of Heaven and yet comprehendeth none of them 22. Thus we give you to consider what Will and Confidence is namely that it is the Master and Guide which bringeth mans Image both into Gods Love and also into Gods Wrath. 23. For in the Will is begotten the right true Faith wherein subsisteth the noble Image of God For in Faith we are born again through Christ in God and obtain again the noble Image which Adam had lost and Christ hath brought it again with Gods Life into the Humanity 24. Also a false Will destroyeth the Image because the Will is the Root of the Image for he attracteth the Mystery of God 25. And the spirit of that Mystery openeth that fair Image and putteth on it the Divine Mystery viz. Gods Entity understand Christs heavenly Body who was born out of God in the dear and beautiful Virgin of his Wisdom which filleth Heaven 26. Now if our mind and will is set into the same and the will desireth it then is the Will magical and entereth into it and if he be hungry then he may feed on Gods Bread 27. Now groweth up in him the new Body which is the pleasant or gracious Tree of Christian Faith for every body loveth himself 28. Now if the Soul getteth a body out of God which is so sweet and gracious needs must she love him being given unto him for a propriety in whom she dwelleth and liveth and from whose power she eateth and strengtheneth her self 29. Therefore let no man deceive himself and continue in his falshood and unrighteousness and comfort himself with an historical belief or faith when he thinketh and saith with himself Is not God gracious will he not forgive me I will gather a Treasure and enjoy the same make use of it and leave to my Children great Riches and Honor I will repent at one time or other This is a meer deceit 30. Thou gatherest in falshood and drawest into thy self unrighteousness and when it is done in the best manner yet it is but earthly and thou hast sunk thy heart and will into an earthy vessel and clotheth thy noble Image with it and so hast wholly infected it 31. Besides thou leavest to thy children only Pride for an Inheritance that they only fix set into it the spirit of their will 32. And putteth on the worst thing upon thee and thy children when thou thinkest to do good unto them 33. True external life must have sustenance and he doth foolishly who giveth his goods to a wicked man 34. But he doth more foolishly who turneth with his goods unto wickedness hanging his heart thereon and holdeth in higher estimation temporal and corruptible pleasures then the eternal incorruptible Good which is infinite 35. But he is blessed which helpeth the poor for they wish all happiness unto him and pray to God to bless him in his body and soul 36. Thus their wishes and praying go to the Giver into the Mystery and embraceth him and followeth after him as a good work born in God for that treasure he taketh along with him and not the earthly 37. For when the Body dyeth then the Image goeth into the Mystery that is she is revealed into the Mysteries of God 38. For in the time of the earthly Life the external principle hath been a cover for it which falleth away when the body dyeth then appeareth the Divine Mystery in the Image and therein also all good works and deeds which were born in Love in Gods Will. 39. The wishes and prayers of all Gods Children stand in the Mystery and makes a propriety with the Image For the children of the poor if he hath helped them in their miseries and afflictions have sent their will in their prayers into Gods Mystery and so united thereby with their Deliverer and Comforter and gave to him that likeness in the Divine Mystery 40. And if that Benefactor cometh into the Mystery that the earthly life falleth away then all things are revealed and each doth stick to his own whither the Will hath appointed it 41. And all this is reserved unto Gods Judgment of the holy Spirit in the Mystery where every one shall reap that what he hath sowed here into his Acre 42. Where all shall spring up grow and bring blossoms in a heavenly new Earth in which man in his divine Image shall put on the body of the perfect Mystery upon his divine Image and will see standing before him namely before his bodily Image his Righteousness why he is so fair 43. He will know the Causes thereof and rejoyce therein eternally and comprehend his Hymn therein unto Gods Honor and wondrous Deed. 44. On the other side the multitude of the wicked will have heaped on them Ignominy avarice pride wickedness and the curse of the oppressed gathered in the Mystery of Wrath which will follow after them and shall know the causes of their torment and therefore will be an eternal enemy of God and of his Children The Fifth Chapter 1. ALl this the multitude of the wicked cannot comprehend the reason of it is there is no will in them thereunto or to desire to comprehend it 2. For the earthly Being hath captivated them that they cannot draw any will unto Gods Mystery they are to God as dead men there is no breath in them of the Divine Life neither have they any mind to it they are lockt up bolted in Gods Wrath Mystery that they cannot do it 3. Not that God hath done-so to them but they are entred thereinto with the spirit of the Will and sunk themselves therein therefore they run like mad men 4. And whereas the noble Jewel standeth hid in them in the noble Center in the divine Principle and could very well go out from their earthly Being and wickedness with theirs into Gods Will. 5. Yet they wilfully suffer themselves to be held by the Fury for the proud self-honored Life pleaseth them too well and that doth hold them 6. But after this Life there is no more remedy if the Souls fire be naked and crude it cannot be quenched with any thing but only with Gods Meekness with the Water of eternal Life in Gods Mystery and that they cannot reach unto there is afterward a great Cleft or Gulf betwixt them viz. a whole Principle 7. But in this time of Life as long as the Soul swimmeth in the Blood and burneth it may be very well for the Spirit of God moveth on the wings of the Wind God is become Man 8. The Spirit of God goeth with the Will into the Soul he desireth the Soul she needs only to open the door for he goeth willingly unto it and revealeth or openeth the noble Corn or seed unto the Tree of Christian Faith 9. But this is the most smarting thing which is to man most bitter he must break off his spirit of his Will from the earthly Being he must bring forth the spirit of his Will out of the earthly Treasure as
