FOUR TABLES OF Divine Revelation Signifying What GOD in himself is, without Nature; and how considered in Nature; according to the THREE PRINCIPLES.

ALSO What HEAVEN, HELL, WORLD, TIME, and ETERNITIE are; Together with all Crea­tures visible and invisible: and out of what all things had their Original.

Written in the German language by JACOB BEHM, and Englished by H. B.

LONDON Printed for H. Blunden, and sold at the Castle in Corn-Hill 1654.

TO THE READER With an Account of the following Tractate.

IT'S no less common with men would seem wise, than inconsistent with those that are really so, to find a facile Faith for what they like, and a sturdy Diffidence for what they dislike: Like the twins of a byass'd Judgment, the one favouring of Affection, the other of Prejudice, and both of Partiality.

That some Passages in the precedent Life will meet with such, I make no question, and therefore thought it not unnecessary to acquaint them with this Truth, that what therein is related concerning our Author, by the learned Gentleman that penn'd the Narrative, was receiv'd not form uncertain wandring Reports, but Authentick Information, from the Tongues and Penns of those, that (during his life upon Earth) were his familiar Associates; Men consciencious both in Words and Deeds, well knowing what strict account must be rendred of both. And how sad an Account have they then to make, whose Throats, like open Sepulchers, blast with their breath (as far as their venome reaches) the most eminent Gifts of God in men that bear his Image? whereof did they know the danger, it could not but make them tremble to consider how their poy­soned Arrows will return and stick in their own Souls: Yet have some not feared malitiously to defame this deep illuminated man of God; A man whose Writings (though not to us made Canonical by Miracles) mani­festly appear to have been the Dictates of God's Spirit; and the Will of [Page] God, the Rule of his whole life; alwaies resigning himself (as his own Pen testifies) to the Divine Will: to will and work nothing but according to the will of God. Yet against the spirit of this pious man (as if they feared an Ecclips of their Evening splendor, by the Day-light of his wri­tings) have some (especially among the Lamps of our Tabernacles) spit forth their Venom, in Aspersions so injuriously false, and palpably absurd, that neither Reason nor Religion, Prudence or Piety, could yield any motive thereunto; only the Monster of their own frailty. Thus doth the Prince of the Air blind men with self-love; that though in others they ab­hor unrighteousness, yet themselves can rashly proceed to sentence, before they understood him, yea some of them, before they had read one Leaf in his Writings: VVhereas others that have seriously studied him, and (with divine assistance) understood much of him, can justly as clearly e­vidence the true concordance of his writings, with the word of God in Holy VVrit; and their inconsistence with conceited Sects, corrupt Do­ctrine, both of our own and former Ages, and all Heterodox Opinions whatsoever. Well may be said of him, what an experienc'd Philosopher writeth of Paracelsus;

Cur praestantis viri famam, omni laude dignissimi, periclitari sinemus? Scrip­ta sua non nisi ad Dei Gloriam, proximique emolumentum edentis; lucrum u­tique, ut calumniantur, ex aliorum per scripta ipsius seductis incommodis nequaquam quaesitum ivit; neque, quod inimici ipsius factitare solent, ideo Medicinae dedit operam, ut ex aegris salutarem faceret; sed quicquid fecit, bono animo fecit, absque mercede, quam nec accepit, nec opus habuit, artibus suis ipsi absque aliorum detrimento abun­dè sufficientibus. Omnes prudentes veritatis amatores neminem ei unquam parem fuisse etiamnum credunt. Quod vero ignorantium quorundam invidia contemtim habetur, ipsi nihil derogat, ipse enim manebit Paracelsus, & hi imperiti convitiatores, suam tantum impudentiam prodentes, &c.

'Tis true, in respect of the common stile of most Authors, his language may, to some, seem somwhat monstrous; So do the Characters of Let­ters to Children, primo intuitu; and many, even Scripture expressions, to the Ears of the Natural man Besides, he proceeds much by affirmati­on; not Disputing, but Convincing Error; having not received his Knowledge from men, or from the imperfect fallible Principles of the Schools, but from the true Fountain of Wisdom and Knowledg. Nor did he write, as most do, by transcription out of other mens Books; nor were his Dictates neither, the Products of his own Fancy, but by Divine influence; and (as is his own expression) out of his Three-leav'd Book, which [Page] the Hand of God had opened in him: wherein he found the Know­ledge, not only of all that Moses, the Prophets, Christ and the Apo­stles taught in Sacred Scripture, but of all Mysteries also in Heaven and Earth, as himself affirms in his Epistles, and many other of his writings. But lest his own Testimonie should seem invalid, I make bold to insert what a learned German writeth of him.

Now (saith he) when Reason supposeth that it is ascended up to the height, with its Wisdom and Arts, God hath stirr'd up this our dear Jacob Behmen (a plain unlearned Tradesman) and gifted him with such a noble endowment of the Universal Knowledge of God and Nature, and shewn him the Centre of all Beings; How all things arise from God Originally, consist in God, and again return and flow into him &c. thereby to call man to the knowledge of God, of himself, and all things; That he might turn from the corrupt Dark being of this World to Christ the only Light &c.

This high, rare, and pretious Gift (which hath not been manifested in the like manner and Degree, Height and Depth, Breadth and Length before these times) our Jacob Behmen learned in God, hath employed in all faithfulness and simplicity, and lay'd it forth as it was given and imparted to him: And in all his writings hath lay'd his ground in God, and hath reared up his whole Building, very deeply founded, from Him: As Christ speaketh of the wise Master-Builder, that he digged deep, and layd his foundation on a Rock, whereupon he built his Tom'r on High. As it is clearly to be seen how he doth all along, drive and press at God, Christ, and his Spirit; at Faith and Love; at the mortifying of the old, and the renovation of the new-man; And in brief, at the Re­stauration in Christ of God's Image in us, which did disappear in Adam; Also he sheweth the Order, Harmony, and Birth of all things; and how they subsist by the power of the yet uncessantly working word of Gods FIAT, and hold their Analogy and orderly propor­tion in the wisdom of Gods wonders: But he doth not set it forth with words of Scholastick knowledg, and contrived Art of VVis­dom in Babel, and of her Builders; but as it was given him according to the knowledge of Nature, in his own Gift. And though such Tearms and Phrases as he uses seem hard and harsh at first, yet the dili­gence of an observant Reader, that earnestly defireth knowledge for his Edification, will (by the indwelling Grace of God) so bring him into a right apprehension thereof, that what before seem'd difficult [Page] and dark, will at length be plain, clear, and easy, as it hath hapned to my self.

Thus far his own Country-man and Accquaintance.

Moreover he had the knowledge of that wonderfull Mystery (con­taining the Secrets of the whole Creation) The language of Nature, and that in his Native tongue; whereby the very name of every thing gave him clear Inspection into the Nature of it. This Knowledge had Adam in his Innocency, but by his Fall lost it: Else it had been understood (as our Author affirmeth) in the Language of every Nation.

