\ \ ^J?^»' ^ Jacob Behmen's , UNFOLDED^ IN DIVERS CTonuaerations and Demonftrations, SHEWING The Verity and Utility of the feveral Dodlrines or Propofitions contained in the Writings of that Di- vinely Inftruded AUTHOR. ALSO, The Principal Treatifes of the faid Author Abridged. And Ahfwers given to the Remainder of the 177 theofophkk Quefiions, Propounded by the faid JACOB BEHMEN, which were left unanfwered by him at the time of his Death. As a help towards the better Underlianding the 0/</and New Tefiament, Alfo what Man is with refpedt to Time and Eternity. Being an Open Gate to the Greateft Myfteries. By EDWARD T ATLOR, With a (hort Account of the LIFE oijACOB be HUE N, LONDON, Printed for Tho. Salnshitry at the Sign of the Te^^ple, next the Jnmr-TempkCate in Fketftreet. 1691, > THE I PublifhersPreface' ''' TO THE READER. WE do with all ReffeBs and Cand'tdnefst prefent yowwith the Works of one who was a, true and faithful Labour er in his Day, his Pains hath been befiowed, in watering and culti- vating , what was fown by another Hand, And having impioyed his Time, and Talent well, if entered into his Lord's refi ; enjoying that Veace which mufi necejfarily refult from a faithful Performance of a Trufi given by our great Lord. We can give but a very jhort account of the Author^ but hope this Pub' lication may produce a fuUtr , from fome of his Perfonal Acquaintance. As we are informed^ it was one Mr. Edward Taylor an Engltfli Gentle- ntan^ the latter part of his time he lived at Dablin, in much Privacy and 'Retirement y where he made this his Work and Bufinefs, He dted at Dub- lin about the tear 1684 His MMufcriPts were preferved Qy the Care of n Friend .^ and brought over hither ^ where they have lain fome time in Private ; But confidering how much we are beholding to our Predecejfors for their great Pains taken to Inform as, their Writings Publijhed being a Tefitmony of their good WiU to Pofterity : And alfo con(idering the Labour taken by this good Man for a Publtck Benefit, we could not m Jufiice to the Author deceafeJ , nor with the refpeB we owe to all Mankind as our Brethren^ fi*ffer fo Good and Profitable a ^Vorky to Perifh under our Cufio- dy, without incurring the guilt of Ingratitude, if not of Inhumanity. We have hereby indeavoured to fet this Light in Publick View , and that it may prove ofufe to dire5i the Qourfe of any, in this dark and dtfmal Paf- fage, towards the Haven of Reft^ is what we earnefily defire and fee k,. He was a Devout Chrijlianf a Sincere Protefiant , living in the Commw (a 1.) nion The Publlfhers Preface to the Reader. mon of the church of En^zndy and earne^ he. was. in v'indic4t'ing jhe. "Truths abhorring a hare out fide ForMali:^, which only hath the Name and Vrofejfion^ but wants the Nature^ Life and T'ou er oj Religion. He was not for waking Rents and Divifons amongfi Aden , hyfetting tip a newSe^, or having a Feople called after his Name^ thereby to gam Jipplauje, or to make himfelf great. But made it his Bufnefs to Learn and Improve , in the Knowledge and Underfianding of the Divine and Natural Myjteries, We are very apt to regret the lofs^ of worthy Infiruments^ fuch as have been raifed up in an Extraordinary Manner , and Eminently ^alified above their Brethren, hoping that if we had enjoyed their good Converfe, we might have greatly benefited and improved thereby : without doubt they have a great Hapfimfs that injoy fuch a Benefit and improve it. But we mufl conftder that they are but JHen^ and me indeed hut Jnfiru- orients or Vehicles^ and it is very rare but that the Purity and Excellency of Truth conveyed by them, receives fome Shadow or Soil from the Medium. Iheir chief work hath' been to dire^m to the Fountain of Wfdom^ which is open at all times to all Perfcns, ready to inform all that truly feek Wif- dom- there: And from this Univerfal Fountain every one receives accor^ ding to their Capacities, And accordingly it is required ,' that everyone Jhould Communicate or Trophecy accordin^to their proportion of Faith received -^ now Faith is every f articular Man s Evidence, and not another s.: Thus, although one may have a larger Meafure^ or more Myjlerious, yet there is no difljormonyi but ail tends to the Benefit of the whole. And teaching aUJVifdom^ that every one may be prejented perfe6i in Chri(l. Although we cannot Comprehend aU Truth , let us remain humble Jin-' cere Searcher s^ and in due time we jhall be rewarded with her Treafures 5 'iijhen the Captious, Difdaining, Mocking Spirits, Jball reap their Reward, that is to be perfected in that Principle they have jgiven themfelves up to as Servants, The Writings of the Divinely infpired Jacob Behraen, called the Teuto- nick Philofopher^ have been by many received with great Satisfa^ion , and have contributed towards the Extricating their Minds outefthofe Labj^ rinths and Difficulties , wherein Evil PraSiice and Opinions {kept up by Cu/lom) had involved them. The greatejf: OhjeBion raifed againfi the faid Writings have been their j^bflrujenefs , and Uncouth Expr colons , making them aim oft impoffible to be underflood ; which now is anfwered and removed ; Here being a Perfon raifed up to bear Tefiimony to their Truth , who by delivering his Senfe in more ufual and familiar words, it is hoped may have rendered them clear. In The Publifhers Preface to the Reader. In his Cfinjiderations on the SnhjeB , Matter and Scope ef the TVritings 'if Jacob Behmen, He doth (from the Types , Figuret and Sacrifices nnder the Laiv^ from things we are tnojt converfant with through the whole Crea- tion y from Heaven and Earthy and from Man htmfelf) Demonfi rate the Truth of his Doctrine to be well-grounded^ upon the uncontroulahle Aiaxims vf Conffjfed Theology and Phdofphy. The 177 Theofiphick .^iefiions which -were propounded by J, Behmen, of which be lived to Anfwer but i^, and part of the i y;/^ the refi of them lying unanfweredy ttU this Good Man being fptrited thereto ^ took up the task, and hath performed it as an able Workman^ Anfwering the Re- vtatnder^ and bath given m [ome Meditations on part of the faid Quejiiom and Anfwer s : ^H treating of the higheji Myfleries^ and yet what we (in Duty) ought to be mofi; converfant about. His Extracts of fever al of the Works ef Jacob Behmen were intended for the ufe efthsfe that had not^ er could not procure the faid Writings , and alfo to give a Summary Account of the whole : which may be as an Intro- duciion^ opening the Gates to tts, and promote a further Cemmnnication of thefe great and mofi ujeful Truths, The Apoftle Paul preached to the Athenians the Knowledge of that God whom they tgnorantly adored: Even fo thefe Writings ferve or tend to teach t^ by plain Demonjiration what we , like the Athenians, are too Ignorant of. It is written God is one, which certainly is as true as where it is faid j There are three that bear Record in Heaven* If is Written ^ Our God is a confuming Fire. And yet faid to he^ Heb.12. 2^. Lights and Love^ and in him is no Darknefs at ally that he ts meek, mer- ciful^ of ever la fling kindnefs, and that fury is not in him. It is alfo written., God fwarc hy two Immutable things, in which it Heb. 6. it, was impoflible for God to lye. And becaufe he could Swear bj no greater ^ he Sware by himfelf That Bleffmg he would Blefs Abraham : -And Curfe him that Curfed Abraham, Here are two Principles clearly exprefs'd, and Gen. 12. f. both called Immutable : The one Wrath and FiiTj^and a consuming Fire ^ The other Love, M:eknefs and Light ineffable. Had Man ^ood in hit Primitive State totally refigned to theDivme Love^ be had not known the Principle of Wr at h, but it had remained more hidden than the bittetneft nfthe Root is in the mofi pleafant Fruit. But when Man was fallen into thefiate of Evil and Good ^ the Infinite Love ef God defcends in order to rejiore him , and thenfets before him Blejflngs on the one hand, and Curfings on the other. Thefe great Truths are at large treated of and explained , and by them we are Taught what Ufe and Improvement to make thereof. How can we teU what God's Mercy is, till we come to know him that '(h) ts The Publifhers Preface to the Reader. is Merciful-j Andwhat Chrifi^s Merits are^ till we knowChrifi in us and him Crucified ? For if we content our [elves -with an Hijlcrical Knowledge ^ it is to be feared it will be attended with an Hypocritical Obedience. The Law that all true Cbrijlians ought tofquare their Atltons by , ts the New Commandment \ tlfe they are not known to be Chrifi^s Difciples. All thofe worthy Infiruments that have Taught or Writ from the Hyly Aointing^ direUed their Hearers or Readers^ to him that it the true Tea- cheTy that they might receive their Knowledge from the fame Root with ihemfelves, And then unto fuch they wanted no Epfik of Recommendation, they being thetr Efifile written with the Sprit of the Living Gcd, not in Tables of Stone, but in theflejloly Tables of the Heart , known and read of all Men. To fuch the Language of the Scriptures comes to he more clear , and can difcern the Correflion, Inftru^ion and Comfort held forth in them, and how they are able to furnijh the Man of God to every good Work. Alfo why there is no Ability in them to furnijh any man elfe^ but as they Convert, and become new Men, The great Affair of Man s Hafpinefs defending upon the Converfion of his Will-, for as the firfi Man by turning his Will from God into this World from the Unity and Harmony be at firfl was placed in (and fo was truly Honourable^ into Multiplicity^ Selfhood, Lufl and Enmity : thereby became an abominate to God^s Holinefs^ attra^Hng a Beftial Body , and a Mind darkned. Ignorant and Ef^ranged from God. It is real Refgnation that brings a Death upon Self-hood, and that mufi continually he performed^ that the Enmity being mortified^ the refigned WiH may become an Injlrument in God's Hand, to be agitated thereby ; for his Servants we are whom we yield Obedience unto, ; , - . Here arifeth tkefirtfe and warfare in Man, The Corrupt Will in Self- hood accounts it folly andmadnefs to fubmit to Death , when the Pleafares and Voluptuoufnefscf this World might be lived in and injoyed. But the re- fignedfees^that as at firfi it precipitated Man from that Happy (late m which he was placed j fo the tendency and end thereof is to fill us with Eternal for row and miferf. Thus it is to become Fools that we may be made VVife^ and Poor that we may be t»ade Rich j as having Nothing, yet pojf effing all things, " This is the State which Reafon^s fplendid Schools, ^ Do nominate the Paradife of Fools. Whatever fpecious Fretences te Religion m(i,y h made, by any, though very fair and beautiful to fhew, where this corrupt Will in Selfhood is unmorti-- fkd^ and the Path of Refgnation not trod^ that Religion is vain^ deceit- The Publifhers Preface to the Reader. ful and deftruciive, ^s the Prophet Ikhh declared in the Name of the Ifa. ch. i^. Lord 'y For as much as this people draw near me with their Mouth, and '3>'4- with their Lips do honour me, but have removed their Heart far from me, and their fear towards me is taught by the Precepts of Men: There- fore the Wlfdom of their Wifemen fhall perifli, and the Underftanding of their Prudent Men (hall be hid. Our Saviour reciting this place d' Mat. ch. ly. the Prophet faithy But in vain do they Worfbip me, teaching for Do-''^-^9' fbrines ths Commandmenrs of Men. The Wtfdom of this World -which is j ^(,r. cb FooUfmefs "with God, exifiing in the perverted Will of Man, -which hath v. 9/ broken it Jelf ojffrom God, and ^ands upon its o-u^n bottom j by this Wif- dom the World neither can know or worjhip God. The Wijdom of God in his Servants (lands in an humble Refignation of themfelvss to the Divine "Lovct in order to a Regeneration of their Wills ^ which is not effeBed but by faying this opfofite Will in which {lands the Enmty in order to know a new Life generated ; and as long as Truth and Erfor, Light and Darknefs are in this World, fo long muf and will this Warfare he continued 3 happy is he that goes off a Conqueror, for his Garland or Crown it fure to him. And as the World by Wifdom knew not God, fo hath it fared likewife in refpeB to the int^uiries made concerning Nature. From hence it is the Apoftle V9m\ gives a caution, To beware lefi any Man fhould fpoil them through fhilofophy and vain Deceit, after the Tradition of Menj after the Rudi- pjents vf this WoHd^ ana nor after Chrift, An empty and vain Philofophy hath been introduced and kept up in the Worlds by Men of corrupt minds eftranged from God ^ and therefore ignorant of Nature : For it is as impoffible truely to know Nature, feparate and removed from God, as it is to know God tn the Wifdom of this World, nr truely to worjhip him, with a Heart removed far from him. What hofeswas left after the miferable Fall of Man, when God curfed the Earth for Mans fake, but only the Defcent of God, or the Incarnation hfJefusChrifi, that infpoken Word of Life, in order to a happy Re flora' tion and Renovation ? For as all things were made by this Eternal Word, fo all things are upheld by it : This is the Healer of our Wounds, and Re- pairer of uur Breathes, This Word is declared by MoCes, and by the Apo- file Paul to be near us, even in our Hearts and in our Mouths, that we need t^, ,t not fay, Whojhall afcendinto 'Heaven^ or defend into the Deep to fetch tt ? ^^^. 10, 8. This was the Rock in the Wildernefs, This is the Stone of Fire in Eze- i Cor. 10.4.' kiel. The Stone with (even Eyes upon it in Zecharlah. The White Stone with the New Name^ in the Revelation, This is the Salt which we ought fo have in our/elves. This ss the Water and Spirit whereof we muji he Born again. '- King Solomon wsts indued with great Wtfdom, and may properly befaid ( b z to The Publifhers Preface to the Readen to have been an Eminent Philofcpber ; take bit Defcription of Wtjdlom, anil •where it u to be found. . Wifdomch, 7- She is the Breath of the PovJer of God, and n pure ir^jiuence flowing from the Glory ol the Almighty : Therefore can no defiled thing fall into, her. And being but one fhe can do all things : And remaining in her felf fin tnaketh all things new : And in all Ages entring into holy Souhy ^te tnakeththem Friends ef God and Prophets. All good things together came to me with her., and innumerable Riches in her hands. And a greater than So\omot\ faith. Seek ye firft the Kingdom of God, and his Righteouf- nefs, and all thefe things fhall be added to you» This Certainly is not only our Duty^ but the great Affair mofi worthy our Enquiry and In duflry. That Work whteh Man alon^ ts capacitated for^ bf reafon of his noble Extra^, and that which is ahm ajuitable reward to render him truely happy. It is this Work and WifdoWy that theWritings e/ Jacob Behmen, 4«<i • thefe fellow ingt are converfant about ; laying the Foundation deep, firm and^ folid J and thereupon raijing a regular and nobl* Building, Here is defcribed at large our Malady and Remedy, both with refpeSi to^ Time and Eternity j for the Infiru6iion and Teaching of thofe he calls bis Sehool-fellows^ and to the ptrufal of the faid Writings, we recommend the Candid Reader. And (haS conclude with a Tejlimony concerning the Wri^ tings of ]zcoh Eehmen from an Ingenious and Learned Hand,. '' Whatfo' ** ever the thrice great Hermes delivered as Oracles from bis Prophetical " Tripos; orVyihzgoxsn ffake by Authority, or Socrates debated j sr A- ** riftotle affirmed ; yea whatever Divine Plato Prophefied, or Plotinux. *^ proved \ this and aU this ^ or a far higher and profounder Philofophy is " [ I think ) contained in the Teutonicks Writings, And if there he any *^ friendly Medium which can poffibly reconcile thofe Ancient Differences *^ between the Nobler Wtfdom^ which hathfixt her Palace in Holy Writ, ** and herflubborn Handmaid, Natural Reajon^ this happy Marriage of *U he Spirit and the Soult this wonderful confent of Difcords in oneHar- *^ many we owe in great meafure to Teuionicus his Skill* *' Only let not the Non or Mifunderffanding of the m»ff rational Reader *^ (^ if not a little fublimed above the Sphere of common Reafon) he im^ " putedas a fault to this Elevated Philofopher, no mire than Uwas to the '* Divine floUneyW hofe higheff Notions many, even of bit own Schj>ol,after *,_' much Study were not able to reach. The way to profit in reading thefe Writings is to be foffefi with patience, our Mindsfiandingin finglenefs andfimplicftyj and in this frame of Mind^ tofeek diligentlj, pray earneftly, and to refign up omt WtUs intirely to the Cuidanu The Publifhers Preface to the Reader. Guidance aniConduU of the Divine Love, Importunity and Indu^ry of" ten prevails to the obtaining the dejlred End, when Sloth and Negligence rneeti with Difappointments and Shame. Let us humble our felves under thefenfe of our Mtfery, andfubmit to the mortifying our corrupt Wills^ and proceed on to Experience a Separation or cleanfmg from all filthinefs of the Flefo^ and more feeret defilements of the Spirit^ through the Power and Energy rf the Heavenly Fire^ the Divine Life^ the Breath or Word of God : That knowing a Death unto Sm, we may alfo know a Life unto Righteoufnefs, which in the true Heavenly Procefs being offered up to God Of an acctp table Sacrtfice, a permanent, fixed and immortal State may be manifefiy where there Jhall be no more going forth for ever. Iftbefe fol-'Rffr.i* ii<i lowing Sheets contribute in fame meafure towards the direBing and ajfifting of any y efpectally the honeft Indufirious Searcher, it wiU greatly rejoice the Perfons concerned ; it being their end and defign in the prefent Publiea^ tkm Farewel. SomCi Sopie Words ufedhy Jacob Behmen explained near to Im deef Senfe. AByfc, is an Infinity peculiar only to each of the Three Prinriples. nifeSi'. " ^ ^'"^ ^' ^'^ ^""^'"^ '' ^'^^ '"^'' fubftance, compaaion or r»a- ^S& ." '^ fi ^/i"?^ ^""'^ °^f '^^ ^"=^^" Properties of the Eternal Nature, made of Che tsvo fiiil Forms, and making the Sulphurous Spirit. ' TdZ^kTch f,'^^f/^^^^*''^'i^"S^'^ every Will CO make an opening. Three ^t^dAoimw^^^^^^^^ ^^^ 5P^"^ °f Chnft, ^^X^l'^^'^'^i';:^ ^^^ P' ^""^^ Element, is of or according to the fecond Princi- acc^Tnfrn^rh'.rA^^ °^ 6^'*^ Myft^ry, which are ParTdife.^ ' but where- ever they generate the holy Element there is lrl2'Jr^''°\^'u"K^o""S^ (Good, orbeitEvil) ofathing. Jnmc '''u°*'^'?.'^^""^'P^^' and is that in which ftandeth two King- n?rT!i. %. ^^P""^i'i'"^*^i°'"°f^°^' the one holy Element, theca^e firo ^K'?^"'i"'^?"??^'.^^^'^^^^'^«'•' thefe/ere fierce wrach: Accord- M fter ciHethhimfelfa confumins Fire. It is therefore the great Exprejfedwordcomvnzeth all Creatures Vifible and Invifible f/4r the Eternal fpeaking Word or Creatmg Power proceeding from the Free &c. ThepregnjntEcchoofthe found of Eternity, fpealj^ (S Sramre' ^^f^r":ti^'^"^*^P^''^^^' captiv'dfo as can only glimmer, not feine forth. Tftr'.lfe!f' ^'' two3^^^/.'s, oneofthe Unity, the otherofthe Mukip^ck;, or hSSX^;;;Ltiy^ the^pMtofGod, andReafon^ ult^otS Aftf;eyfj., the Light of theGlorious Son of God. the fecond Principle, according to whica only God is ca led God, for according to the firft, v;?. the Fathers Pr2 perty heisnotcaUcdGod, but a confumir^ Fire. ^ ^ne ratners Fro- A^^T^ft ^^'"^-^XT^^^^®'" ^''"P^''"^^^- In God, it is the free pregnant will to l^If^f^^'^^^^Crcztuve ; without which all had been an E^irnd AfSi J^^ ^""^'V^ ^^'." ^^« "^°vi"g w^"ll toGood or Evil. '""^^ ed iM> nfS? A ? •°"' ?