THE TREE OF Christian Faith BEING A True Information how a Man may be one Spirit with God and what Man must do to perform the works of God In which is comprehended compendiously the whole Christian Doctrine and Faith ITEM What Faith and Doctrine is An open Gate of the Great Mystery of GOD out of the Divine Magia through the Three Principles of the Divine Being Written in High Dutch by JACOB BEHMEN LONDON Printed by JOHN MACOCK M. CX.L.IV The Tree of the Christian Faith Chapter the First CHrist saith Mat. 6.33 But first seek the Kingdom of God and his Righteousness and all these things shall be added unto you 2. Item My Father will give the Holy Ghost to those that ask him when he cometh then will he lead you into all truth he will put you in mind of all what I have told you of 3. For he will take it of me and inform you of it he will give you speech and wisdom what you are to speak 4. And St Paul saith We do not know what we shall pray or speak but the Spirit of God intercedeth powerfully according to the pleasure of God 5. Now Faith is not an historical knowledg that a man should set down Articles unto himself and depend only upon them and so force his mind into the works of his Reason But Faith is a Spirit with God for the Holy Ghost goeth into the spirit of Faith 6. True Faith is a Power of God a Spirit with God it worketh in God and with God 7. It is free and not bound to any Article but only to true Love from whence it fetcheth the power of its life and strength and the opinions of men are of no consequence 8. For as God is free from all inclination he doth what he pleaseth and is not accountable for it so true Faith also is free in Gods Spirit It hath but one Inclination viz. unto the Love and Mercy of God to cast its will into the Will of God and it goeth forth out of the starry sydereal and elemental Reason 9. It doth not seek it self in fleshly Reason but in Gods Love and if it doth so it findeth it self and then it findeth it self in God and worketh with God not according to Reason what she pleaseth to have but in God what the Spirit of God willeth 10. For Faith esteemeth not the earthly life that so it may live in God and the Spirit of God be in it the will and the deed It submitteth in all humility unto Gods Will and sinketh down with Reason into Death but springeth up with Gods Spirit in the Life of God It is as if it were not and yet it is in God in All. 11. It is a Crown and Ornament of the Deity a Wonder in the divine Magia It maketh something where there is nothing and taketh something where nothing is made It worketh and no body seeth its Being 12. It exalteth it self and yet hath no need of any ascending it is of a mighty Power and yet it is the lowliest Humility It hath all and yet comprehendeth no more then Meekness thus it is free from all Malice 13. And it hath no Law for the fury of Nature toucheth it not it holdeth or subsisteth in Eternity because it is not comprehended in any ground it is not shut up in any thing 14. Even as the Abyss of Eternity is free and resteth no where but only in it self where there is an eternal Meekness even so doth true Faith in the Abyss 15. It is in it self a Being the Being it liveth but seeketh not its life but it seeketh the life of the eternal still Rest it goeth out of the spirit of its life and possesseth it self 16. Thus is it free from Torment and dwelleth in the eternal Freedom of God 17. It is with the eternal Freedom of God as a nothing and yet it is in all all comes well to pass to it what God and Eternity hath in his power It is comprehended of nothing and yet it is a fair habitation in the great Power of God 18. It is a Being yet is it not comprehended of any Being it is a companion and friend to the divine Virgin of Gods Wisdom in it stands the great Wonders of God and yet it is free of all 19. Even as the light is free from the fire and yet is continually begotten of the fire and yet it can neither touch nor move the quality of the fire so in like manner we give you to understand that Faith is begotten out of the Spirit of Life as out of an ever-burning fire and shineth in that fire and filleth the fire of life and yet is never comprehended 20. But if it be comprehended then it self is entered into Reason as into a prison and is no more in the Freedom of God Gods Freedom but it is entered into pain torment 21. It tormenteth it self whereas it might be at liberty it worketh in Reason the Wonders in the Fire of Nature and in the Freedom it worketh the Wonders of God The Second Chapter 1. NOw seeing Faith is thus viz. one Spirit with God we are then to consider its Original For we cannot say it is a Form or Image of Reason but it is the Image of God it is Gods Similitude and eternal Form 2. And yet during the time of this life it may break it self or be changed into an Anguish quality 3. For it is in its own Being in the Original meerly a naked Will and the same Will is a Seed which the spirit of the Fire the Soul must sow into the Freedom of God 4. Then there groweth a seed out of that Tree upon which the Soul feedeth and mitigateth her fire-fire-life that she becomes powerful and giveth strength to the root of this Tree whereby the Tree groweth in the Spirit of God and springeth up in Gods Paradise 5. And though it be so that in this we might be dumb and ignorant for Reason would fain comprehend and know all therefore we will hold it forth clearly to the light why Faith and Doubt are one by another and are as it were chained together so that there is a vehement strife in man all his time so long as he is a guest in the cottage of this earthly life 6. Unless he sink so much in himself that he can bring the Fire of Life into the Freedom of God Then he is as it were dead in Reasons-life or in the life of Reason and if he liveth he liveth to God 7. Which indeed is a most precious dear life in a man and is seldom or rarely found in any for it is like unto the first Image which God did create 8. And although the mortal part sticketh unto him yet it is as it were dead just as if a dead image stuck unto him which belongs unto the corruption breaking in which the true man doth not live 9. For the true Life standeth turned and is in another World in another
God himself dweleth God putteth on thee his fairest ornament that thou shouldest rejoyce in him eternally 51. What is the Being of this World it is corruptible and bringeth man only into anguish perplexity and misery besides into Gods wrath and breaketh the fair Image in him and puts a vizard on him 52. O What a shame will it be unto that man who shall appear on the Judgment day of God with a beastly Image besides that what followeth in which he is to abide for ever 53. Here begins a penitet me it repenteth me here will be the sighiug and howling about the lost talent which may never be attained unto 54. Where the Image shall stand in eternity before the Devils and do what the terrible Prince Lucifer will have The Eighth Chapter 1. MY dear seeking and desirous mind which art hungry and thirsty after Gods Kingdom pray take notice of the ground which is shew-unto thee 2. It is not so easie a matter to become the Child of God as Babell teacheth where Consciences are lead into Histories and are courteously tickled with Christs sufferings and death where Remission of sins is taught Historically 3. Like unto a worldly judgment where a mans crime is remitted graciously though the man abide a Rogue in his heart but it is no such thing here 4. God will not have hippocrites he doth not take away sins from us because we depend upon knowledg and comfort our selves with Christs sufferings and abide yet in our consciences in the Abominations 5. It is said you must be new born again or you shall not see the Kingdom of God 6. That a man should please himself with Christs sufferings and death and apply it unto him but is unregenerated with his will in the Adamical will he doth as one who comforteth himself that his lord will bestow his land upon him not considering that he is not his son and he hath promised that his son alone should have it as it is here 7. If thou wilt possesse thy lords land and have it for a propriation then you must become a true son unto him for the son of the maid-servant doth not inherit with the free born the son of the History is a stranger 8. Thou must be born out of God in Christ that you be a natural son then art thou the Child of God and an heir of the sufferings and death of Christ 9. And Christs death is thy death his resurrection out of the grave is thy resurrection his ascension into Heaven is thy