Now to the incredulous, if they could but fathom his depths, I should only bid them ask themselves this Question; VVhether Art or Nature ever did or can produce such sublime Knowledge, such pure and distinct knowledge of the highest Mysteries? knowing that upon debate with their serious. Thoughts, they must speak the Negative. But there is a malicious Ignorance possesseth many, by which they con­demn all things above their, Sphear, and cry down that excellency in o­thers which exceeds the fathom of their own Comprehensions: I need not travail for Proof or Instance, Istorum plena sunt omnia, They are no where not to be found.

Concerning the following Tractate, it contains Four Tables with their Explication; wherein may be seen, by a spiritual eye, the Ground and Foundation of all the Authors Works, and profound Mysteries; Yea there is also clearly decypher'd, that so much sought, and so rarely found Secret Cabal of the antient Rabbies. These Tables indeed contain the Summe of all the Authors writings, of all his Knowledge, of all in Heaven and Earth, yea of all the highest Mysteries that Man, in this life, is capable of knowing.

The First Table, as the Radix, briefly includes the rest; The other three are Branches of the First, and all together are properly termed an A.B.C. to all that the Author hath written; which when I perceiv'd, I could not but much desire their publication; and not knowing when or by whom that might be done, I furnish'd my self with all necessaries thereunto; and so by God's enablement perform'd it with that care and diligence, which the Majesty of the matter requires. And though I know it a general Expect, that the skill of a Translator should illustrate his Author, yet that, in this and some other of his Writings, can not well be done; for whoever (not perfectly baptised into his Spirit) shall render them in the genuine phrase of other language, and not punctually verbatim, will force his Reader to a double loss, both in the significancie of expression, and in the mind of the Mystery.

[Page]In a word, this following Tractate I have annexed to the Author's Life, and both, not unfitly, to his Mysterium Magnum: For the first ten Chapters of that Book, are not only introductory to the following Commentary, but likewise an excellent illustration of these Tables; wherein the pious Reader, by a due search, may happily find (pulsanti dabitur) a greater Treasure than the VVorld can afford, and that to his infinite satisfaction; which I heartily wish him, together with the Life, Light, and Love of Jesus Christ; In whom I rest

His Servant H. BLUNDEN
1 Table What GOD is without Nature & Creature.
What God without Nature and Creature is, and what the My­sterium Magnum is: How God, by his brea­thing forth or speaking, hath introduced him­self into Nature and Creature.1Abyss NOTHING & ALL 
Father 2VVill of the Abyss.JE
Sonn 3Delight or impressi­on of the VVill.HO
Spirit 4Science or Motion.VA
5GOD in Trinitie.Thus is GOD without Nature and Creature con­sidered.
Begining of Mysterii Magni of the Eternal NATURE

Here begineth My­sterium Magnum as distinction in speak­ing the WORD; where the WORD by Wis­dom is made distinct, Natural, Sensible, Com­prehensible, and Inve­nible.

The Eternal begin­ing of the Principles is here also understood, with Gods Love and Anger, in Light and Darkness.

9. The First principleSpiri-
8 The second Principle Moving, Thinkingtual
II Angel, Light, Love-fire.
10 Tincture or speaking of the Tri­nity.I Desire,II. Prick or Sci­ence,III Angu [...]sh,IV Fire,
Angelical World Root of the four Ele­ments.VI Sound or Di­stinction. VII Es­sence, or essential wis­dom.AustereCause of Enmity,Fire root of heat. 
Growing or Green­ing in the Spiritual World.12 Pure Element.
13 Paradise.
Sharpness cold fireRoot,Devill,stan-
14 Begining of the external World.

Here begineth the external visible World, as the out-spoken visible WORD.

1 Is understood the good Life of the crea­ture which stands in the Quint-Essence.

2 The poison and grossness of the Earth and Earthy Life.

3 The Reader un­derstanding these, all Doubts and Queries cease in him: and Ba­bel is lost in Ignominie.

The third Principle 
 15 Heaven.
Starrs16 Quint-EssenceGood Powers.
The17 The 4 Ele­ments.Devill's Poyson introduced.
Out spoken WORD.18 Earthly Creatures. 

A Brief Explication of the first Table, of GOD revealed; how out of himself he continually begetteth, and breatheth forth himself: And how this Table is to be understood.

NUmber 1. Is the Abyss, the Nothing, and the All. There we begin to consider, what God in himself is, without [or besides] Nature and Crea­ture; and this consideration of the hidden God, extendeth unto Wisedom, Numb. 7. Therein is understood how God dwelleth in all, and how all things from him have their existence; but, himself is to all Incomprehensible, and as a Nothing; yet through that All, he maketh himself visible, sensible, and Invenible Finditch. attainable.

Numb. 2. Is the Will of the Abyss. And by it, at the right side, FATHER, and on the other side, J E. This signifieth the Will of the Abyss, which is the Father of all Beings. And the J E signifieth the Eternall One, as the Name JESUS from the Eternall One.

Numb. 3. Is the Good plea­sure, Beneplacitum. Delight [Lubet] or Impression of the Will; by which (towards the right) standeth SON, and opposite to it, H O, signifying how the self will includeth it self in the place of its possession: The place is the pro­creation out of it self; where God begetteth God; according to the good pleasure of his propriety. The HO is the breathing of the will, through which the Delight passeth.

Numb. 4. Is Science or Motion: at the Right standeth SPIRIT, and over a­gainst it V A. Science, is the attraction of the Will to the place of God; where the Will comprehendeth the Delight which proceeded to the Son, or to the breathing; by which outbreathing is understood the Spirit of God. And here is understood the great Name JEHOVA, as the Three in one. Tri-une Being; how the Father of himself begetteth the Son; and how the Holy Spirit proceedeth from both, and yet they be but one Being, which hath nothing before it. For the Science, in the drawing in, is understood a Root of the Eternal knowledge, or motion.

Numb. 5. Is God in Trinity, signifying that the Tri-une Being, may be known, as a Similitude of the Will, Mind, and Senses; wherein lyeth the eter­nal understanding. Thus is the Ternarie, the one Eternal understanding, and cause of all things.

Numb. 6. Standeth WORD, signifying distinction in the understan­ding, as speaking, the Or sensibi­litie. Emp [...]ndlig­keit. Perception of it self; which word abideth Eternally in God himself; and God as the Power of Perception, is the Eternal good.

Numb. 7. Standeth Wisdom, signifying the outspoken Word, as the pow­er of the Divine Contemplation; wherein God to himself is Intelligible, Perceptible, and Revealed. And thus far is God to the Creature, Invisible, Incomprehensible, not Natural, nor Creatural.

Below the line standeth Beginning of the Great Mysterie, or of the Eternal Nature; As of the Separability, Perceptibilitie, and Sensibilitie of the Proper­ties; wherein is understood, the Divine Extrication or Revelation, how God introduceth himself in the eternal Nature, in Love and Wrath; and not in himself, for himself is the one Eternal good, but without Distinction, were not perceptible or manifest.