^ ^^'^ ^'^ V^*'^^^^ ^^ Jnvifiblc Concreates proceed- nJ^ A- A °/f*'efirftPrmciple. ^iie Eternal Nature. ^ ^^ 0«^-t/«^, the Yifibic, palpable, mortal part ofthis World caU'd the Anger- fire Salniter, Salniter, ^'s tfjat which in the Sulphur is awakened by the heat arifing into a Fbgrat outoftheBrimftony, Watry and Earthy Properties, whereby the Properties are Exphcated. Sxth(tn, is meant the Spirit of Error, and not always aCreaturely Devil, but the Property of fuch an Erroneous Spirit. Saliiter^ ('call'dj Divine Salitteri reprefented by the Earth, but Hke the pure Heaven ; in it are moving, fpringing Powers, producing all manner of Divine Trees, Plants, ir't'- with Heavenly Colours, Smells, Tafts. whereof this Worlds Trees, Gold, Silver, precious Stones, (^i. are hard, dead, dark flia- ■ dows. Butthis SdlitterzndMercurius, (i.e.) Divine Mercurmy is the Food of Angels and Holy Souls. Sophuj the true noble precious Image of Chrift, v/?. the Wifdom of God, the Tindhireofthe Light. Source, the original quality or eflential property to Love and Anger, Light and Darkncfs, both according to time and Eternity. ternirius, or number three in the Language of Nature the Divine Birth in the*fix Forms of Nature, which are the fix Seals of God. termrj (czW'A) Tern^rium SinHum, holy Flefli or holy Subflance, or Corpori- ztng of Angels and holy Souls. Tincture,^ is in Angels and Glorified Saints the Virgin Lovc-firc In Man that which Adam's Fall caufed almo^ wholly to difappear. In Vegetables, Animals and Minerals their Vertue, Vitality, or Life, Spirit and Power. Turbd, is taken for a fierce Wrath-fire, which deftroyetti a corruptible Body.-. Sometimes for horrid Tetnpefts or Hellifli Blafts, general Contagions, a waken- ed by common Sins, czWdTurba Mdgnx. Sometimes for the Eternal Wrath- fire, which fwalloweth up an Evil Spirit without a Body j and may be called turhx Maxima. I. The /even Spirits ofCodi or powers of Nature., as theyJJjew and m4* ^ife^ themfelves in Love and jing&r^i both in the Heavenly and HeU lijh Kingdom f andalfo in the Kingdom of this IVorld ; not Bxtra^ed out of the Myilqrium Magaum*. h^t TranfirJkd^p^^e. az. r J I. Aftringent, Defire. w) 1 2. Attj^hn or Com • ^ I pundionof Senfe. I 3. Anguilh or KlirjiJ. - ' 4. Fire or Spirit. 5. Light or Love defire. 6. Sound or Under- ftanding. Si .. '^ • «_^ i - . . .. . J. - Hardncfs, Cold, Covetoufiitffe. C©mpuo<Sion, Envy. Enmity.- '' . „ o 7. Body or ElTencer Pride, Anger. >:; » Love-fire, Meckncfs. Oivine Joy. Heaven." -. 3 Cold, Hardnefs, Bone, .S 1 Salt. ^ I Royfon, Ufc, Growth, Sences. Sulphur, Percavaoce, :J::,i^aiiv.-. . o Spirit, Reafon, Defire, / /^e»*«-fport,Lifcs, Light. ia Speaking, Crying, Di- ftinguifhing. Body, Wood, Srone, Earth, Metal, Herb. o J C J3 4 ti w This was received from the Author Jkicob Befmen in fuch a Form by AbrnhAm Viin SomerveUu II. The Ten Forms of Fire. ExtraSledoHt of the Anft^er of the Firfi of the Forty ^ejHons of the Soul. Form i; np HE Eternal Liberty (having, and) being in ic fclf, the Will. Signified X. by Hem. Worm 2. The being Defirouf. Signified by >^r/>^ixii Form 3. The ftiarp drawing, cauiing the Oppoftce Will. Signified by SiUh. Form 4. The Flafli of Lightning, caufcd by the Liberty, and caufing the Anguifh. By Eber, Form f. The Eternal Nature, or great Myftcry , whence the two Kingdoms proceed. Signified by PeUg. Form 6. ^hg ^^o Principles, of Fire and Light Keiu. Form 7. Th^MigiAy making its own Looking glafs, as Life, is of Fire and Water. By Strug. Form 8, The TurhHy that breaketh the outward Life, Strength and Omnipotence. Nihor, Form 9. The Virgin Tindure, Love- fire,LiTc of Angels and Holy Souls. Signified by Terab. Form I o. The Entrance into the Holy * Termry : Corporifing of Angels and Holy bouls- '*Whkhisthe bolj/ Earthj or holy Flejl). Signified bj Abram- III. The Three Principles are^ Principle i. 'T"' HE Spring or Fountain of Darknefs. Frineiple 2. 1 TheVertue [or Power] of Light. Frinciple 5 . The Outbirth [generated] out of the Darknefs by the Power of the Lighti Reprefented by Similitudes^ viz. I. Man's Soul, giving Reafon and Thoughts, fignifieththe Father. I. The Light flicwing the Power of the Soul, and how to dircd it, reprefentcth the Son. 3 . The Mind rcfulting from this Light , and governing the Body , refcmbleth the Holy Ghoft. 1. Tke I>arknefs in us, which longeth after the Light, is the FirH Prindple. 2. The Vertue of the Light , whereby we fee Intelleiiually , i& the Secon4 Principle. 3. The longing Power proceeding from the Mind, and that attraftcthor im- pregnateth it fell, whence groweth the Material Body, is the Third Principle. There is an inclofure, knot or flop between each Principle. See Chap. 7. of the BookcaM'd, The Three Frinciples^ Verf. ii, 12, 23. THE A Preface to the Book ofExtra^s, AND The following Confiderations by way of Enquiry* into part of the Scope of the Writings of Jacob Behmen, THE ExtraSls of the Aurora was intended for the particular ufe of one only^ without his purpofe of proceeding farther in the other Sooks, or imparting that'y as can hardly efcape any ones obfervation. And tho' more he done than wa4 at firjl defigned^ yet o o little is done^ and wh too many defeEls. Jhe proceedings in itj like as of a Tr aye Her through a fpacious Territory^ hath been to comprehend and report the Va^ rieties there, according to the degree of ability^ intentnefs and capacity of the pajfenger. Or as one admitted into excjuijtte Gardens , deckt with plenty of all curiom flowers, &c. fills his hand with a few ofthoje he hefi knows, or mojl admires, according to what: skill he hath. Or as one at a ^S^oyal Feaji, feeds only on what his appetite mofl rehpeth. Where the Writer hath contraBed below the fublimity of the fubjeB, the ^ader may with fome eafe fupply that defeH byrecourfe tOj and confultingthe bleffed Authors 'Books them^ felyes, , A . To The Preface. To make them truly conlfkuous were the it^ork of a di- Vmety irradiated Expoftor^ not of an abridgement: Jndthere^ tato adajft the minds of (but) the Sons of Wifdom is the frerogati^Ve of the God &f Wifdom ; for it would bring down ^aradife as near us^ as mortals could bear fo fweet a neigh- laurhood, Trajer might help us to power ^ to fee (as it "^ere) the "Voice of the Author J. B. or rather of God in htm ; for that yoice leads us thro* the creatures to the creating Wordy conVmcingly demonjlrating not only that God is^ hut "^hat he isy what he is noty and what of him may befeen in every crea- ture goody had and mixty angelical, rational, animal, (ve- getativey miner aly and the dark eoi'th, Alfo in all King- doms paradiftcaly aftral, elementary, and the dark abyfs, And how he may he found in all things good^ had and mixt, in love and wrath. Alfo whence man felly what and how low his [ally and holp to be reflored by Jefus Chrift, And all this not a 7iewDoBrinej but that which is fuh" fiantialy orderly, firmly and naturally founded on the im- vwroable principles y anduncontroulahle maxims of confeffed 'theology and fbilofophy^ both f acred andtiatural Confide- Confiderations by way of Inquiry and Search INTO THE Subjed Matter and Scope of the Writings of the Divinely inftruded J AC OS BEHMEN. Section or Chapter I. Of the two Principles Darknefs and Light, whence are come evil and good, fiercenefs and meekjiefs, anger and love. I. ^""W^O begin with things neareft our outward fenfcs; Palpable bodies, as ■ DarknefSjColdj^T'c. They condenfe,Groud, throng and fubfiantiate j '' -B contrariwife Light and Heat rarifie, attenuate, make thm or fubtle, ■"^^ and aftuate bodies adapted thereunto. 2. Both (whilft in due proportion) equally good and amicable, but in what time or place foever, either be extreamly prevalent and tyrannous,they become inftantly inimicitious and deftruftive. 3. The confideration whereof, and confequcnces deducible thence, might caule ^. A. Comevm to be offended with CampaneUa for founding all produ6tions on the conteft of two contrary Principles. Backing his difguft on Grotim's Argu- ment againft the Manichccs j that of two contraries ; deftrudlion might follow, but no augmentation. 4. But without ftrife, fprings no produftion ^ and without contraries, is no flrife. 5. The two Principles of Light and Darknefs -cannot be faid to have begin- pf^^f thei\»§ ning, but are coctcrnal j yet one (the Light) fwailbweth up the other as the day principles doth the night. • unfevered are. 6. Thcflagratoroperationof the darknefs is God's anger ; and theflagrat or manifeftation of the hght is his principle of Love. Thefe two not fevered, make . . ^ one triumphant Kingdom, wrefthng to exalt the fublimc joy of the holy, fweet, ^^^^fl^"^ inite divine free will of God 7. But after fevering, become two Worlds ; vi^- one the dark, cold, fierce, harfb, bitter, flinging fire World. The other the delightful, loving, fweet, joy- -g^^^^ ^c ^y^^ ful, ravifliing, holy World ; yet the holy World hath the Potence of the other, as its perfectly perpetual root or fountain. As the natural heat in mans body is of fuchabfolute ncceflity and ufe,while moderated by due proponion of cold, for That is the focd of the heat j but if cither heat or cold domineer, it becomes ra- pacioufly ruinous. 8.N0W whereas it is faid above,that Darknefs and Light arc without beginning A 2 and 1 Conjideraitons on the Scope ^/Jacob Behmen. and coeternal And itbein? true, that Angels as well as all other creatures had ( beginning j it may be asked, how can it be true, and in what fenle underilood, . rt L that darknefs {hould be without beginning, feeing the Holy Ghoft faith, God » c Jt * ^ig^UAniinhimUno ditrl;ne[s (Lt iU} AKo what communion h^th light with darl^^ntfs } I i>or. . 4. ^^ This,tho'it beckarcd in the following part of this difcourfe, yet a little to open the way as we go, that the inquirer may not be ofifendcd, nor he that fceks occafion think he finds it ; it is anfwered by way of explanation. lyhat the eter- ^ '^' That it is not meant a Nefcience,! )efcft or Ignorance, much lefs an evil in ml darkmfs ^^^^^^- , . . , „ , ., , • ,-, 1 , ^ „gf^ 1 1. But by It is undi-ritood an Adumbration, hke a dark crudity. An efernal original to fubftancej Might, potence, and eflence. A center or root (auftere and TVoit ii meant earneft) like a hot and cold fire, which principle is underftood to be the Fathers bj eternal or property or firft principle; according to whiCil he is called a jealous or zealous original darf^- God, and a confuming fire. A Power-world in its own property jfecret.hidden in, fiefs. and by the fecond principle of glorious Lipht and gracious Love j as the night by the day, or the w iek of a Candle by fpl^ndor of the light j but is manifefted and awakened by feveration of the fecond prfeiciple from it, in,or upon any feparatc unclean fpirit or creature. 12. For tho' it was from eternity, yet was in the higheft harmony, and fo is in God in eternity, undividable and infcparable from the moft holy, fpirit ual Light- world and Love principle,yet in its own Abyfs,and difiind proper ty,it is as is above defcribed. 13. This after fevering from the Love- principle, is as the glowing fire, the flame whereof is extinft, in which principle the dark life burncth. 14. And muft needs be called the firft ; becaufe from it (as from an eternal root of living fire)the majcftick fplendor of glorious light is eternally generated, which fo, iS '■-he fecond Eternal Principle. 15. Thus thefe two principles, in perfeil unity (as in Eternity they are in God) are the One Only Higheft, abfolute Compleat Good ; but where- ever. the Light is withdrawn,There is found a wrathful, fierce, evil fpirit, creature, thing or world. 16. For further explanation we may obferve, That the Holy Ghoft, who faith a 7/4 z7. 4 (*s above) GoiifUzht^aniinhimii no darfinefs at all, faith alfo, a Fury if not in ' ' ' ^' me. And That yet (befides in many other places of the fame and other Prophets) b Cb. 66. 1 5. faith, b For behold the Lord will come forth with fire, and with his Chariots liJ^e a, whirlwind, ani render hk anger with fury ^ And his rebulies with flames of fire. Again, c Etefi. f.if. '^ ^en I fhall execute judgments in thee in anger and in fury, and in furious rebukes. d Micih I. 3. '7. But God's fo doing, is called His d coming forth of His Place , and His Grange work. 18. Thus is found,that the Aftringent and Attrafling Powers,by their contra- riety, produce Anguilli, That Anguifh, a ftinging, raging, pricking fenfe, not by Agent and Patient, but by violence and impatience ; This Raging Spirit cannot deliver it felf from the ftrong bands of the Aftringency 5 whence by ftrugling, Heat is excited, the extremity whereof is fire. 19. The food of the fire is cold, as hath been faid, or for want of it the heat and fire would fall into angjifhj but Infinity hath no deficiency; there- fore the fire by rarefaftioT breatns the Sullen Cold into the Liberty called Air, That agiin by condenfation ( being impofed upon by its father, the Cold) falls to water, which again by the inkindlcd Element is iickt up as its nutrition. Thus by an immutable Law and Chain of Caufes, the Separators wifdom ufeth This great Machin to effe*^ the parcels into an intire harmony. " CHAP. Confideratms on the Scope 0/ Jacob Behmeift. CHAP. II. ^ Defcriptm of the feven Fountain Spirits. 1 T> UT before we confider the, three Worlds exifting on the Foundation of ' 16 the above two Principles, let the fevcn Founrain Spirits in the Divme Pow^of the Father be known ; rcprefcntcd by the Icven Lamps before the Throne In the outward World by the leven Planets : Among us by the fix days of the Creation,and One, the feventh of Reftjalfo by the leven limple Metals appropriated to the feven Planets 3 the leven Stars in the Revelation, with many the like important, and more than Ipeaking demonfiranc^s^ 1 A method to be profitably ufed on this weighty S\ih]ctt may be, Firtt, To name, define and defcribe them feverally and difHnftly, Secondly, To demon- flrate them in fomemeafure to the Rcafon of Mankind, yea to the eve and len- fes • thereby to give affurancc that the bleflcd Author 5=. B. m his diicovcry ot them, was not beating the Air, but building on a Rock not to be {hakcir 3. Definitions of the feven Fountain Spirits in the Divine Power ot God the Father. 4. The Aftringent, binding, piercing, compaaing, knitting Power, fccrct and r. hidden in the Divine Power of the Fathers Salitter. Aftiarp power hke Salt, JJtnngent. whence exifteth(intheevil and mortal part) a power locking up, as are the out- ward earth and Irenes. ,-, • . 1 r * -1 1 5 ^ An Attraftion vanquiihing the harlh Afiringency,which isboth Iwcet,mikl, ■^. meek, and alfo bitter, the ftirring of the defire and caufcof life, whence alfo Attractm. water origmatcth. Out of thefe two Founrain Spirits is the heart or Son ot God eeneratcd, from Eternity in Eternity. Alfo of them (with the reft ot the leven Spirits) is the Son of God, the Heart, by Eternal generation to all Eternity •, as izkh the Lord, My Father worketh hitherto, and I work- ■ . r r 1 6 The Bitter or Anguifti Fountain- Spirit (a caufe of the mind, fcnies and 3- thoughts, a triumphing exalting of Joy to the higheft degree to trembling in its Avguifi). own quahty^it) forms all forts of red colours m its own quality, in the Iweec quality white and blew ; in the aftrmgent, green, dusky and mixt colours. But if it be moved too much, it kmdleth the iwcet and aftnngent, and all becomes a rafting, tearing, ftinging, burning poifon j like the torment of a plague-lore: When enkindled in the HeUifli Property, it extmguilheth the Light 5 perverteth the fwcet quality into loathfom ftink 5 the Aftringent into Iharp, dark, coldnefs, alfo four rank, bitter fiercenefs to all Eternity ; when enkindled in the Hea- venly power. It is the Spirit of the jealous, zealous, unquenchable wrath of God, as is in Uf /fer and his Legions. ; ,,.,,, , 7. Heat, the true beginner of hte, and of the true <pirit ot lite , It kindieth 4. ^ al" the qualities, generating the Light in them-, whence exift the fenfes and Heat frouu- thoughts. For when the bicrcr fpirit (with the heat) paiTc.h thorow the a:;nn- cing light. gent J and the Sweet, mildly yielding paflage j the two open gates (the eyes) arc 8. The Holy Gracious Love kindled by the heat in the Sweet Quality. Here is ^ all pleafant,raviihingf.veetners,iight and glorious, the fountam ot eternal free, ^/ff f,7''- immenfc brightnefs of love. Here all Tongues flamir.er, Harids (hake, Pens cmgu.i. blot, and Hearts ftame, that Taf^e, See, Hear and Feel it 5 even to Amen. 9. The Tone or Sound of the Divine Wcrd,whence is tpeech and language, al- 6. fo the ringing of Angels, and opening ti:e Divine Kingdom of Joy. Here all Co- SrAiU er lours.Beauty and Ornament is tccn- This Tone or Mercunus, onginateth m tne noije. ' ' - - tard 4 Cmjiderations on the Scope cf Jacob Behmen. ' hard Aftringcncy as the Father, and the whole Salitter is the Mother j for if the Aflringency were both Father and Mother, a Stone would found. 7. lo. Tne Body generated out of the fix other Spirits, and in which they dwell as their SMoih;wV£vtm all heavenly figures,(joy, ^c ) fubfill, image and form the fpirit oi- Nature, wherein Heaven it leif and Angels are formed the manfion or body in which the fix do reft (as the kingdom of divine Glory.) II. Now ue may fee that all the Spirits t^jgether are God the Father. mxttke three ^ ^' The life generated by them all, and gcneranng the hfc in them all in tri- are inTrinir/. "niph, is the true Son of God, thefecond Perion in the Holy Trituty. 13. And the power of the feven Spirits proceedir^ continually in the fplendor of the life forming all things in the Icvcnth Nature- Spiiit, is the true Holy Ghoi the third Perfon in the Dnty. ^ CHAP. III. DemonBrations 9f One^ orthefirftSphit. HAving defcribed the feven fountain Spirits , now to profecute the Method propounded in the laft precedent Sedion , here foUow the Dcmon&a- tions oi the levcn in order. Demorjhrations of the fir fi fountain Spirit. The Aftringency. (jri^.) 1. It is not to be faid This or That is Firft or Laft,being All from Etemity,and One in Another 3 but that the Aftrirgency which iscall'd the firft, is truly what it is above defined and defcribed to be, is what willbedcmonftrated. 2. The outward Senfes of us all,inform themfclves, that there arecold,crude, tough, impenetrable Bodies 5 or a power tending to impenetrability ; and our Reafon confcnteth that there muft be a Root,and This Root cannot but be called the Binding or Aftringency- 1. As That which caufeth Cold to condenfe Airto Water, and Water to Ice. ' 2. That purfuescondenfed feces of Matter (with the help of the bi.tcr quality! to Earth or Sand, and That agen onward to Stone. 3. That alio compadeth fluid parts to fialks, ftcms of com, tT"*?. the Boles skin and bark of Trees. 4. That alfo mdofeth the tender Brains and Marrow in Skulls and concave Bones. 5. That contrafteth and obdurates the fubtle parts of Metals to a continuity, and reftrains or confines their allefted vertues, even-co Unity & Identity by con- tinuity. By Thefe and a thoufand more doth the Aftringent Spirit demonftrate it felf to be One Fountain,whofe outward Agent is(confeft by Anticnt and Modem Philofophy to be) Saturn. (2.) CHAP. IV. Demon{iratiom of the fecond fountain Spirit , the Attradion. '• WE find fomthing Breaking the Bonds, elfe would the Aftringency hold all as m a dark, dry, hard Prifon, all would be ftone,bone,or the like dead con- crets.no Produdfion.no Creation : And the ftronger this Attradive Power is, the ftrongcr the other bmdeth j alfo the more Tcugh and Ponderous the Aftringency, the Confiderations m the Scope cf Jacob Behmen. j the more a<Siveh vigorous is This As the more you comprcfs Air, or Water, the greater violence hath the lb luppreflfed body torciiftias Wind caufingEarthquakcs, or Gunpowder Pent. 2. We find a contrariety of Sweetnefs and Bittcmefs, which we cannot but fee comes from the co!d Aftringency ; That Property being one, and to every one the fame: But This it isTrtat in the Good Part, being its Native Original; is a Sweetness ; but in the crude undigefted part a Bitternefs. 