is named it 's Situation described he is warned he is threaten'd on pain of immediate Death What can be more 11. If his Will had been chain'd it had been to take it away or as to speak a Contradiction What had that been but to Uncreate Him What had that been but to inflict the utmost severity on Him who was never yet a Sinner 12. What could confine Adam's Magical Will to call up such a Tree for Moses dividing the Sea Joshuah's stopping the Sun Eliah's calling down Fire his and Elisha's dividing Jordan were but Fragments of Adam's perfect Piece Q. 59. Why did God forbid Man these Trees What was the Cause thereof A. In the 57th Answer appears what this Tree is and why said to be in the midst of the Garden In the
part which readily uniting with the four dark Anguishes of the first Principle becomes a fixt Enmity to the Holy Powers See the 118 Answer v. 5. Antichrist as it is a fixed Enmity is incurable being like a Disease grounded on the Constitution See the 128 Answer v. 6. Q. 163. What is Babel or Babylon the Beast and the Whore in the Apocalypse or Revelations A. 1. Babel the Beast and the Whore is the World's Trinity for all that is so in as to be of the World is the Lust of the Eye the Lust of the Flesh and the Pride of Life the best of the Evil World as far as the Holy Powers are withdrawn lock'd up or excluded is in those three Lusts Comprized and Anatomized 2. The Beast hath its Foundation in the Elementary Man Babel in the Astral but the Whore in both and all of them in the Dust and are themselves no other Dust but such as the Wind from above shall scatter and drive away Thus the inquiring Mind may by considering find what these three are and how varied in their Root and Original It is next to be shewn how they are distinguish'd in their Progress and Operation 3. The Beast becomes more and more Sensual some more coveting rest and self-pleasing like such Beasts who greedily covet fulness in contempt of the Creator's Design and wilful Ignorance of the stare the starving Soul lost by the Fall and the means conducing to its recovery being far from pleasing and pampering the Flesh but these Swinish Lusts would fain be sated with the Husks of things Another sort are fierce dogged unsociable others haughty others lustful filthy c. But the Apocalyptical Beast includeth all these adding success by great access of Power among wretched Mankind who either by Fraud or Force obtain outward Magistracy or Soveraignty these the World goeth or wondereth after 4. The Progress or Operation of Babel is the exercise of Man's Reason in things truly known only in the Regeneration thus Babel is the Centre where all the straight or arch lines of Confusion drawn by the Beast or Whore meet Here all Ages and all Nations and Languages do agree in disagreement and are so far from knowing the true God that they know nothing truly much less themselves or others seeming and but seeming to be ever learning but still at Enmity against Truth 5. The Progress or Operation of the Whore is that Spirit in Man which dissembleth the inward Naughtiness with the outward guise of Holiness Purity and Devotion this Whore never was a Wife but in the time and place of Espousal was rejected abandoned and separated or repudiated called a Divorcement but improperly never being really Married for her Filthiness so clave to her that her unstedfastness and unfaithfulness appears in her adulterous Eyes her impudent Forehead her feigned Dialect her disdainful Deportment Now as the Whore is sensual she rooteth in and as one with the Beast for which cause the Antichristian Spirit ever strengtheneth it self by Uniting with the Temporal Magistracy and Authority And as the Whore is the Ape or Counterfeit of the Holy Work wrought in Mens Wills it being only pictured in her Intellect without affecting the Soul or Mind much less subjecting the Will so is the Whore a Builder of Babel concerning which Whore reference is made to the last foregoing Answer concerning Antichrist 6. It seems fit also to say something of the Attainments Results or Summits of these three The Whore can attain to sit as a Queen to ride on the Beast to induce the Kings of the Earth to drink the Wine of her Fornication in all this she deceiveth others but she is not a Queen also the hope concerning her self that she shall see no sorrow shall fail for she shall be hated they shall eat her Flesh and burn her with Fire so she deceives her self as effectually as others 7. The Beast having its Rod in the Elementary World and its satiety therein being filled therewith is when broken by the Turba resolved thereinto so that such as still the Out cries of their Eternal Souls therewith have their whole Life but a deceitful Dream and when the Elements drop off awake into Horror and Nakedness 8. The Summit and Result of Babel is to be alway doing what cannot be done as that figure the Tower was never finished they are the foolish Builder which is still beginning but never compleats any one thing instead of compleating order they end in Anguish 