Here is to be Noted, that the 7. Capitall Forms of Nature, are marked (to distinguish them from the other Numbers) with I. II. III. IV. V. VI. VII.

Numb. 8. The second Principle, standeth to the Right. And Numb. 9. The [Page] first Principle, to the left. Thus Numb. 9. signifieth the Fathers Propertie, through the speaking of the Word in Wrath; And the second Numb. 8. sig­nifieth the Sons propertie in Love; where the Love of God by the expressed Word is revealed. As that in Love, Numb. 8. sheweth the Angelicall power-world; and that in Wrath, Numb. 9. signifieth the Dark power-world of Painfulness, wherein God is an Angry God.

Numb. 10. Standeth Tinctur, signifying the Temperature of all powers, how there through speaking they go forth in Distinction and Formes; as first in the 7. Capital Forms, the Desire, Science, Anguish, Fire, Love-Fire, Sound, and Being. And further, there standeth by every Capital Form, what Properties are born and proceed out of themselves.

For, if there must be a speaking; then the power must first contract it self, that it may breath forth it self; then it begetteth that Comprehensive or Magnetick Impression, the something (which is the Beginning) wherein the Fiat which attracteth the powers is understood.

I. Is the first Capital Form of the spiritual Nature, and standeth with Numb. I. Desire, which Desire sharpneth it self, from whence existeth Sour, Hard, and the cause of Cold; and is the ground of all Saltish properties Spiri­tual, in the Spiritual world; and Essential in the External world. So also the Desire of Impression is cause of its own overshadowing, or Darkness in the Abyss; as all these Forms belong to Numb. I. To the desire of Infass­ligkeit. Compre­hensibility.

II. By the second Capital Form, standeth Pricking. Compunction or Science; sig­nifying the contraction of the Desire; where the first enmitie or contrary will ariseth; for hardness and motion, are not alike. Now in this form ariseth moving and feeling; as the root of pain; wherein is understood the Mercu­rial Poyson-life, both spiritual and Essential. corporall; and in the Darkness the paine or Torment of the wicked life; Neither was the good life without the root of the Evill manifest unto him; and that is the root of Gods wrath, according to the Perception [sensibility] of the eternall Nature.

III. The third Capitall Form is Anguish; which ariseth from the desire of Impression, and from the Enmitie of Compunction, where the will stan­deth in Cruciatus. Qual. Torment, and is there the cause of feeling, and of the five Senses: for in the Anguish all Formes grow Painfull, and then are they sensible of one-another. And here is the Word become distinct; and is the root of Sulphur, both Spirituall and Essentiall, [Corporall] wherein is rightly understood the Hellish Fire in Darkness, in painfull life, as appears in the Table downward.

IV. The fourth Capitall Form, is call'd Fire; where is Understood the kind­ling of the Fire, from the painfull Sulphurish root; for the Will goeth out of Anguish again into Libertie; And the Libertie goeth to its Revelation in An­guish: In which Conjunction cometh that terrible [like a flash of lightning] Coruscation, where the Abyss, as the Eternall good, is revealed; And is in the Forms of Nature, the Understanding and Life, in the dark Enmitie; and in the Libertie is the root of Joy, or rouzing up the Faculties. Kraffen. Powers; and is the kind­ling of the Fire; in which kindling the Abyss becomes a shining Light, as Materiall.

V. The fift form, is call'd the Love-Fire; where is understood how the Eternall good, through kindling the painfull Fire, introduceth it self into an elevating burning Love-Fire, which Love-Fire was first in God. But thus only it Infoldeth Wickeit. windeth up it self that it becomes sensible and moving, where in the good Powers are operative.

VI. Standeth Sound, or Distinction, as the sixt Capitall Form; signifying, [Page] that the Naturall manifested Life, where the Eternall Divine Word, through the Formes of Nature, hath infolded it self; and where all the Powers of Wis­dom stand in N [...]yse Shaue. Sound: therein standeth the Understanding Life; which in Light, is Angelicall and Divine; but in Darkness it is Diabolicall; As at the right, Numb. 11. standeth Angell.

VII. Standeth Essence or Essentiall Wisdom, of the out-breathed word; wherein all other Forms are revealed; and is even the Essence of all Forms; as good and Divine, in the Light; but in the Darkness Evill and Devillish: And therein is chiefly understood Mysterium Magnum [the great Mystery;] the Angelicall world is also therein understood; and likewise the Internall spiri­tuall body of Man, which disappeared in Adam, when the Souls will depar­ted from Gods will; but revived again in Christ, that giveth to him for the Es­sence of this Power-World, which is that heavenly flesh. Joh. 6. And it is the dry Rod of Aaron, which in the Spirit of Christ, again springeth up in Man.

Numb. 12. Standeth Pure Element, signifying Motion in the Angelicall world in Essence; and is the One, Holy, Pure Element; wherein the four Elements, in the Temperature, lay, and is a root of the 4. Elements.

Numb. 13. Standeth Paradise signifying the Eternall springing,Thus hath this place been be­fore the fall of Lucifer and Adam; namely, in an equal temperature or Harmony, of the 7. Pla­nets and 4. E­lements. or spi­ritual growing, in the Spirituall world; from which the externall visible world, out of good and evill (as out of both Eternall Principles) is breathed forth: In which Source and Regiment, Adam in his Innocency stood; when the four Elements harmoniously existed in him, as in the holy pure Element.

Numb. 14. Standeth Beginning of the External World; signifying how God by his Word, hath breathed forth that spiritual Mysterium Magnum, as the E­ternall Nature of all Spirituall Properties, into a visible externall formall Being; and through the Fiat, as the Divine Desire, hath fashioned it in­to Creatures; There standeth the third Principle, where 3. Worlds in one ano­ther, must be understood: as the dark world of Gods wrath; the Eternall light world of Divine Love; and this visible fading world.

Numb. 15. Standeth Heaven; signifying the Heaven is the parting-mark out of the spiritual fire and wa­ter between the Heavenly and Earthly. parting Mark, between the internall and externall world; as of the visible and invisible Essence; which Heaven standeth in the Essence of the spirituall firie water.

Numb. 16. Stands Quintessence; signifying the spirituall Powers, as the Paradise-Ground in the four Elements; as well the Astrall, breathed forth by internall powers at the beginning of time; [...]d is that good in the four Ele­ments wherein the light of Nature shineth) as an outbreath'd Or shine Glast. fulgor of the Eternall light.

Numb. 17. Standeth four Elements, viz. Fire, Air, Water, and Earth, as the created world, out of the dark and light world, which is the framed word spoken out of the Eternall Natures Essentiall power; therein did the Devill cast his poyson, which after the fall of Man, was accursed of God.