ascension and his eternal Kingdom is thy Kingdom 10. If thou art born his true son out of his flesh and blood then art thou an heyr of all his Goods else thou canst not be Christs Child and heyr 11. As long as the earthly Kingdom sticketh in thine Image then art thou the earthly of corrupted Adam no hippocrisy avaiâ—eth give as good words as thou wilt 12 Yet art thou a stranger and Gods Goods do not belong unto thee unless thou returnest with the lost son unto the Father with a true repentance for thy lost Inheritance 13. Thou must go out with thy spirit of thy will out of the earthly life and break the earthly will which payneth the minde and the spirit of the will as to forsake a possest Treasure in which the spirit of the will was born and thou must enter into Gods Will. 14. There you sow your seed into Gods Kingdom art new born in God as a fruit which groweth on Gods Acre for thy will receiveth Gods Power Christs body and a new body groweth unto thee in God 15. Then art thou Gods child and Christs goods belong unto thee and his merit is thy merit his sufferings death and resurrection all thine thou art a member of his body and his Spirit is thy Spirit and guideth thee on the true way and whatsoever thou dost thou dost it to God 16. Thou sowest in this World and reapest in Gods Heaven thou art Gods wonder work and revealest in the earthly life his wonders and drawest them with thy spirit of thy will into the holy Mystery 17. Thus observe it ye coveteous ye proud ye envious ye false Judges ye wicked men which bring your wills and desires into earthly goods into monies into pleasures of this World and money and goods you esteem to be your treasure and you set your desire upon them and yet you would be accounted Gods children 18. You stand and dissemble before God as if he remitteth the sins and you continue with your Image in Adams coat in Adams flesh you comfort your selves with Christs sufferings and you are me er hippocrites 19. You are not Gods children you must be new born in God if you will be children otherwise you deceive your selves with your dissembling which paint to you a false colour 20. They teach and are not known of God neither are they sent to teach they do it for the bellies sake and for worldly honours sake and are the great whores in Babel which dissemble with God with their lips and with the heart and spirit of the willl they serve the Dragon in Babel 21. Dear Mind if thou wilt be Gods Child then prepare thy self for Temptation and affliction it is not easie to enter into a childs life especially if Reason lyeth captivated in the earthly kingdom 22. She must be broken and the will must be gone from Reason he must sow himself into Gods Kingdom in a humble obedience as Corn is sowed into an Acre he must make himself in Reason as dead and submit unto God then the new Fruit grows in Gods Kingdom 23. Thus man standeth in a Threefold life and all belongeth unto God 24. The Inner fiery Essences of the first Principle are incorrporated with the new Body in Christ that they spring up in Christs Flesh and Blood out of Gods Will and their Fire is Gods Fire out of which burneth Love Meekness and Humility 25. Where the Holy Spirit goeth forth and helpeth him in the Combate against earthly Reason also against the corrupt flesh and the Devils will his yoke of the Earthly will groweth easier unto him but he must continue in the fight of this world 26. For unto the Earthly life belongeth sustenance which he must seek but must not hang his will and heart thereon 27. He must put his confidence in God and his Earthly Reason still steppeth into doubt that he will come short she will always see God and yet cannot or God does not dwell in an Earthly Kingdom but in himself 28. Thus Reason must be forced into hope because she cannot see God 29. There Doubt runneth against Faith and will destroy Hope then the earnest Will must fight with the true Image against the Earthly Reason here it doth smart and great sadness ensueth especially if Reason looketh on the course of this world and thinketh her spirit of her will to be foolish in regard of the course of this world 30. Here it is sayd Be Sober Watch Fast and Pray that is subdue the Earthly Reason and mortifie her that Gods Spirit may find place in you 31 If he appeareth he soon overcometh Earthly Reason and looketh on the will in the anguish with his love and sweetness where always is begotten a fair twig out of the Tree of Faith 32. And all tribulation and affliction serveth for the good of Gods Children for as often as God permitteth him to be brought into anguish and calamities then they always stand in the Birth of a new twig out of the Tree of Faith 33. When the Spirit of God appeareth again then he always rayseth a new growth at which the Noble Image highly rejoyceth 35. The first serious assault must do it that the Earthly Tree may be conquered and the Noble Corn be sowed into Gods Acre that it may learn to know the Earthly man 35. For when the Will of God receiveth light then the mirrour beholdeth it self the one essence seeth the other in the light and thus the whole man finds himself in himself and knoweth what he is which he cannot know in the earthly Reason 36. Therefore let no man think that the Tree of Christian Faith is seen or known in the Kingdom of this World external Reason doth not know it 37. Although the fair Tree standeth in the inner man yet the outer earthly Reason doubteth of it for the Spirit of God is a folly to her because she cannot comprehend him 38. And although it happeneth that many times the Holy Ghost revealeth himself in the external mirrour or glasse that the outward life rejoyceth much at it and quaketh for Joy and supposeth now have I gotten that worthy guest now I will beleeve it yet there is no perfect constancy in it 39. For the Spirit of God persevereth not always in the earthly quality he must have a pure vessel and if he goeth into his principle as into the true I mage then the external life groweth pusilanimous and timerous 40. Therefore the noble Image must still be in fight aginst the external life of Reason the more she fighteth the greater groweth the fair Tree because she worketh with God 41. For as an earthly tree groweth in wind rain cold and heat so doth the Tree of the Image of God under crosses and tribulation anguish and torment in ignominy and contempt and springeth up in Gods Kingdom and in patience beareth fruit 42. We knowing thus much let us strive for it not to be kept back by any fear or terrour because we shall enjoy it eternally and reap that what we have sowed in anguish and pain which will be an eternal comfort to us Amen Finis hujus tractatûs Anno 1620 mense Maji Soli Deo Gloria Written by the Author JACOB BEHMEN FINIS