5. We find incUnations put into things different from themfelves ; for by Thlst Man's eager harfhneis is (by due ingredients intcrpofing) taught and compcfed to affable Mildnefs ; the Nerv Temper becomes (m time) Connatural^ and a Habit : like as a bitter Apple is matured to a fwect Temperature. 4. We find This gives contmual oppofition and interruption to the piercing Aftringency by its own bitter harflinefs, and fuch fire as is in a Stone 5 and by the penetrating violence is excited, and fo is a caufe of life- The outward inftru- mcnt is Mercury in conjun(Sion with fupiter. CHAP. V. Demortftrations of the third fountain Spirit^ the AnguiO]. (5.) I. npHis is like (apd no more but like) a dying Aftringent Torment, like that X of dying Creatures, which our Scnfes often taft fome forerunings of j So as the fcccmd is a caufe of Life; This isa caufeof Scnfe,fecling, perceiving, and confcquently of the Mind and Scnfes in all fubjcdsi which the Separator hath fit- ted and exalted thereunto, as Angels arid Maij and in fome degree in inferior fcnfitive Creatures. . _z. We find there is fomeching that lifceth up the mtnd to Great ^oy^ even to the excefs of gladncfs ; This cannot be the firft, for That depreffeth ; nor the fe- cond, for That only enliveneth, it is therefore This 3 for This is an Elevator to the highefl joy and triumph, helping on to excefs of Laughter. 3. Wemayfi'idit, not only in its mean as above, but in its extream ; for in every body whei ein it is too much enkindled it is a Ktging Pof/on refulting as well from its own Narureas from the Extremities of the two firfl Fountains,introdu- dng defperation and hellifli rage in the Creatures like to the Gall in the body, very good m caufing and exalting life, alfo a very evil incendiary in difordcring the whole frame of Nature. The outward infirumcnt of This fountain Spirit is Mars conjunft with Mercury. CHAP. VI- Demonfirationsof the Spirit producing Heat. (a') THe whole Creation is afted by this Spirit as the great Engine of Omni- potence. I. Hence is it that the Celeftial fire emitteth its beams to the joy of the Uni- verfe : fo that every leaf and pile of grafs hath a tongue to tell it us. a. The Subterranean fire, which (like the heart in the body of Animals) doth oflSciate in the Work-houfe of This Ball is applied by the Separator (the Father of Nature) to generate Metals, medicinal Earths, efflux of Fountains, hot and fanative Baths, (p'c 3. Laflly, It is demonflrated by every Man and other living Creature from Youth tQ giving up the Ghoftj as alfo by Vegetables, Minerals, ei^f. from their dwelling 6 Conjiderations on the Scope of Jacob Behmeri.' dwelling in the Sperm or Seed, to their maturity and declining : who all by the " due temper, violent extream or fading of This Spirit , have the proportion of increafe or declination to HuUity ; for This as a Weather glafs or Index, Ihevrs their degrees of vigour or languifhing. 4. But let it fuffice no longer to hold a Candle to the Sun, which in conjun- dion with Mars^ is in the out- birth the great mftrument which doth abundantly demonfirare and figure This 4th Spint,and on the 4th day was the Sun created or enkindled. The 4 firil Spirits thus diflindly known, open us among many others, the Scriptures following. ^ohn^.19. y- ThhistheCoKiitmnation^that lighttScZ' tinimenlovedarli-nefs^Scc- becaufe their deeds are evil ; that is, they are ccmpriled in the firit four forms, rcfufing to be enkindled by the light of the yth form, but remain by the Aftringency immea- furably covetous , by the attradion uncontrolcably proud , by the property of the anguiih, repieat and fwoln with envy, and by (That of the fire) have fierce furious anger. ^ant' 4. r. ""T** ^^^ '"^^ rvarrirg in cur Members, the caufe of Wars, which remain fuch till the light of God or fecond Principle enkindles it, and fo compofe Feace. PUL A^, 12. — - Man is become lilie the Beajl that perijhethi Like the Wolf and Swine by the ' aftringent covetouihei'f. The Lion, Horfe, Cock by the proud elevating, actratfling will. Like the Toad, Torpedo, ?ir'c. by the anguifti. Like Dogs, Tigers, eiT'c. by the furious fiery property. Thus the Soul like the Traveller fell among Thieves, where he pcriflieth till the good Samaritan takes pity. 6. In thefc 4 Adam was dead till God infpoke the Word promifing life ; the way of reviving is by enkindling light, and in the hght the Divine Love clearly typified by the Law of Sacrifi,ccs j for as the Sacrifice gave it lelf up in a flame (a^ of love) to afcend , leaving only its afhes, which were H» (till then) Impedi- ments, fo is this. Rom. 1. 8- Indignation and rtrath, tribulation and anguijh on every Soul of Man that doth Evil ; 7"^e/(? are the 4 murthering Spirits. 'Qnx. glory, honour and peace to every one that veorJi- eth righteoufnefs. &c. Here are the three laft Spirits of the feven, vi^- The 5th,the Light or Love-fire,(ignified by Calory .The 6th the found or fpirit enabling to hea- venly Songs of Praife, lignified by honour. And the 7th the Body or Sabbath in which all the other fix Ipirits being by the 5th and 6th brought into harmony,do - inhabit, reft and dwell, fignificd by Peace. (j.) CHAP. VII. Demonftratiorjs of the Spirit prodncing Light and the hove fire. I. 'Tp His demonftrates it felf in every thing more or lefs on this fid^ the hellifh X Principle, but the firfi four (excluding Addition,) are in, and (in a fort) compofe, comprehend and include the dark World,and That is the harfli Aftrin- gcncy, i^rong Attraftion, raging Anguilh, and hungry Fire: Thefe limit the fir/t or hcllifn Prmciple which can never comprehend the Light j for That never pro- ceeds to enkindle it, for it wants oil and mu[t ever want it j becaufe their perpe- tual Enmity doth ever more dry it up. 2. Now thatwhichcompofeth Pcaceis, where the fire proccedeth to the blow- ing up of Light, the Meeknefs whereof fatiateth the hungry Fire, and becomes food for the other three Spirits,who before (like Milftones without Corn) grind and impctuoufly rub and grate each Other. ~ 3. This Confiderations on the Scope i)/ Jacob Behmeri.' 7 5. This did Lucijer and his Legions till the gracious Jehovah not being pleas'd that fo great afpace of the Salitter as that now included by the Stars , (hould remain under the Darknels which then cover d that Deep,caird for Light, which was this 5th Spirit, and its appearing caus'd each of the other four to kifs and fweetly ftrcngthen the other , and draw all one way , and not prey one on another. 4. The Scripture faith, FerfeSi love ca(is out fear , for fear hath torment, which it doth by taking away the enmity, and harmonizing the firft four forms of the difcording Spirits- Love is the fulfilling of the Law ; for it doth all, fuffcrs all, and that always; but until the 4th Spirit(the Fire)attains the Light and Love Spiric, the firft four ncithw do , nor can fulfil the Law, but undo all by their Diflbnancy. The three firft years the fruits in Canaan were to be accompted as uncircum- Livit, i^. 2 j, cifcd. The 4th year to be of Fraife to the Lord, but rot to be eaten till the 5th 24. year. The three firft years fignifie the three firft Forms of the eternal Nature, vi^. Binding, Attrafting and Angui{h,whjch (before enkindling of the other four Forms) arc enemicitious and the foundation of the hellifh Principle. But the 4th year was the fruit to be of Praife to the Lord more nearly than the other \ becaufe out of it is enkindled the light and love-flame.Yet the Tribes of God were not to eat it till the 5th year ; for then it became good nourilhment by the enkindled Light and principle of Love, and not before. Thefwcet Perfume was only of four Heterogeneous Ingredients, v/^. StaSfe Exod-^o-^f\ or Sucits, a bitter tafted Arabian flower, and Onyca a fweetfpice, ofeachalilie quantity, fignifying the two firft Forms, which arc both alike ftrong, or alike weak every where. The third is Galbanum very ftinking, fignifying the th^rd Form,the Anguifh.The fourth is pure Franliincenfe^ a Gum of fwcet Odour to feed the Fire, which Fire is the fourth Form. Obj. Will any fay. How are we concern'd to penetrate into the diftinfl Forms iand Properties of Nature call'd fountain Spirits ? Is not this the tree of Know- ledge of Good and Evil which Adam fell by fcarching, founding and feeling after, with negledl of the tree of Life ? Anfvf. It is true,he Ihould not have known this experimentally ; for his know- ing the third Principle feparated from the fecond, was as fatal (had not infinite Mercy interpofed) as the knowledge of this (which is the firft Principle) had been to Lucifer and his Angels. But Man being fallen, it is as highly profitable to him to have the diftinft un- derftanding of this, as it was hurtful to our firft Parents ; for as the Phyfitian and Chyrurgeon ought to find the fpring of diforders in the Sick, or the depth of the Wound, even fo here, our knowing this is as the fpreading the fnare in the fight of a Bird. Thus appears it that the Lord is the All in all things, mth the frowari he wiH (hew himfelf frorvard, &c. Theie four Fountains are the indifloluble band,the root of all things vifible and invifible, the immediate caufe and ftrong mightof all eternal things, and (with the interpofition of fecond caufes may be truly faid to bc)the caufe of tranfitory Beings ; for thefe are the root of their roots , the caufe of their caufes , the in- ftrumental firft Mover of their Motion,and Parent of their immediate Parents. ' Daniels vifion of four Monarchies figureth the four firft Forms, aii which Din- 7': (excluding the 5th, (vi^ ) the enkindling the Light) arc called four grjat Beafts. 1. The firft like a Lion, (yii.) the Aftringent, Binding, mighty Power, the v. 4. MtyBabilon. 2. The fecond like a Bear, (vi^.) the ftrong, cruel Attra<5lion) the irflexibie, v. $> ijnaltcrablcj inexorable JEmpirc of the Medes and Pcrfians. B 3 . The V ■ 7. V. 15* V. chip. 2 ch. 7. fob. 1 1. Zech. 6. 14. .47. 2.(5, 17. V. 5 2 lyings 13' 8 Conjiderations on the Scope 0/ Jacob Behmenr V. 6. ,.3' The third like a Leopard i for anguilh is compos'd of feveral ingredients, like as are the colours of the fpocted Leopard , as is alfo the belly of a Toad. And the Greek Empire is laid to have confifJed of about a Hundred and forty forts of People or Nations 4. The fourth Bcaft v.2s dreadfql and terrible , not likened to any Beaft, but (being as fire) is faid ro devour and break in pieces ^ fach were the Romans. But one hke tr.e J^on of Man cam.,and to him was given dominion and glory ,an ever- lafting kingdom : here is the 5 th torm, vi^. the enkindling of the light fignificd. ' Reprefenied alfo by the 4 Winds of Heaven 5 4 wings of a Fowl,and 4 heads. T:h.usL:.^arxi having lain in the Grave four daysthetrue light raifed him. They arc 5.gar'd by four Chariots,but Horfes in three of them of differing co- lours one trom the other 5 but the 4th was of Horfes of differing colours among themfelvcs, ('^/tO Grizlcd and Bay expounded by the Angel to be four Spirits Of the Heavens- w.iich go forth from ftanding before the God of the whole Earth. Will any think it to be without a myftery,that Elijha was wroth viithfojjh King oHfrael, forfmitingon the Ground but three times, faying, Thou jhouldfl. have [mote five or fix times, then hailft thou [mote the Syrians till thou badft confumed tkem j for the Prophet bud promifed he jhould confuv/e them, y^ 1 7. But ^oaO) being held by his wickcdnels in the firft four forms fmote but thricej Tor had he (as the Prophet faith) fmote five times, he had enkindled the Light of the Liberty in his forms,& as an addition, had he fmote fix times,be had brought the illuftrated forms into Harmony of Love^whercby his Encmies,theopprcfling AiTyrian (v'^.) the Enmity had been confumed. jimos I. 3,5, Will any think it was without a Myf^ery, that the Prophet Amos eight times 9, II, 13. reciteth, For three Tnnfgrejfiojis oiD^mafcuii ofGi^a, Tirui, Edom^ Amon, Moab, cb- 2. i,4j^. f^'^^h^ Ifrad, and for four^ I will rat turn away the Punijhmeni thereof. For 'tis appa- rent, than the three or four firft forms comprife all Sm. But if the vigorous true Light be enkindled, it flamcth to a Love of God, and is Death to Sin by difccvermg it, awakening it and working it out, cleanfing the Conicience, deftroy ing the Enmity of the firft four forms, and fo creating Peace to them that were far off, making them nigh. But it may be granted, there is an Ingredient of Light admitted into, and re- tained by the firft four Formsjbut it is as that the Apoflle Paul faith,Science falfly fo call'd : Such is this- it is an infinuation of a tiaint,faire,delufory-Light,comprc- hending the Craft, Subtlety^ Sophiflry, Serpentine wifdom to abufe the Senfe^ and mif-imploy the cut- born Natural Powers to jugling Deceits, uniting Earthi- nefs and Seniuality to devihlh Defigns. Of this Wildom the Lord faith, If the Light that is in thee be Dart^nsfs, horn great is that Darl^nefs ? Very apt and pertinent to this Difcourleis it '•ocoi,fi(ier,That though the Per- Exoif. 30. 23, fumeafcendingfromus, was compounded of very unlik-e Parts, fomeofthem 24,25-. alfo very Unpleafant, yet the Holy Oyldefcen.lirgon us was compounded of five V. S^' Kinds, all excellent Good, Delightful ann P..3'"3rr ; forweundcrPandtfiacthe fth formenkind'es the Light, which makes the four firft from tiie Difcords to be a Harmony and a rich Concord : Such are all Go'ds approaches to us 5 asfofeph's Gen. 41, 34. Law in Egypt was, That four Parts (hculd be the Peoples and but the 5th Part to be Pharoi'r/s, figuring this fth fci m's being taken as the Lord's Part only, wkq is meant by Fharoah. Divine Love hath its Root ir, the Cyitre of the Efftncc of the firf! four Spirits^ but moft immediately in the Light, and that from tlie Fire. And the Adivity of the four firi^ Spirits, as a perpetiial Rotation, caufeth that Love can ne^■er Cool, Thus is it ftrcngas Death ; for Love is that Nam€ which tne God of Lire i* known to us by : whom thus to know, is Lite Ewriial. The Inftrumcnt in the O'it- birthof this Spirit is r<««. " ' '"" - tHAB. Confiderations on the Scope of Jacob Behmeri^ j) CHAP. VIII. VemonflratioHy bmg of the SoHndfTone, Noife or f^okc' ( 6» ) SHall there be need to dcTioiiflrate this which Heaven and Earth Ring of? And Hell (after its capacity) hath alfo iome' imprsflions of? Itmayfuf- ficebricfly tofliewThis tobcacVbpct FTuntainj for that it is theRefult only of the U I'Ced Operation of the fiv^ prfc.'d."nt Spirits meeting in the itfventh, is vo Argument, why This alio iliculd not be one j for any one could not be without every one- The Aftringencvh^dnot what to bind, but that the matter is produced by the uiicr properties; and fo of the reft. . 1. As the light IS the opening of the darknefs thro' the fourth Fountain the fire, fo i? the voice of the firlt four Fountains thro' the opening of the light revealing the Ki gdom of Joy with its Beauty, Colours and Ornament where- everitis treaiui'd, z. As we fee fire fleepingin a Flint awakened by a ftroke ; fo doth the tone or found ftart up atid difperJe it felf fo far as its vigour conquereth the re- (iftance of contrary morions or foiids, and then expireth. 3. As the life lies in a fwound in vegetables till revived by the return of the Spring, or as odours iie coucht in dead earth till midwif d by the Sun thro' the ftalks of flowers : So the varieties of Infinity remain fecret and dumb as in the myflei -^ till this Oratory publiflieth, till this Herald proclaim it, who by its continual motion fpeaks all and fhews ail. Tne Reprefenter of this fixth Foun- tain Spirit is in the out-birth Mercurixs. CHAP. IX. Bemonfiration of the Body generated out of ( 7-)\ the other fix Fountains. ^. TF a mighty Prince fliould in regulating a world of laborious Subjefts di- X re(fled by a Council of men experienced in exquifitc Art, wanting neither time or other requifite to accomplifli fomc ftupendious ftrufture, or vaft piece of magnificence, fliould after all be able to accomplilh only trifles, were flrange. Or rather what could not mens higheil prudence, ferved with the confluence of abundance of willing agents, fufficient helps, and competent time, fttchieve. acquire, and bring to eflfed. 2 . And fee we not what the fix overflowing Fountain Spirits Pranged by om- z^ nipotence, conduced by infinite Wifdom, exercifing from eternity their irre- fillible Powers; have conKceived, travell'd with, brought forth and improved, as ^the Holy One ifiach willed- 3. And can any doubt they who have ferved to found and lay the Top- ftone il of irrfinite numbers of Fabricks in the Aftral, Elementary and Terreftrial .Worlds, fliould be unfurniflied with a Royal Palace for themfelves. 4. This feventh Fountain Spirit is their Body, Manfion and Sabbath, the eter- nal Reft eternally generated. In This they work their hallowed wonders, in this th^y learned a feed or fpern», whereon the Holy Ghoft brooded, and in fix d^ys hateht the^eneraticwi of the Heavens and Earth, with their Hofts, Thrones and Royalties : Hence were founded the Ant and Elephant, the Infefts as well as Levtathan : And but for this, God would have been wholly 9x1 unfcarchable God, nor could any Creature, Angei or other have becQ made. B 2 y. We ti Cofiflderatioffs on the Scope of Jacob Beh meit.' 4. y. We fay in things of our little Horofcope the end of Motion is Refl ; andl fiiall the Originals, whence all things exif} >vant a ReH-, for themfelvcs? Muft ourfixdavs toil end in one of reft; and fliall thefefuprcam Agents reach no Sabbath wherein to triumph in, with, and for the delight of the Lord of the Sabbath? This feventh Spirit is therefore the quiet receptacle of them all. ^. Out of which, according to the harmony of the Divine Unity, they never for one moment can poflibly depart. And over theThrelhold of which, accord- ing to the leparate Property, whereby they arc rent from the glorious Unitf, they never put a foot, or can for ever enter. 7. Will therefore the Human Off-fpring, whofe departure is as written by the Sun Beams, reunite and do its firft works, thofe whereunto he was created, and the pure works of the fecond Adam whereunto he was regenerated 8. Be it faid, forafmueh as by his departure he is fo far degenerated, that his Soul bv a willing captivity is under the rage of the firft four Spirits, from whom the hght is withdrawn. His Spirit that was a meek divine Ru'er, hath loft its dominion to fo great a degree of fiercenefs, that the Aftral rule all His Body which was formed out of the one pure Element, out of which EleTient came alfo the four, and to have been a perpetual figure of the holy third Prin- ciple, as his Soul and Spirit were of the firft and fecond. And which body of his fhould have eaten Paradifical food, is now a captive under the four Elements in fo great rigour and vilenefs, that Nature fliames at its Beaftiality, till thus it travels thro' forrow, pain and Ihame to the duft. But the S >ul and Spirit may here be baptized and regenerated. 