is that which goeth downwards and in the midst there is the Center l Or of the circumference which is the Father or whole God according to his manifestation 111. And as this is to be knowne in the Divine manifestation so it is also in the Eternall Nature according to Natures property for Nature is but a m Picture representation or shadow Resemblance of the Deity 112. Nature may be further considered thus the flash of the Originall of fire is a crack and salnitrous ground whence Nature goeth forth into infinite divisions that is into multitudes or varieties of Powers and vertues from which the multitude of Angels and Spirits and their colours and operations proceeded also the foure Elements in the Beginning of time 113. For the n Temperament or harmony temperature of fire and Light is the holy Element viz. the motion in the Light of the unity and from this salnitrous ground we meane spirituall not earthly salnitre the foure Elements proceed viz. in the o Compressure or impressure in every place where that word is used following compressure of the fiery Mercury Earth and stones are produced and in the Quintessence of the fiery Mercury the fire and Heaven and in the Motion or going forth the Aire and in the disruption or rending of the Desire by the fire the water is produced 114. The fiery Mercurie is a drie water that hath brought forth Mettals and stones but the broken or divided Mercury hath brought forth wet water by the Mortification in the Fire and the compressure hath brought the grosse rawnesse into the Earth which is a grosse salnitrous Saturnine Mercurie 115. By the word Mercurie you must understand here in the Spirit alwayes the outflowne Naturall working word of God which hath been the Separator Divider and former of every substance and by the word Saturne we meane the compressure 116. In the fift Property that is in the Light the Eternall unity is substantiall that is an holy Spirituall Fire an holy Light an holy Aire which is nothing else but Spirit also an holy water which is the outflowing Love of the unity of God and an p Ternarium Sanctum holy Earth which is all-powerfull vertue and working 117 This fifth Property is the true spirituall Angelicall world of the Divine joy which is hidden in this visible world ♃ The sixt Property 118. The sixt Property of the Eternall Nature is the sound noyse voyce or understanding for when the Fire flasheth all the Properties together sound the Fire is the mouth of the Essence the Light is the Spirit and the sound is the understanding wherein âll the Properties understand one another 119. According to the Manifestation of the holy Trinity by the effluence of the unity this sound or voyce is the Divine working word viz. the understanding in the Eternall Nature by which the supernaturall knowledge manifesteth it selfe but according to Nature and Creature this sound or voyce is the knowledge of God wherein the Naturall understanding knoweth God for the Naturall understanding is a platforme Resemblance and Effluence from the Divine understanding 120. The five Senses lie in the Naturall understanding in a Spirituall manner and in the second Property viz. in the motion in the fiery Mercury they lie in a Naturall manner 121. The sixt Property giveth understanding in the voyce or sound viz. in the q Articulation speaking of the word and the second property of Nature is the producer and also the House Toole or Instrument of the speech or voyce in the second Property the Power and vertue is painefull but in the sixt Property it is joyfull and pleasant and the difference between the second and sixt Property is in Light and darknesse which are in one another as fire and Light there is no more difference between them ☽ The seventh Property 122. The seventh Property is the substance that is the subjectum or house of the other six in which they all are substantially as the soule in the body by this we understand especially as to the Light-world the Paradise or budding of the working Power 123. For every Property maketh unto it selfe a Subject or r Or resemblance Object by its owne Effluence and in the seventh all the Properties are in a temperature as in one onely Substance and as they all did proceed from the unity so they all returne againe into one ground 124. And though rhey worke in different kindes and manners yet here there is but one onely substance whose power and vertue is called Tincture that is an holy penetrating growing or springing Bud. 125. Not that the seventh Property is the Tincture but it is the ſ Corpus aut Substantia Body of it the Power and vertue of the Fire and Light is the Tincture t Or with in the substantiall Body but the seventh Property is the substance which the Tincture penetrateth and sanctifieth we meane that it is thus according to the power and vertue of the Divine manifestation but as it is a Property of Nature it is the substance of the attracted desire of all properties 126. It is especially to be observed that alwayes the First and the seventh Property are accounted for one and the second and sixt also the third and fift and the fourth is onely the dividing Marke or u Or Limit bound 127. For according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongeth to God the Father yet it is onely a Spirit but in the seventh Property the Desire is substantiall 128. The second is the Divine power and vertue and belongeth to God the Sonne in the second Number it is onely a Spirit but in the sixt it is the substantiall Power and vertue 129. The third belongeth to the Holy Ghost and in the beginning of the third Property it is onely a fiery Spirit but in the fift Property the great Love is manifested therein 130. Thus the Effluence of the Divine Manifestation as to the three Properties in the first Principle before the Light x Appearet is Naturall but in the second Principle in the Light it is spirituall 131. Now these are the seven Properties in one onely Ground and all seven are equally Eternall without beginning none of them can be accounted the first second third foutth fift sixt or last for they are equally Eternall without beginning and have also one Eternall beginning from the unity of God 132. We must represent this in a typicall way that it may be understood how the one is borne out of the other the better to conceive what the Creator is and what the Life and Substance of this world is Of the third Principle viz. The visible world whence that proceeded and what The Creator is 33. THis visible world is sprung from the Spirituall world before mentioned viz. from the outflowne Divine Power and vertue and it is
that readeth this hath not that and in regard of the Question it selfe we must answer somewhat the more here and therefore I set this down for you aske in the following Question about Christs Spirit which was u readily obedient or submissive willing and which he commended to his Father 2. Here the x Or Mankinde Old and sick Adam shall be comfortablely refreshed he shall have a y Or Cure for Death Medicine against Death and be z Or made alive quickned again for his Mother shall bring forth a young sonne to live in her bosome and he shall exceedingly rejoyce in him 3. If we would consider the soule of Christ we need onely seeke and finde our selves for Christs soule is a humane soule conceived in Mary the a Viz. the Eternall wisdome of God and the outward humanity that is God and Man twofold Virgine 4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine for that which is mortall hath the Anger and the Turba which corrupteth all Purity so that no pure Virgine is borne of Eve but are all daughters of her 5. And Eve her selfe was but halfe a Virgine for Adam was the other halfe according to the two Tinctures in which man saw himselfe to be wholly a Virgine in pure Love and so saw God through himselfe that is through the Creature he saw the Originall which produced those two out of it selfe 6. And thus also in one b The whole and not divided person as Adam was before he slept whole person there is one pure Love and Chastity for it seeketh no other Conjunction it selfe is the Conjunction of both Tinctures viz. the Tincture of the soule and the Tincture of the Spirit and its power was such that it could bring forth a Spirit out of the fiery Tincture which is said to be a soule and Spirit 7. Which Adam c Extinguished or put out lost when he suffered the Earthly Life to take him captive and therefore he must be divided and a woman be made out of him which must set her Love d Longing delight or lust Desire and Imagination upon the Adamicall fiery Tincture if she would be pregnant with a Soule 8. Thus