9. The Fulness and Attainment of the Beast is of the three the most truly effected for as in the Mire and Dust he dwells of that he fills himself he hath no higher Lust Profit Ease Pleasure and outward Honour he Designs and if he hath it and can bound his Desires to the Proportion obtainable by him he is best of the three for his Life is a pleasant Dream his Misery is out of his present view his Eternal part being choak'd cries not out but he rejoyceth in the good success his Craft Violence or Cruelty hath the present is his Heaven Futurities are in his Esteem airy Speculations but the Evil Day if perhaps at the Door seems to be very far off his Misery is that sure-footed Death must come and undeceive him and convince him that his Thoughts having perishing Objects do themselves perish Thus the Beast like the light of a Gloworm being only the issues of the Senses Babel being like the Light of a Candle as the Product of depraved Reason these two Lights are United by the Whore who undertaketh by them to shew Heaven to others which is as easie and demonstrable as it is with a Candle in a close Night to shew the clouded Stars whereas Heaven can only be seen by its own Light as even the outward Heaven is Q. 164. What is the Ruin of the Beast and how is it effected that the seven headed Beast should become cast into the Abyss A. 1. When a Vegetative as a Tree or Plant attaineth its fulness it issueth into Flowers Fruits c. whereunto if its vigor inable it not it declines and steps backward towards its first Mover so do Sensitives and rational Creatures But because the Astral Worlds that they may figure Eternity have a Prerogative Royal it is only required of them in Conformity to the Universal Order to condescend to a resemblance of the rest by Revolutions 2. The Number of the Beast is 666. far below the 1000 the Crown Number And all his seven Properties are included in the six working Forms never attaining the true Seventh which is the only rest So that the Beast wants Vigor to bear Fruit but having brought all his seven no higher or farther than the limit of six there grovelleth therein is bounded and those bounds are as those Lucifer and his Legions find themselves immutably confin'd by as by Adamantine Chains of condensed Darkness the Beast is not so near rest as 6 is to 7 but
the snuff of a Candle is â—id in the Centre of the Light as is appâ—râ—nt iâ— Lucifer â— Now how we may conceiue that God is an â—â—gry zealous God and a gracious merciful God the seven Species or Circumstance must be 〈…〉 to win The 1. Astringent 2. Sweet 3. Bitter 4. Heat 5. 〈◊〉 6. Tone or Sound 7. The Body generated out of the other six Spirits 6. The sweet Quality flâ—eth from the bitter which is the cause of the growth of Fruit in Vegetables and the Astringent and bitter eagerly pursue it cloaths it and is the cause of a stalk and when it overtakes it strives to hinder its farther flight and so comes the knot in the stalks through which is a small Orifice the sweet Quality gets through that and then comes more stalk leaves and blossoms which by the external heat and light gets colours but the sweet Water is not a Mother strong enough to produce Fruit but the blossoms being fallen off the outward Heat with the united aid of all the Qualities bringeth the Fruit. 7. The Light riseth up only in the sweet Quality no thing can be kindled but that in which the sweet Quality is predominant for the Spirit riseth up only in the Water A Stone or Earth cannot be kindled because the Astringent and bitter Qualities are predominant in them only The Earth when the earthy quality is boyl'd out is brought as in Gun-powder to give a flash of Terror wherein the Devil in the anger of God representeth himself 8. But that the Water will not burn is because it is not the sweet Water but Elementary only Else Water were not Mortal Flesh shineth not but fat doth the sweet quality prevailing therefore lean Creatures are not merry Q. Where are the seven Spirits 9. A. All Heaven and this World and all the Creatures in Heaven and Earth are comprehended in them Q. Seeing God is every where and is himself all How comes heat cold wrath and fierceness among the Creatures 10. A. The first four Forms are at Enmity with each other without the Light and yet are the cause of the Life 11. Know that all within the Stars was a holy Salitter and the place of Lucifer whose proud Elevation kindled the seven qualifying and Fountain-Spirits all was burning The Astringent compacted so vigorously that Stones were generated and so Cold that the sweet Water became Ice and part thick stinking and raging Poison 12. Whereupon Lucifer was thrust out and instantly insued the Creation of this World and the hard spoiled corrupt matter which had wrought out it self in the kindling the seven Qualities was driven together whence Earth and Stones came to be and after that all the Creatures were made of the kindled Salitter of the seven Spirits of God their kindling made the fierceness of one Property against another and the Creatures