9. And becaufc the fruit cannot be brought back to the Tree, but the Apple muft firft perifh and the feed in it firft die as doth the grain of Corn before it increafe, therefore the Soul and Spirit muft allb die the myftical death (tha<f is) to its ftrange will, to fecure them againft the fecond death, or before they are capable of the firft Refurredlion. 10. From the fame ground is it that the Body alfo muft die and lofe its new gotten beftial Image, before it can put on immortality, and the Image of the heavenly, whereunto Jefus came to condud it. n. But we may know thde things are not the work of faint wifhes, but call for ftriving. watching praying, fighting, contending, running, working, fcarching, knocking, that fruit may be produced by patience ; for Heaven may not be alcended by earthy wings, therefore let the Earth beware of reiiiling when Heaven ftoops. defcends and enters it 12. To fubjeifl mad Mankind to this its only good, the gr^dousfehovAb on Adams departure, left his Soul (hould be a Devil, his Body a Beafl, and the Woman generate a Race ofMonfters in the out- birth, and of totally proud hellifli fpints in the inward 5 reimplanted the Word of Eternal Life as a feed, or as a light fhining in a dark plare, to which they (only) do well, who take heed fo as to obey, fuch fhall by the Divine Guide lofe their All, and be as a Fool or Child as to felf-wifdom, but proceeding that way under the Crols poflefs all things. 13. For as there is no falvation in any other 5 fo is there no other way of entring there into. Vtttt] 27. li» The fix names of the Tribes on Mount Geri^im to blefs, reprefent the fi* aftive Fountain Spirits according to the fecond principle, and Giri^m the fe-; - yenth or heavenly body where they reft. And the other fix on Mount Gebxl to curfe, exhibit the fJKne fix Fountains according to the firft principle or dark world. '" ~ ' " Th§ Confideratms on the Scope of Jacob Behmerv it The feven Pillars on which Wifdom built her houfe, points out the feven Pfov. 9. i. Foundation Spines- The fix Steps to Solomons Throne hath the fame fignification, and the Throne 1 1^/^_ jq. it fclf the feventh,whither they led and afcended, was the Sabbath or Reft. 1 8, i y. So the feven Seals, I'even Trumpets, and feven Vials, lignifie the fame feven jg^^y, j] Fountains, yet all hidden and according to the Darkneis, where neither can the ch. 8.' Book be read, till firft the Seals be gradually opened 5 the mind and voice of ch. if. the Trumpets be diftinguifhsd, till they be orderly founded ; nor the things contained in the Vials difcerned, till feverally effufed by the Lamb and his fuc- cefl/ve Angels. But the feven Golden Candleflicks are the feven according to the fecond Prin- R^y, j. jj^* cipleor Light- World, feen all manit'eftlyat once. The fame alio are the feven |^^ 20, Stars at once giving their fplendor. Again, we read there were feven Lamps of ^b- 4. fire burning before the Throne, which the Text faith are the feven Spirits of God. We find, and 'tis obfervable, the Revelation gives the Vifion treble to each j ('■»/!{;.) To . the dark impreffion, by Seals, Trumpets and Vials. To the L^ght impreflion, by Candlefticks, Stars and Lamps. So the feven lean Kine and blafled Ears, fignifies what we have, the feven Pro- perties : The feven fat and good, what God made the feven Properties to be. CHAP. X« Of the Three Principles of the Divine EJfence. !• "D Y a Principle is meant a chief beginning power, a felf fubfifting Life, an Jj original root, foundation, or in fome fenfe a myftery or genus, whcnCC Other Spirits, Bodies, Species or things originate, as from a Suprcam Power. | And thus is God the only one Principle- a. And this one Principle is alfo three Eternal Births or Principles, ever with- out ceafing, begetting, being begotten, and proceeding by, in and from each other, of which all Worlds are conjundly or feverally an Image, but very dif- ferent according to the infcription, ftamp, figure and degrees they attain, or are capable of. 3. And tho' the three Principles are by an indilToIuble band ever infcparably one in God, yet are they diftingui.'hable. 4. But in the Creatures in the feparate Properties are terribly manifef, which tho' Adum was not to have known in himfelf, yet is it what we ought to know. f . God faid, Let us mal^e Man in our Imdge, after our lilienefs, but faith not fo of the other Creatures j Man in his firft make being moft perfedly his figure and OfF-fpring. 6. Yet every of the other Creatures, the Aftral, Elementary, Vegetative, Sen- fitive and the Dark World, do ail in their various kinds (more or lefs perfe<flly) reprefent himj for the invifible things of him front the Creation of the Worli are clearly feen^ being underfiood by the things that are made^ bk eternal Power ani Godhead. And as there are the united three bearing record in Heaven ; fo are here an itgreeing three, bearing record pnEarthj (vii) Spirit, Water and Blood> CHAB T^ 'Conftderatiom on the Scope of Jacob Behmen.' ChAP. X^ Co«cfm«^?k/rj?Pm«>/e, infourDemonftrationsJ U nnH E Abyfs of the Father diftitid from the fccond and third, \s under- . X fiood to bean eternal indiflbluble band and Onginal to Potence, a center or root of fublcance ; an earneft longing to the birth of the majeftick Light or Luftre 3 an aufterc vigour like an eternal infinite hot and cold fire. That this is fOjandCin fome meafure) what it is,may be fhewcd to the very Senfcs. 1. 2. Demonffration. The infenfitive Creatures witnefs it. The Rock where Imnimxts grows the Diamond,the Oar whence proceeds the Gold, the fhell in which is fed Creatures the Pearl, the Earth whence illue forth the plants, do all figure their root, the /hero thefirft darknels or firft Principle their iubftantial roQtj center, baliSj or immovable Principle. foundation. i. TbeEk' 3. Again, the Elements have the cold and heat to be founded on, reprefent- mems. ing this Principle called the Eternal Darknefs j for frorr. the degrees of cold and hot fire, proceed not the Earth and Stones only, but Air and rVa;:€r. '5. the Jjhal 4. Laftly, The Aftral World, whence fpring the Elemental figures the fame Tf^orld. darknels, as is moft evidently feen in fome of the Rv.yai Stars called Planets, Saturns condenfing, ftrong binding contradion imprefleth in Lead, Store (irr. a dry,hard and hardly to be penetrated weiglit j lo doth Mdrs conter on hon,(^c. both are fubftantial figures of the fame Eternal Principle. 2. y Dmonftration of thefirji Principle, is in. the Senfitive Creatures both evil 4. "Evil Sen- ^"^ good. The evil, whofe hurtful properties of venom, ftings, poifonous, ptive Crea- fierce and cruel qualities fhew they originate from the dark Principle, and fome tures. of ^hem efpecially love darknefs, fome of them alfo are outwardly dark, as that dangerous reptile called in fome parrs the Blind- worm. (^c. - Qcoiisen- ^' It is feen alfo in good 5ienl\tive Creatures, either as they partake of the fi'tive Crea-' I'iUrtful property by being loon moved to choler, ar4 then mifchievous and tures. * vindiiflive, or cife as the daik Principle takes hold of them, clogging them- with fluggiih uRiftivity, and dcprelfed limbsj dark bodies, rough hides, <^c. ^, .? 'Dtrmn^itstion. It is evident in Intelligent Creatures j for into this Prin- '€. Angels, ciple of W Jght and Pot?nce the Pride of the Devils caft them, m which their hghc being extifi^ they are fhut up four ever. 4. 8 Demo-Aftration. It is evident in Rational Creatures 5 vi^. Man, whofe fad fall broiight his human Soul which originated out of this Eternal Prinaple, yet illuftratcd by the feccwid to fo great a degree into this, that fuch men as fhaU continue Rebels to the Light of the Son of God (which on Man's fall was in- fpoken again) do remain a plain and terrible figure of this firft Principle in the dark imprelTion on jheir Souls j for they being hardened and fixt in difobeci^ CncCi are as fealed up in utter cnnutjf againft the Divine Kingdom of Love and Purityt . 9 And fuch rnens bodies are the drudges of their darker minds, being as truly a figure of the Eternal Darknefs, as are thofe bodies of the hurtful Animals. 10, But (which is alio to be bewailed) the Children of the day have in the unmortified part of their Souls, too lively Charaftcrs of thij firft Principle s ani \ Conjtderatms on the Scope of Jacob Behmen.' J% and their Bodies are made like thofe of the Elementary Creatures, fubj'eft to vanity, travelling in pain and diftempers, till (as the cffcd of all) ccmes the anguifh of death 3 for they are fallen under the Regiment of the Aftral evil in- fluences till their mortal fhall put on immortality, by the grace of the fccond Pnncipie, the free mercy of God in Jefus Chrift. ir. As for the difobedient that climb up into the firft Principle, or fall in- to the third Principle, Ihutting their Eyes againft the fecond, they muft ever bear the Image they here conformed their minds to, and grow up ir 5 for man having his root in the Power that is without beginning can find no end. Oh therefore that ne vere mfe, that we under fioci this, that we would confider our Deut' I i. 29, Utter end. 1 2. The out-birth Into vM.c\\Adam! fall hath caiT: our mortal bodies is f?gnified by the Earthen VefTcls, which having toucht fome legally unclean thing, could ' not be made clean and purified, but muft be broken j fuch is the mortal body of all the Children of Adam. 13. But thofe Vcflels which were of Brafs or other metal, being wafht, ciT'ir. were become clean j for Metals are one ftep higher, more noble, deriving from the Aftral Powers more immediately, and with a purer tinifture, more fimple, lefs volatile than our flcftily Tabernacles. CHAP. XII. Of the Second Principle^ in four Demonftrations. I. nr*HE Divine Wirdom,and thatof this World, are on terms of hoftility j JL hence was it that when the Lord himfclf in the flefli preacht Salvation, his Divine Wifdom explicated by the moft familiar F«-ables, higheft Evidence, and more than Angelical Skill, was derided and blafphemed by many, not of the lower ruder fort only, but by the Rabbies, men skiUd in the Law of God ac- cording tp the letter, men of parts, zealous and outwardly holy, the Guides of the multitude, men according to the Law blamelefs. But the Doiflrine of the Lord Jefus was underftood very well by all fuch(tho' otherwife weak) in whom the love of it wrought obedierce to it, and who by the Spirit of Holinefs were taught to refufe the plcafures of fin : To them no Yoke fo eafie as Chrifl's- nor any Load fo unfupportable as that of fin : Thefe kr^cw what it was to be born again, without, and not of the will of the flefli : AndChrift's Life and Doftrinc was plain, and fo is fiill, to fuch, and none but fuch. 2. ff any fuch Ihali pcru e thefe Lines (their mwardfcnfe'? being unlockt) they, if they prefs after this Principle with eameftnels, may find it informing, cn'iightning and aiiif}ing chem 3. But to the fu'j thele are fulfom and offenfive; to the wife they are folly j for this Principle divelts them of their own felf-will, before it indufts them in- to the univcrfal holy will. And if Divine Difcourfes lead rot to ckanfe the heart, it cumbreth the head, and cloys the appetite; and foMen do with Truths as Children with Birds, cither they ci ufh them, or \^ rhem fly a'A-ay. 4. But tho' the glory oftheiecond Principle be fo niich above fallen Man's reach, vet luch cflicacy hath it on the whole Creation as is demon/arable to any TheUh'quity rational Creature J for God hach not left himfelf without witnete by giving andAbyfsof Rain, ciTc. - •' ' " . ' the feconi f ■ To difcourfe this w'nepe may we not begin? for it is every where infinite. Principle, It is the glory m the Infinite Abyfs of the Father. It gaveGlory, Purity, and the Vcrtucpf the Angelical JVorid. It alio gavethethird Principle in thisout-biVch, all ^^ Confiderations on the Scops of Jacob Behmen^ •all the Excellency and Beauty it hath in itj only the heliifh Principle hath (hat it felf up from ic, and is dead to it. r. 6 Vemorflrmon. That tho' no Language can exprefs it, yet every one that is regenerated doth in fuch meafure as he hath attained the Regeneration, know this, for he liveth in it. The more or lefs fuch are lick of Sacred Love 3 fo more or lefs feel they this. And the more we die to our immoderate Lufts after the Dominion of the whole third Principlcj the more doth this Principle evidence it felf in us. And in fuch proportion as we enlighten our firft Principle, or Souls Original fJanding in the firft four forms of Nature proceeding by Divine Power to enkindle the true Light in chem, in the fame meafure is our Root tranfplanted to grow in this Paradifical Field or Principle. z. 7 Demon/irstion. But we are to know by way of Explanation, This to be a pafling into Death, and thro Death into Life, of which the Holy Scripture is plentiful. Nor may even Plato's dcfcription of Love be counted difcordant to this,who defines Love to be one's dying to his own Body, and living to the Body beloved. 8. For the living to the Divine Light and Love of the fecond Principle, (which is the property of the Son of God) is a dying to us and ours ; that is, to our whole depraved Image, much like as the Day is the Death of the Night. f. 9 Demonllration. The fecond Principle is (hewed by the Sacrifices which were confumed by the Holy Fire, whereby they died to their firft Form, and lived to a new one j that is^ were tranfmuted into the holy Flame. 10. And as what part of the Sacrifice would not enkindle into the holy Flame figuring This Principle, fell to Afhes as into the periftiing third Prin- ciple : Even fo fee we mucnof the Regenerate Man ftay below, and be unca- pable of the New Image, but be as Arties. 11. Now we fee that Afhes may be heated, but Flame not: Such is the Earthy Man and Senfual part ; yet we fee after the procedure of a fecond work. Men do tranfmute common Afhes into a Lucid and Tranfparcnt Body. 1 2. So may our vile Bodies by the procedure of the fecond work,(the Refurre- ftion) be tranflated into a clarified Chriftalline Temple, for our immenfe glori- fied Souls, and they both be the Hallowed Habitation of our rcfigncd, humble, divinely irradiated Spirits. 13. And our illuftrated Alhes, glorified Souls, and meek human Spirits (be- ing firft clothed with the Robe of Chrift's Righteoufnels, and heavenly Huma- nity, the Virgin of God's Wifdomj will be both fuitable guefts for the New ^erufikm, as a Bride adorned for her Husband, and alfo be Eternal Temples for the Holy Ghoft. 14. Thus hath been given a glimpfe what the fecond Principle is in it felf, and what its Operations are in us as to our firft Principle. It now refts to fcarch what it is in the third Principle in us, and in the whole Creation. 1 5. In us it is our Principle of Divine Underftanding. directing to know our Creator, the End of our Creation 3 and wherein Jics our true good. The Eye thus cnlightncd, informs the Affections, that from the Rcafon offered, they, fhould, 16. On the Principles of Juftice pay the Debt we owe for our Being, and the Weans wrought for our Reftauration to Well-being, and of iifgenuity willingly * and thankfully to adore him as the only Fountain of Good, and to eftcem every thing in that degree »8 they partake of that Fulnefs to figure and refemblc him. - jy^ ^jj^ . \ Conjiderations on the Scope 0/ Jacob Behmert^ 15 17. And on the Principles of Self intereft, to prevent eternal lofs, or be eternal gaineis,as our choice or rejei^hng fliall render us capable or otherwife 18. rhefe N(>tions and Beams of Light when the llnderf^anding receiveth from the fecond Principle, it oflfereth to the Judgment to confider of. 19. The Judgment hath the Scnfes to coniult, who are grown fo dim-fighted, having from their youth been habituated to the Good or Evil of the third Prin- ciple, that they cannot fee beyond it, but Judge ss the Beafls do of Plealure or Pain ; nor can they fee the leaft caufeto deny rhemfelves of any one thing thejr luft after, whereof (if denied) they allarm the Paflions which have their Root in the firft Principle. io. The Paflions are as furious, violent, impetuous Storms, which often ob- fcure and impofe on the Eye of the Mind, and fomecimes immerfe the Ship of the whole Man, fetting on fire and extremity the whole frame of Nature, fothat the Judgment wants power to get the Will right. 2 r. Here the New Man, as Child of the holv fecond Principle, hath need enough to pray always fervently 3 to knock, wait, ufe much abftinence, with higheft di- ligence to watch, to lUnd on its guard, to ufe much violence and feventy, and. that often , to fight the faithful Combate till he kill the Murtherers ; to 6ic from day to day, thereby to be pluckt as a brand out of the fire. He fhali find great neceflity of help from Heaven to bind the Strong Man. z2. But moft efpecially in fome perfons, whofe originals having beenftrongly rooted in the firft four Forms of the firft Principle conveyed by Generation, and perhaps alfo reinforced by their Conftellation, fo that they have much of the Serpent in them. In fuch Souls the work of Refignation to the Divine Conduft goes very hardly, flowly, fadly on, with many recoils, notable refiftance and reluftance, that they refemble the Child poffeflcd with that kind that goeth not out but by prayer and fafting. 23. Others having lb deep Root, their Wills being lapfed and wedded to the third Principle, either having fo great pofleflions, as feem rather to be poflefted with them, than to poflefs them ; or having long enjoyment, their Evils plead Prefcription and Cuftom. Some by their Conftitution incline to delicacy, or by their Confteliation and Complexion to airinefs 5 many fuch find the Crofs too heavy ; do look back ; the Pearl in their Account is too dear. 24. Orhers Good Intentions are covered with fo much rubbifli, that they will not be at the pains of removing it ; for indu'gence to their cafe, and perhaps cnfnaring reputation with men, foils and pinions them. Many of the above ftriveto enter,butare never able 5 therefore withdraw from the Yoke ; their Goodnefs is only as the morning dew. If. But the Judgment rightly informed fees all things as they are, things pre- fentasif paft, things to come as if prefent; it fees the Out- birth brave with a borrowed Goodnels only entrufted to it. to Ihadow the Grace and Glory of the true Fountain of Goodnefs. It fees the World on fire, the Heavens rolled up, the Lord fitting on his Judgment- Throne 3 fees the triumphs of the humble, and tremblings of the proud. z6. As for things vifible, the Glory of the vifible Heavens figuring that of the true Heavens, the Earth that of the Divine Salitter. 'Tis true, in this dead Earth thcfurviving relicksofGood ftrive to produce perfeft Bodies of feveral kinds, but the Curie hindcreth. It would have Paradice bud and bear fruit, holy and pure produftions every where, but it cannot, for Death is entred at the door opened by the firft Adam.. 27. Had indeed Life been received as offered by the fecond Adam, Paradice might well have blofTotned in the Out- birth, and his Kingdon:i have come with C power 1 6 Confideratiom on the Scope 0/ Jacob Behmen." power in every place as it did at his Tramsfiguration. His Kingdom might have come on Earth as it is in Heaven, where Paradice might have flounfhcd. 4. 28 Demonfirationy is Na-^ures labour after Perfcfticn, and the tinfture in it Ihewing feme faint i T.pu.fes, and prorucing precious Stones, Go'd and other Metals, Medicinal Earths, Spices, excellent Fruips,^!