Numb. 18. Stands Earthly Creatures;Man having 2. Eternalls in him; may be saved or dam­ned. signifying that out of the Quintessence and the four Elements, were all Creatures of this visible World created, and only from them have their life. But the animated Man hath also in him both inward spirituall worlds, according to the internall soul of man; therefore may Gods love and wrath be manifested in him: for wherein the will impres­seth and kindleth it self, of that Essence it partaketh, and the same is manifest in him; as is seen in Lucifer.

Thus have you a brief Intimation of the first Table, and [consequently] of all the Authors writings; faithfully imparted, out of a good Christian affe­ction to his loving friends; and [is] as an A B C. to beginners.



In this second Table, God is considered ac­cording to his Essence in Unity; what he is in Trinity without Nature and Creature, whereby he filleth all things, and yet needs no place.



In this Table is con­sider'd the efflux of the Eternal Divine WORD; how the WORD through Wisedom brings it self from Unity into Separa­tion and Multiplicity; as well in the Eternal Nature and Creature (according to which God calls himself an­gry jealous God, and a consuming fire; as well as a mercifull God wherein is understood the foundation of An­gels & Soules, and how they may receive salva­tion or damnation.)

GodsWrath,or DarkWorldGodsLove, orLightWorld
EDesire or Compre­hendingScience or DrawingAnguishFireLight Love-fireSoundEssence
TDarkFeeling or MovingWillingPainful LifeLove-LifeUnder­standingWorking
ERAustere HardnesEnmitieMindeTerrorJoyFive SensesForm
NALSharp­nessEleva­tingWheel of LifeKillingPowerLoveSperm

In the Septenary with­out by it self, is under­stood the Mysterium Magnum, as the 7. pro­perties of the Eternal Nature.

In the Novenarie downwards, are signi­fi'd the properties of Life.

In the fourth Form, as in Fire, 2. Principles se­parate themselves from each other, as Dark­ness and Light.

NFuriePrideDespairHellGlorieGivingTaking, or Cōpre­hending
AGreater DeathFalse willLesser DeathSouls ground DevillSouls Spirit AngellPraisingIncrea­sing
TStand­ing stillBreakingFrom Original separatingFollyWisdomHighnesHumility

The second Table Expounded.

THe word ADONAI signifieth an Or expan­sion. opening, or free motion of the bot­tomless Eternal Unity; how the Eternal generation, expansion, and efflu­ence of the Trinity of God is in it self.

[Page]A, is a triple I, which comprehendeth it self Cross-wise, as in a Beginning, Entrance, and Effluence.

D, is the motion of the triple I, as the opener.

O, is the Circumference of the triple I, as the birth of Gods place in it self.

N, is the triple Spirit, issuing forth of the Circumference out of it self as a triple I.

A. This lower A, is the object, or operation of the threefold I, or Spirit; from whence eternally spring Motion, Colours, and Vertue.

I, is the essential Effluence of the triple I, where the Trinity floweth forth into Unitie. And in this whole word ADONAI, is understood the Eternal life of Gods unity.

The word FATHER, is the Eternall beginning of operation and will in the threefold I of the Unitie.

The word SON, is that Operation of Power, as comprehension of the will into which the triple Spirit incloseth it self as a place of the divine Egoitas Ickheit. self-hood.

The word SPIRIT, is the living, issuing motion in the comprehended power; as by comparition may be understood in a Flower: where the opening or working of the growth, is the beginning; the power of the working, is the circumference and corporal comprehension of the growth; and the Scent [or smell] which proceedeth from the power, is the motion, or the growing issu­ing joy-life of the power, whereout the flower springeth; by which com­parition may be seen, how the birth of divine power is typified.

The word Power, signifieth the breathing, going forth, understanding, and sensible life; as the foundation and fountain of the outflown knowledge of Distinct­ness. Vnterscheied­ligkeit. distinction.

The word Colours, signifieth the subject, or object of Power, where the distinction and Original of the sensitive life and knowledge is understood; whence an Eternal contemplation existeth.

The word Will, signifieth the ebullition or motion in the opened Unitie; whereby the Unitie willeth it self into Trinitie, as the Nothing, into its proper something, wherein it hath its Motion and Action.

The word Delight [or Lubet] signifieth the effectual sensibility of the Will; as the highest ground of original love; where [...] will of the Abyss findeth its self in its Aliquid Etwas. something, where it yields it self to something as to its sensibili­tie, in which sensibility it worketh and willeth in its own Tast.

The word Science, signifieth the effectuall sensible knowledge and under­standing in the love-tast; the root of the five Senses, and the ground of Eter­nal life: thence floweth the Understanding; and therein the Eternal Unitie Groundeth. planteth it self.

The word, Word, signifieth how the Eternal love of the sensible unitie with knowledge speaketh forth it self eternally into an object: The Word is the speaking or breathing of the will out of the power by the understanding: It is the driving and forming of the eternal power into an infinitness of Multi­plicitie; as the Creator of powers, out of the sole power in vertue.

The word Wisedom, is the outflown word, as an object of the divine knowledge of divine will; as essential power of the great love of God; from whence all things have received their motion and possibilitie: the ground of all the three Principles; A Revelation of the Unity of God; A passive es­sence of divine Operation; the foundation of all humility; the Genetrix of all knowledge of Creatures: An Eternal domicil of the active love of God, and a Ray and breath of the Omnipotent Spirit.

[Page]The word JEHOVAH, is the most holy Name of God, as the Divine sensual life, the only good; whereby the Holy Trinity, with Glory and Om­nipotency, is understood; the life of the Abyss, as of the Unity; which chiefly standeth in the only love: And therein also is understood the most holy Name JESUS: as the egress'd I. is the ground and fountain of the breathing of Gods Unitie, and a forming of the understanding.

For the egress of the Unity, leadeth it self with the I into E, as in the sight or beholding of a Chaos; wherein the Mysterium magnum (according to the Di­vine manner) is understood; and is a triple breathing of the powers.

J E, is the breathing of the Unitie. H O, is the breathing of the J E. V A, is the breathing of the H O, and yet is only one breathing; but maketh a triple egress, of the 3. Centers or comprehensions. And therein is understood, how the triple I, at last closeth it self in A, as in a beginning to Nature.

Under [V A] standeth Life, signifying, that this threefold breathing, is a real life and power.

Under that, standeth Vertue, which signifieth, the immense Vertue of such a breathing life.

Now in this Table is rightly understood, what God, without Nature and Creature, is, in Trinitie; as in a triple breathing of the Unitie in it self; where nothing can be said of the place, or dimension of his habitation: for God is neither here, nor there, but every where alike; as the Abyss is consider'd, name­ly the Eternall Unitie without Nature and Creature: and thus is he an active power and essence of Unity. But that really such power and vertue is therein, may well be understood, in the effluence of the world, and the Creatures therein, generated by the breath of God: and there is nothing in the being of this world, which beareth not witness thereof, if truly considered.