Child of Nature and a Life with Nature 7. But whatsoever goeth out of Natures longing groaning into the free Will of God the same is received and owned by the free Will and is a Spirit in God 8. And though it be of Nature as Nature from Eternity still begetteth her self in Gods will yet is his Life-spirit without Nature in the Free will and thus the Wonders stand in God revealed and yet are not in God himself 9. And if the spirit of the will of the Soul goeth out of the Reason of Nature into the free will of God then that spirit of the Will is the Child of God and the Spirit of Nature is Gods Wonder and the creature standeth turned into her self as God himself 10. For the sydereal or rational Spirit seeketh in his Magia in himself in his Center the Wonders of Eternity to which end God hath created the Soul in the Body of the external Nature though they be comprehended only in the internal 11. And the spirit of the Will goeth into the Freedom of God where the holy Spirit leads him into the divine free Mystery so that the Deity standeth revealed in the spirit of the Will and in the rational Spirit standeth the Magia of Nature revealed with her Wonders 12. Now if the Soul be the Center where the true spirit of the Will goeth out toward the Freedom of God into the Fredom of God as into the Divine then hath she the sydereal Spirit bound up 13. And if she tameth him that he do not work wickedness she may bring the sydereal Wonders which in the Elemental Mirror are made into a Substance before the Majesty of God into the free will of God so that the Wonders appear in the Divine Freedom as a Similitude of the Will of God 14. Yet not to be understood thus as if the Freedom of God doth mingle with the Wonders of Nature and with the Similitude to be one No God abideth free eternally 15. He dwelleth in the Wonders as the Soul doth in the Body as little as the Body comprehendeth the Soul or the Fire the Light even as little comprehendeth Nature the Deity 16. And yet is one Being and is separated into two Beings from Eternity even as the Fire and the Light 17. Where we understand by the Fire the life of Nature and by the Light the Mystery the Spirit of Life without qualm or pain though the Fire be also a Mystery 18. Thus understand us is Mans condition The Soul is the fire of the true humane life which God breathed forth out of the eternal Nature in Adam with his Spirit as out of the Center of God 19. And the Spirit which was born out of the Souls fire formeth Gods Spirit into his Image he hath the Divine Mystery out of which the Will towards Gods Love is begotten from whence existeth the Divine Magia or Longing that the spirit of the will is desirous of God 20. Now if he doth elevate himself that is goeth out of the hidden Mystery into the Freedom of God there is he a twig or branch in Gods Kingdom sprung up out of Gods Mystery and worketh into Gods Will and revealeth still the Wonders in Gods Kingdom 21. Not so as if any new thing were begotten in God which had not been from Eternity which hath neither ground nor end 22. Only in the Souls spirit the eternal infinite Mystery is revealed in its self to Gods honour and wondrous Deed and to his own namely to the creatures own or self eternal joy 23. Now whereas the earthly corrupted Longing mingleth it self with the Astral quality and the Soul at the heavy Fall of Adam hath imagined with her Will into the Astral Longing as also into the earthly and hath brought into her self the strange Magia then the Will was begotten and the divine Image was destroyed 24. And the heavenly divine Image of Man became earthly so that the true Will standeth turned upside downward as into the spirit of this world as into the Reason which is born out of the stars 25. Now the true Image of God which was thus destroyed and is become earthly hath need to be new born again 26. And there had not been found any Remedy to help this Image if the Word out of Gods Center as Gods own Life had not assumed Humanity and had not the poor soul whose Image was now corrupted been new born again in him Here the true Image was restored again else she had been bereaved eternally of the Freedom and Majesty of God 27. Seeing all souls are descended from one therefore are they all born out of one corrupted Root and the new regenerated Life is returned again into the soul of Christ therefore is it required of us to cast all our wills into Christs Regeneration 28. For in Christ are we born again in God with our souls and in Christ have we gotten again the Image 29. For our Mystery in the Soul stood meerly in the Magia of Nature which in her Center is a fire and the Image was turned out of Gods Freedom into the outer Magia as into the external principle of this world 30. Now if that breaketh in the Being then the poor corrupted Image of the Soul standeth meerly as a lost Child where in her own Center she can stir up nothing but the furious fiery quality for she is gone out of Gods Word into a corruptible Mirror as into the spirit of this world which hath a begining and an end 31. Therefore the body of the soul is become wholly earthly and is fallen home into corruptibleness and death 32. Therefore it is requisite for us because God hath graciously turned his Love to us and hath turned our souls again in him in Christ into the Freedom and made the divine Mystery in the Image moving so that the Image can dwell again in God as in the Wonders of Paradise that we break off our will from the external Centre as from the corruptible life and bring it into the free will of God 33. And hereunto belongeth not an historical knowledg for one to say I beleeve that is I know it or I desire it and yet abideth with the will in the external principle as standing in the outward infection 34. No it is said You must be new born through water and the holy Spirit else you cannot see the Kingdom of God 35. An earnestness is required here the will of Reason must be broken there must be a living motion of the will which breaketh through Reason and fighteth against Reason 36. And though it be not easie for the soul to do it being mightily corrupted yet is there no better Remedy for her then to make her self Dead in her Reason and senses and so to unite meerly with Gods Mercy and yeild her self unto it that no more room be left for Reason must be compelled 37. And if the Will thus beateth down Reason then is she as it were dead though she
be alive and she becomes servant to the true Will or else she will be Master without him 38. For Gods Will must be the Master over Reason if so be that Reason shall do some things that are good and stand before God 39. For nothing subsisteth before God unless it be born in Gods will 40. But if the will turneth into good then the spirit of the will becomes to be Gods Child 41. And the Wonders also stand before God which are made by Reasons spirit for they are made in the Will of God and are transplanted from the beginning unto the Eternity 42. And although we cannot say that our works are to last for ever yet their shadow or image abideth and yet they abide really in the Being but in the Mystery as in the Divine Magia before Gods Wisdom 43. Wherein only the external Principle breaketh as the external Government in the four Elements 44. And those four are set again into one where all the Colours and Forms of the four Elements are known with whatsoever is born therein 45. Therefore hath God appointed in Nature a final day of separation where all must be approved through fire what is born in Gods Will or no that each principle must make harvest of its own 46. And there is many a one will leave much of his works in the fire because they are not born in Gods Will for into God no unclean thing entereth 47. But whatsoever is born out of another Magia is impure the Earth is an example unto us of that which is corrupted 48. Do you ask why The Devil sat with his Legions in the place of this Worlds Creation where indeed he was created an Angel in the Sulphur or in the Center of Nature out of which afterwards the Earth was created he hath excited the Fury in Nature 49. So that the Earth hath an evil impure sickness although she be inclosed in death and reserved for putrefaction 50. Where she must be approved in the eternal Fire and return unto that which she was before the Creation as to the eternal Magia of the