from the same impulse do bite and annoy each other 13. Upon which the Universal God hath Decreed the last Judgment to separate the Good unto the meek Delight which was before the kindling by Lucifer and give that which is fierce and wrathful to be an Habitation for the Devil for ever The Good Men being Eternally with their King Jesus Christ. CHAP. X. 1. THE sixth Fountain Spirit is the Sound Tone or Noise 1. Whence is the singing Melody of the Angels and all Colours and Beauty are from the Tone or Mercurius 2. Hardness is the Father but the whole Salitter is the Mother for if the hardness were both Father and Mother a Stone would sound and ring 3. But where the Light is generated out of the Heat there riseth the sound viz. The Astringent Quality rubbeth it self with the bitter making Heat rise up in the sweet Water the flash of Light distinguisheth there and iâ—pregnâ—teth the bitter and Astringent so that the moving Spirits would speak Then the flash coming from the bitter breaketh open the hard and the Tone goeth forth as it was decreed in the Centre in the middle of the Circle the Council of the seven Spirits 4. Therefore all the Veins and Powers go into the Tongue that the Noise may go forth gently 5. Of the seven Spirits six always generate the seventh without every one there would not be any one 6. But the Author saith his naming of but two or three to the Nativity of a Spirit is though he saw them all seven well yet because of his weakness he could not bear the speculating them all at once in their Perfection but in part 7. Otherwise if a thought through the Centre of Nature could penetrate all the Forms it were free from the Bond of Nature 8. From the flash comes the Light of the Majesty therefore if any one could in his flesh comprehend the flash kindling it self in the central Fountain of the Heart which the Author saith he very well saw how it is that Person could clarifie or transfigure his Body therewith and be like the Angels and no more bestial 9. The Soul hath the first Principle the Spirit of the Soul hath the second the Astral Spirit hath the third in the Elements 10. When a Fire riseth up in one of the Fountain Spirits it is not concealed from the Soul which may awaken the other Spirits and it hath a Prison and if the Fire become too big can shut up the kindled Spirit in the Astringent quality till it be allay'd and extinguished Else the Sap that is in the whole seven will become dry and then thou art a Hellish Firebrand But if thou take the evil Spirit and imprison it and turn a submissive Heart and Will to God contemning Honour Pleasure Riches Wantonness by bearing the Cross and being the Worlds Fools then will not the Fire at the last Judgment Day stick to thy sappy Spirits but after this anxious trouble God will in the Resurrection Crown thee and thou wilt be a Triumphing Angel 11. Q. Is there in God also any contrary Will amongst the Spirits of God 12. A. No tho' the great earnest severity of God may by the former Writings of the Spirit be seen yet in God is no disunion in him all the Spirits Love and Triumph as one Spirit but in the innermost secret geniture not apprehended by any Creature but in the flash it must be so for Life and Omniscience is thus begotten for tho' Lucifer kindled the Spirits of this World and made it all faint and half dead yet this World belongeth to the Body of God the Father as well as Heaven 13. And the whole Trinity is generated in the Heart of all Angels and Men except the Devil and Damned Men and in such a manner is God Almighty All-seeing c. and proveth the Hearts and Reins 14. Thus also all the Devils and Damned must in the Salitter which they have corrupted be his Eternal Priseners in Torment and Reproach 15. 1. The hardness
doing what it would is not from its Wisdom but the Heavens Contra conjunctions 4. But if it be restrain'd from Sin that is not by the Aâ—tral Aspects but by the Regeneration whose strife cannot yet swallow up the earthy but the fire is sometimes blown up again 5. So great is our Misery Let none be secure for sometimes the whole Man running to Evil loseth the Pearl 6. The Soul is bound with two Chains the one is the root of its original Poison and Anger remediable only by him who is Love it self the other that of the Flesh and Blood and Region of the Stars therefore God assumed a Human Soul from ours and a new heavenly Body like to our glorious Body before the Fall and not only to cloath the Soul with it but really Unite it in the Essences and so became a Creature in all the three Principles And by separating the third passed thence by Death as a flower out of the Earth captivating Death by treading on the Head of it in the new Body 7. So by kindling the Love in the Soul captivateth the Devil in the Eternal Prison of Anger for in the Light is the Holy Trinity which the Devil neither can nor dare behold so saith Paul O Death where is thy Sting O Hell where is thy Victory 8. The causes why Christ must not only die but in so many sorts suffer are as follow Man's Fall made