speaketh out of his p The flowing Essentiall powers or faculties Essences and that which goeth forth out of the Love is the Holy Spirit of the Word which formeth the p The flowing Essentiall powers or faculties Essences and this is together the Ternary in one Essence or Trinity in Vnity 13 And so now when the Centre in the Word flieth open in the vertue of the Light out of the Love then one forme embraceth the other with very friendly desire for the first will is desiring and maketh the Centre as is declared before concerning the Wrath so also it is heere with the Love q It maketh its own Centre too and in stead of the striving contrary will there is nothing herein but an embracing and acceptable relish For when the Wheele of the Essences is sounding the sixt forme is Generated 14. For the sourenesse retaineth its fierce might well enough in the sharpnesse of the Love but indeed it is very soft and in the sixt forme maketh voyces tunes and sounds so that in the sounding the Essences heare one another and with the Essences of the wheele in the assimulation infection or mixture they taste one another and in the desirous Love they smell one another and with the breaking through of the source they feele one another and in the Light they see one another and so there is a living forme of the Spirit which goeth forth as a life in all formes and it the Spirit is the stirring of the voyces in the Essences which make the t Thoughts or Constellations senses or starres 15. Thus the true Å¿ Or inexpressible insuperable Love-desire springeth up in the first will which is called Father for in the Centre of the Sonne out of the Fathers sharpnesse the Glance is Generated which is a very friendly desire to turne the Wrath of the Father into Love For when the Essences of the Father taste the meeknesse in the t Or Love Light then they are all stirred and it is a meere lovely desire pleasing relish and friendly well doing and the forme Mercurius is indeed the Word which in the dark Centre is a poysonous woe and anguish but in the vertue of the Light it is the source of Joy and affordeth voyces tunes and sounds but not like the u Or Noyse sound in the Fire in the First Centre 16. Thus my deare Minde that readest this understand and take our meaning right and consider what wee meane in this Description Wee meane not two Gods that are one against another but one onely God in Ternary or Trinity of Subsistence in his Eternall Birth or Geniture 17. In the word Ternarius is to be understood in the Language of Nature rightly the Divine Birth in the six formes in Nature which are the six seales of God 18. But when I say Ternarius Sanctus then I have therein the number Three in Seaven Formes wherein the Angelicall world is comprehended which standeth in the seventh Birth Not according to the pronunciation of the Latine Tongue but according to the pronunciation of the Language of Nature from whence all things have taken their Names which our Philosophers in the Schooles of the Third Principle of this world doe not understand but the Theosophers of the Schoole of Pentecost understand it well 19. For when I speake of the Wrath and of the Anger of God I meane not any thing that is without God neither doe I meane thereby the pure Deity which is unchangeable and in Eternity is nothing else but Good and is not Nature but the Word is generated out of the Nature of the Father as another or second sprout which is not comprehended in Nature and therefore it is even another Person and yet is Generated out of the First 20. Understand that the first will which is without Nature is free from Nature but Nature is Generated in its desire and now therefore the second will which goeth forth out of the first out of Nature as a proper Centre of its own is also free from Nature for it dwelleth in the first Will which is called Father in the light Eternity and it is the Glance or brightnesse power strength and beeing of the light Eternity or else there would be therein no beeing but a light still habitation without beeing or x Wandel communion or conversation operation 21. But since it would be manifested it must needs create a will which is desirous and yet there was nothing to be desired but the powerfull Word and yet that was not in the still Eternity neither and therefore the seaven Formes of the Eternall Nature must be Generated which are the seaven seales of the Sonne of God as the y The Revelation of John Apocalyps witnesseth and thence from Eternity the powerfull Word is Generated which is the power and vertue the heart the life and beeing of the still Eternity 22. And since it is generated out of the seaven seales or Formes of Nature therefore it is the Maker and Creatour of all things out of the beeing of Nature for there is nothing else that can over-power the Nature but onely the effectuall powerfull Word in the Light that onely can overcome the Wrath. Hee onely hath the Key that can open and breake the seaven Seales of the wrathfull Nature of the Father and open the Booke of life of him that sitteth upon the Eternall Throne Reade Apocalyps 1. it is just so For as soone as the wrath twinckleth that is a dissiparing of the Darknesse and taketh away the power of the fierce wrathfull anguish and is rightly called the mercy the z Mercifulnesse warm-heartednesse Barmhertzigkeit of God 23. For Barm is the light twinckling in the Centre out of the light Eternity where the Glimps captivateth the sterne hard soure or harsh bitter anguish and terrifieth it with the Glimps and taketh away the power of the fiercenesse and turneth it into meeknesse Hertz is the flash that hath captivated the foure formes where the Glimps of the Eternity is sharpened and thence forward hath the foure formes in it which Glimps moveth upon the Crosse in the Centre and maketh another Centre in it selfe ig is the converting of the flash into the light of the Glance or Brightnesse wherein the fift and sixt forme are Generated viz. the Love and the Joy wherein the a Ability or Possibility Potency of whole Nature doth consist and without these two formes Nature would be a wrathfull harsh and cruell Death but the light maketh the Love and also the desire of the sixt Forme wherein consisteth the life with the understanding Keit is the Eternall Entrance and the ascending over the Nature of the foure Formes and an Eternall inhabiting of the still Eternity and a satiating or fulfilling of the first will which is called Father 24. Thus the second Birth is called the Sonne of God the Word of God the Power of God the Love of God the Life of
of the Essences 83. I give you a similitude of this in the spirit and life of Man you see the Body which is in it selfe a dark or opake thing voyd of understanding it hath indeed the Essences but from the opening of the Spirit which openeth the Essences and bringeth them to the will or else the body would be dead still and senslesse 84. So you see also that the Spirit is not the Body but it hath a Government of its own and when it departeth from the body the body perisheth for the Essences or the flowing faculties remaine in the dark Death and there is no understanding for it is the Spirit which openeth the thoughts and bringeth them forth out of the Essences 85. And you see moreover that the Spirit is not the light it selfe for the light hath its originall in the Tincture which is the blossome of the Fire but the Spirit is the blower up the Fire as you see by the Aire which bloweth up the Humane Fire and wee may understand it well enough 〈◊〉 our selves if wee doe but open and know our selves by our spirit which shall here-following be shewed us 86. Understand us heere rightly concerning the number Three or Trinity of the Deity wee meane but one God in three Persons of one Essence and Will But wee give you to understand concerning the Ternary that there are Three Centres therein which are knowne in the Eternall Nature but are not knowne without or beyond Nature for without the Nature the Deity is called Majesty But in Nature it is called Father Sonne and Holy Spirit Wonder Counsell Power 87. For whatsoever is without Nature could not helpe mee I could not in Eternity either see feele or finde it because I am in Nature and generated from it 88. But because the Majesty hath generated the Nature and so hath manifested it selfe therein in Three Persons therefore I rejoyce in that manifestation as being