none can say that Eve was a pure and chaste Virgine before the contaction of Adam for as soone as Adam did awake from sleepe he saw her standing by him and did presently set his e Fancie or Desire or lusted after her Imagination upon her and tooke her to him and saide this is flesh of my flesh and bone of my bone she shall be called Woman because she is taken from Man 9. And she Eve instantly set her Imagination upon Adam and so both were mutually kindled with the Desire of each other 10. Where is now the pure Chastity and Modesty is it not bestiall is not the outward Image become a Beast as is to be seene plaine enough in his Will and f Or doings Essence that he doth like a Beast yea more foolishly for he hath Reason and yet runneth on against Reason as if he were voyde of sense 11. But that he might be restored and the Image reduced into Unity that word which spake the soule out of the Mouth of God and did breath it from the Holy Ghost into the Image is become Man and is entred into the Earthly Image that is into the Turba of Destruction 12. And you know very well that the word hath the water of Eternall Life and the Fire the Deity and out of the Fire it hath the Tincture of the Deity and in the Tincture the Spirit of God which proceedeth from the Mouth of God and in the proceeding forth the g Or Luster glance of the Majesty is made manifest in the operation of the Spirit 13. This word which is in the Virgine of the wisdome of God and encompassed with the Wonders of Eternity is now in humility of great Love towards our Image which was lost in Adam come againe into us and is in Mary understand the Earthly Mary yet in the Benediction become Man 14. The Benediction was that the soule of Mary was adorned with the heavenly Virgine of the wisdome of God which Adam had lost therefore the Angell called her blessed of all Women 15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary therefore by the blessing she became chaste and full of Purity for the Holy Ghost goeth not into that which is Earthly he mixeth himselfe not with the h Similitude or Resemblance Glasse for it cannot be that the Glasse should be as the Life it selfe 16. Understand our high and precious depth thus The soule of Man proceedeth from God and is from the Eternall and the body of man is but a Glasse of the Eternall and so God cloathed the soule of Mary with the Divine Virgine in the Principle of the soule not in the Earthly flesh as if she had been deified no! she must die 〈◊〉 well as all other people 17. And in this Virgine Gods word out of the Heart of God the Father assumed the seed of the Woman viz. the seed of the soule and the seed of the first Image which for so long a time stood hidden in the Mystery 18. But now at length the Life of God entred into it and did make it a whole Image againe for the water of Eternall life proceeding from the Heart of God mingled with the water of the Spirit of the soule for the Spirit taketh its Originall from the water and the soule is Fire 19. Thus the word received the Tincture of the soule and the Holy Ghost the Tincture of the Spirit viz. the Tincture of the water and both became one soule and yet the Creature was still distinguished from Gods Spirit though Gods Spirit dwelt therein and of Gods water and Tincture and of the seed of Mary from her Tincture and water in the high benediction a flesh and bloud was produced so that an Heavenly Man in the Earthly was incarnate at once 20. So that it may be said this is the Sonne of the Woman viz. the very bodily and naturall Sonne of Mary with soule and body with flesh and bloud and all that belongeth unto Man and also the very Sonne of God which was borne from Eternity out of Gods Eternall Essence ere the foundation of the world was layd who stood both in the Majesty of the Holy Ternary and also in the i Or wombe body of Mary at once 21. And the soule of Christ doth belong halfe to the Principle of this world and halfe to the Holy Ghost for the sou e of Christ used the Spirit of the Aire and Starres with the vertue of the Elements and also the Word of God and the Divine food for such a man Adam was in his Innocency 22. Thus God hath regenerated us in Christ and so we are regenerated in Christ out of Gods
Power J. 33. For I. is the Effluence of the Eternall indivisible Unity or the sweet gracefulnesse of the ground of the Divine u I I-hood selfe or selfenesse somethingnesse E. 34. E is a threefold I where the Trinity shutteth it selfe up in the Unity for the I goeth into E and joyneth IE which is an out-breathing of the Unity in it selfe H. 35. H is the Word or x Or speaking breathing of the Trinity of God O. 36. O is the Circumference or the Sonne of God through which the IE and the H or breathing out-speaketh from the compressed Delight of the Power and vertue V. 37. V is the joyfull Effluence from the y Or speaking breathing that is the proceeding Spirit of God A. 38. A is that which is proceeded from the power and vertue viz. the wisdome a Subject of the Trinity wherein the Trinity worketh and wherein the Trinity is also manifest 39. This Name is nothing else but an out-speaking or expression of the Threefold working of the Holy Trinity in the unity of God Read further of this in the Exposition of the Table of the three Principles of the Divine Manifestation Of the Divine Wisdome 40. The Holy Scripture saith the wisdome is the breathing of the Divine Power a ray and breath of the Almighty also it saith God hath made all things by his wisdome which wee understand as followeth 41. The Wisdome is the outflowen word of the Divine Power vertue Knowledge and holinesse a Subject and Resemblance of the infinite and unsearchable Unity a Substance wherein the Holy Ghost worketh formeth and modelleth I meane he formeth and modelleth the Divine understanding in the Wisdome for the Wisdome is the passive and the Spirit of God is the Active or Life in her as the soule in the Body 42. The wisdome is the Great Mysterie of the Divine Nature for in her the Powers Colours and vertues are made manifest in her is the variation of the power and vertue viz. the understanding she is the Divine understanding that is the Divine z Or Contemplation vision wherein the Unity is manifest 43. She is the true Divine Chaos wherein all things lye viz. a Divine Imagination in which the a Formes Or Images Idea's of Angels and soules have been seen from Eternity in a Divine Type and resemblance yet not then as Creatures but in a resemblance as when a man beholdeth his face in a Glasse therefore the Angelicall and humane Idea did flow forth from the wisdome and was formed into an Image as Moses saith God created Man in his Image that is he created the body and breathed into it the breath of the Divine Effluence of Divine Knowledge from all the Three Principles of the Divine Manifestation Of the b Or Great Mysterie Mysterium Magnum 44. The Mysterium Magnum is a subject of the wisdome where the breathing word or the working willing Power of the Divine understanding floweth forth through the wisdome wherein also the unity of God together floweth out to its manifestation 45. For in the Mysterium Magnum the Eternall Nature ariseth and two c Essences or Beings substances and wills are alwayes understood to be in the Mysterium Magnum the first c substance is the unity of God that is the Divine Power and vertue the outflowing wisdome 46. The second substance is the separable will which ariseth through the breathing and outspeaking word which will hath not its ground in the unity but in the Mobility of the Effluence and out-breathing which bringeth it selfe into one will and into a Desire to Nature viz. into the Properties as farre as Fire and Light in the Fire the Naturall Life is understood and in the Light the Holy Life that is a manifestation of the unity whereby the unity becommeth a Love Fire or Light 47. And in this place or working God calleth himselfe a loving mercifull God according to the sharpned fiery burning Love of the unity Or zealous and an Angry d Jealous God according to the fiery ground according to the Eternall Nature 48. The Mysterium Magnum is that Chaos out of which Light and Darknesse that is the foundation of Heaven and Hell is flowne from Eternity and made manifest for that foundation which wee now call Hell being a Principle of it selfe is the ground and cause of the Fire in the Eternall Nature which fire in God is onely a burning Love and where God is not manifested in a thing according to the unity there is an Anguishing painefull burning fire 49. This burning Fire is but a manifestation of the Life and of the Divine Love by which