all the Essences of the first four Forms predominant so that had not the Eternal Word given it self into the Centre of the fifth Form opening another Centre of Love the Soul in this Body had been captive in an Eternal Prison 9. And when in Jesus Christ the fourth Form came to be broken all the Forms stirred and environ'd him and in him us with Death which made the bloody Sweat and the outward Man cry Father if it be possible let this Cup pass from me 10. And as Adam by going out of the fifth Form viz. the Angelical into the fourth became the scorn of the Devils so the Pharisees who lived in the Spirit of this World must have their pleasure on Christ for a terrible Example That what we fill our Souls with becomes a substance in the figure and must come under the Judgment of God 11. And as Adam would in his Pride be like God and wear this Worlds Crown Christ must in this World be crown'd with Thorns as a false King of or in it 12. And as after Adam's entring into the Spirit of this World he had a Rib broken from his Side for a Wife so did Blood by scourging flow from Christ's Body and his blessed Side pierced and opened 13. And as Adam departed out of the Eternal Day into the Eternal Night so was Christ bound in the dark Night and carried before the angry Murtherers 14. And as Adam chang'd his Angelical for this gross Body so was Christ loaden with the heavy wooden Cross. 15. And as upon Adam's Disobedience the fierce wrathful Essences pierced him so must Christ be pierced in his Hands Feet by sharp Nails fixing him to his Cross. 16. And as when Adam's Soul entred the fourth Form the Cross-birth was stirred so hath the Man on his Brain the one half of the Cross and the Woman the other 17. And as Adam then hung between the Kingdom of Hell and this World so did Christ between the two Malefactors the one whereof was forgiven entring with Christ into Paradise 18. The great Secret The Love of God or the second Principle became Man taking the Human Soul which was out of the first viz. the Anger and Body out of the third viz. the Our-birth so there hung on the Cross all the three Principles then commending his Spirit to his Father he bowed the head and departed 19. His Father is all the Kingdom Power and Glory So the Love is his Heart and Light His Anger is his strength and darkness the Father took the Soul into the Trinity and in the Soul the loâ—t Paradise sprung up 20. And by the rising of another â—un in Death viz. in the Father's Anger the outward Sun which was generated out of the pure Element the Body of Christ loâ—t its Light 21. And at the Holy Lifes going into Death the Rocks rent And those who had put their trust in the Messiah as Patriarchs Prophets c. when Christ's Mortal had put on Immortality got their new Bodies out of Christ's Holy Body and Vertue 22. Of Christs rest in the Grave That the Soul of Christ leaving his Body in the Grave descended into Hell a great way off and there chaineâ— the Devils is nothing so For all the three Principles hung on the cross why not also reâ—â—ed in the Grave with the Body forty Hours for the Heavenly Body was not Dead but the Earthy only His Soul came with the Light into the Anger causing 〈…〉 radise to revive which made the Devils tremble and captivated them for the Light is their terror and shame 23. Of Christ's Resurrection There was no need of rolling away the Stone save to strengthen the weak Faith of his Disciples for he comprehended all things 24. He appeared a Creature in our Human Dimensions yet the fulness of the Deity was in him and his Body is the whole Princely Throne of the whole Principle without end or limit 25. As our inward Body is unlimited in the Resurrection in the Body of Christ yet visible and palpable in Heavenly Flesh and Blood and so can in the Heavenly Figure be great or little without hurt or want there being no need of compressing the Parts of that Body 26. Vain is the Contention about the Sacrament for Christ's Heavenly Flesh and Blood is really received by the Faithful and it is as great as Heaven 27. The Forty days before his Ascension of the Proba or Tryal was such a life as Adam should have liv'd having all the Principles except the four Elementary ones He shew'd himself without outward Glory did eat yet all Heavenly and Paradisical in the Mouth not into the Body and entred the Doors being shut 28. So should Adam have liv'd in and above the World above the Stars and Elements in Meekness and Divine Love without Death and Frailty 29. To this state we make some approaches when in Obedience to Christ's Laws we do Good for Evil and overcome the World by being Dead to it 30. Of Christ's Ascension Christ ascended in sight of many to shew he is our Brother Will you ask whither ascended he Into his Throne the right Hand of God that is where Love quencheth Anger and generateth Paradise in the whole Father 31. But the place of this World according to the Heavenly Principle is the Throne and Body of Christ also all the third Principle is his 32. And the Devil who dwelleth in the place of this World in the first Principle is our Christ's Captive for the Father is the band of Eternity but his Love