a Creature inhabiting therein in Eternity 89. And seeing then that I am generated out of the Nature of God therefore is it my Mother and the food of my soule and my soule is the food of God for I am his praise and glory which he receiveth from my spirit for my soule openeth his wonders through his working and so is a joy o In the Holy Ternary or Trinity in Ternario sancto 90. I speake not onely of my selfe but of all men and Creatures wherein his wonders stand open both in his love and anger For the Devills themselves stand in the Wonders of God for they open the Seales of the Anger and all standeth to the Joy and Glory of God The Fift Chapter Of the precious and most Noble Virgin the Wisdome of God and of the Angelicall World The two Gates in Ternarium Sanctum highly to be Considered 1 THou Sophister I know thou wilt accuse mee of Pride because I being a meane simple man in this world soar 〈◊〉 high into the Deepe But it is said that you looke onely upon the wisdome of this world I doe not esteeme or care for it For it affords me no joy at all but I rejoyce at this that my soule moveth in the Wonders to the praise of God so that I know his wondrous works in which my soule delighteth as in its Mother Now every Spirit speaketh of its own Mother whose food it eateth and in whose source or property it liveth 2. Now since I know the Wonders shall I be silent Am I not borne to it as also all the Creatures that they should open the Wonders of God Therefore now I labour in my employment and another in his and thou proud Sophister in thine 3. Wee stand all in Gods field and wee grow to Gods glory and to his works of wonder as well the wicked as the * Pious or godly vertuous but every fruit groweth in its own property when the Mower shall cut it downe then every fruit shall come into its own Barne and every property receiveth that which is its own and then the field in its Essences out of which wee are growne shall be manifested for there are two Centres in the Eternity and each Centre shall bring in its own Crop 4. Therefore consider O Man what you judge that you fall not upon the sword of the Spirit of God and that your work be not p Or Kindled blowne up in the Fire of Wrath for looke upon the Image in the Revelation which beareth the sword in its Mouth surely it signifieth the Spirit of God concerning which Christ said When he cometh he shall reprove the world of sinnes of righteousnesse and of judgement 5. Of Sinnes because they live in hypocrisie and are not obedient to the Spirit of God nor beleeved in him that he might manifest heavenly wonders in them but they continue under the wrath in the first Centre and will not be regenerated and doe open or manifest no other wonders but such as are in the Wrath in meere hypocrisie 6. And of Righteousnesse Christ saith Because I goe to the Father He hath destroyed Death and opened the heavenly Gate for the soule and is gone againe to his Father and hath called us to him but the dissembling hypocrite will not come he taketh more delight in his pride therefore the Spirit reproveth him and rebuketh him to his face and layeth all his false wayes open to the light that he might see and beware 7. But he striketh downe the Wonders of the Reproofe to the Ground till the Spirit reprove him of Judgement because the Prince of this world who held men captive is judged And thou Sophister runnest on wittingly for thy own profit transitory voluptuousnesse and honours sake to the Devill and canst not see the open Gate which the Spirit sheweth thee therefore he reproveth thee and sheweth it to thy face 8. And if you will not for all that then it is as was said Wee have piped unto you but you have not danced wee have called you but you are not come to us I have been hungry after you but you have not fed mee you are not growne in my Garden of Roses therefore you are none of my food your heart hath not been found in my praise â—â—erefore you are not my food And this Bridegroome passeth by and then cometh the other and gathereth what he findeth into his Barne you should consider that Further Information touching the holy Trinity 9. Now since wee speake of the Holy Trinity as of one onely God in one onely Essence therefore wee say that the Holy Spirit goeth forth from the Father and the Sonne And seeing God is every where and himselfe filleth all things in the whole Deep theâ—efore the minde asketh Whither doth the Spirit goe forth seeing it is in the mouth of God and also remaineth only in God as a spirit in a body 10. Heere see Apocalyps the fourth there appeareth before the Throne of the Auncient of Dayes a glassie Sea wherein standeth
Generating of the Love the tune sound and song as also the five Senses Seeing Hearing Smelling Tasting and Feeling wherein the Life is understood as also Paine and Torment Joy and Love desire to Good and desire to Evill though in it selfe in nature nothing is to be rejected or is in vaine both must be else God would not be manifested and all would be as a still nothing and the whole Beeing is together in the Eternall God none hath made or Generated any thing for him he alone in his Eternall Will which is himselfe maketh the a Pregnat mother or wombe that Generateth all things Genetrix he onely is the Eternall beginning and compriseth the Centre to the Genetrix which maketh the Eternall Mother of the Genetrix of the b Beeing of all Beeings Ens Entium Essence of all Essences 2. For God hath no beginning and there is nothing sooner then he or before him but is Word hath an c Groundlesse or bottomlesse unsearchable end which yet is not called End rightly but Person viz. the Heart of the Father for it is Generated in the Eternall Centre not as a Forme of the Centre which belongeth to the Centre but as a sprout of another Centre out of the first Eternall Centre 3. Therefore he is the Sonne of the First and is rightly the flame of Love and the Glance of the Father in the Eternall Will and the second Mother or Matrix of the Genetrix viz. the Angelicall World out of himselfe is a Principle which is called the d Barmhertzigkeit Mercifulnesse Mercy of God out of which Centre goeth forth the Virgin of the Eternall Wisdome of God by which God hath created this World viz. the Third Principle with all Creatures and things out of the First Principle 4. And wee would have the Reader faithfully warned that he should not seeke our meaning in the Wisdome of this world but in the Light of the Eternall Nature whither wee would have him directed also viz. into the new Regeneration in the life of Christ else wee are but dumb to him and not to be understood and without that New Birth he should leave these writings uncensured or else he eateth the food of the first Centre and his scorne will gnaw him in the Centre of his own life 5. Wee will readily vouchsafe him the Light and for that end this hand hath set downe the Deepe e Arcana Mysteries not for any advantage that can be expected but for the f The children of wisdome Lillies sake and for the sake of the Angelicall world 6. Here marke exactly you will see that which you have not seene since the heavy fall of Adam and thereby consider what it signifieth and what appeareth with it and tread not in the foot-steps of the proud Pharisees who Crucified Christ and remained blinde in the Day-light or else the same will happen unto you 7. And looke not upon the Hand of this Pen it can do nothing but upon the g Ground or Foundation Centre out of which the light shineth it shineth not onely out of this Hand but in the whole world as an opened Seale in the Eternall Centre every one may apprehend it it is not onely without him but in him and there is no more to be said but to flie open and spring with Jesus Christ and put forth a flower out of this world into the Angelicall world of which wee will heere speake and shew you the Eternall Beeing 8. Wee have shewed you above the Birth of the foure formes of the Eternall Nature and thereby have signified how they are Generated out of the Eternall unchangeable Will of the Liberty of God where we have declared to you also how the Eternall Liberty without Nature is a still light habitation yet without Glance or Lustre also how the Eternall Light Liberty is sharpened in the soure hard fiercenesse so that it appeareth as a flash of Fire where then it dissipateth the Darknesse and taketh away the power of the fiercenesse and so getteth a