In this Table is also manifested how the holy Name of the Eternall power; with the knowledge hereof, from Eternity to Eternity; bringing it self into properties, in Nature to eternal light & darkness; and how the word of breath­ing forth, brings it self into a subject, and how self-will & acceptation of pro­perties arise in the subject; wherein two Essences are alwayes understood; as Gods own effluence; and then the properties own acceptation in the free wil; in which acceptation another externall kinde of subject is understood; whereby the Unity in its Effluence becomes more external; and thereby the Eternal love bringeth it self into a sensiblenes, and like a fiery flame, as in the working of di­vine Power.

At the upper end of the Table standeth Dark World; and under, The first Principle: and over-against it standeth Gods Love, Light World; and be­low it, from the figure 4. to the figure 7. the second Principle; which sig­nifieth how the outflown will doth inclose and overshadow it self, with accep­tation of its own desire;In the Eter­nal, is an Eter­nal light; but in the time he [...]e on Earth, darkn [...]ss [...]s the gr [...]und of N [...] ­ture; and light the ground of the Kingdom of joy, the Re­velation of God▪ that we may behold his works and our selves. and with the self desire bringeth it self into proper­ties, and causeth Darkness; in which Darkness the egressed one by fire in the Light is revealed and made sensible; and is the cause of the Light; in which Light Gods love assumeth a fiery operation, from the fire of eternal Nature, and shineth in fire through the dark painful acceptation; even as the light from a Candle, or day in the Night; whence day and night have their names in Time; but in the Eternal, there is also an Eternal light and darkness in one another: the Darkness is the ground of Nature; and the Light is the ground of the joyful Divine Revelation.

The Dark world, as the ground of the properties of self-desire and will, is called the first Principle; because it is the cause of Divine Revelation, according [Page] to sensibilitie; and also maketh a Own Eigen. proper Kingdom in it self, as namely painfull torment; according to which God calleth himself an Angry Jealous God, and a consuming fire.

And the Light which is revealed in the fire, wherein the unity of the divine effluence of Love is understood, is called the second Principle, as the divine Power-world wherein Gods love is a love-fire, and active life; as it is written, God dwelleth in a Light which no man can approach unto: for the power of the unity of God worketh in the Light, and is God; and the firy quality in the Light is of the eternal Nature; wherein the Eternal love of the unity Percei­veth and loveth it self.

Below the first and second Principles (in the 7. spaces) stand seven num­bers; which signifie the seven properties of the Eternal Nature; And under it standeth TINCTUR, distributed in the seven spaces; which signi­fieth the Divine Word in the Moderation or mean. Temperature, or equality of the seven pro­perties; wherein the divine powers lie in an equall will, action, and being; as the outflown name of God, wherein is understood the great Mysteries of Di­vine power and operation; with the characters of the letters [on the left side] divided into the seven Properties.

For the word Tinctur, is that separating word, from whence flow the seven properties.

T, is the Tau, or the opening of the Unitie [monas] the cross of the triple I a ground to the breathing.

I, is the effluence from Tau, or the egress of the Unity, as the cross-Angle of life.

N, is the effluence of the sounding Threefold spirit.

C, is the cutting of the sound; where the I as the effluence of Unitie, se­parateth it self again from Darkness, and where the Or a wil­ling receiving. Annehmlig­keit. acceptation of the Eter­nal will breaketh.

T, under the figure 5. is that holy Tau, or the opening of Glory, in the firy sensibility openeth with Fewrenden Lieve. firing love, as with Gods Kingdom: and signifieth the great strength of the Light-Power.

V, is the true Character of the Holy Spirit with three points, the two up­ward signify the Fire and Light, and the third downward signifieth the Unity in love, as the meekness.

R, with this the holy fire and light, is comprehended in an active natural essence; for it signifieth the Kingdom, as the Throne; and hereby is intimated, how the holy Name with the outflown will introduceth it self in Mysterium Magnum, as into the Eternal mystery, whereout Originalis, is outspoken. existed the visible world.

The great Mysteries of the Tinctur, or the highest ground of Gods Trinitie.
  • T, is the triple I, the Father.
  • I, is that begotten I, JESUS.
  • N, is the threefold I, in Spirit.
  • C, signifieth CHRIST.
  • T, in the fift Space, is the Father in Christ.
  • U, is the Spirit of Christ in the Word, which quickneth.
  • R, is the Royall Throne, about which Darknes and Light strive; there Satan and Christ stand against one another; namely according to the assumption of Satans self-will, as an Erronious Spirit, and according to the Unity, Christ; where is understood Love and Anger in one Ground; but in a two-fold Revelation. Here are understood those that belong to God; the other,
    Ein Shcios darier an diesem Orthe.
    a Lock rather, at this place.

[Page]In this Table in the 7. Spaces is the ground of Angels and Soules; as that Great Mystery of the change, in which lyeth all Possibility. Sidewayes, after the seven figures, the efflux from Monas. one into seven, is understood. The first Principle is to be understood, unto the Fire; out of which the Light is mani­fested: And from Fire to Essence, the Second Principle. And downward under every Propertie, is understood, what kind of Effluence, out of every property, in the cooperation of other properties, doth proceed; yet not so to be under­stood that One propertie alone, gives the efflux; but all seven afford it; though the first Form is predominant therein, and retains the higher Regiment.

As under the figure I. standeth Desire or Comprehending, whereby is un­derstood, that the Desire is Magnetick, and incloseth, and darkneth it self, which is also the ground of Temporal and Eternal darkness, and from that Orig. Drawing in. attraction, cometh (under it) Sharpness, Austereness and Hardness; and is the Original of wrathfulness, whence ariseth the Great Eternal Death. For this Magnet, draweth the Powers into it self, and in it self incloseth them; so that the working Standeth still, and steps into Impotency; as under the Number 1. appeareth.

Under number 2. standeth Science or Drawing, which is the second Form to Nature; as the motion of the Magnetick attraction, from whence the sen­sibility of Nature existeth; and is the ground of all Contraries, for Hardness and Motion are Enemies; Motion breaketh the hardness again, and yet also begetteth Hardness by attraction. Thus two Essences have their existence in the desirous out-flown-will of God; as the drawing of the Magnetick power, giveth Motion and Sensibilitie; and the thing attracted affordeth Essence; wherein is understood the cause Orig. to. of Spirit and Body; as in the attracting of Sensibilitie is caused the Spirit; and in the extracted, the body or cause to Corporietie. Now if this attraction and Essence be not able to reach the Light of Gods Unity, whereby it may be mollified; then in it self remaineth onely a Meer Enmitie, and is the cause of the torment of Fury and ambition: whence existeth self-pleasing, and Pride; for the will of self-pleasing is a false-will, a continuall corruptor of it self, and its Essence.

And in these two Forms, Desire and In-drawing, in their out-flown Proper­ties, is understood Gods Wrath; and though they be the ground of the sensible life, Yet if the light shineth therein, then are they the ground of the Joy-King­dom, as an inward motion of Gods Unitie; and a ground of the five Senses; whence also the creatural life hath taken its beginning; and therein standeth its Consump­tion. Verterbnus. corruption, so farr as it loseth the light: for it is the Spring of Hellish An­guish, as the cause of painfulness; and is also the Root of Natural life.