is the seventh Form or Seal of the Eternal Nature wherein the six Seals disclose themselves And natural Wisdom instead of finding the Heart of God by humble resignation hath found the Wonders of this World by Thunders Voices and Strife for when after the Apostles times Men left Love and Meekness and fell to Pomp and Pride the Golden Candlesticks and seven Stars withdrew and were hid and all became seven Seals The Glassy Sea is the Angelical World The Voices of the seven Thunders would be hid proceeding out of the stern Essences did we not put our Imagination into them and open them in us So that only the Lamb excepted none in Heaven nor Earth were worthy to open the Seals nor look thereon we were shut up by them under Death Darkness which only the Light in the Heart of God could open for Man was become an abominable Beast a Dragon with seven Heads and ten Horns and ten Crowns on the ten Horns this Beast the hypocritical Woman rideth on is this the Ass Christ humbly rode on 4. It is hellish Pride and worldly Pomp on which the Woman of seeming Holiness rideth she pretendeth to the Keys of Heaven and makes Laws Decrees and Canons yet knoweth not the New Birth He only that is born of God in his inclined heart the Seals are opened But when and wheresoever the Lamb openeth the seventh Seal then and there the Whore the Beast and Dragon are cast into the Lake of Fire then doth the good Shepherd lead his Flock into green Pastures then they that mark hearken incline the heart mind and thoughts coming humbly with broken hearts are met and embraced in them Christ is born they have him in the Baptism Supper and hearing of the Divine Word in all places for the Holy Ghost satisfieth the longing of the contrite spirit CHAP. V. Of the Seventh Form of Nature the Corporeity 1. COrporeity subsisteth in the 7th Form of Nature and as all the other six Forms are a hunger and longing desire to each other so are all their desires to the seventh to have a Body or Rest and the desire of the Essences is to preserve and sustain the Body The whole Essence of all Essences is a continued hunger of propagating from its fulness so that when one Form attaineth the other a third riseth yet the two former vanish not but all keep one in the other their own respective Powers and so of the rest And tho' the still Eternity is the only true Rest yet is the seventh Form a substantial Body of Rest whereinto the six diffuse their vertues and the same seventh Form standeth and is the comprehensible Body of Darkness and Light 2. The sharp Fire in the Liberty holdeth its right and the anguish whence the Fire ariseth sinking as a death affordeth matter and weight as in my self I see the Fire the cause of feeling in the dead Corporeity which else in the anguish sinketh into weight and is burthensom as a stifling Now what as Fire ascendeth not or as weight sinketh not in death doth as anguish remain neither uppermost nor lowermost which as the begun anguish is the Centre of both and not getting up nor down presseth side-ways like the lower Branches of a growing Tree 3. The Deity longed to see the Wonders in the Eternal Nature and Innumerable Essences yet created all for the Light not for the Darkness for the Tincture is awakened in the Centre in the death of the Earth which is the life of all Gems Minerals Vegetatives and Animals And in the deep the Sun having the Tincture of the Fire is the Father and Life of all the Stars who in the beginning proceeded from its Centre not that they all sprang from them for as the Sun is the Centre of the uppermost in the Liberty so is Saturn or the Earth of the lowermost in death yet is there no dying but a transmutation for neither doth this World die but the Essences change to be what they were not and remain as figures for ever to the glory of God's works And if the gross Visibles were not created to the Darkness how much less the Spirits which are out of the Eternal Mind and therefore Eternal like as our Mind hath diversity of innumerable thoughts and those thoughts essentially potent when exalted as in that of a Woman with Child whose thoughts can magically impress foreign preternatural substances as well as heterogene incongruous figures on the fruit of her womb 4. When God willed the Fiat viz. the creating the Eternal Essences or Powers which flowed into substance which Eternal Essences before went forth without substance then time hads its beginning But the Holy Will still proceeded with the Powers into the love and delight in meekness contrariwise Lucifer's direful Fall was his delight of turning back his will to domineer in the Tincture of the Fire root his motion to which was the forms of the Genitrix before enkindling of the Light as sour bitter dark tart stinging envious for in the fourth form stands Love and Anger in opposition being the middle form of the seven having three drawing one way and the other three drawing the other Lucifer