the Divine Love viz. the unity e Or over inflameth kindleth up and sharpneth it selfe for the fiery working of the Power of God 50. This ground is called Mysterium Magnum or a Chaos because good and evill ariseth out of it viz. Light and Darknesse Life and Death Joy and griefe Salvation and Damnation 51. For it is the ground of soules and Angels and of all Eternall Creatures as well evill as good it is a ground of Heaven and Hell also of the visible world and all that is therein therein have laine all thing in one onely ground as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and fashion it 52. Yet we cannot say that the spirituall world hath had any beginning but hath been manifested from Eternity our of that Chaos for the Light hath shone from Eternity in the Darknesse and the Darknesse hath not comprehended it as Day and Night are in one another and are two though in one 53. I must write distinctly as if it had had a beginning for the better consideration and apprehension of the Divine ground of the Divine Manifestation and the better to distinguish Nature from the f Or Divinity Deity also for the better understanding from whence evill and good are come and what the g Or Essence of all Essences is Being of all Beings is Of the h Centrum Center of the Eternall Nature 54. By the word h Centrum Center we understand the first beginning to Nature viz. the most Inward ground wherein the i Or owne arisen selfe raised will bringeth it selfe by a reception into k Ihood or I-nesse or owne-nesse somethingnesse viz. into a Naturall working for Nature is but a Toole and Instrument of God which Gods Power and vertue worketh with and yet it hath its own l Or Mobility Motion from the out-flowne will of God thus the Center is the Point or ground of the owne receivingnesse to somethingnesse from whence something commeth to be and from thence the seven Properties proceed Of the Eternall Nature and its seven Properties 55. Nature is nothing but the Properties of the receivingnesse of the owne arisen Desire which Desire ariseth in the m Or separation variation of the Breathing Word that is of
number 31. 196. But the soule which in the Time of this Life did turne again and did yield it selfe up with its will into the Death of Christ at the line of the Crosse N. 27. that soule is then sunk downe from its proud and x Or evill wicked workes and become free in that same will and is entred into the Death of Christ and sprouteth forth with the Spirit of its will N. 28. in the Divine power from the Death of Christ through the second Principle where the Spirit of the Will viz. the Image y Or reacheth obtaineth the Divine Light againe N. 29. and the z Or Spirit Image N. 30. standeth againe in the Divine Man N. 31. Image number 32. God number 33. a Or substantiality 197. For when the Spirit of the Will entreth into Death at the Crosse then it putteth on the Divine Essentiality that is Christs flesh into it selfe againe and bringeth it with it selfe into the Light world where the Divine life springeth forth againe in the Holy Body and the Image is free againe as here N. 32. is to be seene and it dwelleth in God N. 33. and eateth of Gods word or Essence For the Image here is b Or beyond without Nature in the Liberty but the Humanity is in Nature as it is here set downe 198. But for those soules which abide in their proud covetous workes in the Anguish N. 26. they abide indeed in the Magick Fire of Anguish and their workes are fuell for that fire 199. But if the Spirit of the Will at length yet doe incline it selfe towards the death of Christ and yet is hard bound to the wrath then it hangeth as it were by a thread to the death of Christ The ninth Number number 34. 200. This soule must needs burne thus a while till the Spirit of the Will can enter into the Death of Christ and till its Sydereall fuell be burnt up when the Earthly body dieth the Image must be c Or washed scoured or purged * Or washed scoured or purged bathed which this present too wise world scorneth but shall be forced to trie it in Death where that little Sparke which did hang but as by a thred must enwrap it self quite into the Death of Christ for it hath lost both body and Essence and remaineth naked without Divine d Or substance Essence or body in Gods Mercy in the Divine Tincture viz. in the ninth number N 34. and waiteth for the last Judgement wherein God will restore in the Tincture all that which ad m lost But the workes which it hath doâ—e heâ—e will not passe through the fire but the Darke Magick fire hath swallowed them up into its Mysterie in the Darke world let this be told thee O Man Soules Eternall Habitation number 35. 201. After the ninth Number standeth the soules Eternall Habitation noted with the N. 35. which signifieth that these escaped soules are yet in God in the Angelicall world but without their workes and they cannot so highly attaine the Glance of the Majesty as those which e Or here in this life have clothed themselves with the power of God The word Habitation entreth into the Liberty without Nature as also above it the word Image doth For the soule must stand in Nature but the habitation of the Image is without Nature in the Divine Liberty Angelicall World number 36. 202. Beyond the word Habitation standeth Angelicall world N. 36. signifying the whole f Or place Court of Angels or g Thrones or Principalities Princely Thrones in the Liberty of the Divine Majesty whereas their root is in Nature but is not h Or acknowledged felt Proud Devill number 37. Will of the Devill Lucifer number 38. 203. At the left hand in the upper space N. 37. standeth proud Devill with two i Or Legs lines one reaching to be upon the Cha acter O N. 4. and the other reaching up above the Great Mysterie of the Ternary where standeth Will of the Devill Lucifer N 38. Here the Devills fall is to be considered 204. He hath driven his proud will from the line of the Crosse upwards and would domineere over the Mystery of the Divine wisdome by k Or reason or in Wit craft and fury cunning subtilty and wrath in the power of Fire and l Or inflame kindle the Mysterie of the Ternary that he might be Lord as indeed he did kindle the Essence in the Mysterie where from Earth and stones proceed and would faine have flowen out above the Mystery of the Ternarie N. 38. as still at this very day he desireth to flie out above the highest Thrones of Angels Abysse of the Darke world number 39. Eternall Hell of Devills number 40. 205. And hence it followed that he was thrust out from the Divine Mysterie from the highest Thrones into the darke Magick fire and is throwne downe beneath viz. into the Abysse of the Darke world N 39. where he must dwell without the Principle in the horrour of Fire that is in the first three formes m Or till fire or before the fourth forme which is fire it selfe of Fire in the Anguish and there he hath his Hell as below N. 40. is to be seene and thither also doe the damned soules fall where to Eternity they cannot see God The other line of the Crosse upwards 206. Over that line N. 1. above standeth Abysse Eternity signifying the Liberty without the Principle and thereby is n Or understood meant the Mysterie of the Eternity wherein every Creature standeth in its owne source in its owne fire whether in Darknesse or in Light and hath no other light but what shineth o Or in the Creature it selfe in it selfe and it also comprehendeth that light p Or beside it selfe outwardly without it selfe Both worlds viz. the Light and Darke world are in one another but the Light is not attained except a creature be capable q Or to receive it of it 207. There are Angelicall Thrones which we know nothing of our knowledge reacheth onely r In Locum or space or bounds unto the place of Å¿ Or that this world so farre as the kindling in the Creation did reach and t For a resemblance of it therefore this wheele is made with the Crosse in it SONNE number 41. and of the Heart 208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER and at the right line N. 14. HOLY GHOST signifying the Persons and birth of the Holy u Or Triplicity Trinity The ♡ in the Crosse is the Centre and signifieth the Eternall band of the x Or Threenesse Trinity 209. The word SONNE N. 41. signifieth the Word which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world according to the property of each source 210. But the Three Persons are free from the Crosse and touch