--. And in the Seas, PearJ, Amber, <(^c. all which are but Ihadows and rcfleded figures, wherewi h the third Principle reprefenteth the Glories of the fecond. ap. Therefore the cnltghtned Judgment guides the Will not to regard thefc things for themlelvcs, but for the infioite Excellency of tihat reprefented by them, 30. If it be true that I love not the part I fee or couch of my worthy honoured Friend, but for that partof him whichi fee not, nor touch outwardly ; for that is indeed the Excellency and the Trae Man, much Ids then do I regard his mecr fliadow. CHAP. XIII. Of the Third Principle^ in four Demonflrations. I. T F the Greek Chri(^ians think the Holy Ghoft proceeds only from the Father, 1 and not from the Son, they muft probably have fome other meaning than is known to fome of us ; for the Holy Ghoft proceedeth from the Father and • the Son. 2. The four Anguiilies of the firft Principle generate the light of the fecond, and from the infinite Might and Strength of the firft, and the infinite Luftre of the fecond, is generated the infinite Glory and Love of the third, which third Principle is the Property of the Third Perfon in the Trinity. 3. Hence is it, that the third Principle is not only the growing Vertue of Pa- radice, but alfo of the Out-birth the Aftral, Elementary and Vifible Material World aUb. I, Deaonftration. For as the Air is produced by Fire and Light, yet being pro^ duced, is not only a Self- fubfifting body, but the food of the Fire, andconfe- quently of the Light ; fo is the third Perfon to the firft and fecond. 1. 4. The Out-birth is not the firft 3 for it cannot be a Root, but a Fruits not a Foundation, but a Superftrudlure i not a Creator, but a Creati<Mi3 compofed of Darkncfs or fubftantial matter, like a Chaos anfmg from the firft, and the Light ariling from the fecond. 2. f. Neither is it the fecond , as is apparent ; being a diftindi Life in a fort ina- nimate without underitanding an Image of the inward fpintual World in the various Figures and Properties thereof, reprefcnting all as in a Mirrour. As we fee the outward glorious Sun figures the infinite inwai'd fecond Principle, but is tSJta feeing, but a feen Light or Power. 2^ 6. What then if it be neither the firft nor fecond, can it be but the third ? And tho' the third it only be, yet it hath in every part of it the vigour of the firft Prin- ciple, and vertue of the fecond in fome mcafure or other j for if in any part -were nothing of the firft, there could be no Being but a Nullity ; and it in any part were nothing of the fecond, there were only Death and Hell manifeft. 7. Now forafmuch as in fome places and things the firft fwalloweth up the fecond, the Wrath and Curfe feems only to be there, and in other pans or things- the fecond orfweet Property of the IJk is prcvsjent, there rifcth a Life, for his light is the Life of Men. Confiderations on the Scope of Jacob Behmen. ^7 8 Jkmonftration. But in fome alfo the Love in the Light fwalloweth up the firft 2 . Principle : And there is a twofold Birth, an Inward and an Outward. The In- ward IS Divine, Heavenly, Holy in an Eternal Excellency, as in the new Birth or Regeneration; but it cxtendeth not to Tindure the Outward Man , becaurethe Curie fubjcfted it to Wrath and Corruption. 9. The Lord JefusChnft brake the Bands; for it was not pofllble he Ihould be holden of theni, though the weight of the whole World lay on him. 10. Becaufe his Heavenly Humanity did not only unite it felf to the Mortal Flcfh of the Virgin Mary; which Heavenly Humanity, was the Holy Thing begotten by What the Hea- the Holy Ghoft, the pure Virgin Image of Mode fty. Virgin Sophia, theFirft-bom ve«.> Huma of every Creature, the Heir of all Things, the Lamb flam from the Foundation of nity U , and the World, the Word that was made Flefli. But the fame Divine Man , which doth ; both came from Heaven into, or in the Virgins Womb ; but alfo then was, and is And how he in Heaven, this very fame Word united it felf to thelecond Peribn, the Almighty doth it. Son of the Almighty God. Thus was it that this Saviour and Mediator our Imma- nuel, is the Mighty One on whom Help was laid ; for in Him the Three Prinapics Ihcw thcmfcives in their fcveral Incomprehenfible Fountains. 1 1 Vemonflratlon. The Love in the Light can alfo Tinfture the Outward Man ^^ in the third Principle; and the Outward Man may, by the prefiing of the Inward into, and through it with Power, put off its Old Garment ot Sick^efs and Infir- mity, and be cloathed with the New Robe. A giimpfe whereof fecn m the Faces of Mofes and Stephen, and more fully in the Tranflation oi Enoch and ElUh 5 but above all in the Lord's Transfiguration, and Converle after his Refurreftion. But it is a very hard great Work ; becaufe the Third whole Principle in us is cftranged and dead to it, by the very heavy Fall. 1 2 Demonflration, It may alfo be obferved, that the Love in the Light hath its 4. outward Figures , and impreffeth it felf in this Third Principle to the outward Senfcs. , , , N I . As in the Aft ral Kingdom, principally m the Sun, Jupiter and Ferta. (i,) In the Air in the Concord of the Elements,giving delighttu 1 fweet Weather. ( 3 .) In the Senfitive Creatures , as Doves, Lambs, etc. (4 ) In Harmony of Mufical Sounds and Voices of Birds, y. In Vegetables by moft Sanative, odoriferous, ex- cellent Fruits, Roots and Seeds. 6. In curious Colours of Flowers , in the fha- dows of degrees of Light in Clouds. 7- In Minerals, as in Gold, Silver, Copper, and by the Tmfture giving luftre and vertue to Pretious Stones and Gems. 8 In the5eas, in Pearl, Amber, Corah istc. So if the outward Hcafven ftiew the Glo- ry of the Lord, the Earth {hews his Handy- work. CHAP. XIV. Hew the Sacrifices !h€W the Three Trincipks, I. nn He three grand Sacrifices were , i. The Burnt- cil^ering. 2. The Peace- 1 offering. 3 . The Trcfpafs-offering or Sin-offering-, unfolding the Three- fold My ftery. . ^^j a. The firll grand Order of Sacrifices was the Burnt Sacrifices, which confiited ( i .) of four Kinds. Either, i. Of the Herd. 2. Of the Flock 5. Of Fowls- 4. Oj Levi;. 2. 14. the Meat ofiering : Even fodoth the firft Principle fhew it fclfm fiaur , and but four forms. But agen, the Bumt-cfftring differed from the other two Sacn- uy. i. i. fic^ in three things. 1 . That thefe mnft be only a Male, the otiicr might as wcU I ConpdeYatms on the Scope of Jacob Behmen. be a Female. 2. That it muft be all cut in Pieces, whereas the other muft be only divided, not cut in Pieces, and the Fat of the Inwards offered to the Lord. 9. The Burnt-Offering was after only wafliing wholly offered, no Part with- held {hew- ing two Figures. J. ;. The fiifl Principle or Fathers Property as one entire EfTence, without dividing the Tindures of Female from the Male, which, though cut in pieces (whence all Multiplicity exifts) yet is flill one not to be divided from tt fclf, as was the Burnt Sacrifice, the only whole Offering without referve. , . 4. It figureth the Man before he had trod any fteps towards his Fall ^ for he was of the entire one, though confif?ing of many Parts, yet able wholly to go up to the Lord, as the whole Burnt-offering did- {:.) S- The fecond grand Sacrifice was the Peace- offering, which differed from the Burnt, as was noted; i. In being as well of Female. 2. Retrained only to the Herd and Flock ; whereas both Burnt and Sin-offerings might be alfo of Fowl and Mcat-offcring. ?. It differed from the other two, in that its Fat and Inward part was the Lords, and the reft the Priefts ; but not to be eaten by any legally unclean Perfon. The Peace-offering had alfo a double Figure. r. It reprefcnted the fecond Ferfon of the Glorious Trinity, i. In that in him the two Natures were united. 2. In whom the twoTin<^ures, Male and Female, wererefumed into one Perfon ; which we fee in that the Sacrifices were of two, and only of two Kinds. Agen, They were fevered into two parts ; the Fat of the Inwards frorWhe reft that was the Lords, the reft the Priefts 3 but was Holy, and not to be eaten by any legally unclean Perfon. 2. 6. The Peace-offering was the Figure of the New Man, in whom, the dif- eppeared Image which the firft Aiam loft is revived ; by which re- union, the fallen Man is become new ; which renewed Man is fanftified to be the Priefts part , but the other, vi^- The renewing Image is Gods part ; So in the Revelation it's faid. j4nd hath made us Kings and Priefts, (viz) according to thefetveo Images, j. The Image of God, or renewing Power. 2. The renewed part the Confort, AfTo- ciate and Servant, ever rcfigning it fclf to the Will of that Image cf Gcd, or Re- newer : So that the Servant becomes alfo Holy, and may not be toucht by any un- clean Perfon, Will or Spirit. (3.) 7. The third grand Sacrifice was the Sin or Trefpafs- offering, which differed from the two former : i . In the General , It was to be only a Bullock. 2. In Particular, tothefeveral forts of Sinners and Occafions, were appropriated feve- . ral forts of Sacrifices. 3. In the Place where it was to be Sacrificed, (vi^.) The^ Fatat the Altar for Burnt-offerings, but the Carcafs, Hide, and Dung in a clean place without the Camp. This figureth the third Principle, as it comprehends the fallen Apoftatized Man. The Bullock figures the fallen .Humanity , the Fat the Heavenly Humanity, or Reftoring Tir.dure which was only the Lords and it alone worthy to be offered at the Altar. But the Carcafs, Hide and Dung , the fcnfual, impure, finful Man was carried out of the Camp, yet it muft be to a clean place i w here it muft be burnt, not faid to be offered, for it was too vile. But the Burnt- cffcring is call'd the continual Burnt- of ring. 8. A Monk of the fame Monaftery and tim^e with Luther, having compleated the time enjoyn'd them for Prayer ; added, asking. Whether he had not now done what was fully fufficient ? Had an audible Anfwer in thefc words, (vi^-) Reide mihi mediam Lunam, jolem (Isf cmm inm 3 Give mc the Half- Moon, the Sun, and the Anger of the Dog. 9- The words import to my underftanding as follows , by the Three Things re- quired, his whole three Principles or whole Man, his Soul, Spirit and Bodv 3 for by the Anger of the Dog, the firft Principle is charaftcred , which excluding the Light, Conjideratms on the Scope 0/ Jacob Behmen. • 19 Light, is comprifed in the firft four Forms , extendcth no higher than to fiery Rage, and is the ftate or place called in the Revelations without, where are Dogs. z. The Sun, which was required to be given, evidently lignifieth the fecond Principle, which the outward Sun reprefenteth. 3. The Half- Moon meaneth his third Principle, which corporifeth the Elementary Concrets, and infiucnceth their Mutations by her own Regular Laws in Conceptions, Progrcffions, Maturations, and Tranfmutations, Rcfolvings and Decknfions of Tcrrellials, and in the fluxes of the Tides. „ r.- r 1 • , r i. 10. But if to another Man my Gjnltructions Iquare not, be it left as that on which is hanged no ftrcfs, but a great probability. The three Principles of sal. Sulphur and Mircury, compofe every thing that hath a created Being, from the top of Heaven to the bottom of Hell (as I may phrafc it) in the Dark, light and mixt Worlds or Out- birth. CHAP. XV. 0/ Jehovah, and the Creation,. I. T E T us now, after a View of the Three Principles, come to a fummary 1 J difquifition (how brief foever) yet that may fome way affift the willing Mind, how, through the Creatures to difcover fome glimpfe of the Omnipotent Majefly, whofe Offspring we are; or rather, whofe Offspring we were 3 really retaining in our depravity only fome faint Reflexions , and nigh worn- out Im- prcflions of that dear beauteous Image we had. 2 .A glance of the Mof^ High in the Face of his only Son is(without Comparifon) (infinitely preferrable to all the moft fublime Speculation and Wifdom of Man 5 for it is That we loflby the Fall, and the knowledge of That, is That we are taught to hope for in our Refloration by Jcfus Chrift. 3. And though it be hard , yet polTible , to all in whom the Light hath fo en- kindled Love, as they fearch for it as for hidden Treafure. And becaufe we are as one Purblind, not able to fee afar off, we are to feek by things within our Ken ; and thence is it the Apoflle faith, The imvjfible things of him Rom. i. ^o<. from the Creation of the JVorld, are dearly feeriy being mderftood by the things that are- made his Eternal Power and Godhead. 4. By his Eternal Power, isunderftood according to the firfl Principle, thein- difToluble Band, the Father's Property, according to which he is aconfuming Fire, smd that Work call'd his ftrange Work, and his coming forth to that, his coming out of his place. J-. But by his Godhead is underftood, according to the fecond Prindple or Son's Property, in which hcis^ehovah. Gracious and Merciful, long- fuffering, and abun- dant in Mercy and Truth ; Mercy it fcif, forgiving Iniquity, Tranigreffion and Sin. 6. Now to know God really and truly in any meafure , is to know the Son of fransformint God, who is the Regenerator, by the Co-operation of the Holy Ghoil , in fome v„,,Jig^g^g ff meafure cleaning the Heart of every thing that may becall'd Self, and fubjefting q^j * ' k to the Obedience of the Holy Univerfal Will 3 making it run with Delight and Joy in that W^y which to the unmortified part is grievous. 7. For his firft four Forms, having by the Grace of God generated the fifth, the Love in the Light, the Soul thus divinely irradiated falls very fickof Love, and nothing can give Eafe and Content longer, than while he is following his Beloved, either by patient waiting for him, or doing or fuffering what he willeth him to obey and fulfcr. 8. Now ^ 20 A Glance of the Ccntem- pUtive ind. dijlinU limrp ledge cf God. JVhence the two AHive Elements fprujfg. Some flop be- gun to the breach by Fall cfthe Angels by the Crea- tion. The Creation. Man created Cods Image, and what thut * Conjiderations on the Scope 0/ Jacob Behmen. 8. Now we are to know that from Etcrrity is the firft, fecond, and third Prin- ciples according to the Father*, Sons, and Holy Ghofts Properties, the One living m the Other, havi-g all One holy free Omnipotent Will. And that the Infinite . Abyfs, wherein E emally dwell the fcven Spirirs, and in every the leaft imasina- bie Circle whereot dwells the whole Holy Trinity, Abyfs orimmealurable hci^hth depth, length and breadth, which Men and Angels can reach no number of, nor conceive its !mmenfity,isas the Holy Body of God,who is its Sovereign Creator Owner, and as a Soul and Spirit to it. ' 5». But this pure Abyfs is Holy, and as one Holy Element the Seventh (the Labo- ratory of the other S\£) hath in it all Powers and Vertues, out of which Heaven, Angels, and all Inferior Productions come 3 for in it is the Divine SaHtter and all Qualities in indilToluble Amity and perfeft Harmony, due Equality moft dearly embracing each other ; b:ing the Myftery of all the various Powers. 10. And from the two firft Principles therein by the Exit of the Holy Ghotk swcre Throne Angels created , according to the feveral Properties of the feven Fountains Spirits, with their Hofts rcfpedively, having the great Might of the firft Irinciple,Glonfied with theMajeftick light of the fecond, the Son of God. f^l' f^^ ^'^"f^^ and his Angels extinguifti'd in themfclves the glorious Sweemefs ot the fecond, by giving up their Will into the firft four Forms, which without the lecond, are at Eternal Enmity. 11. Alfo out of the Holy Element were created the two aftive Elements of Fire 3^^^r '^^c Property of the Father, and Air (wherein is Light) after the Property ot the Son. Out of which two , after dividing of the Properties in the Dark • ? ^^\^^'^^ of the Fall of the Angels) came the Mortal Water and Dead Earth, m both which, by the prevalence of the Aftringency, came Rocks and Stones. 13- To ceaic that immoderate Coagulation the Word commanded Light, ex- pelling Lucifer , at which the Holy Angels rejoyced ; f^rere vpafl ibou when the Morning Stars fang together^ and all the Sons of God fhouted for j'ry ; for then was the Out- birth or third Principle founded by the Exit of the Holy Ghoft. 1 4- Then aUb out of the Holy Element , and the divided Properties, which Lucifer had brought into a confufed Chaos or Dark Deep , the W!:M-d fpake the Aftral Heavens, the Seven Planets after the Properties of the Seven Fountains, and all the other Stars and the Terrellial Bail , after the infinite variety of the Properties. 1 5. Alfo out of the Holy Element and the Aftral Birth, came the four Elements, and cut of the Elements the Tranfkory Creature?. Some bare the Figure of the firft four Forms feparated from the Light as venomous Creatures, Toads, Tor- pedo's, CiTcr. from the Anguifh : Scorpions, Spiders, Bafilisks, ^c. from the Fire j tor every Property would be Creaturely- Some alfo figur'd the fecond Principle in Jnnocency, Meeknds, and Love ; as Lambs, Doves, f!irc. i6. Then in the Throne of fccluded Lucifer and his Angels, the Word fpake Man, fuch an Image of God, as might not only be thefciond Race of Intellecftu- als ; but a compleat Image of ail the three Principles. That is, his Soul out of the firft Prmctpk or Dark Power- World ; his Spirit out of the fecond, the Holy Light World; his Body out of the one Hoiy Element, the Root of the four Elements j fo that he might by his Divine Holy Principle of Lo'^ and Meeknefe illuftrate, and fweetiy ufc his firft, as the fallen Angels fliouid hare done : He was alfo fur- nifhed witli the third Prmciplc , which the Angels were not i and in that re- fpeita more compleat Image of God than they; over which third PnncipJc he might aifo bear Rule by the Power of the Divine fecond Principle. 17. And by his third (in fubordination to the fecond) might Rule over the Aftral Birth and Elementary, not only as He was the Natural Lord in that Prin- ciple, Confiderations on the Scope 0/ Jacob Behmen. 21 ciple, but ennobled alfo with the Light or Angelical Principle , and therefore able and adapted to Rule over the Creation: knowing what they w'ere,whencethey fprung, and whither they tended ; for all Properties were open in him j thwefore Aiitn could name them knowing their Parentage and life. Thus the manifold Wifdom of Gcd appcareth in every thing, and fummarily to be obferved in thefe following. 1 8. Firft from the firft Principle glorified with the fecond, according to the rr feven Fountains, were created the Throne .\ngels, Arch- Angels and their HoHs. Angels. 1 p. The Creatures that derive immediately from the One Holy Element as the 1. Paradifical Body of AUm^ that was more pure than fcven times refined Gold, Min's Body. and to have remained eternally. 20. The Aflral Birth of the Vifibie Heavens, and their Invifiblc Powers: Of 3. Alliance, Dependance and Affinity, with which is Man's Aftral Spirit called his Afird and Prophetick Evcfter > which ordinarily predids by Dreams, a .kind of Intuitive Vifible Hu^ Impulfes of approaching Good or Evil j fmall,airo important natural Events,«irf. vens. 21. Out of ifefc ARral feem to be born Thofe Mortal (yet to the outward Eye moftly invifible) Creatures, in all the four Elements called Aerial Spirits, pro- digious Prediftcrs of Wars by Armies in the Clouds : Others alfo of the Fire : Some Aquaftrifli, and Thofe of our Horofcope Terreftrial and Subterranean, that are about Minerals, of which This Difcourfe is not follicitous. 