eternal Nature The Fourth Chapter 1. SEeing all is inclosed in Gods Will which is born out of Nature and we understand it thus that nothing can enter into Gods Will unless it be first made or born in Gods Will. 2. Therefore we understand plainly that it is requisite for us that we submit our selves wholly with our Reason and senses unto the Will of God and so work with our hands in the world to provide food for the belly but not to set our will unto it as to esteem any earthly thing for our Treasure 3. For where our will and heart is there is our treasure also if our will be in Gods Will then have we the great Mystery of God out of which is born this world as a similitude of it and thus we have it both as the eternal and the corruptible also and something more we bring the wonders of our works into the eternal Mystery for they depend from the spirit of the will 4. But if we turn away our will from the eternal into the earthly Mystery and esteem Money to be our Treasure and the beauty of the body for our splendor Honour and power for our best Jewels then is our will captivated in it and depends only upon the Mirror and attains not unto Gods Freedom 5. For the Mirror as the external Kingdom must be approved through Fire and the Fury must be separated from the pure where the Fury will be an external Burning 6. Now if Reason bringeth the animated mind with the spirit of the will of the Soul in which stands Gods Image and the true Man into the external Mirror as into an hypocritical Infection needs must the Image and true Man be captivated thereby and with the external Magia as with its disease be infected 7. Where the Image putteth on the external Entity not only as a garment but it is an infection and a total mixture 8. Though the animated Fire doth not mix with the external Kingdom yet the Souls spirit of the will mingleth which is Magical and the Image of God is destroyed and transmuted into an earthly where the Souls fiery life abideth crude and hath an earthly Image in the will of the spirit 9. Now if the Body breaketh and dyeth then the Soul holdeth her Image as her spirit of the will is now that is as he departed from the body's image for at the dying there is a dividing Then there appeareth the Image with and in such things which she hath taken in wherewith she was infected the same quality she hath in her 10. What she hath loved here the same hath been her treasure into which the will of the spirit is entered and after the same shapeth her self also the animated Image 11. If one hath turned his mind and heart into pride in his life time then the same quality springeth up continually in the Souls fire in the Image and goeth beyond Love and Meekness as beyond Gods Freedom and cannot comprehend nor possess Gods Freedom 12. But springeth up thus in it self in that anguish quality and still shapeth the will of the spirit after earthly things wherein his will is entred and so glittereth with it in the Souls fire and still riseth in pride and will go beyond Gods Meekness in the Fire 13. For he cannot draw or make any other will because he cannot go into Gods Freedom into the holy Mystery where he might make another will he lives meerly in himself 14. He hath nothing neither may he reach unto any thing but only unto that which he had comprehended in him in his external life or whilest he lived in the world 15. And so it fareth with a covetous person he hath in his will and image the magical greedy disease and coveteth much continually and formeth that in his will of the spirit which he dealt withall in the life of his body 16. But because that hath left him and his being is no more earthly yet he carryeth the earthly will which tormenteth and plagueth himself with it for he cannot reach any other 17. And much worse it goes with falshood against which the poor cryeth and curseth him by reason of his oppression 18. For all that is wrought in wickedness which he hath caused followeth after him for it hath been wrought in the mystery of wrath then the corrupted soul after the body 's dying falls into it 19. There she must be bathed in those abominations that if it were possible to unite with the will in Gods Love yet the same abominations and wickedness keepeth him back for they bring him to an eternal Despair 20. Where at last the Soul presumeth and renounceth God and desireth only to ascend in the same abominations and to live so 21. And that is her joy to calumniate or blaspheme God and his Saints and exalteth himself in the Abominations above God and the Kingdom
out of Pride Covetousness and Envy as also out of Wrath and Falshood toward the Spirit of God 10. His mouth must not play the hypocrite nor his heart nor will must not persevere in the earthly Mystery there must be an earnestness from the bottom of the heart and soul 11. The Will must turn into the divine Mystery viz. into Gods Love that the Spirit of God may have place in him to blow on the divine Spark else there is no Remedy no flattering or dissembling availeth 12. And if a man learned all the Scripture by heart and did sit all the days of his life in the Church and yet continued in the Image of the Soul an earthly beastly Man who endeavoreth meerly after falshood in his heart his Dissembling helpeth him nothing 13. A Preacher who handleth the Mystery of God in the outward but hath not Gods Image in the Inward but striveth only after honour and covetousness he is as near unto the Devil as the meanest he is a meer Juglar with Gods Mysteries he is a hypocrite no efficacy is in him 14. Himself hath not the Mystery of God how should he give it unto others he is a false Pastor and a Wolf to the sheep 15. For every one that beareth Gods Mystery that is he that hath rouzed it in himself and yeilded himself unto it Gods Spirit does drive him he is Gods Priest for he teacheth out of God none can teach truly unless he teach out of Gods Mystery 16. But how shall he teach who is without the Mystery doth he not teach by Art and earthly Reason what is that unto Gods Mystery 17. Though Reason be a noble Being yet she is blind without Gods Spirit for Christ saith Without me you can do nothing 18. Those that are driven by Gods Spirit are Gods Children He that entereth any way else into the sheepfold then through Christs Spirit he is a Thief and a Murderer and comes only to rob and steal and seeketh his own profit he is not a Pastor of the sheep but a Devourer like a Wolf 19. Thus are we to conceive of the Tree of Christian Faith it must be living and not a dead history or knowledg The Word of Life must be new born in the Image that the Soul may bear Gods Image without it she is not Gods Child 20. No flattering nor delaying of Repentance upon hopes availeth any thing as long as one beareth the earthly Image on the Soul he is without Gods Mystery 21. Neither needst thou to think I wil turn one time or another but I will first gather enough that I may not want that afterwards the earthly business may not lie in the way 22. No this is a trick of the Devil but through persecution crosses and affliction through ignominy and contempt we must enter into Gods Kingdom 23. For the Devil leadeth his Government in the earthly Image and he mocketh Gods Children in his proud Seat when they will run away from him thus the multitude of the wicked serveth the Devil and helpeth him to drive his work 24. A man that intendeth to come to God must not regard this he must think that he is in a strange Country among Murtherers and is a Pilgrim which travelleth to his true home he falleth amongst