consuming Glance or fiery splendour by reason of the terrible sharpnesse where then the soure Matrix becometh an anxious Genetrix and being feeble by the flashes taking away its power it becometh Essentiall and the flash catcheth hold of its Essentiall Forme in the Anguish that is the brimstone-Brimstone-Spirit which is the body of the Flash out of which it burneth and shineth 9. And then wee have shewen also how the Wheele of the Essences with the flash of the soure overcomming is h Or preserved upheld and how the Centre is like that of a i â™ A wheele with foure spokes a Crosse Crosse-wheele and how all standeth in the sounding of the Essences like a Sprout where then the wheele driveth onely upwards and therefore it is that the source of the Fire flieth upwards for all the formes of Nature flie after the Fire and the fire flieth from them for it willeth to be free being it is originally proceeded out of the Eternall Liberty but yet it cannot be free because Nature withholdeth it by the sharpnesse which subsisteth in Nature 10. And then also wee have shewen you how the Crack of the fire killeth the fierce property of the soure Matrix whereby it is overcome and falleth back from whence cometh k Or Ponderesity weight in Nature and the matter of every thing And then how the flash in the overcoming twinckleth or looseth its strength where then in the Meeknesse it is so terrified that it looseth its fiery property and becometh cleere or bright which is the shining of its light where the Glance taketh its Originall And how the Eternall still Liberty taketh the Glance as its own and how the first Will is herein satisfied according to its desire with that which it would have in the Originall in its desire 11. And so when the first desire together with the Generated Essences is filled with the Glance of the Light then all the Essences which have laid hold on the Light stand in the first desiring will and the will thereby becometh triumphant and full of joy that the childe of Light is generated in it And heere the second Centre â—â—eth open in the Joy where the Love is the l It s Centrall Fire fire of the Centre and the Love desire of the first will attracteth the Joy and the Light shineth out of the Joy And so this precious Holy Birth remaineth upon the m â™ Crosse-wheele where the Wheele of the Essences moveth n Or in the Centre of the Crosse in the Crosse and the Joy viz. the source of the Fire flieth upward and the Centre retaineth it 12. And so there the New-borne Will goeth forth with power and o Or Miracles Wonders and establisheth the first will of the Liberty of the Father with the Centre of the Love-Birth of the Sonne for this Birth is the word of the Heart of the Father which he
Fire and in the sharpnesse of the Sonne is the Light and yet they are in one another as fire and Light 70. But as the Fire will be free or else it is smothered and yet it burneth out of the dark sappy wood so is the Divine Nature also free from the inward wrathfull darknesse and though the fire burne out of diversity of materialls yet it affordeth but one kinde of source or property viz. heate and light And in the same manner also you must understand us concerning the Deity 71. The Sonne is in Light Eternity of the Father and in his comprehended will in his Nature but one only source which burneth in Love and Light and is the Glance of the Glory of the Father and cannot be severed or disunited from the Father For there is but one will in him which is called the desire of Mercy Barmhertzigkeit and that is atrractive of whatsoever inclineth towards it 72. And the Holy Ghost is the Third Person which I formerly called the Spirit Mercurius in the Divine Nature in respect of its Property For you see that every Will in it selfe is still and every Light is still and the noise maketh the Will manifest which then standeth before the Will and maketh another Centre For the noise or sound is comprehended and carried forth but the Will is not so which you may perceive by a word how that is comprehended and carried forth which is generated in the noise And you know also how the noise hath its beginning in the Heart and goeth forth out of the Essences of the Will and is comprised in the Mouth and yet presseth forth out of the Heart and soundeth out from the whole Person and declareth what is in the Will 73. And wee finde also that the noise is the awakener of the life also the h Or Workmaster Artificer framer of the senses reason and understanding for it is the hearing and bringeth one Essence into another from whence the smell and taste arise also it is the cause of the feeling by bringing one Essence into another where then they feele one another also it causeth the senses for the Essences or the out-flowing faculties comprehend the noise so that every Essence is a will and againe in the will is the introduced Centre to a Genetrix of many wills 74. And secondly wee perceive that the Aire which presseth forth from the Heart comprehendeth the i Or Sound noise and in the mouth maketh a Centre where the will formeth the Word and the will which thrusteth forth from the heart bringeth the noise of the will in the conceived Centre which existeth in the mouth out from the Centre of the mouth and that noise is sharpe and penetrateth through the heart minde and senses for it is gone forth out of the Centre into another Thing or Essence as into another minde and bringeth with its sharpnesse that minde or Essence into its will and if that will or the other minde pleaseth it not it breaketh that will and destroyeth it viz. punisheth that minde which is not k Or agreeable one with its will 75. Thus my beloved seeking and desiring Minde Consider thy selfe search thy selfe and finde thy selfe thou art the Similitude Image Essence and proper portion of God and as thou art so is the Eternall Birth in God For God is a Spirit and the l Or that which governeth thy body government in thy body is also a Spirit and that is proceeded and created out of Gods Government 76. For God hath manifested himselfe in the spirit of Man both in Love and in Anger both the Centres are in it and the Third Centre with the exist of the Spirit is the omnipotency and if the Spirit of this world viz. the Third Principle had not set its barre in Adam which is broken by the Birth of Christ and is made a Wonder being borne as a Great Wonder and shewne in the presence of God 77. Thus in like manner wee acknowledge a Third Person in the Deity which proceedeth from the Father and the Sonne For he is the Spirit of the mouth of God and hath not his originall in Nature but is the spirit of the first will to Nature yet he getteth his sharpnesse in Nature and therefore he is the former and framer in Nature as most powetfull and omnipotent 78. For he manageth the sword of Omnipotence as may be seene by the Image in the Revelation he is the bringer forth the Conductor and the Directer also the destroyer of malice and wickednesse and the opener of the hidden Mysteries he existeth in the Father from Eternity without beginning for the Father without him would be onely an Eternall stillnesse without m Being or substance Essence 79. He is the Essence of the Will as is mentioned concerning the Fire out of which the Aire ariseth which goeth forth from the Fire and as you see that the humane life and its understanding consisteth in the Aire and that the Aire governeth the life so you must understand us concerning the Spirit of God which is the out-going and flowing vertue out of the Heart and Word of God 80. For the Heart is the Word and the Spirit is the former of the Word not that he maketh the Word but he is the selfe subsisting Essence when the wheele of the Essences in the Centre of the Father goe on in Triumph as a Genetrix then he is in the wheele in the appearing or shining of the Liberty and openeth the Genetrix in the Darknesse and causeth the longing of the other or second Will to the Centre of the Word 81. He is the Key in the shining of the Will in the Essences and openeth the Matrix of the Genetrix He is not comprehended by the Essences nor by the Centre of the Word but he closeth with the Word and Heart and openeth the Heart to the n Or representation pressure that so the will of the Father may impresse in the Heart and then he is in that which is impressed and formeth in his own Centre in that which is impressed and goeth forth with the vertue of the Word out from the Heart and expresseth or bringeth forth the Thoughts of the Will 82. For the Thoughts are the hidden seales in the seaven Formes and they open the Spirit that it may come to the Will that so out of one forme of the Genetrix many wills may come and goe forth without number inâ—â—â—itly but yet in the opening and driving of the Spirit and all Wonders without number stand in the opening of the Spirit he it is that manifesteth the Deity in Nature he spreadetb forth the Glance of the Majesty so that it is seene in the Wonders of Nature He himselfe is not the Glance but the power of the Glance and leadeth the Glance of the Majesty of God in Triumph he is the joy of the Deity and maketh the Holy sport with his opening in the hidden seales