22. Out of the Holy Element proceeded the two Elements 3 and confequcntly 4. the four 3 more Pure and Paradifical than after the Curfe. 23. Hence by the fteddy Conduft of the Separator or Father of Nature (fubifti- tuted by the Great Creators word) and by the Spirit of the Tinilurc, have fprung the Animal, Vegetative and Mineral Kingdoms, to the compofition of every of which Naturaliils find the Principles of Sal.Sulphur and Mercurj^morc or Icfs pure, according to the Body which it compofcth, and the Tindure wherewith it is more or lefsfublimed and ennobled. 24. But Lucifer by his renting from the total Unity, thereby making the Pro- perties feparate, prophane and unclean, there proceeded out of the firft tour Forms hellifh, immortal, fierce, horrible, poifonous Creatures, to whom Death and Darknels (the fiercenefs of the Properties) is no woe or torment 5 for it is their Life. But Hell is therefore an intolerable Hell to Angels and Men, becaufe the/ were created to another State, in another Prindple, for another End. 2 $. From all the three Principles, with the Potcnce of the fir*, Love fire pf the J'*- fecond, and moving Life of the third, was Man created. And as fuch with the light of God, which is not quite extinguifhed in him 3 for when once awakened by Divine fiirring and his hungry dcfire, let none think it impoffible he ihould fee into the feveral Principles that are truly in him 3 for the Child knoweth his Parents better and better as himfelf groweth to be a Man. A breath of Air is like the whole Element, a drop like the whole Ocean, a fpark like the whole Origin, a clod bke the whole Ball. CHAP. XVL Man s Eftate before his Fail. I- A y^ AN being ranged a little lower than the Angels, yet with one Principle iVX more, hath a Sjarit penetrating as theirs 3 if brought into an eameft hunger tofearch and knock. Let none forbid fo doing 3 for God delights to be fought and known ; by fuch can he be moft iovcd and admired that moft dif- fover of bixn. 2. And t i Cmijideratiom on the Scope of Jacob Behmeii. a. And thofe his Children who know moft clearly what they fell from,will flrive mofl to be rccovercdsand thofe that penetrate deepeft into that difmal plight where- into they have plunged themfelves, muft needs be moft profoundly Humbled 3 and Thofe that find the profecuting of their own Wills to be a Fighting |againf} God their Rcftorcr j will be eaficft prevailed with to lay down their Arms j Die to their Wills ; Refign themfelves to His Conduft 3 Repair to His School 5 Bear His Yoke ; at any price Buy the Pearl j Fight the Battle of Faith 3 that they may lay hold of Eternal Life. Wisdom calls -^ They only are the Sons of ff^ifdom rcho vfiUhear. t come now to the foUomng mofl JmponAnt Points and Enquiries. 1 . Wha t Man was before his Fall 3 . What Fallen Mans Eftate was ,and i&i 2. By what degrees he fell. 4. What may be his Recovery. I. Concerning Man's Eftate before hii FaU' y. God made Man, in, or after His Image (as hath been fhoSn) how he was God's Image j vi^. an ExtraH out of all the Three Principles : The Ignorance whereof befel Audem, in the fourth Century after the Incarnation j who faid God had Hands and Feet. ( I .) 4. But God's Image was to exprefs in Aiam^ that He had in Harmony HU whole Firft Principle^ and all things fubordinate to It j fo that the four Forms did migh- tily eftablifli him 3 and This Harmony fioodby the Love-Fire and Holy Light of the Second Principle 3 by which alfo he could Rule over his Third Principle. (2.) 5". Hewasfo pcrfedly God's Image, as that he was capable of Eternity, with- out any neceflity in his own conftitution to make him obnoxious to Mortality. Elfe how is his Death denounced the Penalty of his Difobedicnce ? (9 \ 6. Nor could he be clogg'd before he fell, with a Darl^ Body, ftuft with the Ele- ments, and built upon Bones to bear it up, as may appear by four Evidences. Evider.ce i . The Elemental Fruits are Mortal 3 therefore are proper Food tO fupport the Tranfitory Creatures that feed on them. Evidence i. Boncs proceed as Stones alfo do, from the too hard coagulation of the Aftringency^ producing (in the Saline Element) the Principle of Mortal Salt. Evidence 5 . The food from the four Elements requires a grofs Elementary Carcafs to digeft, and draught to evacuate their Earthy Part 3 bOth incDnfiftent with the Purity and Eternity of Paradife. Evidence 4. The Elements themfelves pafs into their Ethers, and ceafe as to their prefent Exii^ence, when the MyScry fhali be fulfilled, and the End hath found the Beginning. 7. Adam was a Virgin of Purity, with both Mafculine and Feminine TinSfures,9sis evident 5 for 'tis faid (when Adam only was made) Male and Female created he them, fo compleat was He as able to Increafe and Multiply, and Blejfed thereunto, ■y. 28. By both Tinflares i not by two Pcrfonsj for Eve's being made, is not re- corded till Gen. i. zi. Cbj. S. Will any fay Adam and Eve were made at once ? Gen. i. ^7. Gen, 2. z8. but only the Order more at large given. yinfw, 9- If ^s anlwcred by the Holy Ghoff; where, the Apoftle convinceth by One Ar- gument ^ rcafonablenefs of the Woman s SubjeSiion 5 becaufe of the Priority of Man's Creation. 10. This muft alfo be noted, th&Woman was not given him, as were the Fe- males to other Creatures. Alfo that before her being made, God faid all was Very Good 3 Refted from his Crw»/n^ work J Bleffcd a Sabbath 5 Planted Erfen, Watered it 3 caufed it to Growj and (4.) Cmjideratlons on the Scope of Jacob Behmen^ 25 •nd the Sacred Records name the Rivers, and feverai quarters whicherward their Effluxes direded themfelves j what Lands they wafhid. O'c 1 1. But farther, that the Propagation of ^i^w's Race fliould have been by ^i<iw alone, is demonftrable (among many other produceabie) by the following Arguments. It. There was no Rending of the body to lave been ; for Rending is incon- Argument r, fiftent with the Ftappy. Perfed Eternal State of Union j dividmg the Properties caus'd Enmity, as in Hear, Cold^O'c. 13. The hanging on him the Bcftial Genitals is, That whereof Nature it felf(as Argum. 2. deprave.! as new it is) is Afliamedcf. andBlufl-.eth at: The Soul hideth it felf all it can from This Monftrous filthy Brutilli Deformity, which it would rot do, had it been ic felf of no higher Extradlion. This the very Fallen Man well fees, to be a New Strange Hateful Image, whereto therefore It would not befubjcdled by the Creation. 14. The Law of Circumcifion on That Member, {hews God's difpleafure at Argum, ?. That New gotten vay, like the Beaftial Propagation. If. The Lord Jefus His preferring the Chaft Virgin Life, tho* ( of pity to our Argum, 4. Impotence and Infirmity) rcftraining them, only to it, to whom power \s ex- tended thereunto, tignifieth (a? himfelffaid in another cafe not very forrcignto this) that in the begirnmg it was sot fo. 16. The fadandaflomfbingEflTed: as the firft fruit of Copulation after dividing ^-•y-. of theTindlureswas. when Eve brought forth Cj/«, ihe faid, I have got a Man & **• 5"' from the Lord, more truly rendrcd, I have got a Man The Lord 5 intimating that flie thought That Son was the Seed promi fed ihould break the Serpent's Head. But he prov'dTasthe Seed of the Serpent) the Murtherer of him who bare the Image of the promifcd Seed which was fo great a confternation,that ihe conceived no more till after 7© years- 17' The disregard God ftieweth towards That Divided Image, * who alfo in the Argum. 6. Tranfgiefllon fhewed a difregard towards the Inhibition of the Moft High God; * Yvz- 'the which difregard for Humbling That Sex , appears, IVomAn. 1. By enjoyning Their Subjeflion, and Ine to have power on her Head, becaufe of the Angels (that is to fay ) Thofe flaming glorious Virgins in whom the Tinsflures arc in infcparable Union, are God's immediate Vicegerents, and would not that the fcparate Tindlure fliould forget ifs Declenfionjand forgo or furmount its Station 5 but be Modeft, Submiflive. and Humble 2. By not admitting themany'Token of Refumption into the Covenant under the Law, whereas the Males had That of Circumcifion. ?. By admitting and enjoyning only the Males to Worfliip at ^erufuUm thrice every year ; and when the Women came, they came only into a Court at the Lord's Houfe more remotely fcituate than the place for the Males. 4. By the little mention of the bringing forth any Woman before the Floud,and without Record of the Age of any Woman in the whole Old and New Teilamenc, Sarah only excepted. 18. The Law of Uncleannefs after Child-bearing fhews how impure This way Argum. 7. of Propagation is ; for the Woman having brought forth a Man-child,was urclean Lev.i. 24;. feven days, and to continue without touching any hallowed thing, or approach- • • ' ' • ing theSanftuary 33 days. But if flie had a Maid child, her Legal Uncleannefs was for fourteen days, and not to be purified till fixty fix days- Whereas fevcn days fiifficed for cleanfing a Leper, or ore who had an IfTue 5 Thoie on the eighth day might come into the Tabernacle of the Congregation as before. i^. All which evinceth the Human Birth by the Woman to have much more D m 14 Conjiderations on the Scope of Jacob Behmen. in it than bodily Pollution, lince fepararing the Tinftures. For the Leprolie was a bodily Pollution in a high degree; but the cleanfirg the Woman being near Five times as much for a Man-child, and near Ten tiir.es as much for a Maid- child, is a too pregnant Tei^imony that t^e Impurity of This Propagation is ex- ceeding great, which moved David's ConfeHion 3 / vptu Born in IniqaitVy and in Sin did my Mother Co~xsivs me. 20. Man's Propagation after Separating the Tinftures is defiled with much Immodetly and Luft 3 fo that it derives Filth, Sin and Shame ( as by a Terrene down a Precipice) from one Dark Soul to another : For abating the Impetuoufncls of which, Ifiiic the Son of the Promife was not only o^Abrahum^v/hen Old,butof Aged Saraby with whom it was ceafcd to be after the manner of Women 3 and Luft was withered, and the eminent Jofi^ph^ Samuel, and other choice Servants of God were of great Modefty, and obtained by Prayer. 21. But at once fully to convince us of our Impure Defcent from Adam and Eve, the Lord Jefus was of the Virgin. CHAP. XVII. OfaVirgifj'Propagatm, ^ ' ■ W'^^^ ^"^ ^^^' ^^"^'^ ^ Virgin Propagition pojjibly have been ? A. The Lord fpeaketh nothing in vain, and He it was that faid, Gei » able efThefe Stcnes to raife Children ipito Abraham. But, 2. It is an{wcred,That tho' the above Arguments may challenge the force of De- monftration to enlightened Reafon 3 yet bccaufetheiSenfes often make Mutinous Refiftance to folid Reafon, the Senfcsfhall be (by what follow s^ gratified, as far as the Sublimity of the Subjeft may expofe it leif to the view and touch. Demnnftrations to the Sense's of a Firgin-Prcpagation, I, 3. Light (with little lofs) penetratethGIafS: fo plentifully, as can improve Ge- neration by contraclion of its Central and Original Property thro' Burning- glafles, by which alfo it can defiroy ; as 'ns laid Archimedes did the Roman Nivy at Syra- tufa ; and we fee Light, not only walking thro' Chriftal, but Multiplying by the Motion. 4. And can any think Adains Pure Body (;vhilft capable of Eternity) had not Left in it obftruftiveto his Magical Will, for Divine Imployment 3 or rather More Aflifting Power, thanCondenfedPoncerous Gialsor ChriTial have of oppoliuon or furtherance of the Solar Raies ? Was not His whole Man fortified by Harmony for Vigorous Operations ? I, s- See we not the fubtle AcoTiscf Fire, inftnuate thro' the Fores of Grofs Iron Pots, to the evaporating of Liquor, with the alcending Breath whcrcot, (hefubtie fiery Atoms cloath themfelvcs and take wing, till only Dr 'gr uncapabie of Light be captiv'd in the Pot, and finally the Iron become Luiirous, as if it aifo wiLed no longer to be Iron, but Fire and Light. See we not Fiery Atoms, as ca'mly enter the finer Pores of Silver VeiTels, and Tvith like facility make paflage through the moft exquiiite Pores of <^olden Veirels. 6. And fhould not That Glorious Crefituies B.'dy (a glimpie whereof was ^fo- fes Shining Face and Wondrous Works) have been more Potent to work His Creators Will, in His Own Principle, than theie Dead Inf^anccs ? Confider we alfo the Healing Emanations from the Boui«s of the Pifciplcs, as the Power of Railing the Dwd, ciTf. 7. Sec Confiderations on the Scope of Jacob Behmen. ^ 2 5 7. See we not the due aftedion of the Blood, drawn out of the Veins, with That Demonfl. s- remaining in the Veins- And if That which jfTued Out at one Orifice be kindly treated abroad, how it difpatchech quick M-jifTcingers to impart the Vertue thereof, not only to that Wound whence it ill'ued, but toa» many other as the Body hath fuffered by. 8. And ihallwe abridge the Magical Child, of the kind Afliding Intercourfe of . Its natural Parent, of what the riblcnt Man, and Cold Blood is privileged with. ' 9. A Woman, Great with Child, doth often Imprels Magically on the Fruit of Demonfi. 4. her Womb Cherries, Strawbcmess (^c. things 5he Longed Eameftly for, as well as other tokens of III Created by her PalTtons of Fear 5 others do Mortally Wound by their Anguifli, Defpair, Z:7'c. Others Exait to exprcllions of Joy, by the railed Serenity of the Mother's 5piritj as the Babe, in the Womb of Elixabethy leapt at the Salutation of the Virgin Aftf7, 10. If therefore fuch Vigour remain as the Relique cf Languifliing Magick- Power, in lb great a degree Dfad, »nd almoft forgotten ; and that in the weaker ^exofthe divided Tiniflure of Mortal Man, when Rowledj (hall any doubt buc That fufticient Virtue and Majcfty Sate enthroned in Mitft, whilft perfcdiy En- riched and Ennobled with both the Tinftiarcs ? Who was a Spark of God s Omni- potence, Divinely to effeft what His Creator blefled him to, (viif.) to Multiply the New Race , bearing God's compleat Image , inftead of the Apoftate Angels, who by extinguilhing the Kingdom of Love (implanted in their Creation) had letloofe, awakened, and introduced into themfelves, the Wrath of the firftPrin- riple, and fo perverted God's Holy Work, by the Wrath of the firft four Spirits. 11. We fee an Ability of Propagation in thellniverfal Sperm ifluing at the Con- Demon(f. $. Audi Pipes of the three Principles. The Eye obl'erves ic m Shellfiili , Trees, Flowers, Herbs, having their various Kinds in their refpedive Seeds with their Tindlures of Male and Female united, or Fire and Light in one. And though thefe laft, the Ve- getative Tribe be more remote than the Senfitive ; yet every one gives Pregnant Tcftimony to illuftrate and lead to the mofl Noble- 12. Andfliallany think, Man, whofe Original exempted him (had he perfe- ver'd) and fixt and fet him on high, far above the reach of any the Icaft approach of Mortality; as Sorrow, Wearinefs, Sicknefs, Sleep, could admit theDefc(fi of any thing that might tend to impeach his Pferfedion ? Should not he be fu'ly able to perform all the Parts of what might concern the perpetuating his Race, by communicating his Heat and Light as the Sun doth his.in pure Modesty, and higheft humble Love, that his Divine Offspring might have aflifted in that holy Paradilical Imployment. 1 3 . It fcemed needful to be thus Large, to be a High and Povi^rful Incitement to all the Sons of Mlildom, to fix their Souls on noble Divine Objevls, by the Ex- ample of the Sons of Princes, who level at Kingdoms. 1 4. Let therefore the Song of God pity and pray for , and never envy gods of clay, who covet Crowns of glittering Earth, ftuft with Thorns, waflit with Tears and Blood of opprefled innoCents,often fupported by Fraud,and not feldom blown off by the breath of Curfcs juf^ly caus'd. 1 i' At hciC the centre of Cares, furrounded by ravennous hungry Vultures- I fay. Let not the Children of the Day caff their Eyes on thefe, nor fuffer therri- felves to be encircled and enchanted with fuch Mockeries ; but fet their whole • Hearts on the Everlafting Inheritance forfeited by Adanmnd. Eve ^ but redeemed by the Promiled Seed , the Humbl; Son of the Eternal Virginity, the Glorious Lofdjefus. !<?. This hath alfo been the larger infifted onto keep u^ in confiant Self-abife- meot, itet every of us hath fo Prodigally wafted our Heavenly Portion, and fed D 1 among 2$ ConpdeYations on the Scope of Jacob Behmen; among Swine , Abandoned our dear pretious Virgin Tmaget)f Purity and Modefffi and become Shamelcis and Filthy with the-Detormity of the Luflful Beafts that have no Law. Alfo to facilitate, explicate and introduce what follows j which is to Enquire according to the Method propoled. z\ CHAP. XVIII. Offome Steps hy which Adam declined towards his heavy Fall. I. np HAT Man having both Tirdures was perfect Male and Fema'e , and {q X was very good, hath been fliewcd from Scripture , and proved to the enlightncd Reafon, and dcmonflrated to the very Senfes, though now they are fo dull. 2. Alfo, That Man fliould have have Exerted his Holy Ability of Will, and Uni- ted it to his Excellent Power, is plain: But he did it not, is as plain, by negleft whereof, it was faid, It U not good that Manjhould be alot-e, but a Meet- hdpJhouU be mads him. Then God ca^ Aitm into a deep deep, took from him a Rib, of That made a Woman. What a ilrange change fee we , fo vaft , fo fudden an AltCr ration ! 3. Was Adim good, perfeft'y fo , to walk with Godlike a God, in a Hea- venly or Paradifical ftate for ever ? Wants he a Help , by Subftraftion to receive Addition ? 4. Will any one penetrate into this, to them, or him be it faid. Seeing Aidm would not flir up both the Tindtures, which in great Might were United in him, but would in this alfo be an Angel , to remain barren as they. Whereas he as a Centre or Fottntain,{hould have ftreamed out a new Race ; therefore the Gracious Creator let him deep as one in a Swoun, then divided from him the Female Tin- fture and the leflcr part of hi*^ Effence or Strength, fignified by a Rib, which is part of the out- guard of the Internal Organs of Ufe, and therewith built a She- Man. 5. Both were Holy , but Danger of TranfgreflFng was near ; hence came the fevere Penal Law, That they fliouId not Eat of the Forbidden Fruit, ("v/f) That of the third Principle, wherein were the Properties of Good and Evi), both of the Aftral and Elementarv World. And the knowledge of both the Properties was in the Fruit J for he was to Rule over, a.id not receive into himfelf the third Prin- ciple J the Properties in it were divi.'ed by reafon of the diforder caufed by the Fall oi Lucifer; and therefore meat only f.jrtheTranfitory Creatuies. Now come we to the Degrees by which Man declined. J, 6. Step, muft be his not Exerting, Executing and Exercifing the Power his gracious Creator inverted him with. 2, 7' Step, was his Sleep. SleeporSwouning is Death's Elder Brother, a Debility to the Motion of Senfitive Creatures 5 an Inability in a great meafureto A<5lion, every Inclination to it is Hoftility agamft an Eternal perfeft iktcj Hoih's flcep fliew'd the Figure of Adams fliameful Sleep : And Lot's Sleep fignr'd fomewhat worfe than Shame, as the Confequenceof Adams fleep \ yet both cfFcded by their declining in the third Principle , in oppofition to which , Daniel calls the Angels ff^aichers. 2, 8. Step, was his b:ing divided Dividingby difre(flion or difcontinuance of Parts is Diminution, and fo Diametrically oppofi^e to entirencfs, warring againft Union. For, if the Icaft divilible Part be fevered or cut o£f from any Body, vraoting the ~ Icaft Conjiderations on the Scope of Jacob Behmen. ij- leaft degree of Infinity, that whence it is diiTeclcd, how immenfe foevcr, is mode Ids, till the Se(5lion do as really and locally Re-unite, as before it feparated. 