not the line which signifieth that God is free from Nature and is not comprehended y Or by in Nature but he dwelleth in himselfe and indeed also in Nature but is not comprehended by that which doth not z Give up it selfe to him yeild it selfe into him Of the Heart in the Crosse 211. The Heart in the Crosse signifieth first that the Heart of God hath manifested it selfe in Nature a Or with by the Principle of Fire whence the Majestick Light ariseth secondly it signifieth the Manifestation in the Humanity wherein the Heart of God hath manifested it selfe with a Humane Heart and how that humane Heart hath obtained the comprehension of the Holy Trinity as it is the Centre in the Crosse where we must understand the Inward man viz. the Inwward Heart 212. And we may see that the HOLY GHOST at the Right line N. 14. goeth forth from the Heart in the Light world which signifieth that the HOLY GHOST dwelleth in the New-borne Heart viz. in the Image and continually bringeth the Will of the Image into the Divine Light world and as this Heart in the Crosse is united b Or with to the Holy Trinity so must the Humane Heart c Or we meane understand the Inward man be united d Or with to the Deity that God may be all in all in him even will and deed 213. But the word SONNE number 41. standing above over the line of the Crosse severed from the Heart signifieth that the Man Christ is become Lord e Or over All. of All and is King over this whole Circle For God hath manifested himselfe in the Humanity and this Man comprehendeth the whole Divine f Or substance Essence in him for there is fulnesse there is God and the Divine g Or know or acknowledge Essence in him and without him we can finde God no where else but in the h Or substance Essence of Christ therein * Or Deity is the whole fulnesse of the i Col. 2.9 God-head bodily Heaven number 42. 214. The word Heaven upon the upright line of the Crosse number 42. signifieth first that heaven is in the Man Christ and also in us and that we must enter by his Crosse and Death into him in his Heaven which is himselfe for upon the Crosse Heaven is opened againe and borne anew l Or to us in us Secondly it signifieth that the true Divine Heaven is an Habitation m For. of the Divine Desire viz. of the Divine Magia Therefore it cannot be said that we enter into it but that we are begotten n Or into it in it o Or by out of Gods Fire in the Divine p Or substantiality Essentiality and no otherwayes but upon the Crosse viz. through and in the Birth of the Holy Trinity Pure Element number 43. 215. The words Pure Element number 43. upon the upper line of the Crosse signifieth the internall world out of which the Externall with the foure Elements is brought forth and its q Or substance Essence standeth in the internall roote Holy Ghost number 44. Sonne number 45. 216. Moreover it is to be noted how r Viz. pure Element those words stand begin and end for they begin at the outward Circle at the left hand where above number 5. the Holy Ghosts Character V standeth and below number 8. Å¿ Or Being or substance Essence and they goe through the two Circles at the Right hand to the t Viz. the space between the second Circle and the third second space which signifieth the Originall of the pure Divine Element the Habitation and u Or substance Essence whence it ariseth viz. from the Spirit of the Eternall Mysterie in the Divine Essentiality viz. in the Essence of the Great Mysterie and yet it is manifest onely in the second Principle viz. in the Essence of the Sonne and Holy Ghost as above at the Circle on the Right hand may be seene number 44. and 45. Father number 46. Holy Spirit of Divine * Or Wit or Reason Wisdome and understanding number 47. 217. The Pure Element is the working in the True Heaven and it shutteth it selfe in and up with the Crosse it is the springing or stirring in the Fire and in the Heaven of Light whence the Divine Essentiality understand the Essence and not the Spirit of God is a life for it reacheth not into the Essence of the Father number 46. below which Circle there standeth Divine wisdome but the Holy x Or Ghost Spirit number 47. giveth Divine y Or Wit or Reason wisdome and z Or knowledge understanding 218. The Element is an a Or substance Essence in respect of the Deity as the life in the Flesh b Must be taken to be is in respect of the soule For the Tincture is higher and giveth the Eâ—s of the Spirit wherein the Light-fire is understood Humanity Flesh number 48. 219. Under the words Pure Element on the upper c Or stroake line of the Crosse number 27. Death standeth and the Word beginneth at the left Circle and goeth through the Crosse and through the first Circle at the Right hand There looke upon both the outward Circles that at the left and that at the right above and below and then thou shalt quickly finde what the d Or Jurisdidiction Right of Death is and that it is the dying source in the Magick fire and holdeth the Essentiality captive in it selfe as at the left hand below number 8. and at the right number 48. may be seene and then above at this Circle number 44. and at the left above number 5 is seene that the spirituall life goeth and sprouteth forth through Death and possesseth the highest Circle For whatsoever will attaine the Divine life must goe through the dying Magick Fire and subsist therein as the Heart on the Crosse must subsist in the e Or Divine fire Fire of God 220. Moreover we must know that in Adan we have turned our selves away from the Crosse and are above the Crosse with our lust and Desire number 23. and gone with our will into f Or owne Regiment a selfe Government and now Death hath captivated us in it selfe we must therefore sinke downe from Death upon the Crosse upon the line of Christ into the Heart againe and be borne anew in the Heart or else Death retaineth us captive For Death standeth now upon the line of the Crosse but at the Judgement it shall be given to the Darke world For our wil must now enter into Rest through the Death on the Crosse but the outward Crosse shall be done away and then death shall be made a scorne 221. Thirdly it signifieth that the life of God in Christ made death a g A shew spectacle upon the Crosse when death was destroyed on the Crosse h Or In. by the Dying of Christ where life grew
and Truths sake they see the Triumphant Victory like one that hath overcome his Enemie in a fight and then sets it forth Triumphantly to his Prince or King and for which he hath exceeding great Glory when his King receiveth him with great joy and keepes him with him for his faithfull assistant 9. We have no Pen that can write what exceeding joy is in them onely this wee know that those for the most part have put on the Divine Body in this world and so have greater perfection then the other they expect the last Day with great joy and Glory when their workes shall be presented to them and set before their Eyes in heavenly figures and the wicked shall see them Å¿ Or who they have tyrannised over against whom they have kicked 10. Every soule rejoyceth before the face of God in great hope of that which it shall receive againe for it knoweth its Reward but without the body it cannot receive it for it hath wrought its workes in the Body and therefore its workes follow it in the New body and come to it againe 11. For although the exceeding precious Holy soules have put on Christs body in this world so that they stand in Heaven viz. in the Image of God yet all their workes were wrought in the Old Body which was Gods Glasse and in the Resurrection they shall be represented in the true heavenly Figure in t Or Old body that body 12. For the first Image which Adam was before the fall is Regenerated in Christ and shall againe with its Wonders be put upon the soule and although it had the Divine Body before yet the u Or workes Wonders stand in the first Image 13. But the Turba with the outward Kingdome of the outward Source is gone for x The first Image it was a Glasse and is now become a Wonder it liveth without Spirit as a Wonder and shall be put upon the soule in great y Clarity Transfiguration or brightnesse Glory which it shall have from the Light of God at which the holy soules doe exceedingly rejoyce and expect it with great longing 14. You must know that every blessed soule trimmeth its Lamp so that it willingly meeteth its Bridegroome at the last Day it alwayes reneweth its will and thinketh how it shall rejoyce with all holy men and Angels in its new Body in the Wonders there is a continuall springing up of Joy in them when they thinke of that which is to come each as it's vertues are 15. And as their workes have been different upon Earth so also is their hope for a Day-labourer who hath wrought much rejoyceth at his wages so also here there is a friendly Essence among them and in them 16. All the scorne and disgrace