Murtherers which torment and rob him 25. And if he bring but so much away that he preserveth his noble Image he hath Goods enough for he getteth the heavenly Mystery for it in which lieth all out of which the World is only a Mirror of it 26. And he is a very Fool that changeth the Reflex of a Mirror or Looking-glass for a substantial Being for when the Looking-glass breaketh he that loved it is bereaved of it 27. He is like unto one which buildeth a house on the sand near a great water where the water carryeth away his house so is it with the earthly hope 28. O son of Man thou noble Creature live not under Reasons power else it will cost thee loss of an eternal Kingdom seek thy self and find thy self but not in the earthly Kingdom 29. How well is it with him that findeth himself in Gods Kingdom that putteth on the heavenly and divine Mystery and entereth into it 30. All the worlds ornaments are no more but dirt in respect of the heavenly and they are not worthy that a man should set his love into them 31. And though it be so it must be brought into the Wonders to which God hath created it also that man understand the external man must reveal the Wonders of the external Nature as in the external Mystery both from within the Earth and above the Earth 32. All what the Stars are able to do and what the Earth containeth Man is to bring into wondrous Forms and Beings after the external Figure which in Gods Wisdom hath been foreseen before the times of the World 33. But he ought not to set his will on them and hold them for his treasure but he may use them to his joy and ornament but with the inner man he is to work in Gods Mystery then the Spirit of God will help him to seek and to find the outward things 34. Seeing we are thus corrupted by that heavy Fall that our mind is turned out of the heavenly Mystery into the earthly as in a Mirror that we are become as it were half dead therefore it is most necessary for us that we go out from the earthly splendor with our mind and will and seek our selves first before we seek the earthly ornament that we learn first to know where we are at home and do not make our mind earthly or be earthly minded 35. For man though he standeth in Gods Image is in a threefold Life but if he loseth Gods Image then is he only in a twofold Life 36. The first Life is the Souls Life and existeth in the Fire of the external Nature and standeth chiefly in seven Forms all after the spirit of Nature as in our second and third Book hath been demonstrated at large 37. And the second Life standeth in the Image which is begotten out of the Fountain of the eternal Nature as out of the Souls fire which Image standeth in the Light in the second Life and hath his living spirit as you may judg of it by the Fire and Lightening 38. For the quality of Fire is not the quality of the Light and yet the Light ariseth out of the Fire for by the quality of the Light is understood the meek pure and pleasing or gracious spirit and the causes of it are in the quality of the Fire 39. For you see how Ayr cometh out of the Fire which is the Spirit and the Ayr also is understood in four Forms as a dry one after the fury of the Fire and a wet one as water by the sharp drawing Thirdly a meek one as from the Light and fourthly an elevated one from the furious Crake of Fire 40. Whereby we
the noble Image of God appeareth 73. And we understand herein that the will of Man must enter into Gods Will and then he entereth into Christs Death with Christs Soul through Death into the eternal Freedom of God into the Life of Light and there is he with Christ in God 74. And the third Form of Life is the external created Life out of this World as out of the Sun Stars and Elements 75. Which the Spirit of God breathed into Adams nostrils with the spirit of the Macrocosm where he became also an external Soul which moveth in Blood and Water and burneth in the outward kindled Fire as in a Warmth 76. That same external Life should not reach into the Image in the inner Life neither should the Image let it come into the inner Light which appeareth through Death and springeth up with his Power in the eternal Freedom for the external Life is only a similitude of the inner Life 77. The inner Spirit was only to reveal in the external Mirror the eternal Wonders which were seen in Gods Wisdom in the Abyss in the divine Magia and bring it to a formal Mirror as to a wonderful Game to the honour of God and to the joy of the inner Man born out of God 78. But his will should not have gone thereinto to draw the external Wonders into the Image as we now know in our misery how man draweth an earthly treasure into the mind and imagineth and thus destroyeth the pure Image of God in the second Principle 79. For the spirit of his will goeth into the earthly Being but bringeth his Love in which the Image standeth into the earthly Being as into an earthly treasure into an earthly vessel 80. Now the Image groweth earthly through imagination and so goeth again into Death loseth God and the Kingdom of Heaven for the spirit of the Will standeth with the Love in the external Life 81. Now the external Life must dye and break that the created Image of the inner Kingdom may appear 82. Thus the spirit of the Will striketh with the Love into the external Wonders and bringeth them at the death of the external Life along before Gods Judgment 83. There the spirit of the Will must go through pass the Fire and the Image must be approved in the Fire and all Earthliness must burn away from the Image she must be pure and without spot 84. Even as the Light subsisteth in the Fire so the spirit of the Will must subsist also in Gods Fire and if it cannot there pass freely through Gods Fire then this Image is spued out into eternal Darkness 85. And this is the heavy Fall of Adam that he did set the spirit of his Will into the external Life into the outer Principle in the false Infection and imagined after the earthly Life 86. And thus he went out of Paradise which springeth up through death in the second Principle in the outer and thus entered into Death and thus he dyed and thus was his Image destroyed 87. This by an Inheritance we had from Adam and from the second Adam Christ we have Regeneration 88. Where we must enter into Christs Incarnation and with him into his Death and from Death with him spring up in the Paradisical World in the Entity of Gods Freedom The Sixth Chapter 1. THus we understand that Lust is the Cause why Corruption is come in and still doth 2. For Lust is an Imagination where the Imagination windeth her self into all the Forms of Nature so as that they become all impregnated with that thing out of which the Lust ariseth 3. And we understand the external spirit of man who is a similitude of the Inner did lust after the fair Image and therefore hath set his Imagination into the Inner whereby the Inner was infected 4. And because he did not feel death instantly therefore hath he brought the spirit of his Will to the Outer thus the Outer went to lodg in the Inner and at last is become Host in the Inn and hath obscured the Inner so that the fair Image deceased 5. There the Image fell amongst the Murtherers and among the seven spirits of Nature and the Originals of Life these kept the Image imprisoned and pulled off her Paradisical Garment murthered and left her half dead 6. Now there was need of Christ the Good Samaritan and this is the Reason why God became Man 7. And if the Wound could have been healed by speaking of a word or a verbal remission then God would not have become