therefore was drawn of both but that the Root forms prevailed was because he saw the Divine or Second Birth proceed out of the Centre and himself standing in the Essences of the Nature of Eternity the great Fountain he therefore despised the Humility whereof Love and Light are the Off-spring and would rule over it and so was cast out of the uppermost Life into the nethermost Death and Darkness for he was offended to see the greatest Mysteries to stand in the greatest lowliness 5. The attaining the Divine Light consisteth in a fixt resolution wrought in us of Humility wherein the Love is generated But all Laws and Devices to attain it are fabulous and as the making costly works wherein the Artificer pleaseth only himself with things wholly unprofitable reaching no higher than imitation of useful things like also as there are many Spirits Aerial Aquastrish Terrestrial and in the Anguish which are not out of the Eternal Well-spring but from the beginning Will generated by the Tincture of Heaven in Nature which mutable at their time leaving only their shadow to manifest the wonders of God And from Eternity there hath been such a Government where the knowledge was only in God but at the coming out of the Angelical World an Intellect was also in the Creatures The Gate into the Holy Trinity 6. In no Creature in Heaven or this World stand the three Principles open as in Man The first Principle or Father tho' he standeth in the Liberty Eternal Stilness is not call'd Father as such but as he is the desiring Thus the Mind of a Man being one only Will is desiring yet therein out of the Eternal Will are innumerable Wills the first Will is Master and the other are recomprehended leading to Light and Darkness to Joy
Strength and Meekness the Original Forms and Principle of Light to v. 73. The Stars are a Quintessence or fifth Essence distinct from the four Elements as the Fat in a Creature causeth the Fountain of Life to burn they are not only Fire and Water but have all the Properties of hard soft bitter sweet sour dark and whatever the Earth hath and every Star a several prevalent Property according as in the Eternal Centre of Nature they stood open when the Eternity mov'd it self in the Creation 8. The Air mixeth with all sorts of Forms therefore is unconstant sometimes awakening one Form in the Centre anon another The whole Deep is like the Mind of a Man which beholds some things cursorily some other fixedly bringing it to substance setting Hands and Feet to work as the Will hath conceived and framed it so this Spirit of the Deep though without Divine Understanding formeth by the vigor of the Constellations the Spirit of our Adamical Man also of all Beasts Fowls Herbs Plants Trees Metals Precious Stones Fishes c. and is the cause of Wisdom in Arts Polity Governments among fallen Mankind And this is called the third Principle or awakened Life of God not Eternal but that in which the great Wonders are made visible Substances whose Figures remain as a Picture for the Glory of God and Joy of the Angels and Men but their Essences shall be reduced into the Aether as it was before the Creation of the World yet shall all stand in the Eternal Nature with its colours and figures and there will be a springing blossoming and growing yet without feeling any fire or fierceness for the Essences will then be no more a Substance and therefore it affordeth no fire but the fire is an Eternal Darkness and gnawing call'd the Eternal Death CHAP. VIII How by the outward World is opened the Eternal World How a Man may seek and find himself Whence is his Beginning and what his End 1. AS the enlivening Spirit in the deep animates all Creatures as if they were one Body each according to their Kind so the Light of Eternity within this World incomprehensible to this Worlds Spirit having all the Properties also in it yet with no such inkindled Essences is the Life of the blessed Inhabitants thereof Their Fire though mighty is yet without Pain or Consumption burning in the soft delicate desire of dear Love and highest Joy this Fire maketh Majesty springeth and blossometh for ever in such Earth as is call'd Divine Substantiality or Holy Ternary stored with perfect Goodness exempt from all kind of Evil. 2. And as the whole third Principle of Astral and Elementary Bodies are as one Body so the Infinite Holy God Heaven Angels Men Paradise with all Divine Things and Properties are but one Body call'd God Majesty and Eternity wherein the Majesty is the Light the Holy Ghost the Air and Spirit Every Angel and Man is like the total God and the Holy Ghost proceeds forth in him also As in a flaming piece of Iron the Iron resembleth the Creature its flame of Light the Deity its Heat the Creatures Spirit the Air proceeding from it the Holy Ghost but now we live in Anguish Cares Labour Fear Trembling Affliction and cloathed with fallen Adam's Skin yet also in the Hope of Israel 3. And because the Soul stands between two Eternal Principles and the Body meerly in the Spirit of this Worlds Earthy state