In the third space standeth the third Form of Nature called Anguish, as a spiritual Sulphur-source, according to its propertie: This taketh its Ground from the first and second Form; as from the Magnetick Desire, and from the Motion of Drawing; where the out-flown Eternal will, in that unquietness standeth in Anguish. This Anguish is the cause of Natural Will, Mind, and the Senses, and is the Wheel of Life, as the cause of the Firing-life: for when the out-flown will of Gods Unitie standeth in Anguish, then it longeth again after Unity, as after Rest, and the Unity or Rest longeth after Motion and Re­velation, for in the Unity there can be no Revelation without Motion; and therfore the Divine will freely floweth out of it self; and the Divine Lubet. good pleasure in the out-flown-will, bringeth it self into a Desire and Motion unto a sensibility; that it may perceive it self, and remain two in one Essence; as the sensible Divine delight, and the cause of sensibility; wherein God calleth himself a Loving God, according to the sensibilitie of Divine Love-de­light; and an Angry God according to the cause of sensibility; as after the [Page] Eternal Nature. And thus, we understand by Anguish (when the divine Light is not revealed therein) the Hellish fire, and an Eternal despair and Terrour: where the Self-will of Nature continually standeth in a dying Torment; ever desiring to be released from such a condition, which I therefore call the Little. lesser Death; it is the Eternal dying Death; but in the Hardness, it is the great still-standing Death. This Form if it hath not Light, is the head spring of the false minde; but if it perceiveth Light in it self, then is it the spring and ground of the sensible mind, and the right root of fire, as appeareth in num­ber 3. downwards.

The fourth Form, numb. 4. is the Fire of the Eternal Nature; understand spiritual Life-fire: and that existeth from a continual conjunction or con­joyning of Hardness and Motion. Understand, that thence ariseth the Painful­ness; but the Splendor existeth from the Delight of the Free-will; where the Unity of the Delight [good pleasure] is acuated in the properties; then like a flash [of lightning] it shineth through the continued Conjunction, of the great meekness of the Unity, and the Fierceness and Motion of the three first Proper­ties; for then it is in the Essence of the Conjunction, as if Steel and Stone were rubb'd together; whence the flash ariseth. Such a Flash, is the true Na­tural Life of the Eternal; for it is the Revelation of Divine Motion, and hath the properties of Nature; and also the Revelation of the Unity of Gods effluence in it self. Now which of these two getteth predominancy, in that standeth the Life.

The splendor of the Fire, is the Light from the effluence of Gods Unity; and the Essence of the Fire is the out-flown will, which hath brought it self with the desire into such Properties. Thus in the out-flown firy will, we un­derstand Angels and Souls; and in the sensible sharpned Lights power from the Unitie, we understand the Spirit wherein God is revealed, and understood in the spiritual essence; and in the Fire two Kingdomes separate themselves, as the Kingdom of Glory from the efflux of Gods Unity, and the Kingdom of the properties of Nature; and yet [these two Kingdoms] dwell in one ano­ther as one. The Kingdom of Nature is in it self, that great Eternal Dark­ness, but the Light is the Kingdom of God; of which S John saith, The Light shineth in darkness, but the darkness comprehendeth it not. As day and night dwell in one another, and yet the one is not the other.

Thus from the Fires own propertie, comes the painful life, if it break it self off from the Eternal Light, and doth (as in the propertie of selfhood) enter the object; then is it only fantastick and foolish; even such as the Devills were, and the Souls of the Damned are; as appears Numb. 4. downwards.

In the fift Propertie of Nature, is the second Principle, with its foundation understood; as the Essence of the Unity in the Light-power) where in the out-flown Unity is a fire-flaming-love understood, whence existeth the true un­derstanding-Spirit, with the five Senses.

The first three Forms are only the property to Life; and the fourth is the Life it self; but the fift is the true Spirit. When the fift property is revealed out of the Fire, then she dwelleth in all the rest, and changeth them all into her sweet love, that no more painfulness nor Enmity is discerned, but even as the day changeth the night.

In the first 4. Properties, is that life like the Devills; but when the Lights-power (as the second Principle) is revealed in the property, then is it an Angel, & liveth in divine power & holiness, as appeareth in the Num. 5. downwards.

The sixt Property, is the Understanding, as the Sound, where the properties in the Light stand all in an equality; then they rejoyce, and the power of the five Senses is manifest, and all the properties rejoyce in one another; and thus the love of the Unity leadeth it self into working, willing, sensibility, finding, [Page] and Highness Hochkeit. celsitude. Thus is there a contrary in the Eternal Nature; that the Pro­perties existing therein, the love is known, and that there might be something, to be beloved, wherein the Eternal Love of Gods Unity may work, and God may be praised. For if the properties of life be penetrated with the Divine love-flame, then they praise the great love of God, & yield themselves all again into the Unity of God. Such rejoycing & knowledge could not be revealed in the Unity, did not the Eternal will bring it self into painfull moving properties.

The Seaventh Property, is that Essence, wherein all the other are essential; wherein they all act, as the Soul doth in the Body: wherein the Natural, Es­sential, Eternal Wisdom of God (as the Mysterium Magnum) is understood; out of which the visible World, with its Essence and Creatures, did arise.

Thus by this Table is understood the hidden Spiritual world, as the Eter­nal manifestation of God; from whence the Angels and Souls of Men recei­ved their existence; therefore may they turn themselves to evill or good, for both lie in their Center.

This Spiritual world is no other than Gods revealed Word, and hath its be­ing from Eternity to Eternity; for therein is Heaven and Hell understood.


The seven Proper­ties of the visible World, or ex­ternal Nature.


In this Table is signified, how the hidden Spiritual, E­ternal Word, (as the Mysterium mag­num) by the motion of Gods Word issued forth, and became visible, manifest, and Material; And how the inward Powers, through Gods wor­king, have compre­hended and fashio­ned themselves; how good and bad in eve­ry thing is to be un­derstood; and yet there was no evill in Mysterium mag­num, but existed through the sensibi­lity and assumption of self-desire. Here also is shewed what in the working issu­ed forth from every property, and which have the predomi­nancy; according to which every thing is formed and gover­ned.