the beginning of the Essence then I finde the Eye which is God which is a desiring will of Eternity which entreth into it selfe and seeketh the Abysse in it selfe 264. It is in Nothing but it is the Glasse of the Abysse it seeketh it selfe and findeth it selfe and that which is found seeketh againe a Modell wherein it can seeke finde and see it selfe and that proceedeth so farre till it commeth to the Number k X. 10. ten 265. Then the last findeth the first againe in it selfe and so the last becommeth the Modell and Glasse of the First and the first of the last and so it becommeth an Eternall Band and it standeth in the will in the desiring seeking and finding and the l Great Mysterie Mysterium Magnum is included in this Essence 266. But now the middlemost in the Desire willeth to have a m Or satiating fulfilling wherein it may Rest or else all would be in an anguishing source and the Desiring draweth forth the Middlemost of All formes wherewith it satiateth its hunger wherewith also it is in Joy in it selfe in perfection and so out of the Anguish there commeth a Love a satiating of the source and the Middlemost is Sulphur wherewith the Spirit n Or quickneth or enliveneth Refresheth it selfe in the will for Sulphur hath two formes in it viz. * Phur Power Sul Light power and Light 267. And this together is the Essence borne out of all formes it is †Materia Substantiality Matter Essentiality corporality the Divine Body Christs heavenly flesh and it is the full satiating of the Spirit in the O also it is the Rest and the manifestation of the Deity it subsisteth in the Virgine Wisdome 268. The Crosse is its o Or end pitch Bounds limit and it is the Essentiality which by sinking entreth into Death as is mentioned before where the Wrath remaineth in Death and it is o Or quiet still as a Death or a Nothing and the life sprouteth up out of it in another Principle 269. It selfe is not the Principle but the Principle is borne in it all Glasses of the Magick are manifested in it and all the wonders of the q Or Genitrix or Bearer Begettresse it containeth the Mysterium Magnum and out of it the Spirit openeth the Wonders of Eternity the Spirit giveth it the Essences for it is the food for the hunger of the Spirit 270. It is an Essence of Wonders without Number and End also it hath no Beginning for the Spirit in the Desire maketh it begin from Eternity and it continueth r Or in to Eternity it is ſ Or a. the Body of the Ternary which is called God and the ſ Or a. body of Angels so that the Spirit subsisteth in an Image or else he would not be knowne 271. Thus he knoweth himselfe in the Image and seeketh the best Magick and he findeth what he seeketh and eateth it and thereby giveth his will to the Divine Body so that there is an Eternity in the Holy Principle 272. For the Wonders arise in the will of the corporeall Spirit which wonders take hold of the Spirit of Eternity viz. of the Holy Ghost and thus there is a sound and song proceeding from the Eternall wonders for the Will of the Corporeall Spirit is therein 273. And in these seven Formes the Joy of the Deity is increased and perfected for it is a satiating of the Etenall desire and it is the Eternall foode 274. But seeing all Essences arise from fire Therefore we will cleerely set before you the Mysterium Magnum and shew you Paradise if any to whom this is told and discovered will be blinde let him adventure t To per sh it with Babell 275. You know that every life consisteth in fire and Water and the Essentiality is its Body and the Body proceedeth from the power of the Spirit for it is the food of the Spirit and the Spirit againe is the food of the body and the highest and greatest u Or Nourishment Nutriment is in himselfe for the outward body could not sustaine him if the true life were not in himselfe 276. Now then Fire is the first cause of life and Light is the second cause and the Spirit the third cause and yet there is but one Essence which closeth it selfe in one onely Body and manifesteth it selfe and so findeth by seeking 277. And every Essence x Is. consisteth y In. of two Essences viz. of an inward and an outward one seeketh and findeth the other the outward is Nature the inward is Spirit above Nature and yet there is no separation but in that which is included in a Time there the Time parteth the limit so that the End findeth the beginning 278. Thus you see also how the true Essentiality ariseth from the Light for it is the satiating of the will the water ariseth from the meeknesse of the Light for the Desire taketh hold of the meeknesse and keepeth it because it hath a good z Or taste relish and so the meeknesse becommeth Essentiall and it is an Essence of the Fire a satiating of the desiring Wrath a quenching of the Wrath and a corporality of the Fire for when the body a Or perisheth or dyeth or corrupteth or departeth is dead then its Spirit is in the beginning in that which gave a beginning to it it is in that Glasse 279. Now then as the source is twofold so also the water is twofold viz. an outward and an inward the one belongeth to the Spirit the other to the outward Life the outward is as it were a Death and the inward is the life of the outward for the outward standeth between Wrath and Paradise in the b Death that is sunke downe into the Centre in a thing insunken Death and the Inward is Paradise it selfe for the Spirit groweth up therein out of the Eternity 280. You may very well see that this is true as followeth Observe the Summer and Winter Heat and Cold and your eyes will soone be opened if you be borne not c Or without outwardly but within your selfe with a true Magick will to finde God for it is very d Visible plaine 281. For the Water in the Deep ariseth from the fire not from the Wrath but from the Light for the Light proceedeth from the fire and hath a e Longing Sucking Drawing seeking of its owne it seeketh a Glasse to behold it selfe in and it seeketh an Habitation and draweth it f Or in by its desire into it selfe and dwelleth therein and that which is drawne in is water which receiveth the Light else if the light did not dwell in the water the deep of the world could not comprehend the Light The water is the satiating of the Desire of the Light 282. And the water againe seeketh the Glasse and would have a House to dwell in and that is flesh as you see the
Crosse and it is the Originall of the o By this Essence God himselfe is not meant but the powers that flow from him Essence of all Essences which Essence divideth it selfe into three beginnings as is mentioned before each of which hath its Essence and they are all in one another and have no more but one Spirit 339. And in the middle of the point is the Centre which is the cause of the Life and in the Centre is the Light of the Majesty out of which the Life proceedeth viz. the second Principle and out of it the Tree of the Eternall Life alwayes grew from Eternity and the twigs grew out of the Tree 340. These twigs are the spirits of Angels which indeed were not corporeall from Eternity but the Essences were in the Tree and their Image appeared in the Virgine of Wisdome from Eternity for they were a figure from Eternity in the Tincture not corporeall but onely Essentiall without corporality 341. And therefore this is the Greatest Wonder that the Eternity hath wrought that it hath p Or created or formed made the Eternall a Corporeall spirit which thing no Reason can comprehend nor no sense finde out and it is q Or not to be dived into by vs. unfadomable to us 342. For no Spirit can sound it selfe It seeth well its deep even into the Abysse but it comprehendeth