caring little for the Soul therefore must the Body be kept under its necessities only not its wanton desires answer'd The Soul also must watch and pray not please it self in its own ability but ever humble it self to the Divine Will and Mercy These things are irksom to the Body and cross to the Self will of the Soul but the view of Eternity must sway all for the Body is an unconstant Neighbour and Death a sudden Guest And as the danger so the power God hath graciously given the Soul is very great As it is written to them he gave power in Christ to be the Sons or Children of God 4. Man finds in himself more than is in the Beast for the Beast hath no higher Will than to fill and nourish it self and multiply according to the property of their Centre and every Life desireth the best that is in its Mother or Centre which shews what the best of the Centre or Mother whence they are is but Man sees into the property and vanity of every thing here and therefore a higher Life above the Elementary Transitory Food The Beast hath a Tincture else the Fire of their Life would devour them but their Fire and Tincture is but Elementary and Astral and consequently fragil but Man hath a desire after an Eternal Life and shews it by his desire to perpetuate his Memory here by his Off-spring or otherwise if he could For tho' he enter community with the Beasts in his third Principle yet he hath a Fire-life out of the Eternity wherein the Forms are in Anguish and that not being the right Life hath a Tincture of Divine substantiality of Meekness which is the Light which quencheth the wrath of his Fire-soul wherein is the Intellect satiating the Anguish which tincture Lucifer caused to disappear as a shadow shutting himself up in Death and Fierceness 5. Is it said why did God suffer Lucifer to fall A. He was a Prince and Throne Angel a Son of the first Creation or Morning and cause of the Out-birth in the third Principle therefore Christ called him the Prince of this World He had also a Free-will like us Men and we often do things contrary to God as making Forts Castles and sumptuous Houses for our state So Lucifer would be as a Creator which in it self was no more his Fall than Adam's imagining which caused the Tree of Temptation to grow which therefore was severely forbidden yet which of it self was not Adam's Fall but Lucifer's Fall was when he awakened the Matrix of the Fire over the Meekness of God that Fire became and now is his Hell which God captivated with Heaven or Water and moved himself to the Creation as the pleasant Sun shuts up the Astringent cold turning Ice into Water making Fish c. to live and grow And the cause of the Sea and unfathom'd deeps is that there the Fire was greatly enkindled as when Sodom c. were a Habitation of the Devil who would have dwelt there in his fiery fierceness God allay'd his stoutness bringing Water on that place 6. The Souls dissatisfaction here shews it in a captivity for its true Rest and Heaven was shut up in it having in Adam put its desire into the Principle of this World great is the perplexity that an Eternal Creature should be Immur'd and Married to another Principle have another Mother and Centre which as soon as it breaks as dissolve it doth leaves the Soul in indigence and darkness This pos'd the understanding non-plust the wisdom of all Creatures
and Obedience do with Ardent and unwearied Prayers desire his Spirit The occasion of our first converse came from a prejudicate Mind I had against him being Tutor to the Sons of Mr. Balthasar Tilcken then his Enemy whence expressing in too harsh Language which God forgive me my dislike of the Man and his Tenets these Friends upon his coming to Lauben desired my Company with him to an amicable Conference about my Dissatisfactions wherein his solid Answers and Mildness in bearing with that disputing cavâ—ling frowardness the Schools had infected me with struck so deep into my Conscience as I could not longer resist the Spirit and Power of Christ in his Discourses but yielded up my self Truth 's Prisoner for which I ever Praise God But as for what passed 'twixt him and his Antagonist Gregory Richter Minister of Gorlitz and Superintendent of that Country as 't was first related to me by a Friend and after confirmed by Divers Persons of Credit I shall now give you a Relation This Minister had lent a young Baker a Doller to buy a little Meal to make Cakes against the Holy-days out of which he brought him a pretty big one for a Thank-offering and having within a Fortnight sold off his Batch restores him presently his Money with Thanks not imagining an expectation of any further Interest for so short a Loan but this it seems satisfied not the Minister in high Rage pronounced against him God's Anger and terrible Curse which so terrified the young â—â—ker that he fell into deep perplexity and despair of his Salvation in that he had inraged the Minister and had such a Curse or Anathema from him so that for several days he went up and down Sighing in great Perplexity nor would say