Cold, Earth, SnowOriginal of AirFire of EssenceHeavenLight of NatureStarrsWater
SaturnMercury the planetMarsSolVenus SostJupiterLuna
SalMercury thunderSulphur FleshSal-niterOylPowerBody
Black, GrayMixt-coloursRedYellowGreen, and white withinBlewWhite without within Red and Green
MelancholyCollerickSanguinPhl [...]gmatick
G [...]ossness of S [...]oneMetal, StoneRustGrowingPearlsJewelsMenstruum
LeadQuicksilverIron, St [...]elGoldCopperTinnSilver
Bone WoodHerbsRes [...]nTincture in the EarthSwe [...]tBitterGrass
SourPoyson [...]OpeningHealingSrengthningFlesh
StoppingSmellingFeelingSeeingTastingHearingLoathing of Nature
DyingLyingWrath WarRichnessNobleReasonOwn possession
StealingDeceivingLosingFindingEarthly Lovebeing friendlyLightminded
Obstinate SadConfounded SensesCarelessConstantPureJo [...]fullIgnorant
EarthlyBeastlyEvillH [...]venlyModestSensibleLow
[...]olfeFoxDoggLyonBirdApeGreat Beasts
WormsVenemous WormesEvill BeastsGood BeastsFlying BeastsTame BeastsFish.

An Explanation of the third Table, MACROCOSMUS.

IN this Table is understood, how the hidden spiritual world hath made it self visible; and with its own breathing forth, hath made it Gegen­wurff. an object where the Eternal Principles are out-flown; and the powers therein became co-mate­rial. For the External Nature is no other than an efflux or object of the Eternal Nature. The 4. Elements exist from the first 4 Properties of the Eternal Nature; as the Earth and grossness of all Essences of the Dark desire, where the other six Properties alwayes became co-material; as we may conceive of Metals and Powers, good and bad. The Air existeth from the motion of the Magnetick Impression; The Water from the abrup­tion [breaking off] of the Impression, where Heat and Cold are in Strife; the Fire of the spiritual fire. The cold is Perceived in the Magnetick sharpness, as in the right root to Fire.

Before the seven Properties, above the Table, standeth Ground of Nature distributed in the three first Forms. And in the fourth and fift Form or pro­pertie, is divided the word Pure Element.

With the word Ground of Nature, is understood the root of the 4. Elements,The Pure Ele­ment is the e­quality in the Elements; and is called the Quint-essence of the Ele­ments; as the Tincture of the equality of Nature: both are the oc­cult Arcanum so much sought for. as the four causes of Motion and Sensibility. By the word Pure Element, is understood the Temperature, or the equalitie of Nature, and the four Ele­ments; where the Light also is sensible, Moving, and Elemental. Thus is under­stood, how the Eternal Element, as the motion of Divine Power is accuated by the ground of Nature, and revealed in the Light; where the pure Element is the motion of the inward Spiritual world; and at the Creation of the world, went forth into a Being; and is understood of the fift Essence.

The word Paradise in the 6. and 7. Properties, signifieth the spiritual work in the Lights Essence; as a springing up, or spiritual growth, which at the be­ginning of the world, sprung up through all the 4. Elements; and out of the Earth formed it self into all manner of fruits, and changed all the properties of wrathfulness into a Temperature. But when those fierce properties, with the 4. Elements, were awakned, by the alienated desire, and false will in Adam, and attain'd the Dominion, then the Greening [springing forth] retyr'd back; that is, it remayned in the Tincture of the inward Ground, and is yet in the 4. Elements, but, in the Inward Pure Element only; and may not be attain'd but in the New-birth of the inner man; and in the material Tincture, wherein the Paradisical working is also fully manifest to our understanding.

This Table sheweth from whence all Essences [or Beings] in this world did arise; and what the Creator is; namely that the Creator hath been the divine power-world; which the Monas Unity, as the Eternal will, hath moved,Einheit. God made first the Angelical light world, which in this place (after the Devills Apo­stacie) separa­ted into this external vi­sible essence. which will, is God himself, But the Separator or Divider, was the owt-flown will in the spiritual world; in such motion, he issued out of himself, and made him a subject for his working; in which motion, one subject issued out of another continually, untill the external matter of the Earth (through the divine mo­tion) was drawn into a Mass or Chaos: and this drawing of the Motion standeth thus still: all things therefore fall in the deep towards the Earth; and that is the reason, that all Power of motion, even to this day, and to the end of Time, continueth so.

The seven Dayes, and seven Planets, signify the seven Properties of the spiritual world, The three Principle in Spiritu Mundi, as Sal, Sulphur, and Mercurius, signifie the Trinity of the divine Revelation; as an everlasting Spring or Fountain, whereout all external Creatures are flown, do flow, and [Page] will flow, even to the end of this time; and therein the Separator, with the 7 Properties, is understood. In this Table we see what proceeded from the 7 Properties; and how the Spiritual power hath brought it self into a Material one (as in the seven spaces downwards appears) whereby we may under­stand whence Good and Evill sprung up in this World.



In this Table MAN is held forth; What he hath been in Pa­radise; as also how the Properties in him (without assuming Self-desire) equally stood in the I­mage of God: and what he is become through Satan's Deceits: what that Mon­ster of the Ser­pent (whereby he is become earthly and mor­tal) is in him.

And then how Gods Word and LOVE came in to help him a­gain, new born in CHRIST, daily destroying that Serpentine Image: also in what danger & misery he stand­eth in such an I­mage, either on the ground of Hell or Heaven.

Also a simili­tude of Divine Revelation and Knowledg in the seven Properties according to Time and Eterni­ty, formed out of all the Three Principles; for a further under­standing how he is wisely to regu­late his Life; and unto what dri­ving [impulsion] he should yield himself.

before and after the



[depiction of sun]




Adam in ParadiseDesireMotionSensibilitySeeingLovingRejoycingHeavenly flesh
Erring sp.SharpnessAngerPainBitter woeHatingDespairPassion
ChristGods wordLifeAccep­tanceSweetGloriePowerDivine Essence
Adam in ParadiseSimili­tudeOut going SpiritHeatingHighHumble WillPraisingUnity
ChristGods unityResigna­tionSufferingYieldingDesireEquality of PowerWisdom
Adam in ParadiseTastingThinkingMindUnder­standingSpiritSpeakingEvestrum of Nature
SathanDesire of divisionLyingAnguishDoubtingFallStinckExtru­ding
ChristBaptismLawBreakingHopeingHumilityBelievingGenius or Type
Adam in ParadiseStrengthPentra­tingMightHolyModestPower­fullThrone
SathanLordPotentMaliceThirstyWantonMadSelf honor
Adam in ParadiseAngelOfficiousMildFriendlyBeautyVertueDiligent
SathanDevillPerverseTheevish mindMurtherBelial's WhorePoysonEarthly flesh
ChristChristreturningrepentanceNew lifeHolyRestoringSophia
Adam in ParadiseHeavenChild likeSecretManifestSingingSoundingParadise
SathanHell or PerditionStrifeTormentEver fal­lingFantasieChangingA Den of the Deep
ChristChrists Calling,Teaching,Dissolving,New mind,RejoicingPraying,Springing.

An Explanation of the fourth Table. MICROCOSMUS. What Man is in his Trinity; as first ac­cording to Pa­radise; Second­ly, according to he Spirit of Error; Third­ly, according to the New birth, which Christ teach­eth and will have, John 3.