not its r Former or moulder Maker it beholdeth him indeed and diveth into him even to the Abysse but it knoweth not its Å¿ Forming or fashioning Making this is onely hidden to it and nothing else 343. For a childe knoweth its Father and Mother well but it knoweth not how its Father made it it is also as * That is as perfectly a Man Quoad genus humanum highly graduated as its Father but it is hidden to it how it was in the seed and though it sound that yet it knoweth not the time and place for it was in the seed in the Wonders and in the Life a Spirit in the Wonders And here we are commanded to leave off diving any further and to be silent 344 For we are a Creature and should speake but so farre as belongeth to a Creature to know in the inward and outward in body and soule in God Angels Men and Devills also in Beasts Fowles Wormes in Plants and Grasse in Heaven and Hell all this wee are able to sound but not our owne Making 345. And yet we know and finde the first Fiat in Viz. our owne Making that though indeed we know not that which first moved God to create we know well the making of the Soule but how that which u Or stood was in its Essence from Eternity is become moveable we know no ground of that for it hath nothing that could awaken that and it hath an Eternall Will which is without beginning and unchangeable 346. But if we should say the Angels and soules have been from Eternity in the Spirit the propagation of the soule will not permit that as we see by experience Therefore this is onely Gods Mysterie and the creature should continue in humility and obedience under God and not soare higher for it is not God 347. God is a Spirit from Eternity without Ground and beginning but the Spirit of the soule and of Angels hath a beginning and are in Gods hand the Ternarie hath the x Or Fan. casting shovell which will purge the y Or threshing-floare floare 348. Wee must onely have patience and humility in Obedience here in this life or else our proceeding from God availeth Nothing the Devill was indeed an Angell but his Pride threw him into Darknesse let none climbe z We should not goe beyond Obedience Patience humility and Chastity and live according to our owne self-will and desire above the Crosse or if he doe he will fall into Hell to the Devill 349. God will have children neere him and not a Such as will domineere Lords He is Lord and none else we have received of his fulnesse wee are borne out of his Essences we are his true children not step-children out of a strange Glasse also not a similitude only but children the body is a similitude and the Spirit is a similitude of Gods Spirit but the b Or right true soule is a Childe borne out of God 350. c Rom. 8.16 Gods Spâ—rit witnesseth to our Spirits that we are the Children of God not in that manner which Babell d Imagineth or dreameth teacheth who would so willingly be God upon Earth but our soules are Children begotten of Gods seede our heavenly body which the heavenly soule e Or is cloathed with all weareth commeth out of the Divine Body and is hidden from the Devill and the Old Adam 351. Therefore my loving brother in the Divine body know this cleerely and it is our Answer to your first Question whence the soule proceedeth It proceedeth from God out of Eternity without Ground and number and endureth in its owne Eternity but the beginning to the moving of the Creature which is done in God that should be mentioned no further onely wee give you to understand thus much 353. That the Ternarie longed to have children like it selfe out of it selfe and so hath manifested it selfe in Angels and in the soule of Adam and is become an Image like a Tree which bringeth forth fruit and beareth a Twig out of it selfe for that is the due right of Eternity and nothing else beside 354. It is no strange Glasse but indeed one Glasse out of the other and one Essence out of the other and all seeke the beginning and it is all a Wonder 355. This is the Entrance and now we will answer the rest of the Questions but briefly for you see already in this description all your Questions f Answered But for your Longings sake and to satisfie the simple who have not our knowledge we will goe through with them The second Question What are the Essences Substance Nature and Propertie of the Soule 1. THe Essences of the soule come out of the Centre of Nature out of the Fire with all formes of Nature All the three Principles lye in the soule All that God hath and can doe and that God is in his g Or Trinity Threenesse Ternarie all this is in the Essences of the soule as the vertue of a Tree is in the twig that groweth out of it 2. The substance of the Soule is heavenly created out of the heavenly Divine Essentiality yet the will of it is free either to demerse 7. And in this twofold body which was created in the sixt Day in the sixt houre of the Day Note Or Kingly in the same houre in which Christ was hanged on the Crosse after the body was finished the a Royall soule was breathed in from within by the Holy Ghost into the heart in the Holy Man into its principle like an awakening
good earnest as we ought The thirteenth Question How doth the Soule feed upon the Word of God 1. IF the soule doe enter thus as above mentioned into the Light of the Majesty and receive the light of God then it hath wholly a longing and lusting and continually attracteth in its Desire the Divine Power viz. the Divine body into it selfe and the Holy Ghost is the Power of Gods Spirit and so it obtaineth the body and Spirit of God and eateth at Gods Table All that the Father hath is the Sonnes and whatever the Sonne hath that belongeth to his Image 2. It eateth Gods flesh and Christs Body and by this eating the Divine Body doth also grow u Or to or from or out of it or as a Chicken groweth in an Egge in it so that it thus gets the Divine Body and so becommeth Gods Childe not onely a similttude but a Childe borne in God out of his Essences and liveth in God 3. When it heareth Gods Childâ—en teach and speake Gods word even in this world it receiveth it and eateth it Note the foode of the Soule 4. The outward Man eateth Earthly bread and the soule eateth the Bread of God of which Christ said that he giveth us his body for meate and his x The Author calleth Baptisme and the Supper of the Lord two Testaments Testaments are nothing else 5. Indeed we eate not Spirit without Body for the soule is Spirit already before hand and desireth to have a body and so it getteth both body and Spirit 6. Let this be spoken to thee O Babell and see how thou handlest Christs Testaments and what thou teachest when thou sayst Christ Testaments are Spirit without Body thou belyest God and denyest Gods Substantiality Christs heavenly Body which is greater then all things which is the fulnesse of all things but in its owne Principle 7. O Earthly mouth thou shalt not bite it with teeth the soule hath another Mouth which receiveth it under the outward Element the outward receiveth the outward and the Inward receiveth the Inward 8. The Supper of Christ with his Disciples was so the outward is a Remembrance the Inward is the substance for the Kingdome of God consisteth in Power it is Magically not as a thought but Essentiall substantiall 9. The Magia maketh substance for in the Eternall Nothing there is Nothing but the Magia createth y Something where nothing is 10. Now in God there is not onely Spirit but Nature substance flesh and bloud Tincture and All this world outwardly is a similitude of the Inward world 11. We tell you wee speake what we feele see taste and know and not a fable or Opinion and that not for our selves onely but for you as one member is bound to doe for another that so our Joy may be in you and we also may enjoy you againe as brethren together in one Essence He that desireth to know further of this let him read our z Threefold life 13. Chap. third Booke and there he shall finde the Circumstances concerning the a Seele-Messe the foode Messe Supper or eating of the soule Soules-Meale and Christs Testaments The fourteenth Question Whether is such a new Soule without Sinne We understand here the propagated Soule in a Childe newly borne 1. MY beloved friend this is a very b sublime or sharp or subtile deep Question yet you shall be answered for the time of the manifestation is borne the Day breaketh the Night is past therefore eternall prayse and thankes be given to God that