which was put upon them that were innocent is a great Triumphant Glory to them in that they have suffered in Innocency and put on Patience in Hope which they have still on Death cannot take it away nor put it off but the soule taketh that with it which it hath z Or wrought conceived 17. It s many hearty Prayers wishes and good deedes in love to its Neighbour are its food which it eateth and joyfully enjoyeth till its New Body shall eate Paradisicall fruit 18. But they which have put on the Divine Body here they eate at Gods Table without ceasing yet the Paradisicall fruit belongeth to the body of the Wonders which shall arise out of the Grave and which was created in Paradise for it was made out of the Beginning and it bringeth the End with the a Or workes Wonders into the Beginning againe 19. But wonder not nor thinke that we understand it so though we seeme to speake of two bodies of the Holyest Saints for they are not two but one But consider that Gods Essentiality filleth all and that is the Divine Body which is put upon the b The great Holy soules Holy soules even in this life 20. For they cast their will into Gods will and so they receive the Divine Body which filleth all things their will dwelleth in the Divine Body and eateth of Gods Word of Gods fruit of Gods c Or Power vertue in the Divine Body and Christ is in God God is become Christ 21. And so they d Or are clothed with weare Christs Body in God and yet waite for their first Adamicall holy Body with the e Viz. The workes and deedes which were done by the Elementary Body during the whole life Wonders which shall be put upon them with Paradisicall f Or quality property 22. For Gods purpose must stand he created the first Body g Or in for Paradise it should have continued there Eternally and it must goe thither againe and the soule must remaine upon the Crosse of the Ternary in the Mouth of God whence it came and yet the whole Person continueth with Body and soule in one another but God filleth All in All. 23. O! that we had but a humane Pen and were able to write it in the Spirit of your soule according to our knowledge O! how many would then returne out of Sodome and Gomorrah out of Babell out of the Covetous proud vale of Misery which notwithstanding is but Anguish and paine full of feare vexation and horrour 24. And here we shall let you know that you may deeply consider it what is the lamentable and miserable condition of the damned soules and what they have to expect and but briefly seeing the following Question doth it at large 25. Their expectation is like that of an imprisoned Malefactour who continually listneth when any thing stirreth when the Executioner should come and execute Judgement and give him his Reward just so doe they 26. They have a false Conscience which gnaweth them their sins are set continually before them they also see their workes Magically they see all their unrighteousnesse and vanities their unmeasurable pride and haughtinesse they see the oppression of the poore their scorning and suppression of them 27. Their false beliefe flieth from them their Hypocrisie was only a deceitfull Glasse it reached not the Heart of God it standeth visibly before them in the Magick viz. in their will but when they search therein they stirre up the Turba of the Fire which will alwayes consume the Glasse and then they are in feare and horrour 28. For they see and know that all must be tried at the last Day by the Eternall fire of Gods Anger and they feele very well that their workes will stay in the Fire 29. The Devills also exceedingly Tremble when they consider their fall which rests in Gods Judgement what he will doe of which the Holy Scripture telleth us plainely enough especially the Judge Christ himselfe 30. Thus know that the totally miserable condition of the damned is that when they should trim their Lamps to meete their Bridegrome at his comming they tremble and smother all their workes which the
word and Spirit by the water of Eternall Life and so we are Gods Children in Christ and if we resigne our selves up to Christ departing from our Reason and will then we put on Christs body and our will and Spirit liveth from Christ who is in us and we in him 23. Hence you may understand what the Temptation of Christ was viz. The Regenerate man was to endure Adams Temptation to trie whether his soule could stand stedfast in God and therefore he was proved in the Turba to trie whether he could stand stedfast in three Principles and rule over the outward Life and therefore foode was withdrawne from the outward Life and the Inward must over power the outward and eate of the word of the Lord and uphold the outward in its owne Power and full Omnipotency and also keep Death captive that it might not be able to destroy the outward Life this must needs be a hard Combat 24. And the other two Temptations were these viz. he was tempted to trie whether man would live in k Or compleat full obedience and suffer God to worke in him or whether he would exalt himselfe againe and be free from God as Lucifeâ— did therefore the Devill must tempt him because this man was to possesse his Royall Throne 25. The Devill complained that he could not stand because the Mother of wrathfulnesse did draw him too hard and there ore he was permitted to trie this man and to set before him that which was set before himselfe and if this man stood then he should judge the Devill who was found to be a lyar 26. For he fully tried him in the second and third temptation whether he would ascend on high in his owne power as himselfe had done and so stirred up the Anger or whether he would put his truâ—â— and affiance in God onely and live to him both in will and deede as a childe in obedience to the Father and this he urged upon him just so long as Adam stood in the Temptation before he fell asleep 27. And now wee also must alwayes be so tempted and proved and we are able to get the victory in Christ who hath overcome for his soule is our soule and his flesh is our flesh if we trust in him and give up our selves wholly to him as Christ gave up himselfe to his Father 28. And thus my beloved friend you understand what Christs soule and body is viz. that it is our soule and body if wee cleave to God but if we doe not then we are parted and in the outward life we belong to the Spirit of this world viz. to the lost and perished Adam and in the soule wee belong to the Devill in the Anger of God but looke for these things more at large in our other writings where you shall finde the whole ground of Heaven and of this world The seven and thirtieth Question What is the Spirit of Christ which was * Or obedient willing and which he commended into his Fathers hands 1. THis is that great and excellent l Treasure Gem or Pearle Jewell and we exceedingly rejoyce that we know it so that wee are able to know our selves what we are and it is more worth to us then all the world for it is that Pearle of which Christ said that one sold all that he had and bought that Pearle 2. For it is more profitable to man then the whole world it is more precious then the Sun for the m Or the Philosophers stone Noble stone of the wise men lyeth therein it hath the heavenly and Earthly n Great Mysterie Mysterium Magnum and therein nothing in this world to be compared to it but o Or trusting in God and enduring whatsoever he layeth upon us sincere simplicity which is quiet and bringeth forth or stirreth up no Turba and that hath the Jewell hidden in it 3. As Gold lyeth couched in the stone and is safe if a p Or spoyler Robber commerh not with the Earthly Turba and destroyeth it and yet he himselfe getteth nothing by it so selfe Reason is a Robber in the q That is in the Cabinet where the Pearle lyeth Mysterie 4. Therefore we may say upon good ground that a simple r Lay-man or Ideot plain man who simply without multiplicity of science dependeth on God hath the Mysterium Magnum better and surer yea lesse decayed then a high learned Å¿ Or Father Doctor who soareth aloft in Reason and t Or disputeth and wrangleth about it spoyleth the Jewell and u Or respect of persons setteth it in Babell this saying will not be well relished yet that is nothing to us wee must speake the Truth without x partiality 5. Now when wee speake of Christs Spirit Reason thinketh it is the soule or else the Spirit of the outward Life which consisteth in the vertue and operation of the Starres and Elements but it is not so It is somewhat else wherein the Image of God consisteth the outward Spirit belongeth not to the Deity but to the Wonders 6. Wee have spoken somewhat of it already but because this Question