Man 8. But God and Paradise was lost and then the noble Image was destroyed and wasted and must be new born again out of God 9. Therefore did God come with his Word which is the Center in the Life of Light and became Flesh And so the Soul obtained again a divine Paradisical Mansion Conceive it thus 10. That as Adams Soul had opened the door of the Essences of Fire and let in the earthly Essences whose Springs were turned into the Paradisical Image and made the Image earthy 11. So the Heart of God opened the Door of the Essences of Light and embraced or encompassed the Soul with heavenly Flesh and thus the Essences of the Holy Ghost imagined after the Image after the Essences of the Soul 12. Thus was the Soul impregnated again so as she entered with the spirit of her will through death into the Paradisical Life 13. And from hence came the Temptation of Christ that he was tempted whether the Soul would feed on the Lords Word and whether she could enter again through death into the Life of God 14. Which was accomplished upon the Cross where the Soul of Christ went through the Fire of the Fury through the severe Qualities through death and sprang up again in the holy Paradisical world in which Adam was created 15. Thus we Men were helped up again and it is requisite for us to turn away our wills or the senses of our will and mind from all earthly things and turn it into Christs sufferings dying death and Resurrection 16. That we still crucifie the old Adam with Christs death and stil dye unto sin in the death and dying of Christ arise with him out of the anguish of death in the new man and grow up in the Life of God as there is no other Remedy nor no other Help 17. We must dye unto the earthly world in our will and must still be new born again to the new world in Faith in the Flesh and Blood of Christ we must be born out of Christs Flesh if we intend to see the Kingdom of God 18. It is no easie matter to be a True Christian it is a most difficult business The Will must become a Warrior and fight against the corrupted Will 19. He must sink himself out of the earthly Reason in Christs death into Gods wrath and break the power of the earthly will like a valiant Champion 20. And he must hazard hard
quality of the fiery Essences till the quality in the breaking separateth then each steppeth into its own Mystery 15. Therefore the fire also will be free from water for water is a death unto fire and is a mystery unto it 16. And we see also hereby how the water holdeth the fire imprisoned and yet there is no dying in the fire but is wholy a Mistery in the fire 17. As it is apparent how it breaketh forth in the water and revealeth it self that it revealeth it self out of the Center of its own Genetrix as it is apparent in lightning and is known also in a stone which is but a Water 18. And we see chiefly how all the Formes of Nature are desirous of the light for in the same desire the Oyl is begotten in which the light is known for it existeth out of meekness 19. So we are to know our life that in us standeth open the Center of fire for the life burneth in the fire 20. And then are we to consider the desire unto Love which existeth in the word of life in the Angelicall world where the heart of God standeth with his desire toward us in his imagination and draweth us also into the Divine Mystery 21. And thirdly we are to consider the Magicall Kingdome of this World which burneth also in us and draweth us vehemently into its wonders for it will be manifest 22. And man is created unto that end that he should reveal the Mystery of it and to bring the wonders to Light and into Forms after the eternall Wisdom 23. Now if he shall do so and burn thus in a threefold fire then the true Spirit in whom the Angelicall Image sticketh is in great pains and in great danger for he walketh in a very narrow path 24. For he hath two friends which still draw him each will be in the Image and bring his quality into it as the inner fire and also the external fire The inner Kingdome of the fury and also the outer earthly Kingdome of the Mirror of this world and thus the true Image sticketh in the midst of the pressure 25. For the Inner Kingdome will reveal the wonders through the externall 26. But because it is too sharpe then the externall kingdome flyeth from the Inner and reacheth after the means as after the Image which standeth in the freedome of God and so involveth her self into the Image for all reacheth after the heart of God and after the Center of the Joy Kingdome 27. Now there lyeth a necessity upon the Image to defend her self and not to let the earthly guest come in much lesse the fiery one and yet it is born out of both as the life out of the fire and the wonders out of the externall 28. Therefore it is much required of man that he lead a temperate sober life and not to be pampered too much with the externall Kingdome else it maketh an habitation in the Noble Image 29. And herein we understand the mighty strife in man about Gods Image for there are three which fight about her as first the severe fiery life and then the Divine Life and thirdly the earthly Life thus the Noble Image sticketh in the midst and is drawn by these three 30. Now it is needful for him that he hide himself with Faith in the Mysterie of Hope and let him stand still in that Mystery 31. Where the Devil in the Inner fiery life still rideth forth into the outer earthly life in pride covetousness and falshood over the noble Image and will bring her into the fire and anguish life and breaks her 32. For he still supposeth that the place of this world is his Kingdome he will not endure any other Image in it 33. Now falleth the Noble Image into Crosses Affliction into Anguish and Misery and here belongeth a strif thereto to fight about the Noble Garland of Gods Kingdome 34. Hence arise Prayers that the Image goeth out continually out of the in-brought earthly Being and out of the proud hellish abominations with praying and still entreth into Gods life in his Love 35. Thus the true Image still Mortifieth the earthly Adam and also the hellish proud Devil and must still stand like a Warriour 36. And the most usefull thing for her is That she wrap her self up in patience and throw her self under the Cross and stil spring up in Love 37. For that Love is her sword wherewith she striketh at the Devil and expeleth the earthly Being she hath never another sword wherewith to defend her self but onely the meek water of eternall life which doth not please the proud furious Spirit of fire for it is poyson unto him and he flyeth from it 38. Now if we wil speak rightly of the Tree of Christian Faith then we say its Root standeth in Mystery of hope its growth standeth in Love and its Body in the comprehension of Faith 39. That is where the Image presseth in with her earnest desire into Gods Love and comprehendeth Gods entitie that is Christs Body now this is the Body in which the Tree standeth groweth and springeth up and beareth fruit in Patience all these belong to the Angelicall World 40. They are the Food of the Soul on which she feedeth and refresheth her fiery life that it is changed into the light of meekness 41. And thus the Tree groweth in Gods Paradise whom the outward man knoweth not and no Reason comprehendeth it 42. But it is well known to the Noble Image and is revealed unto her then when the externall life breaketh and after him follow all his works in the Mystery of hope into which he hath sowed 43. Therefore let all those which travail like Pilgrimes in the Way of God