hath againe begotten us to light and to an inheritance that never fadeth away and hath received us for his beloved Children 2. My beloved friend you know well the heavie fall of Adam as we have shewen you copiously in all our writings viz. that the soule hath turned it selfe away with the right Eye from God into the Spirit of this world and is become disobedient to God and hath wholly depraved its Noble Image and changed it into a monstrous Image and hath let in the Spirit of this world whereas it should have powerfully ruled over it with the will and not have let the soule eat of evill and good at all 3. But now it hath plainely transgressed Gods c pleasure Command and hath put its Imagination into the Earthly Spirit where the Turba which brought the Earthly Monster into its Noble Image instantly tooke it captive and so the Turba instanly sought and found the Limit in which the Image perished and if the Word had not d Set it selfe in the middest mediated or interposed it selfe it would have continued so for ever 4. And so now the Turba is once seated in the Earthly Abysse and hath captivated both body and soule it alwayes driveth the body to the limit and there destroyeth it and casteth it away and then the poore soule remaineth Naked without a Body 5. And except it turne with its Right Eye againe into the Word and get againe a body borne out of God it is but naked and hath the Turba in it which stirreth up the fire in its great Anguish for e Viz. the Turba it is an eager hunger a seeker and a finder 6. Now it is throughly knowne to us that our soule is fast bound to the Spirit of this world for the Turba holdeth us captive in the Wrath of the Anger of God 7. And although our soule get out and become New-borne in God yet f The Turba it possesseth the outward body still and consumeth it for it pierceth through it even to the Abysse and there it findeth that it is onely a Glasse of the Eternall and then it goeth forth from the Glasse into the Eternall and lets the body lie in the Nothing 8. Also you know well that the soule wich the body in the seed is halfe Earthy for it is Sulphur that is g Phur is power Matter or substance Phur and h Sul is Spirit or Light Sul i In one another together and the Turba is in it which hath ability enough to destroy the seed 9. How then can a soule be borne pure It cannot be it bringeth the Turba with it into the world and is sinfull in the Mothers k Or body wombe 10. But know that God is become Man and the Word Fiat hath agiane put it selfe into the seed an although the Turba be now in the Earthly part so that the seed is not altogether free yet the matter stands thus with the soule 11. The soule is not wholly forsaken of God so farre as the Father and Mother are l Or vertuous honest and in God for it cometh from the soule of the Father and of the Mother and although a Childe dye in the Mothers wombe without m Externall Baptisme Baptisme yet it is baptized with the spirit of the Father and of the Mother viz. with the Holy Ghost which dwelleth in them and the Turba is destroyed in
the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Excommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New man together union the outward Spirit is very profitable to us for many soules would perish if the Bestiall Spirit were not which beholdeth the Fire captive and setteth before the Fire-Spirit earthly bestiall Labour and Joy wherein it may buifie it selfe till it be able by the x Or workes Wonders in the Imagination to discover somewhat of its Noble Image that it may seeke it selfe againe 12. My beloved Children who are borne y Or of in God I tell it you it was not for nothing that God breathed the outward Spirit viz. the outward Life into Adams nostrills for great danger did attend this Image 13. God knew how it went with Lucifer and also what the great Eternall z Magia or Desire Magick could doe yea Adam might have been a Devill but the outward Glasse hindred that for where Water is it quencheth the Fire 14. Also many a soule by its wickednesse would become a Devill in a a Or the twinckling of an Eye moment if the outward life did not hinder it so that the soule cannot wholly inflame it selfe 15. How many are there that are so full of poyson and b Or malice and wickednesse evill that they doe murther and commit villany but this their Fire hath water or else they were past remedy As ye see in gall which is a fiery poyson but it is mingled with water and so the violence of the fire is allayed 16. Thus it is also with the Inward Essence the Spirit of this world hath wound it selfe into the Abysse of the soule and in its source hath killing water wherewith it often bedeweth the soule when it would spit Fire 17. Moreover the outward Spirit could not have life without this Fire seeing it hath fire in all Creatures but this Fire is onely the wrath of the Inward fire 18. The Inward fire consumeth earth and stones also the body and bloud yea even the Noble Image if it be c Or kindled inflamed in the Will But there the water is a Medicine for it which pulleth down its aspiring force whereby it laboureth to get above the meeknesse of God as Lucifer did The seventeenth Question Whence and wherefore is the Contrariety between the Spirit and the Flesh 1. MY beloved friend you know well that fire and water are contrary for the fire is Life and the water is its Death and you see plainely that when water is poured upon the Fire the source of the Fire goeth out and so the Fire is dead 2. And although in Man the fire is not wholly dead because of the Light which continually causeth fire yet there is an enmity as there is an enmity between God and Hell and yet Hell or the Fire of wrath is Gods 3. And
other writings of this Author is written fundamentally and at large .1 THE soule is an Eye in the Eternall Abysse a similitude of Eternity a perfect figure and Image of the first Principle and resembleth God the Father in his Person as to the Eternall Nature 2. The Essence and substance of it meerely and purely as it is in it selfe is first the wheele of Nature as to the first foure 1. Astringent 2. Bitter 3. Fire 4. Anguish Formes 3. For the Word of the Lord Or formed or fashioned or created comprised the soule by the Eternall Fiat in the Eternall will of the Father in the Center of the Eternall Nature and opened it with the Holy Ghost or blew it up like a fire which lay hid in the Eternity and wherein all formes of the eternall Nature stood from Eternity and The soule or the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Or being thing hath not been substantiall but Essentiall and hath been knowne in the Principle in the flash where the fire ariseth But the shadow of it hath from Eternity in a figurative Image figured it selfe in the Desiring will of God and hath stood Or in the presence of the Ternary before the Ternary of God in the Magia in the wisdome of God as a similitude of the Holy Trinity in which God hath manifested himselfe as in a Glasse 5. The substance and Image of the soule may be resembled to the Earth having a faire flower growing out of it and also to the fire and Light as we see that Earth is a Ground foundation or soyle or the Mother of that which groweth upon it Center but no Life yet it is Essentiall and a faire flower groweth out of it which is not like Earth neither hath it the smell and taste of the Earth much lesse the figure of it and yet the Earth is the Mother of the flower 6. And so the soule also shone appeared out of the Eternall Center of Nature out of the Eternall Essence with the word Fiat in the will of God and was held in the Fiat so that it shone appeared as a fiery Eye and similitude of the first Principle in a creaturely forme and substance 7. And from this Eye went the Glance of its Fire as Light doth from fire and in this Glance of its owne Fire the Eternall Image which is in the wisdome of God was seen and conceived by the will of the Heart of God in the second Principle that is by the word Fiat of the second Principle in the Love and Power of the Holy Trinity whence the Holy Ghost proceedeth 8. And thus the soule was a whole similitude and Image of the Holy Trinity here we must take the soule for the Center of Nature and its fiery Life for the first Principle but the sprout or the Image of the soule which is a similitude of God buddeth forth from the soule as a flower from the Earth and is comprised