doth put us in minde of it againe mentioning that when he dyed he commended it to his Father therefore we must a little say how that was done 7. You sufficiently perceive in what manner the soule is the x Centrum Naturae Center of Nature the Originall of Life and mobility viz. Gods Fire which should be continually converted into the Eternall will of God wherein it is originally borne from the Magicall Desire and is a great Secret come out of the Eternall Nothing wherein all things are contained even the Deity with all the three Principles and every y Thing Essence or substance Being that can be named 8. And you perceive that the Light and Spirit of the Aire proceed from the fire and also that the fire doth againe draw the Spirit of the Aire into it selfe and so alwayes bloweth it selfe up and so with the Light Aire and z Or property source of the Fire it is its owne Life 9. And further wee have said somewhat of the Noble Tincture which ariseth in the Light in which the meeknesse of the Light consisteth and it commeth forth from the Anguish which is as a mortifying and springeth forth afresh through the mortifying Anguish as a life having another a Or Source property where the property of the fire is a kinde of Tincture like the driving forth of a Spirit and yet it is desiring and thereby it attracteth the vertue of the Light into it selfe and maketh it an Essence viz. water 10. And therein are two Formes One according to the source of Fire which is red and therein the vertue viz. Sulphur And the other which is like a thin meeknesse yet having Essentiality is water which the desiring Tincture contracteth together into one and changeth it into Bloud 11. Now the Originall in
l Or through and through transparently wholly perspicuously and the m Or Glance or Luster brightnesse of God shall be the light thereof and the Holy Jerusalem the Great City of God shall be therein where they shall offer up the calves of their lips there shall the bright City of God with rhe Wonders and Wisdome be established and the Temple of God the New Jerusalem shall be prepared upon the New Earth which is adorned from the Power and Wonders of God 5. All what ever the Prophets have written shall be there fulfilled for Gods word and Wonders shall flourish afresh upon the New Earth as grasse 6. There is no Death any more also no feare no sorrow no sicknesse no Superiour but onely Christ who will dwell with us we shall have one Communion with the Angels wee shall have fruit grow according to our desire and wish 7. There will be no old Age but one of a hundred yeares will be as a new-borne childe and we shall live in meere delightfull Love 8. All what ever is joyfull will be sought after and there the will of all will be bent to make one another rejoyce 9. We shall lead an Holy Priestly Life and we shall all speake of Gods wisdome and Eternall Wonders for the Divine Magia hath infinite and innumerable Wonders the more that is sought the more there is in it and this is the encreasing of the will of God 10. To this end God hath made himselfe manifest in his Images viz. in Angels and Men that so he might have joy in himselfe and eternally rejoyce with the essences of his Life Hallelu-jah 11. Thus my beloved friend we have set you downe according to our guifts a round Answer to your Questions and we exhort you as a brother not contemptuously to despise us in respect of our simple speech and n Or unlearnednesse incongruity 12. For we are not borne of Art but of simplicity and we speak great things in simple words take this as a singular guift from God you shall finde more in it then in the best o Artificiall Eloquent Oratours Eloquence of the highest Art except they also have their birth from this Schoole and then we will prescribe nothing to such but acknowledge them for our loving Brethren in Christ with whom wee have assured hope to rejoyce eternally in the heavenly Schoole of which wee here have attained a little fore-taste 13. Yet our knowledge here is but in part when we shall attaine p Or the totall perfection then we will say what God is and can doe AMEN A short Summary Appendix OF THE SOULE The Image of the soule and of the TURBA which is the Destroyer of the Image Written by the same Author I. B. In a Short Summary Appendix of which in the 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 q 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 r The soule the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Å¿ 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 t 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 u 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 x 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 x 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 y 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 know ne 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 z 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 Longing of God would have the soule a Lust pleasure will
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 p 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. q 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 are foolishnesse unto him neither can he 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 such 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 by the world and for their owne gaine and profit but they attaine not this ground where the Spirit searcheth all things even the deep things of God as it is written 7. It must be a totally resigned and yeilded will in which God himselfe searcheth and worketh and which continually pierceth into God in yeilding and resigned Humility seeking nothing but his Eternall Native Country and to doe his neighbour service with it and then it may be attained and he must begin with effectuall Repentance and amendment and with prayer that his understanding might be opened from within for then the inward will bring it selfe into the outward 8. But when he readeth such writings and yet cannot understand them he must not presently throw them away and thinke it is impossible to understand them no but he must turne his minde to God beseeching him for Grace and understanding and reade againe and then he shall see more and more in them till at length he be drawne by the Power of God into the very depth it selfe and so come into the supernaturall and super-sensuall ground viz. into the Eternall unity of God where hee shall heare unspeakable and effectuall words of God which shall bring him back and outward againe by the Divine Effluence to the very grossest and meanest matter of the Earth and then back and inwards to God againe then the Spirit of God searcheth all things with him and by him and so he is rightly taught and driven by God 9. But since the Lovers desire a Clavis or Key of my writings I am ready and willing to pleasure them in it and will set downe a short Description of the Ground of those strange words some of which are taken from Nature and e Ex censu sense and some are the words of strange f Artists or Mysticall Authors Masters which I have tried according to sense and found them good and fit 10. Reason will stumble when it seeth Heathenish termes and wordes used in the Explanation of Naturall things supposing we should use none but Scripture phrase or words borrowed from the Bible but such words will not alwayes ply and square themselves to the fundamentall exposition of the Properties of Nature neither can a man expresse the ground with them Also the wise Heathen and Jewes have hidden the deep ground of Nature under such words as having well understood that the knowledge of Nature is not for every one but it belongeth to those onely whom God g Naturally inclined to it by Nature hath chosen for it 11. But none need stumble at it for when God revealeth his Mysteries to any man he then also bringeth him into a Mind and faculty how to expresse them as God knoweth to be most necessary and profitable in every h Or Seculum Age for the setting of the confused Tongues and Opinions upon the true ground againe Men must not thinke that it commeth by chance and is done by humane Reason 12. The l Or manifestations Revelations of Divine things are opened by the Inward ground of the Spirituall world and brought into visible formes just as the Creator will manifest them 13. I will write but a short description of the Divine k Or Revelation Manifestation yet as much as I can comprehend in briefe and expound the strange words for the better understanding of our Bookes and set downe here the summe of those writings or a Moddell or Epitome of them for the consideration and help of Beginners The further Exposition of l The Divine Manifestation or Revelation it is to be found in the other Bookes JACOB BEHMEN THE CLAVIS OR KEY OR An Exposition of some principall Words and Matters How God is to be considered without Nature and Creature 14. MOSES saith the Lord our God is but one onely God In another place is said of him through him and in him