what hurt him till at last upon the Desire of his Wife her Uncle Jacob Behmen discoursed him so Friendly that he confessed what it was that lay so heavy upon him who understanding the Cause of his Distemper spake comfortably to him and repair'd to the enraged Preacher and offer'd to him with all Submission that if the Young Man through Ignorance had in any thing offended him he should have the utmost Satisfaction he desired and upon these terms intreats his favour to the perplexed Soul But the Minister turning his Choler upon the Intercessor demands angrily What he had to do to trouble him bids him get him gone about his own Business or he would send him away with a Vengeance So seeing no hopes to appease him he bid God keep his Worship and departed but ere he was got out of the Door the Preacher was yet more enraged at his mild Salute throws his Slipper at him calling him Wicked Raskal and disdaining a Good Night from his Mouth the Humble Man nothing moved takes up his Slipper and lays it again at his Feet intreats him not to be Angry that he knew not in what he had wronged him Prays God to have him in his keeping and so parts The Superintendant's Choler ceased not boyling but the next Sunday he rails bitterly in the Pulpit against Jacob Behmen even by Name thundring against the Senate for tolerating such a pernicious Heretick and sworn Enemy of the Ministerial Function who not content to write Blasphemous Books and pervert Souls durst presume to come and disturb him in his own House that if they longer suffered and did not expel him their Territories they would move God in his Wrath to sink their City as he did those withstanders of Moses and Aaron the rebellious Corah Dathan and Abiram with their Complices The innocent Man was present and with much Patience heard himself most bitterly railed at and reviled and afterward stayed in the Church till the People were departed and as the Superintendant was going forth he followed him and expressed his Grief to hear himself so publickly and as he thought causelesly defamed and requested that rather than proceed in that way of publick reproach he would before his Chaplain that then was with him let him know his Offence and it should be amended The Minister would at first give no Answer to his Suit at length upon much importunity turning to him with a stern Visage cries Get thee behind me Sathan Avant thou turbulent unquiet Spirit to thy Abyss of Hell Doest thou still persist without all respect to my Function to Molest and Disgrace me to which surly repulse the true spirited Christian gave this Modest Reply Yea Reverend Sir I know well and much honour your Function I desire not to lay any Aspersion upon it or your Self only intreat you for your own and your Functions honour which engages you not to trample upon a Submissive Offender much less innocent to tell me candidly where my Fault lyes And further turning to the Chaplain said Courteous Sir I pray be pleased to intercede for me with our Minister that he would laying aside this violent Passion tell me ingenuously wherein I have offended him that I may by the best Satisfaction I can appease his Wrath that he may cease incensing the Magistrates against me But no Submission would allay his Rage but in heat he sends his Servant for the Town Serjeant to lay hold of him and carry him away to Prison but his Chaplain modestly excusing the poor Man dissuaded him from it and bid him go home to his House The next Morning the Magistrates meeting in the Council-House cite Jacob Behmen to appear before them they Examined him as to his Life and Conversation in which they could not find any thing blameable They asked him what Injury he had offered the Minister that made him with such vehemency to exclaim against him but he constantly affirmed that he was utterly ignorant of any Just cause of Offence he had given him and humbly prayed the Complainant might be sent for to declare the Grounds of his Accusation they esteeming this a Just Motion sent two Men of Quality of the Town to him to desire him either to come and personally make known his Grievances to the Court or at least inform them of the Matter by those they had sent to him for that purpose But he again falling into Passion at this Demand said he had nothing to do with the Council-House what he had to say he would speak from the Pulpit and what he did there dictate they must obey without Contradiction and without more ado disable this wicked Heretick from further opposing the Ministerial Function by Banishing him their City else the Curse of Corah Dathan and Abiram would light upon them all With this the poor Senate a little terrified fearing the Preacher's Anger and his Power in the Duke of Saxony's Court fall to fresh Consultations and concluded to Banish their innocent Fellow-Citizen out of the City but several of the Council would not consent thereto but rose and went their way The Sentence of Banishment was to be executed presently and the City Officers ordered to perform it It being so ordered he humbly