by the Holy Ghost for it is his Mansion 9. Now if the soule put its Imagination out from it selfe wee meane out from its Or property source of fire into the Light of God then it receiveth the Light as the Moone doth the glance of the Sunne and so its Image is in the Majesty of God and the soule in the Light of God and its fiery Property is changed into meeknesse and fervent Love and then it is knowne to be the child of God 10. But seeing the soule is Essentiall and its owne substance a Desire it is plaine that it consists in two Fiats one of them is its corporeall propriety and the other is the second Principle proceeding from Gods will which is in the soule in which God desireth to have The soule it his Image and similitude 11. To which End Gods desiring is as a Fiat in the Centre of the soule and continually draweth the will of the soule towards the Heart of God for the Lust pleasure will or desire Longing of God would have the soule and on the contrary the Center in the power of the Fire would have it 12. For the life of the soule hath its originall in the Fire and that makes the striving for the Image of the soule and which of these two Formes whether it be the Fire or meeknesse of Love that overcommeth that will be the quality of the soule and as the quality of the will of the soule is such an Image will the soule have 13. And we must know that if the will of the soule change it selfe then its Forme will be also changed for if the Quality or property source of the soule be fiery then it hath also a fiery Image 14. But if the soule turne its Imagination into the Center into the strong Or harshnes Astringency and bitternesse then its faire Image is also captivated in the darke astrengency and infected with the Astringent wrath 15. And then this wrath is a Turba which possesseth the Image and destroyeth the similitude of God for in God there is Love Light and meeknesse but in this Image there is Darknesse astringency and bitternesse and the Essentiall Quality or property source is fire proceeding from the Essences of wrath and then this Image belongeth not to the Kingdome of God so long as it continueth in this Quality condition or property source and forme in the Darknesse 16. Fire is a further similitude of the soule the soule is an Essentiall Fire and the flash of the Fire is the Life of it The soule resembleth a Globe or an Eye of Fire 17. The burning Fire in the source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the source which ariseth from the Fire and goeth forth from the firelike Aire that is the true Spirit of the source of the Life of the Fire which continually bloweth the fire up again and maketh it burne 18. Now the fire shineth and giveth Light out of the source and dwelleth in the source where it shineth and the source comprehendeth not the Light and this signifieth the second Principle wherein God dwelleth 19. For we know that the Or Vertue Power is in the Light and not in the Fire the fire onely giveth Essences to the Light and the Life or the Light produceth meeknesse and substantiality viz. water 20. Now we understand that there is a Or amiable Loving meeke Life in the Light without Or paine source and yet it selfe is an insensible Or paine source it is nothing but a Longing or desire of Love 21. Which Source we account a Tincture in which the budding and blossoming hath its Originall yet the Fire is the cause of it and the meeknesse is a cause of the substantiality for the Desire of Love in the Light attracteth it and keepeth it so that it becommeth a substance but the Desire of Fire consumeth the substantiality 22. Also we must conceive that as
the soule is purely and alone in the Center it is an Essentiall Fire in the Eye of Eternity and yet that Eye desireth a figure and Image of the wisdome of God 23. And the Image is in its desire in its Imagination for the Verbum fiat word Fiat hath comprehended it that it might be a similitude of the Eternall wisdome of God wherein he dwelleth and wherein he may manifest himselfe by his Spirit and what ever hath been in his Eternall Counsell 24. Thus the Majesty of God flameth in the Image in the Essentiall Fire if the Essentiall Fire putteth its desire into the Majesty but if not then the Image is Voyd or empty raw and naked without God and the Tincture is false 25. For the Image is in the Tincture and hath its originall in the Tincture in the Light not in the source of the Fire and as the Heart or word of God hath its Originall in the Light of the Majesty in the Eternall Tincture of the fire of the Father so hath the Image of the soule 26. Indeed the Image dwelleth in the fire of the soule as Light dwelleth in the Fire but it hath another Principle as the Light is such a source as is different from Fire 27. And so the true Image of God dwelleth in the Light of the Fire of the soule which Light the fiery soule must create in the fountaine of the Love of God in the Majesty by putting and yeilding its Imagination into it 28. And if the soule doe not so but putteth its Imagination into it selfe into its wrathfull forme of the source of the fire and not into the fountaine of Love into the Light of God then its owne source of Sternesse sharpnesse or eagernesse fourcnesse astringency and bitternesse riseth up and the Image of God becommeth a Turba and swalloweth up the similitude of God in the wrath 29. And then the Astringent Fiat in the fiery Essence of the soule figureth for the soule an Image of the Imagination that is in its will whatsoever the Essentiall fire of the soule desireth that will be figured in the soule viz. Earthly Figures that which the will of the Heart casteth it selfe into that Image the Fiat of the soule will make that is as farre as the third Principle and the Spirit of the Starres and Elements hath power 30. So that if the will of the soule doe cast it selfe into the Kingdome of this world then the outward Kingdome hath power to bring its Imagination into the inward Principle and if the inward Fiat perceive that in the fire of the soule then it becommeth pregnant with it and keepeth it 31. And then the soule hath the Image of a Beast in the third Principle and that cannot be destroyed for ever except the will of the soule returne againe out of the earthly Lust and pierce into the Love of God againe and then it getteth the Image of God againe which may be done onely in this life while the soule is Essentially in its Ground or soyle or bed of Earth Ether in the growing of its Tree but after this Life it cannot be done 32. Thus you may understand what the soule Spirit Image and Turba are the soule dwelleth in it selfe and is an Essentiall Fire and its Image standeth in it selfe in the Imagination in the Light of the soule if it cleave to God if not then it is in Anxiety in the wrath of darknesse and is an Vizard or Monster abominable Image or an Image of the Devill 33. The Turba of the soule which destroyeth the Divine Image is the Essentiall wrathfulnesse and it is caused by the Imagination or false Love and Or Imaging Representation and therefore all lyeth in the Imagination the Image consisteth in that which we suffer to come into our Desire 34. It is very necessary for us to strive continually against the Earthly Reason of flesh and bloud and to yield the Spirit of our wills into the mercy and Love of God and alwayes cast our selves into the will of God and not count Earthly Or profit goods and pleasure our treasure setting our desire upon it which will destroy the Image for it is a Turba of the Image of God and bringeth Earthly properties into the Image 35. Or to conclude To summe up all Christ said where your treasure is there will your Heart be also according to which God will judge the secrets of Mankinde and sever the cleane from the uncleane and give that which is false to the Turba of the Fire to be devoured and bring the Holy thing which is entred into God into his Kingdome AMEN THE CLAVIS OR KEY OR An Exposition of some principall Matters and words in the writings of JACOB BEHMEN Very usefull for the better apprehending and understanding of this Booke Written in the Germane Language in March and Aprill ANNO. 1624. BY JACOB BEHMEN Also called Teutonicus Philosophus Printed in the yeare 1647. THE PREFACE TO THE READER Of these writings 1. IT is written the Naturall man a Understandeth or receiveth not perceiveth not the things of the Spirit nor