are all things in another am not I he that filleth all things And in another through his Word are all things made that are made therefore we may say that he is the Originall of all things He is the Eternall unmeasurable unity 15. For example when I thinke what would be in the place of this world if the foure Elements and the starry Firmament and also Nature it selfe should perish and cease to be so that no Nature or Creature were to be found any more I finde there would remaine this Eternall Unity from which Nature and Creature have received their Originall 16. So likewise when I think with my self what is many hundred thousand miles above the starry Firmament Or what is in that place where no Creature is I finde the Eternall unchangeable unity is there which is that onely good which hath nothing either before or after it that can adde any thing to it or take any thing away from it or from which this unity could have its Originall There is neither ground time nor place but there is the onely Eternall God or that onely Good which a man cannot expresse A further Consideration How this one God is Three-fold 17. The Holy Scripture sheweth us that this only God is a Or Triune Thre fold viz. one onely threefold Essence having three manner of workings and yet is but one onely Essence as may be seen in the outflowne Power and vertue which is in all things if any doe but observe it but it is especially represented to us in Fire Light and Aire which are three severall b subsistent Formes sorts of workings and yet but in one onely ground and substance 18. And as we see that Fire Light and Aire arise from a Candle though the Candle be none of the three but a cause of them so likewise the Eternall unity is the cause and ground of the Eternall Trinity which manifesteth it selfe from the unity and bringeth forth it selfe in first Desire or will 1. Father 2. Sonne 3. Holy Ghost Secondly pleasure or Delight Thirdly proceeding or outgoing 19. The Desire or will is the Father that is the stirring or manifestation of the unity whereby the unity willeth or desireth it selfe 20. The Pleasure or Delight is the Sonne and is that which the will willeth and desireth viz. his Love and pleasure as may be seen at the Baptisme of our Lord Jesus Christ when the Father witnessed saying This is my c Or Love beloved Sonne in whom I d Have pleasure am well pleased heare yee him 21. The Delight is the e Or impressure of the will compressure in the will whereby the will in the unity bringeth it selfe into a place and working wherewith the will willeth and worketh and it is the f Or perception feelingnesse and vertue of the will 22. The will is the Father that is the stirring desire and the Delight is the Sonne that is the vertue and the working in the will with which the will worketh and the Holy Ghost is the proceeding will through the Delight of the vertue that is a Life of the will and of the vertue and delight 23. Thus there are three sorts of workings in the Eternall Unity viz. the unity is the will and desire of it selfe the Delight is the working substance of the will and an Eternall joy of feelingnesse in the will and the Holy Ghost is the proceeding of the Power the similitude of which may be seen in a g Or hearb Plant. 24. The h Or Loadstone Magnet viz. the Essentiall Desire of Nature that is the will of the Desire of Nature i Or formeth compresseth it selfe into an Ens or substance to become a Plant and in this compression of the Desire becommeth feeling that is working and in that working the Power and vertue ariseth wherein the Magneticall Desire of Nature viz. the outflowne will of God worketh in a Naturall way 25. In this working feelingnesse the Magneticall desiring will is elevated and made joyfull and goeth forth from the working Power and vertue and hence commeth the growing and smell of the i Or formeth Plant and thus we see a representation of the Trinity of God in all k Vegetables and animate things growing and living things 26. If there were not such a desiring feelingnesse and outgoing working of the Trinity in the Eternall unity the unity were but an Eternall stilnesse a Nothing and there would be no Nature nor any Colour shape or figure likewise there would be nothing in this world without this threefold working no there could be no world at all Of the Eternall word of God 27. The Holy Scripture saith God hath made all things by his Eternall word also it saith That word is God John 1. which wee understand thus 28. The word is nothing else but the l Or out-speaking out-breathing will from the Power and vertue a various dividing of the Power into a multitude of Powers a distributing and outflowing of the unity whence knowledge ariseth 29. For in one onely Substance wherein there is no variation or Division but is onely one there can be no knowledge and if there were knowledge it could know but one thing viz. it selfe but if it part it selfe then the dividing will goeth into multitude and variety and each parting worketh in it selfe 30. Yet because Unity cannot be divided and parted asunder therefore the separating consisteth and remaineth in the out-breathing will in the unity and the separation of the breathing giveth the different variety whereby the Eternall m Father will together with the n Sonne Delight and o Holy Ghost proceeding entreth into the p Or Science knowledge or understanding of infinite Formes viz. into an Eternall perceptible working sensuall p Or Science knowledge of the Powers where alwayes in the Division of the will in the separation one sense or forme of the will seeth feeleth tasteth smelleth and heareth the other and yet it is but one sensuall working viz. the great joyous band of Love and the most pleasant onely Eternall q Essence or substance Being Of the Holy Name JEHOVA 31. The Ancient Rabins among the Jewes have partly understood it for they have said that this Name is the Highest and most Holy Name of God r Or Jehova is the sensuall Name of the working Deity by which they understand the working Deity in Sense and it is true for in this working sense lyeth the true life of all things in time and Eternity in the ground and Abysse and it is God himselfe viz. the Divine working perceivingnesse feelingnesse Å¿ Finding Knowledge Invention Science and Love that is the true understanding in the working unity from which the five senses of the true Life doe spring 32. Each Letter in this Name intimateth to us a peculiar vertue and working that is a t Difference or d stinction Forme in the working
continually long for the 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 its ground againe and putteth it selfe forth towards the uppermost in which putting forth the growing of Mettals Plants and Trees hath its Originall 177. For the Archaeus of the Earth becommeth thereby exceeding joyfull because it tasteth and feeleth its first ground in it selfe againe and in this Joy all things e Or grow spring out of the Earth yes therein also the growing of Animals consisteth viz. in a continuall Conjunction of the Heavenly and Earthly in which the Divine power and vertue also worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground 178. Therefore Man who is so noble an Image having his ground in time and Eternity should well consider himselfe and not run headlong in such blindnesse seeking his Native Country afarre off from himselfe when it is within himselfe though covered with the grossenesse of the Elements by their strife 179. Now when the strife of the Elements ceaseth by the Death of the grosse body then the Spirituall Man will be made manifest whether he be borne in and to Light or Darknesse which of these two beareth the sway and hath the dominion in him the Spirituall man hath his being in it Eternally whether it be in the foundation of Gods Anger or in his Love 180. For the outward visible Man is not now the Image of God it is nothing but an Image of the Archaeus that is a house or huske of the Spirituall Man in which the spirituall Man groweth as Gold doth in the f Or drossie stone or Oare grosse stone and a Plant from the wild Earth as the Scripture saith as we have a Naturall Body so we have also a Spirituall Body such as the Naturall is such is also the Spirituall 181. The outward grosse Body of the foure Elements