9. But Evt J being taken from Adcim, made her a Numerical Self, was a Local fevering asjrruly diftind as the Fema'e from the Male of otherCreaturesjnor could the Tinctures re- unite to be as before in pure Virgin Modefty, butfhe became no Reftorer, but a Help to prevent a worfe ftace 5 but how a Help may be demon- jlrated thus. 10. The ftrugling of the three firft Forms generateth the fourth, as the conteft Demonfi. u of the two firft begets the third j fo the difcord of the fourth doth wreftle till it produce the fifth j and fo of the reft. This while they were in fwect Harmony in one only individual Adam^ he might, like the Sun , irrefiftibly have diftufed and {hed his potent Influence ;, but after one rending , muft follow a farther rending of the Body. But a bare mcifion to divide without Separation(or any part) of dis- continuance of I'arts, may be only fuch as may ftir up to Adtion, though not with- out thwarcmg, reludance or regret which may farther appear. 1 1 . A Tree partly by its Iccure fituarion, from (haking, jogging, ftormy puflies J^ttnonft. x» or rugged touches may have its Mercurial Vertue flumbenng , as Fire in Afhes, the Sulphur in it be num'd, and the whole in a Lethargy : when by cleaving the Root with a wocxlen Wedge, that part is awakened, and the contrary qualities of its Compofition, mutually and gradually excite and call one another, till like a a Clock-work they confpire andj>"'yn Hands to bring on their great End. But if the Plant voluntarily confent wholly to give up its Will to breathing out its Odour and Fruit , what need conculfion , or flafhing, or any cleaving or dividing at all. 1 2. And though this dividing of AiAm was as the Lancet of a merciful Chirur- geonj yet every Wound of a Friend fuppofeth Ncceffity, and confcquently incon- gruous with the pertedion of entire Peace and Union. Though alfotnefeDemonftrations fpeakplaineft after Evm Tranfgreflion 5 yet may we Scrutiny by the Effect into what occafioneth it. 13. Step, was Aixms Lufting after Eve 5 for when he took her in his Luft,where -■ was then his Modefty, Divine Virginity and Purity ? The heavenly Virgin with- draws from every the leaft appearance c f llnchaftiry or Inconftancy. 14. Step, was the Tree of Temptation ; -4i4wi having a little declined from his 5* Primary Perfcdion, which brought the Ncceflity of dividing him 5 yet reigning as a Mighty Powerful Son of the Almightv God in all the three Principles and being fubjtft only to God, what wonder was the fprouting of that Plant in Obedience of his Royal Magical defire ? which was fo Potent in all the three Prin'iples, as to any thing in them irrefiftible What could hinder, feeing he had divided himfelf fromhimfelf i but that a Flant with divided Properties of Good and Evil ihould put fortti its Fru't in the third Principle , and oifer it ielf to the touch and taft of him, who wa? immediate Lord both in Right and PoffjfTijn, in and over the fame third Principle. I J. Step, was Ere, who being lefs than the half of the new Enthroned Prince, 6, and curioufly ry:ng the "air Form and charm d by the Serpent'*; lubtle Rheto- rick T.x»k andFatof is, as alfo then did Adam^ feeing that the fell not ini''ar.tly Dead, which imreduced fuch an Ample Fall, as at which the Heavens bluftj, the Earthquakes, rhe Dark World dom.ineers- i^ For Adams firft Principle confifting of the four firft Forms , bv the Depar- ture of the Luftre of the fecond Principle of Love and Meekrefs, Peace and Joy, became Dreadful, and full of AnguilTi. And his third Principle became Dark and Opake ; his Strength became Bones, hisTmdure mpartexnnguifli'd, the reft of it became Bcaftial, Mortal, and the Properties of it became Encnucitious, then mud iS Conjiderations on the Scope of Jacob Behmen. maft he have Gutcs, and a Draught to ejed the Putrifying Elemental FooJ. The Aflral World alio drew and inclined him s& their various wrcHling got predo- minance. 17. The Tree and Fruit, was no betternor worfe than what we have, but alike uniuitable to him, as Hot or Cold Poifon is to us: Th;ii Fallen State as fadly alter 'd, as if a Man who ihould Rule over the Beads, fhould (as Neoucba.dnt^'^ar) have a Beaft's Heart and Organs given him j for they rfgaided nor, that trom TaiHng of it, God's ^e^'ere eameft Command had inhit»itcd and forewarned them. 18. For the Food ordained for them had the Properties in Perfe<5t Harmony j no Curfe, MortaUty, Sicknefs, Sorrow, Care, .-^ain, rwt the leall appearance of Evil, but of the One Holy Element pairely Para.nfical, avQ whcreoT They might be able to live ecernally. It was the Quince/Tcnce and Divine Word fubftanciatcd, fuch as feeds the BlefTed in the Refurre<a;ion. ^ They were not to have known Evil and Good in the Root of them, divided as hath been laid. Yet tho' the Experimental Knowing it were deflruftive to them, it is deilrudlive to us to be ignorant of it. 19. As a Traveller, obferving the Difafter of another (who contemning warn- ing) ioU his way and himfelf, unwarily induced and Grayed with him, is Now highly concerned to know the Aberrations, which his 111 Leader ihould not have known, that he may extricate and cilentangle himfclf, retrieve the Milcarriage, and lliun the Precipices and Perils fo fatal to his foierunncr. 3. CHAP. XIX. What FaUen Mans Eflate tcoa by the Fall. i* T^H E fecond Principle being the MajeiHck, Sweet. Divine Love, Meek Light, X and theChaft Virgin of God'^s Wifdom, wss withdrawn, and he left dead as to it. 2, I. His Soul, tho* it had loft the Divine Life of Pure Angelic^ Modeft Love, yet being out of the Fountain Spirits, was incapable ot DifTolution, but muft ever re- main Its own ftingirgFire, and its own Anguilh, without poflibility of enkind- ling the Light. X ForNowhadhe the Introduced Enmity there, and the four Original Foun- tains of Binding, Attracting, AnguiQi and Fire, whereof his Soul (as to ics firft Principle) was originated and made, ftood in irrcconcileable Ennity as to any Power remaining m Adim to compofe them j Thcfe Contrarieties ( like Mur- therers) miglit well be Thofe of whom C^tn was after afraid. 2. 3 . His Body (like That of the other Creatures in the third Principle of which it was) became fubjeded to the Aftral Evil Influences, and to the Divided Proper- ties of the Elements, which had power to impofe the Necelfity of Pain, Sicknefs, Want, continual Danger, tranfitory Mutations, Mortality and Putrifaftion, till Man Ihould return tothepuft which he was come to be : And that every part, the Aftral and Elementary, were fallen back or receded, and Thofe parts refu- med into its own feveral Ather, Principle or Receptacle, like other Beafts, 3. 4. And while he was Toiling under his Evil Influences, loads of Sin and the Curfe, he might (like the tame Beafts) feed on the Food they did eat, of Roots, Herbs and Fruits, wherein were the Evil and Good Properties j and he might (like the wild Deftroymg and Ravenous Beafts, Fowls and Fillies of Prey) kill and feed on the tame, and live in Fear and hoftile Enmity with his fellow deftroyers, who bear the Image of the Dark World. 4* J. He ought alio (till his Afiral Revoluuon, or other Evil had given cxtream Date Confiderations on the Scope qf Jacob Behmen. 2^ Date and Period, to his Accurfed Dying Life) have, (like other Beaf.s) generared his Children, having Now the Members ('Monuments of Sin and Shame) hung on him for Propagation. And Thofe his OfF-fpring fhould inwardly have been Devils, and outwardly Bea As, according to the third Principle. Yea and what could have hindred but Thc-ir Bodies fliould have been conformed to the Image of the icveral Realms here, whereof Their Minds had the Nature, Affedions and Qua- lities, as of Dogs,Goats, Foxes, Swine, Bears, Wolves, Tygers, Vipers, Serpents, Toads, Lions, C;7'<:. And to have had no other Refurredion than thole mifchievous odious Animals, by Thcii-monftrous Idea's to bear the Image of the Dark World's Properties. 6. Whither Fallen Man was hurrying, may farther appear, by fome notorious confequences of our Defeftion. 1. The Americans, in many parts (likeBcaffsof Prey) devour RawFlefhj fome yet worfe, eat the Flefh of Serpents, and other unclean Creatures 3 fom« cJfcwhere faid to be Canibals- 2. It is by Geographers ob'erTcd the Tartars to be fo far Dogs and Catsj that They are born blind, and till five days cannot fee plainly. 3.' The Dark World, or firft Principle, hath arrefted the Africans, conforming their very out-fide by a black hue to their Evil Natures. 7. SodidtheAlhingency ratifying the Covetous Will oi Lou Wife, prevail to a terrible exti earn, fo as to fix her a Pillar of Salt. As did the fame Principle of Bittemefs, Angui(h and Fii'e confume Sohm. 8. It is oblerved by uncontrollable Authors, That the Devil, Ttho' fo crude and unfuitable, direful a Companion) hath Cby Infernal Sophiffry) u(ed fome unhappy Elementary Compounds, wherewith he hath difmaily and fatally co- habited with luftfuL beaftly, filthy People of both Sexes, whofe Senfuality coupled to their Sinful Defires, had deformed into hislrruge; fo that he hath carnally cooperated to the lateing their obfccne dccrepid Lulls. 9. Not only Thus as above, but we had a concurrence to Generate a Race of Human Forms, Incarnate Devils. Cniltlren They are faid to be (no doubt) of Darknefs, and literally of Their Father the Devil- 10. Such was That call'd a Succubi \yife to a Gentleman in Germany, concern- Mirt.tmher:, ing whom ^obn Frederkli (then Prince Eleftor of Saxony) defired Liitbirs Opinion, Colloquies. who judged it a Devil 5 defiringthe Prince to note heedfuUy what That OtF-lpring chap. ??. would demonflrate themfelves. ir. Perhaps the Old Enemy (who once ufed the Serpent j m%ht in the above Story, (to prevent the horror of his own Approach, and cffcO: his uricouth Maehi*- nations^ imploy fome Tcrreftrial , Aerial or Aquailrifli Creature, wherein to unite himfelf to one whofe Sins had depraved and fubjedted to fo bafe, perillous and prot^.tgious a Confortihip. 11. There were in LHc'rer's time fome Abjedl Produi5ti(MTS in Saxony call'd f^//- crops or Suppopui (with us Chan?,elings) One of Them Luther faw at J):{fuw ; it did eacas much as twoThr^iiliers, another fuckt fix Nurfes dry ; if any thin^IlJ hap- pened in the houfe, would laugh and be joyful, but while all went Well would cry and be verv fad. I?, Such was the Transformation of Nsbucbudr.enart that his Hairs were as Birds Feathers, and his Nai's as Claws- ' , 14. Huch aSubj;6lio;i hath our Elementary Stru(flure lapfed into by the Fall, that it mav a<; reaKy be T-anfforme.i as an imburnc Eaithen VelTsl may: And that tho' ufually by confent of the Will, as in Witches. I i Yet may it alio be fbmetimes without coii^ent, and by the Arch Enemy be impofcd on, as was the Woman at IfeMchy who in a Coniliwt of fifteen cr fixteen hours JO Confi derations on the Scope qf Jacob Behmen". hours was Transformed into That of a Calf, her Hands and Feet bent, and liie Horns or Hoofs j her Tongue rough and dry ; her liody coid and fwoln, yet her Scul found to be fafe, and her Body by Prayer Reftorcd to its Human Form. \6. Ma -1 became vain in his Imagination, and his fooliih Heart was darken- ed. T ic) v.erc Woilhippers of Angels, of the Hoft of Heaven, of Devils, of Brute Treaiures. ot oa: lick as in E^y:t., of Stocks, Thingi almoft incred bleto us: That Rati'-nsl'^reaturcsfhould mak^ Treu: Hope and Confidence to be in Irra- tioliaL till wcicfledi o.; all Nations in T hi > ^g- pretenuing Improved Skill and KnowledgCj y e: ftiil uo place Thcir Confidence in Money. CHAP. XX Of Wzmi-tcoveryi, how he was he'ped again hy Chrifi; and by what wonderfnlway and met hud Rede f^pt ion was & is wrought. i-\l/'HO is fufficient to tell This, what V-flel may carry This Treafure? It was" f^udicd bv the Holy Ange.s, is LheOniament of Heave i, will be the Song in Ecemity. It is the lum of wnat the S;.int of God hath been dictating to the Prophets, pointirg at by the L aw and Ceremonies proclaiming by the Apoftlcf and Sai'^ts in His Word in the Mouth of all his S:rvants thro' all Ge icrations. 2 Now, tho' none can fay how high the eighth Sphere is, much lefs the Infi- nity beyond or without it ; yet every one can meafure his own heighth, being really part of it. So, as far as can be rea :hed by So vile a Nothing, fome particle of the Abyfs of Grace may in Childifti Simplicity beftammer'd out, and haply fome A fiiilance given to Such Inquirer, whole Inward Senfcs (hall be opened in any degree of aprncfsto the Sublimity of the Macter, and whofe Spirit fliall be Humbled and held back to the lowly manner of exhibiting the fame. 3. All Knowledge not leading us Humbly towards Jefus Chrift is Ignorance, and compared with the Light fct up in us by Him, is Black nefs , with the Vertue of it, is Dung ; with the Holinefs and Puriry of it, is Filthinefs j wirh the Order of it, isConfufton and Amufemcnt of Spirit j with the Utility of it, is mccr Lofs of precious Time. 4. Wehavein the precedent Difcourfe beheld the direful (hameful Stztt Adim. declined into by the Lofs of the Divine Virgin of God's Wifdom, with whom he fliould alwaies have lived in Purity, Modefly, and Perfection of Love : Who whilfl he flood, hi? Soul was oftheM'ght of Eternity, his Spirit of the Pure Majef^ick Divine Light,his Body out of the One Holy Element more Noble than fcven times Refilled 3old, as the Shining Sun, and capable to endure in Eternity. 5 But Sin marr'd all, his Holy Body degenerated as from Celeftial Chriftal to Putnfying Carrion,which muft know DilTolution, and for any Power remaining in him, muft have returned to the Divided Elements, without hope of Recollcdion and Reiur:e ijon. Which might caufe fome of the Antients , who (better knew what the body is come to be, and what Principles and Elemei^ts compounded of, than what at firfl ir was, much lefs what the Merciful Creator was aSout for Reftoring his Loft fmage : It might ftrongly fway fome Wi'e Men in feveral Ages) to laugh at the Novelty of the Refurrc<5f ion, as did the Athenians. 6- The Gracious and Merciful Creator pitying His Undone Creature of Love,to His Own Precious difappearcd Virgin Image, having no motive firom any want in Him of His Creature, nor any worth in the Creature, nor any ability remaining in His '^reature to help Himfelf,' but of His Own Only Meer, Free Grace and Goodneis, His Tender Bowels of Infinite Love wherewith His CompafTions were enkindled, did fct Infinite Power and Wifdom on work to fupplant the Serpent in Confiderations on the Scope of Jacob Behmen. ^i in Man, by reimolanting again ti.e Dear Bride of I'urity and Modtily to whom jidam was at firft Married, but had adulteroufly, cauflcfly'and fooiilhly left, ha- ving treacheroufly cbaadoned himfelf, and becaken to the Divided Properties. 7. God in- fpake again the Ingrafted Word, laying. The Seed, of the IVoman JhiU breal( the 5*. rpen-s Had j which Word fo reimplanted was like a fpark of Fire falling intoTmder J or like Seed fown ; or like Leve.i hid in three mcafures of Meal ; for it was a Living Tower, a Speaking Witnefs. It was call'd the Lamb flain from the Foundation of the World, the Powerful Love of Jefus Chrift the fecond Perfon of the Trinity, who by That Power of Love fiUeth all places in the Heavens and Earth in His Own Holy Principle, and This Love is Jefus Chrift Himfelf. 8. The fecond Mam znd Holy Seed did not only come in the Fulr.efs of Time into, or in the V/omb of the Virgin Mary when He took Ficfti, but then at the in- ftant of Aditns Fall at the Father's in-fpcaking did implant himlelf to overthrow the work of the Devil. 9. And ftood at the Door of ^i^wand Eve, andalwaies /?andeth at the Door of every Child of Theirs ever fince, none excepted in the Light of Their Life, Preaching Salvation, and with the Mighty Power of the Holy Ghoft reproverh Sin, convinceth of Righteoufneis, judgech Difobedicnce, and warneth all, more or lefs, of the Judgnent to come. 10. This Living Word, or Word of Life, hathcaird it felf by feveral names, for all names arc in it. It is the Refiners Fire, a Light Ihining in a Dark place, Emmx- ruel^ The Saviour, The Hope of ifrael. The Rock ot Agjs, The Redeemer, Love, Wildom,R)ghceoufners,The Holy 1 hing. Life Eternal, where- ever,and in whomfo- ever Obedience is yielded. Itisof invincible Strength, will any lay hold on it .> brings irrefiftible Arguments, will any lay them up in their Hearts j uninterrupted Peace, will any fitftul under its Counfels? His Weapons can neither be warded nor blunted ; His Dcfenfives arc impenetrable. 1 1. The Word replanted in Adzm and Eve after Their Difobedicnce, is call'd tn Ingrafted Word, tho' it was carried downward chiefly, or m.oft vifibly inthe direft Line thro' Seth to Enoch, who was in the Sabbath as the Seventh Day , of whom czmc ^fet ufdUh, who (as the longeft Liver recorded) figured Eternity, yet was the fame in Them as a Priefthood to be Leaders and Scars to Their Bre- thren; The fame Principle being (with lefs Brightnefs) in others alTo; fjr nei- ther is the Sun vifible, but to Them who have a Receiving Power : So nor were therein ofMankind wholly Blind, but had Their Taents entruftedto Them. And this Line of the Holy Seed were as the Lord's Candlcfticks and Lamps, whereat others were to enkindle their weaker Lights- 1 1. It may be noted that the Heathen have all of Them the Gofpel more or lefs obfcurely Preached in them- For a« they without the Written Law do the things . ( contained in the I aw ; fo do they without the Written Gofpel partake of the ' Mercy publiihed by the Gofpel- 13. That is, beirg confciousto themfelves of their Faults, yet find (by the Smiles of the Heaverw in the Fruitful Seafons, and in the fuitablc Produdions of the Earth ) that they receive Good for Evil, whicn is the Vertue of the fecond Principle or Cofpel written on the whole Creation. N Kwith -landing all which, if they harden their Hearts they become Sinners againf^law and Gofpel, the Law written in their Hearts, and the Gofpel fhinmg in the Light of their U 'der- ftandinzs fo conrpi.uoufly, that tho' fome of Them Laugr ed at the news of the Rciurredion, we hear Them lerious at the tvdings of the Judgment to come, ha- ving every Os ic o^ Them a Self- condemning Judge in his bofom. 1 4. Love is ftro'g as Death, but This Lov; is much ftronger, only Sin and finally Impenitent Men, Hell and Devils jud^e themfelves unworthy of it. But E This 'J t Conji derations on the Scope of Jacob Behmen. This hath knockt at the Door of every Sinners Heart, and cryes, How long, ye fmple Ones, will ye Lave Folly and Scornirg, and Hits your crrn Mercies ? I f . Abel and Seth had the Hearing Ear ; in thac Line it moft eminently defccnd- ed by a continued Succeflion thro' ail Generations, yet fometimes thro' very dirty Channels ; for tlio'all were luch till This Seed took Root in fome, and bare Para- difical Fruit, and made them fit for the Maftcrs Table 5 yet fome were much more foul than others. a. He enters into Foul Hearts, tho' himfelf be fo High born, and Purity it felf, tliat parting into Foul vhces cannot be defiled, but as a Refiners Fire not compre- hended by the Drois, which yet it purgeth away. A work only pofliblc to Omni- potence. A few Confiderations of that which fhall be the Wonder of Eternity follow. CHAP. XXI. Of the Jncitrrjation of the Lord Jefus Chrifl: I. 1. 