the Mysterie of the Kingdome of God they foolishnesse unto him neither can be know them therefore I admonish and exhort the Christian Lover of Mysteries if he will studie these High writings and read search and understand them that he doe not read them outwardly onely with sharp speculation and meditation for in so doing he shall remaine in the outward Imaginary Ground onely and obtaine no more then a b Or feigned shadow of them counterfeited colour of them 2. For a mans owne Reason without the Light of God cannot come into the Ground of them it is impossible let his wit be never so high and subtill it apprehendeth but as it were the shadow of it in a Glasse 3. For Christ saith without me you can doe nothing and he is the Light of the world and the Life of men 4. Now if any would search the Divine Ground that is the Divine c Or manifestation Revelation he must first consider with himselfe for what end he desireth to know sucb things whether he desireth to practise that which he might obtaine and bestow it to the glory of God and the welfare of his neighbour also whether he desireth to die to Earthlinesse and to his owne will and to live in that which he seeketh and desireth and to be one Spirit with it 5. If he have not a purpose that if God should reveale himselfe and his mysteries to him he would be one Spirit and have one will with him and wholly resigne and yeild himselfe up to him that Gods Spirit might doe what he pleaseth with him and by him and that God might be his knowledge will and d Or working deed he is not yet fit for such knowledge and understanding 6. For there are many that seeke Mysteries and hidden knowledge meerely that they might be respected and highly esteemed the world and for their
in the Stars and Elements yet in another Principle of a more holy q Kind quality or condition Nature 157. The foure Elements doe flow from the Archaeus of the Inward ground that is from the foure properties of the Eternall Nature and were in the beginning of time so outbreathed from the Inward ground and compressed and formed into a working substance and Life and therefore the outward world is called a Principle and is a subject of the Inward world that is a Toole and Instrument of the Inward r Artificer or workman Master which r Artificer or workman Master is the Word and Å¿ Or vertue power of God 158. And as the Inward Divine world hath in it an t Or Intellectuall understanding Life from the Effluence of the Divine knowledge whereby the Angels and soules are meant so likewise the outward world hath a Rationall Life in it consisting in the outflowne powers and vertues of the Inward world which outward Rationall Life hath no higher understanding and can reach no further then that thing wherein it dwelleth viz. the Stars and foure Elements 159. The Spiritus Mundi is hidden in the foure Elements as the soule is in the body and is nothing else but an Effluence and working power proceeding from the Sunne and Stars its dwelling wherein it worketh is spirituall encompassed with the foure Elemenrs 160. The Spirituall house is first a sharp Magneticall power and vertue from the Effluence of the Inward world from the first property of the Eternall Nature this is the ground of all salt and powerfull vertue also of all forming and substantiality 161. Secondly it is the Effluence of the Inward Motion which is outflowne from the second u Species kinde or property forme of the Eternall Nature and consisteth in a fiery Nature like a drie kind of water source which is understood to be the ground of all Metall and stones for they were created of that 162. I call it the fiery Mercury in the Spirit of this world for it is the mover of all things and the Separator of the Powers and vertues a former of all shapes a ground of the outward Life as to the Motion and sensibility 163. The third ground is the perception in the Motion and sharpnesse which is a spirituall source of Sulphur proceeding from the Ground of the painfull will in the Inward Ground hence the Spirit with the five senses ariseth viz. seeing hearing feeling tasting and smelling and is the the true Essentiall Life whereby the fire that is the fourth forme is made manifest 164. The ancient wise men have called these three properties Sulphur Mercurius and Sal as to their Materialls which were produced thereby in the foure Elements into which this Spirit doth coagulate or make it selfe Substantiall 165. The foure Elements lie also in this ground and are nothing different or severall from it they are onely the manifestation of this spirituall ground and are as a dwelling place of the Spirit in which this Spirit worketh 166. The Earth is the grossest effluence from this subtile Spirit after the Earth the water is the second after the water the Aire is the third and after the Aire the Fire is the fourth all these proceed from one onely Ground viz. from the Spiritus mundi which hath its root in the Inward world 167. But Reason will say to what End hath the Creator made this manifestation I answer there is no other cause but that the spirituall world might thereby bring it selfe into a visible forme or Image that the Inward powers and vertues might have a forme and Image now that this might be the spirituall substance must needs bring it selfe into a materiall ground wherein it may so figure and forme it self and there must be such a separation as that this separated being might continually long for tht first Ground againe viz. the Inward for the outward and the outward for the Inward 168. So also the foure Elements which are nothing else Inwardly but one onely Ground must one long for the other and desire one another and seeke the inward Ground in one another 169. For the Inward Element in them is divided and the foure Elements are but the Properties of that divided Element and that causeth the great anxiety and desire betwixt them they will continually to get into the first ground again that is into that one Element in which they may Rest of which the Scripture speaketh saying Every Creature groaneth with us and earnestly longeth to be delivered from the vanity which it is subject unto against its will 170. In this Anxiety and desire the Effluence of the Divine power and vertue by the working of Nature is together also formed and brought into figures to the Eternall Glory and contemplation of Angels and Men and all Eternall Creatures as we may see cleerely in all living things and also in vegetables how the Divine power and vertue x Fashioneth imprinteth and formeth it selfe 171. For there is not any thing substantiall in this world wherein the Image resemblance and forme of the Inward spirituall world doth not stand whether it be according to the y Or grimnesse wrath of the Inward Ground or according to the good vertue and yet in the most z Or Poysonous venomous vertue or quality in the Inward Ground many times there lieth the greatest vertue out of the Inward world 172. But where there is a darke Life that is a Darke Oyle in a thing there is little to be expected from it for it is the foundation of the wrath viz. a false bad Poyson to be utterly rejected 173. Yet where Life consisteth in a Or paine venome and hath a Light or brightnesse shining in the Oyle viz. in the fift Essence therein Heaven is manifested in Hell and a great vertue lyeth hidden in it this is understood by those that are ours 174. The whole visible world is a meere spermaticall working Ground Every b Or Substance thing hath an Inclination and longing towards another the uppermost towards the undermost and the undermost towards the uppermost for they are separated one from the other and in this hunger they embrace one another in the Desire 175. As we may know by the Earth which is so very hungry after the influence and vertue of the Starres and the Spiritus Mundi viz. after the Spirit from whence it proceeded in the beginning that it hath no Rest for hunger and this hunger of the Earth consumeth Bodies that the Spirit may be parted againe from the grosse Elementary c Or Property condition and returne into its d Separator Divider or salnitrous vertue Archaeus againe 176. Also we see in this hunger the Impregnation of the Archaeus that is of the Seperator how the undermost Archaeus of the Earth attracteth the uttermost subtile Archaeus from the Constellations above the Earth where this compacted ground from the uppermost Archaeus longeth for