shall not inherit the Kingdome of God but that which is borne out of that one Element viz. out of the Divine Manifestation and working 182. For this of the Flesh and of the will of man is not it but that which is wrought by the heavenly Archaeus in this grosse Body unto which this grosse body is a house Toole and Instrument 183. But when the Crust is taken away then it shall appeare wherefore we have here been called Men and yet some of us have scarce been beasts nay some far worse then Beasts 184. For we should rightly consider what the Spirit of the outward world is it is a house huske and Instrument of the Inward Spirituall world which is hidden therein and worketh through it and so bringeth it selfe into figures and Images 185. And thus humane Reason is but a g Or dwelling house of the true understanding of the Divine knowledge none should trust so much in his Reason and sharp wit for it is but the Constellation of the outward Stars and doth rather seduce him then leade him to the unity of God 186. Reason must wholly yeild it selfe up to God that the Inward Archaeus may be revealed and this shall worke and bring forth a true Spirituall understanding ground uniforme with God in which Gods Spirit will be revealed and will bring the understanding to God and then in this Ground the Spirit searcheth through all things even the deep things of h Or of the Deity God as St. Paul saith 187. I thought good to set this downe thus briefly for the Lovers i Of Mysteries for their further consideration Now followeth a short explication or k Formula or Modell Description of the Divine Manifestation 188. God is the Eternall Immense Incomprehensible unity which manifesteth it selfe in it selfe from Eternity in Eternity by the Trinity and is Father Sonne and Holy Ghost in a threefold working as is before mentioned 189. The first Effluence and manifestation of this Trinity is the Eternall word or outspeaking of the Divine power and vertue
190. The first outspoken Substance from that Power is the Divine wisdome which is a substance wherein the Power worketh 191. Out of the wisdome floweth the Power and vertue of out-breathing and goeth into separability and forming and therein the Divine Power is manifest in its vertue 102. These separable Powers and vertues bring themselves into receivingnesse to their owne perceivingnesse and out of the perceivingnesse ariseth owne selfe-will and Desire this owne Will is the Ground of the Eternall Nature and it bringeth it selfe with the Desire into the Properties as farre as Fire 193. In the Desire is the Originall of Darknesse and in the Fire the Eternall unity is made manifest with the Light in the fiery Nature 194. Out of this fiery Property and the property of the Light the Angels and soules have their Originall which is a Divine Manifestation 195. The Power and vertue of Fire and Light is called Tincture and the Motion of this vertue is called the holy and Pure Element 196. The Darknesse becommeth substantiall in it selfe and the Light becommeth also substantiall in the fiery Desire these two make two Principles viz. Gods Anger in the Darknesse and Gods Love in the Light each of them worketh in it selfe and there is onely such a difference between them as between Day and Night and yet both of them have but one onely Ground and the one is alwayes a cause of the other and that the other becommeth manifest and knowne in it as Light from fire 197. The visible world is the third Principle that is the third Ground and beginning this is outbreathed out of the Inward Ground viz. out of both the first Principles and brought into the Nature and forme of a Creature 198. The Inward Eternall working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehened by any thing in the things owne Power the outward Powers and vertues are but the passive and the house in which the Inward doe worke 199. l The common Creatures All the other worldly Creatures are but the Substance of the outward world but Man who is created both out of Time and Eternity out of the Being of all Beings and made an Image of the Divine Manifestation 200. The Eternall Manifestation of the Divine Light is called the Kingdome of Heaven and the Habitation of the Holy Angels and Soules 201. The fiery Darknesse is called Hell or Gods Anger wherein the Devills dwell together with the damned soules 202. In the place of this world Heaven and Hell are present every where but according to the Inward Ground 203. Inwardly the Divine working is manifest in Gods Children But in the wicked the working of the painefull darknesse 204. The place of the Eternall Paradise is hidden in this world in the Inward Ground but manifest in the Inward man in which Gods Power and vertue worketh 205. There shall perish of this world onely the foure Elements together with the Starry Heaven and the Earthly Creatures viz. the outward grosse Life of all things 206. The Inward Power and vertue of every substance remaineth Eternally Another Exposition of m The Great Mystery the Mysterium Magnum 207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word in which Mysterium Magnum the whole Creation hath lyen essentially without forming in Temperamento and by which he hath outspoken the Spirituall formings in Separability or variety in which formings the Sciences of the Powers and vertues in the Desire that is in the Fiat have stood wherein every Science in the Desire to Manifestation hath brought it selfe into a Corporeall Substance 208. Such a Mysterium Magnum lyeth also in Man viz. in the Image of God and is the Essentiall word of the Power of God according to Time and Eternity by which the Living word of God outspeaketh or expresseth it selfe either in Love or Anger or in Fancie all things as the Mysterium standeth in a moveable Desire to Evill or Good according to that saying such as the people is such a God they also have 209. For in whatsoever properties the Mysterium in Man is awakened such a word also uttereth it selfe from his powers as we plainely see that nothing else but vanity is uttered by the wicked Prayse the Lord all yee his workes Halelu-jah n SCIENTZ OF THE WORD SCIENCE 210. THe Word Science is not so taken by me as men understand the word Scientia in the Latine Tongue for I understand therein even the true Ground according to Sense which both in the Latine and all other Languages is misled and neglected by Ignorance for every word in its Impressure forming and Expression gives the true understanding of what that thing is that is so called 211. You understand by Science some skill or knowledge in which you say true but doe not fully expresse the meaning 212. Science is the Root to the understanding as to the o Cogitation consideration or Reasoning Sensibility it is the Root to the Center of the p Or forming Impressure of Nothing into something as when the will of the Abysse attracteth it selfe into it selfe to a Center of the Impressure viz. to the word then ariseth the true understanding 213. The will is in the Separability of the Science and there separateth it selfe out from the Impressed Compaction and men first of all understand the Essence in that which is separated in which the Separability impresseth it selfe into a Substance 214. For q ESSENTZ Essence is a substantiall power and vertue but Science is a moving flitting one like the Senses it is indeed the Root of the Senses 215. Yet in the understanding in which it is called Science it is not the sensing but a cause of the sensing in that manner as when the Understanding impresseth it selfe in the Mind there must first be a cause which must give the Mind from which the understanding floweth forth into its Contemplation Now this Science is the Root to the fiery Mind and it is in briefe the Root of all Spirituall beginnings it is the true Root of Soules and proceedeth through every Life for it is the Ground from whence Life commeth 216. I could not give it any other better Name this doth so wholly accord and agree in the sense for the Science is the cause that the Divine Abyssall Will compacteth and impresseth it selfe into Nature to the separable various intelligible and perceivable Life of understanding and difference for the Impressure of the Science whereby the will attracteth it into it selfe the Naturall Life ariseth and the word of every Life Originally 217. The distinction or separation out of the Fire is to be understood as followeth The Eternall Science in the Will of the Father draweth the Will which is called Father into it selfe and shutteth it selfe into a Center of the Divine Generation of the Trinity and by the Science speaketh it selfe