think that they must not look for good and jolly days in this world in worldly honour for affliction contempt and persecution will wait on them hourly 44. He is here onely in a vail of misery and must continually stand in the fight For the Divel goeth about him as a roaring Lyon he raiseth all his children of wickedness against him 45. He is counted a fool his Brethren will not acknowledg him his mothers house maketh a mock of him and despiseth him 46. He goeth along and soweth in affliction and tormenteth himself but there is no body which taketh notice of him or that doth take it to heart every one thinketh his own folly doth plague him so 47. Thus is he hid in the World for he is not of the World with his noble Image but is born out of God 48. He soweth in affliction and reapeth in Joy but who can expresse his Glory which he hath to receive for a reward Or who can speak of the victorious Garland which he getteth 49. Who can express the Crown of the Virgin of Gods wisdom which the Virgin of Gods wisdom putteth on him Where is such a beauty which exceedeth Heaven 50. O Noble Image art thou not an Image of Gods holy Trinity in whom
Principle and liveth in another quality or source 10. Therefore understand us now in this way You see and know the original of mans life how the same existeth in the Mothers womb and you see also wherein it doth qualifie and moveth as chiefly in four forms viz. in Fire Ayr Water and Earth 11. And though it standeth therein thus yet is it no more in it then an animal life for he receives his Reason from the Stars and it is found that the Sun and the Stars make a Tincture in the four Elements from whence comes Reason and qualification lust and unlustiness or indisposedness 12. And is yet far from the true humane life for this Reason seeketh no further but her self in her Wonders 13. Yet in man it is a desire and a great longing after a higher better and eternal life in which there is no such quality 14. Though Reason doth neither comprehend nor see it yet there lieth a Mystery in Reason which tasteth and knoweth from whence existeth the languor or gnawing 15. Whereby we know that the same Mystery was implanted also in or at the first Creation and is mans propriety and we find it thus that it standeth in a desire or longing as in a Magical groaning 16. Moreover we find that we are in a strange lodging with the same Mystery that the same Mystery doth not stand in the spirit of this world for it comprehends it not neither does it find it 17. Here we know the heavy Fall of Adam for we find that Mystery in the will of the mind that it is a hidden Spring or Fountain which openeth it self in another Principle 18. We understand also how that Mystery standeth hidden in the Anguish-quality and openeth it self through the anguish of the Will 19. And then thirdly we find how the same Mysterium is held imprisoned by the Spirit of this World 20. And how the Reason of the external life hath power to enter into it and to corrupt it whereby that Mystery cannot come into the light because it doth hide it that the Genetrix may not bring forth her fruit and so lies hid as a Mystery 21. And if the Body dyeth then the will hath not another which might reveal the Mystery therefore the Spirit of the Fire or of the Soul abideth in darkness and the Mystery stands hid in him eternally as in a Mystery 22. Thus we know the Mysterie to be Gods Kingdom which stands hid in the Soul which gives a Lust and Desire to the Soul that it imagineth into that Mystery 23. Where she is magically impregnated in the same Mystery from whence ariseth a Will unto her to go out of the life of the Fire into Gods Mystery 24. And if it so come to pass that she lifteth up the Will and casteth the same into the Mystery then is the Will impregnated with the Mystery 25. For the Will is longing and getteth the body of the Mystery as the Being of the Mystery which is Gods Being which is incomprehensible unto Nature Thus the Will of God doth attract the similitude or image 26. Now if the Will be begotten out of the Souls fire then it standeth also with its Root in the Soul and there is no Division betwixt the Will and the Soul but the Will becomes a Spirit with God and becomes the Garment of the Soul so that the Soul is hid in the Will in God 27. And although she dwells in the Body yet is she encompassed with her Will and is hid in God and thus is she in the Will which is the true earnest Faith a Child of God and dwells in another world 28. This is not to be taken for an Historical Will where Reason knoweth that there is a desire after God in her but keeps that Desire imprisoned in wickedness that the Will cannot go out of the Soul and enter into Life or Gods Mystery but causeth opinions and setteth the Will into a Fancy 29. Where the Will is not able to reach the Mystery of God and thus abideth in the Fancy or quite bid in the Soul so to be judged at a future time where Reason holdeth the Will imprisoned in the Flesh groaning in the syderial Magia and still saith To morrow shalt thou go forth and seek the Mystery of God 30. There is truly no self-power of finding he that thinketh so is deceived neither is there any liberty in any Fancy where the Will might enter and see God that Reason durst imagine to make or to do any thing and so to please God thereby 31. For there is not any way which is more direct then to go with the Will out of Reason and not to seek it self but Gods Love and to cast himself wholly into Gods Will and to let alone all what Reason can object 32. And though they were great sins and crimes committed into which the Body was entered only pass them over with the Will and esteem Gods Love more highly then the filth of sins 33. For God does not accept of sins but he regardeth and accepteth the obedient Free-will he suffers not sin to come unto him 34. But an humble Will which goes out from the house of sin and refuseth sins and sinketh himself beyond Reason into his Love as an obedient humble Child that he receiveth because it is pure 35. But whilest it stands in the Fancy then is it encompassed with the Fancy and is not free 36. Now as God is free in himself from Malice so must the Will also be free then is it Gods Similitude Image and Property for that which cometh unto him into his Freedom he will not turn it out as Christ teacheth us The Third Chapter 1. UNderstand us now further in the way We know and the holy Scripture also speaketh of it and it is discernable also as well in the light of Nature as in all other Beings That all things descend from the eternal Being Good and Bad Love and Anger Life and Death Joy and Misery 2. Now we cannot say for all that therefore that the evil and death cometh from God for in God there is no evil nor death and in all Eternity there comes no evil to him 3. But the Fury descends out of the Fire of Nature where Life standeth as in a Magia where the one form desireth and exciteth the other from whence arise the essences of Plurality out of which are born the Wonders in which Eternity reveals her self in similitudes 4. And yet we must needs say that there is a desire in Gods Will which causeth the Magia out of which existeth Multiplicity 5. And yet this Multiplicity is not the Will of God it self which is free from all Being But in the groaning of the Will Nature begetteth her self with all the Forms so then every thing existeth out of the Desire as out of the eternal Magia 6. And we must further know that whatsoever getteth Life which imagineth into Longing and setteth his Will into Nature is the