IN this Table, Man is held forth as a similitude of the Three worlds, accor­ding to the Soul, Spirit, and Body; What he hath been in the beginning, according to his Creation; What he is become in the fall, by the Spirit of Er­ror; and What he will be in the new birth through the Spirit of Christ; which is a true Essential Image, out of the three Principles of the Divine Revelation; as from the outflown Word of the Divine will.

Man according to the Soul, is an Eternal Nature of the firing quality, as a spark out of the Center, from whence the fire existeth: If this ground cannot reach into the divine Light; then is it a Darkness of the Magnetick attractive desiring power; but if he reacheth out of the fire, unto the light, that his Mag­netick desire feeds on the out flown Unity of Gods Love; then ariseth from that fire the good true Spirit, even as light shineth out of a Candle. These are now two Principles, the Soul, in the fire of Eternal Nature; and the Spirit in the light of Divine Power. But the Body is the third Principle; as an Es­sence of the visible world, from the Starrs and Elements, formed into an Image, out of the seven Properties of Nature.

The Soul hath the seven Properties of the inward Spiritual world,N. B. The Difference between the Soul, and the Spirit of the Soul which without God, is but a dead Image. accor­ding to Nature; But the Spirit of the Soul is without these Properties; for it standeth out of Nature, in Gods unity but through the Souls firie Nature, is manifested in the Soul; for it is the true Image of God; as an Idea, in which God himself worketh and dwelleth; so far as the Soul brings her desire into God, and submits unto Gods Will: if that be not done, then is this Idea, or Spirit of the Soul, dumb and actless [not working], standing like an Image in a Looking-Glass, which soon vanisheth, and hath no being, as it befell Adam in the Fall. But if the Soul submits to God, and bringeth its Magnetick hunger into Gods Love, the Soul then attracteth divine Essence, namely, the Essential Wisedom of God; then her Idea or Spirit becometh Essential in the Lights power, and obtaineth a pious life; as being then the true Temple of God, wherein Gods Unity is revealed and operative.

But if the Soul herself with her desire, bring in self-love; and with her de­sire turn herself into the seven Properties, to try them; and feedeth on the vain delights of the seven Properties; then she extolls herself, and maketh to herself an Evestrum is a continued Astral Influ­ence in the 4. Elements, and likewise, an A­stral Spirit in Man. Evestrum, as an Astrall Object; which Evestrum presently hun­greth after the vanity of the false delight; even as it befell Lucifer and Adam, where the Evestrum of Lucifer imagined it self into a Phantasie; and the Eve­strum of Adams Soul, into the Animalish Properties of the External world; whereby the Soul was poysoned, and the Body (out of the Earth's Limus) was suddenly infected; that the Animalish properties awakened in him,How the holy similitude of God in Man became quenched, and a monstrous Image assu­med. and longed after Earthly, Beastly sustenance; as Heat, Cold, Sharp, Bitter, Sweet and Sour; and with these Properties introduced it self into a springing foun­tain of such delights; and so with the desire, Fed on Good and Evill; where­by the Image of God, as the Idea, became obscure and unactive. Thus the true Spirit (as the active Idea) became dumb and dead, even as an Image in a Loo­king-glass; and so was the Soul cut of from God, and stood in a Naturall will; but Gods will in the Spirit worked work'd no more; and the will of the Eve­strum (as the Opposite Image of the dark eternal world began [to work], for the holy Genius was changed.

At the head of this Table standeth TINCTUR divided into the seven Properties; which signifieth the Equalitie of the seven Properties according [Page] to the Soul & Body that in the first man before the fall, the propertie [or incli­nation] to separation,Accepta­bilitie Annehmlig­keit. and Acceptation, stood in a like will; and all its desires were brought into Gods Unitie: thus were they the true Paradise; for the Es­sential Spirit with the Unity of God, was revealed in them, who were to work through Gods love in all things. But the Devill envied them, and with his false Lust deceived the seven Properties of life, and perswaded them, it would be good for them, and they should become wise; if the Properties (each one according to its kinde) would introduce themselves into self-Ac­ceptance, then should the Spirit tast and know what was Good and Evill: but then it could not subsist in Gods Unity, of that he told them nothing.

But no sooner had they brought themselves in their own lusts, than such a strife and contention awakned in them, that all the Properties began to be for­med in their self-hood.

Thus the Unity, as the Element, was broken [or divided], and the four Elements strove for predominance; whereupon suddenly from without, fell in the Inequality, as Heat and Cold, and the Astral division working in the Bo­dy;Thus was our nature first corrupted: which ground was never be­fore so plain­ly discovered. and Gods wrath (according to the Dark worlds propertie) in the Soul; which caused in them (according to the Soul), Horror, Anguish, Necessity, and Eternal despair; and in the Body, arose Heat, Cold, Woes, Sickness and a Mor­tal life. Thus Gods Image, the whole man, fell from his Ordinance; and became a disguised monster: and the awakened Properties presently began to set up their Government, with Envying, Murthering, Raging, Tearing and Tormenting. Love was changed into Pride and self-love; Desire, into Co­vetousness; Sensibility, into Envy; and the lifes fire, into wrath: Thus was the Hellish foundation, in the whole Man, revealed, and ruled both in Soul & Body.

Now this Hellish Foundation, is the Spirit of Errour; for which man must have been damned, had not the Divine mercy, the Serpent-treader (as the efflux of Gods love) after the fall, been presently Origin is in-spoken. promised to the New birth, in the Holy Name Jesus. Which holy Name hath, in meer mercy, and great humility for mans soul & body, given it self forth, assumed humanity, broken the power of the diabolical Spirit of Error, killed the lives self-will, & brought again the Properties into Gods Unity. There the true Spirit (as the human Idea and Gods Image) is renewed again, and filled with the Divine Love-Essence. And thus the human Soul, through Christs Soul and Spirit in that love and divine Essence, hath again attain'd an open Gate unto God.

Thus in this Table is held forth [or drawn to the life] what Adam hath been; what, through the Fall, he is become; and how he is again Redeemed; and what is his New-birth out of Christ Spirit.Souls ground. 1, 2, 3. first Princip. Souls Spirit out of God 4, 5, 6. second Princip. the Body. 7. Hea­venly, now earthly. And these are delineated in the seven Properties under the Word TINCTUR. In which Properties the Soul hath its Center, and in which the Spirit, and in which the Body [have their Centers also] of which the Reader may further consider; for under them stand the seven Dayes of the week, intimating, that Man is even the same.

This Table sheweth what Man is internally and externally; first ac­cording to the good Adam, and then according to the corrupted Adam; and also what he is again in Christ. Whereby, we may understand, how Evill and Good is man; and whence exist the Propertie of good and evill, both in the mind and senses.

By the word Sathan (signifying the Spirit of Errour) is not understood a Creaturely-Devill; but the Spring [or fountain] of the Spirit of Error.

And by the word Christ, is understood the New-Man (according to the internal) in the Spirit of Christ. The other spaces, are understood as in the other Tables; wherein is understood the cause of mutation.


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