1 T ought Attentively to be pondered^ that when the Fulnefs of Time, or Limit 1 of tne CoA'erant was come, Jefus took Man's whole Nature cf thr Virgin M,try ; but inafmuch as ihe was the Daughter cf foachim, and Jnnay and of Eve, ftiQ could not be totally a Virgin of Parity : Who can brir.g a clean ihipg out of An unclexn} r.ot ctic. a. 2 That Jefus Chrifl neither came into a Clean VefleL nor took a Pure Nature onHim, but made the Veffei Clean, and the Polluted Nature to become Pure. The mifunderflanding of which cauled the Coliiriditm to render to the Virgin Mary Divine Worfhip. 3. _ 3- We muft know, that when our Redeemer took our Nature on him. He took it out of all the Virgin Mtirys EfTences ; as well thofc of her Soul given her out of the fir it Principle, and thofe of her Spirit given her out of the fecond, as thofe of her Body out of the third Principle. All which, Soul Body and Spirit, were pro- pagated by her immediate Parents, ^oac-'im and Akju. 4. 4. We are to know, the Lord deftroyed not Thofe Eflences ; for He Came not to deftroy, but took them as they were. And by the Divine New Man which Ua iM-ought with Him, and which Kimfeif was, Refined and Sandified them, in them to work Their and Our Eternal Salvarion, y. s- We cannot fay there was no Evil in the Root of the EfTences He took from the Virgin Mxry^ as was mentioned above. But his Divine Conception Exemp- ting Him from any the leaft Impreffion, Stain or Spot, did illu.^rate and clarifie them. As Fire doth Tron, the Tindlure doth Metals, or the Sun Tranfmutes the Harfli, Sour, and 111 Properties of Fruits. g^ 6. We are not to doubt whether the Lord took a Human Soul from the Virgin Or no, about which many have erred , for how elfe had the EfTences of Our poor Captivated Souls been refcued j had not the fecond Ad^m as truly afTumed a Human Soul, as that whereof the fini A.-!am confined ? It was Our Souls that had Sin and Death, and were to be Redeemed ; fo Cur Gracious Lord made His Soul, which wasalfo a True Human Soul, the Offering for Sin. 7. 7, Nor need we fear that the Lord took not Our Mortal Flefh and Blood on Him, but brought Heavenly Flefh in His Conception, and only Heavenly Flefh j for He took alio Our True Body or Flefliand Blood on Him from the Virgin Mary 3 He took our Weak Infirm Body fubjefted to Paffions of Hunger, Sleep, ^^c, wherein lay Wrath and the Curie, ail which He bare with the Sufferings incident thereunto, as Temptations, Scourgings, Reproaches, Picrcings,Crucifying,Angui(h, Deaths Confiderations oh the Scope 0/ Jacob Behmen. j> Death, Burid. And railed the Self-fan;!e Body which gives us aflurance of our Refurredion, and opens a Door for the Body (tiiough now Mortal) to partake with the Soul, Eternal Life. 8. Wc arc to know, that our new Bodies, will be the fame very true real Bodies 8* we now nave, and not other Bodies ; thoiigh not confifting of Accidents, not pal- pable, yet fubftantial, as is mamfeil: by what follows. - 9. The Mutations in Nature are no deftrudion of Bodies i as a Grain of Wheat Demovfi-i. being fown, palTech fevcral Mutations, yet is ftill the fame. For whereas at firft it difs. It is only by the Separator refolved into the divers Kinds of its own Com- pofition, that it may be capable of Commixture, and Unite affimilated Bodies to it, arid fo eolleft cncreal'e of Muter, which it admits in no greater Proportion than to be the Father and Mother of all it felf, and ai'.gment and niHltiply it felf by i yet ftill is Wheat, though hath the Increafe of Quantity of many Grains of Wheat ; as an Oak is but an Ac:orn improved. 10. Nature in orderly Motion goes forward, and will not return into its My- Demnft. z, ftery by the Steps it went out, till it hath eompleated its Circulation. You may as well return the Sun Eailward over us, as make a Frnic become a Tree ; but in its orderly Motion ; firft into a Fruit and Seed, then is the new one the old re- newed, rather than another. So is the new Body (though Glorious) not cxiflciit, but by the dying of the old. I r. As Mam's Fall made him not another Man, but was ftill the Self- fame, in Demorfl. 3. another, a Monftrous Image, as we alfo are deformed by that direful Fall : So the Lord Jcfus raifing up his own Deaf! Body, and cloatVat'g i: with Glory and Im- mortality, and thereby giving us a Refurrciflion co be hkehim, doth not make us to be other Men than now we arc , with lols of our Mv>riH:roiity and Accefs , and recovery of the Glory we were created in , and is by Him gracioufly purcha- fed for iis. 12. We are to know. That the lord JefusChrift when he afTumed Flefli and ^. Blood in the Virgins Womb,vvas then not only there,but then alfo late and rcigiied in the whole infinite Abvfg of the Father. I ?. We are alb to know, That af er the Divine Nature or Infinite Godhead of j q. Jefus Chrift had alli^med the Humane Nature, He remained t;;c iclf-fame unmixed Glorio<is fecond Perfon as b;fore. And yet that by takmg the Humanity from the Virgin 3f jry, He really became w hac he was not before ; (y/^.) a real Son of Man, with a ti ue Humane Sotsl , ^0dy and Spirit , as we are, and capable to Suffer and Die. 14. We are to know, the Ftumane Nature or Creature in the Afcentionand 'u: Glorification, wss not fwallowed up by t ie Divine Nature, as a flaracof aCandle ^ by the Sun extinguiilVd 5 But the Humane Nature now Glorified , remains for ever a Glorified Body J being, the iamefrueinsIiVjdualHum.ane Nature or Man, which was Crucified, Dead, Buried acd raifcJ up by his Almighty Power, as the firft Fruit. Original, and Author of the General Refurrciflion. I <; . Thit the Lord Jefus Chrift,who in the Womb of the Virgin, became as truly j j_ a Man as we are, who have nur Souls, Sjnrits and Bodies propagated by our im- mediate Parents. Yet that befidesthe infinite Dignity of his Almightinefs, as the fecond Perfon and S-onof God by Eternal Geneiation, which united Himlelt to His cr-ated Humane Soul, Spirit and Body. Hay. befides all this. He was the true crca'-ed Son of God , and fo was a true Heavenly Man, and a Virgin of Holi- nefs, Pupty and Mode^y ; And fo begotten by the HolyGhoft. 16. In which refpeft He was no Son of Man (even as neither was the firft Aduw) but as truly ti:e Son of God by Cre^ition, as with refped to H;s Godhead, He was pr^^ 2. 7. by Eternal Generation. And though the words, Thou art miSw, this day i have ^^y'^ '^ * E i bigmen " ' 34 Conjiderations on the Scope 0/ Jacob Behmen. hegottenthee may be urr^erfl-oodof the Eternal Generation ; for the Father ccafeth not to bepet Hi Ercrnal Son from Eternity and in Erernity j yet the words may well he applicable to tlu's Heavenly Humanity, iv hereof both Vivid and Paul fpe^.k 17 But beranfe this nth Note laft aflcrted, is hard to be underftood fince Mar'sFa!!; pirtlv, becaufe it is offoNoble Extradlion, and feeming to be of fo rare mention m the Holy Scriptures, fo remote from S.nfe , and Man's dull Ap- prehenlion, of 'b excellent Nature, and fo highly profitable and advantageous to be known- Alio chat the penetrating into the Knowledge of it, requires Divine Wihlom. enlightncd Underflandirg, it calleth for higheft Attention., as that plainly teaoheth the Way GoJ took and flill taketh for recovery of loft Mankind. It is farther clear'd by what follows 5 more elpecially by the following Fag. 12. in Chip. 22. 13. 1 8. We ought to know that the Divine Subftance which United to it the EfTen- cesofthe Humane Soul in M^r^^ came not thither defending from the higheft Heaven, or groat L >ca. Diftance. But the Word which God infpake again in Pa- radice, imaging it Self in the Light of M^n's Life, and waiting in all the Holy Men, being the Word of Divine Wifdom , out of theTinfture of the Holy Ele- ment, which is every where, and pure before God 5 that Word, took to it for an Eternal Propriety the Eflences of Man's Soul, in and of Maries Virgin Matrix Not entring in, but unlocking, ingenerating and unQiutting what Adam had bolted up in Death. 14. 19 That though this Word were not the Almighty, fecond Perfon of the Tri- nity 5 yet was it the Word of Wifdom which Aiim turned from, and in difobey- ing it, he and we all, rebel againft God more immediately than if we ITiou'd ftub- bornly rcjs(5t the Command of an Angel of God. This Word of Divine Wifdom is a Virgin of Purity, and here became the Bride to the Humane Soul j for as the Soul had the Tincture of the Fire , This brought the Tindure of the Light, and the Uniting of the Heavenly Image of Purity, to the Image that was Impure, did Tinfture the Fire-Soul, and both became one Seif-i'ubfifling Eternal Man. If. 20. We are alfo to know, That forafmuch as the twoTindures were (at the inftant of the Virgin Maries faying. Be it unto wif, &c ) United, and were become One Man the Image the firft Man did bear; yet feeing the Fire- Soul did once treac!.croufly choo-fean Earthy Luft, inftead of Divine Lovcj z I. To the end it miglit be now powerfully Tiq^ured no more to recede, and that the whole Huma :e Nature might be led through Death into E-ernal Life j therefore did the Lord ( mightv '■o fave) take the whole Man , by being Bride- groom to the Virgin Sophia, and for that the Man (or Creature) Rood in the Holy Element, whi:h is pure, and every where, yet is the fa Tie Element, Inferior to Omnipotence ; it was needful Grace and Love (h^uld Unite the Creature to the Deity, which raifed it above all it loft in the firft Adam. 22. For the Lord beca-ne as a Servant, to advance and fecure his Servant, both the Image it onre had, ardaddtoit more : which will be the ftupetidious Con- templation of Etemi7 j but all this by the Lord's Incarnation uas brought to pa(s. 23. So that here was One. and that Oneconfifted of the true Almighty Son of God, and the Holy Virgin of Wifdom the Tmfture of the Light . (v/^.) His Heavenly Flefli and Blood ; Alfo of the Eflences of Man's Eternal Soul, the Tem- porary Aftral Soul and Elementary Body. So t!\at not only the Eternal Fire Soul is meekened, nourifhed and fed to live Eternally, but the out.vard Soul and Ele- mentary Body are fe ured of a Refurreclion, bv the raifing of the Holv AiVal and Eiemcntary Body of the Lord Jefus Chrift,t'v firft Fruits of them that fleptleaving nothing unraifcd, but the Linnen Cioaths in the Sepulchre. CHAP. Conjiderations on the Scope 0/ Jacob Behmen. 35 CHAP. XXII. Of the Heavenly Nero Mariy or Divine Humamty of Jeftis Chrift 5 what it is, where it is, and how to be participated of by M, IT is written, That ye put off, O'c- the Old Man, v. 23. and be renewed, ?ir'r. and Epb.^.i2,if V. 24. that ye put on the New Man j which fafter God) is created in Righte- 24. ' * oufncfs and true Holinefs. J^ What is This New Man which we are to put on ? ji. It is Jefus Chrift j as it is written, putonthe Lord Jefus Chi ift.^ir'i:. foare ^^^^ j._ j, we faid to be cloathed upon with our Koufc which is from Heaven 3 call'd a , ca^ j' , V Building of God .. tcor. 5-. 1,2. I. So we find cloathed with Humility, cloathed with Honour , cloac'.ed with pfai, 104.1. Shame, intended not as a Covering, but zsTranf. iutxtion of Us, frrmonecon- pf,ti io9.25>. trary to another 5 as the Woman cloathed with the 5"un, her Divine Light initead ^^y, 12. i. of her Darknei's. Q^ What of Chrift may we put on, and be cloathed with^ and wherewith to be cloathed upon? a. Not His Almightinefs ; for that His Omnipotence is , what no Creature can Negnt. A> u behold and reach j lb is the Brightncls of his Fathers Glory, upholding all, things by the Word of his Power. Nor the Body^ Soul^ and Spirit , He received from the Virgin Mjry j That was Me?;iit. A. 2. Earthy, a Soul, Body and Spirit defcending from Eve j That beirg born of the flefti was fleCh. As fuch (which he humbled him'elf to take) he was the Son of Man, and our Brother 5 foaifo we put him not on. As fuch he ren^ains 5 for That Humanity of Chrift which he had from the Virgin, remains a Creature, not ASlsi.ii ii; fomixt, as to be confounf^ed and fwallowcd up by the Deity. 3. The two Men in White, teftifi:d he fhould fo Delcend as they had feen him Afccnd ; as is alio afferted in the i ith Particular of the Incan aticn. 4. But the New Man, is the Heavenly New Man, or Heavenly Humanity of Je- A- 5. fus Chrift, being the humble pun Virgin offi i(dom which Adam loft, and as it were yiffirmativeljf died to him, difappeared, retiririginto its own Ether. The firft Adtm had ('as it were) repudiated ThisChaft Holy Image ; This is by thefecond AJam (the L-^rd from Heaven) redored a-- -".married roHis, and in His to our) Earthly Humanity. It was His, at the inft;mt. when rhe Hoh Ghoft overfliadowed the Virgin M^ry It is Ours, when, by tie Holy Ghoft we are be- gotten a;.ain, and That Divine Image is awakened and ftirred up in us. S- Of This, let none marve; that my weak hand, begs Stre^ ■*>!, and delights tofpeakj f<::r Thii if That dear pretiouiTmagR of Finrjniiy, Purity xni Mui-iiy j whofe Eternal, Perfect. Sweet Love, was ('by Apof'ate Adam) exchangcu for the Luft of a Woman, which foon fway'd him to Mortality. 6. This (as the Sun to the outward World) wou!d have been Man's Guide, being her fclf out of the Abrfs of Infinite Wifdom. Thi? (chePromifed Seed bringing with him) ftill fweetly and convincingly . woo's at the Door of every Man's Heart 7- But in regard (Tie is Hcavenlv, (he can have no acquaintance with one that is refolved to be Earth v, Ibe will be M.irried onlv to Thar Sci j ^ that It regenera- teth, which Hicodemm underftood notat firft, and none cvtr can, who like not to be divorced from the Old Man, and die daily. To ^S Confider attorn on the Scope of Jacob Behmen. To others, thefc V/ritings aie Sounds, not Subff ances ; for This Tree of Life ma^ notberoiicht Sy thtmw.o loveThatof Goodand Evil. 8 This Heavenly Hununicy ('thaEdilap^ear'd, when ^i^n fell) yields the Wa- ter of Life, which becomes a Well, ipringing up to Ecernal Life.. This is the Chil- drens Bread j Tt fills Paradile j feeds the Angels, a.id aii the Bl?fled for ever. 9. Tj!s is the Quintcflence of Things, the Holy Element 5 whence ftreamed out the four Elements. Ic is the Life and Vertue of the Eternal Nature , or great My'^ery. It is That Pearl, which whoib finds and buys, is a cheap Bar- gain, whatever it cof^s. The Lord'/ 10. This is Chrifl's Heavenly Flelh and Blood, wherewith he feeds His, in the Supper. Sacramenta.Feall. But being come now to Thar, which men make occafion of Controvcrue, it may be profitable to difcourfe it. ^ohn 6. from 47. v. to f9. v. And again, in 61. v. it is faid, I a-n the living Bread that came down from Heaven, v. $3. Except ye eat his FlclL, and drink his Blood, ye have no Life in you. 11. The Jews underftanding This (as many flill do) to be meant of his outward Fie ih and Blood; faid, Cand thatrighdy) How can This Man give us his Flefh to cat ;> for That had been (fo underftood) not intended by him j and Canibal- li'- e to them. 1 2. But the Lord interprets himfelf, firft, Negatively in 6^. v. not his outward Flefh (as thev thought to be meant) profiteth nothma- Bur Affirr.iatively, v. yo. and yS. the Lord himfelf is exprefs ; That the Fie'li he meant was alfo Bread, • and that Bread was the Bread which came down from Heaven, vi^. the Word of God. Hence arife Two controvcrfial Points different from each other, and both from the Truth Firfl Error, 1 5- One Party fay, they eat the outward flefh, which being eaten , they fwal- abotttihe low into their Beaftial Carkafs. ''his, the other Party oppofcth, faying. That Lor£sSupper. fleili (though now glorified) remains a Cinumfcriptive Creature ; therefore may not be eaten every where at once 3 and that it is not Many, but One 5 there- fore mav not be eaten at all. Second Error. This iafl Party (in oppofition to the former) yet farther fay, they eat That Flefh, and drink That Blood only by Faith or Imagination , but know nothing of the Heavenly Flefh or Humanity ; but flill under/land onlv the outward Flefh. Though the Lord is exprefs in This, that it is the Spirit that quickneth; the Flelh profiteth nothing, and that his words are !=^pirit and Life 3 and thac it is That Bread which came, or cometh down from Heaven. 14. The Mouth, and Eating of the Soul, are real and fubftantial, though not Palpable, yet not Imaginary. ^1)it U not^ 1 f . It was not the outward Flefh and Blood they did eat and drink i for He fate and Tvhat « with them when they did eat and drink. received in Shewing plainly, that the Sacramental Flefh and Blood, is the Divine Flefh and the hordes Blood that came down from Hc-aven. Supper. K^* In This Enoch walked with God 5 and fedfo heartily on lrt»» Fwi, that the Food of the third Principle Vi?ould no longer down with him ; This New vvine made the Bottle New; Tnis (like the TinfturethattranfmutethMetais) Enflamed and Tranflated his whole Man j fo that his very third Principle was fwallowed up, by the Divine fecond Prinaple. By This, all the Holy Men before Chrifl's Incarnation were nourifhed in their Pilgrimage on Earth ; and by This, were carried home to their Native Country. I?. This was the Rock that followed them in the Wildemels 3 for they did all eat the fame fpiritual meat, and drink the iamefpirirual drink, and That Rock was Chrift. f 18. Thi, Confiderations on the Scope of Jacob Behtnen. 3 7 18. This is the Tree of Life, which is Angels Food ; and had never returned to be the Food of the Fallen Poftrrity of -<4<^«»«, had not the fecond AcUm op:ned a door in our hearts chro' which to enter, and given as a mouth to eat it, and re- ceive Life and Vigour frcm it. tifL L ' This Firft- Born of every Creature was Heir of all things. ^^ '^f .^"''' 19. But This is not the Only begottsn Stn ; for fo. He is the true fecond Perfon of ^J "■^ things the Trinity, and Lord of all things; but This is the Crexttd. Son cr IVord^ who is ^' '^'•■^w^offe the Heir of all things i This is the New Man j it is not faid, This is thfOmnipotent ^ ^^^ ? God; but That Holy Heavenly Imnge of God, wherein the flrft Adam wzs Created, and which (on his Dilcbedicnce) djfappcared, as to hrnij and as to him, was Deni 3 and faid to be the Lxmb Jlain. 20. This did the Oi^ly bsgouen Son ofGodS^ring with H'm ; He, who was the True Second Perfon of the Trinity did Reunite This in himielf to the Fallen, and ( fo by Him) Reftored Human IVature 3 an^l having made Men Priefts, made them al- io Kings, reigning over the firft and third Principles in Manj irradiating and di- vine .v governing the firfl, and facrificing the Wills- Lufts, and niifplaccd Love to the thrrd Principle. 21. T^U Hdy Thing was begotten by the HolyG'^ofl^ as the T^re Heavenly Hutrnt' niiy united to the Earthly or Fallen Hum.ane Nature comprifing the Eflerices of the Virgin .v/4r/, as a Diuphterof £-tre, 22. The Lo -d Ikith, He that eateth myflejh and drinlieth my blood, hath Etefnal Life-j He faith not, He that eateth and drinketh it worthily, hath Eterral Life, but he tl«at eateth and drinketh. For nore can be faid to eat That Flelh and drink That Blood, chat eat and drink unworthily ; they eat and drink, what is common to thofe that ha-.-e not Eterral J ifc ; and but eat and drink the Elements only, or Twhat more is at mod) but Imagination, grounded on, andextemjed no farther than on the Hiftory : Never the more enabled to enter into the Suft'erings, Dying» and New Life of Chrift. CHAP. XXIII. Mans mifiaken way towards a fuppofed Happinefs, 1 • 'Hp H E State of the Children of Adam is the fame with Thofe : a Behold I will a Hof. i. 6, X hedge up thyxvajs with Thorns, and waft a. IVaU, that jhe (haU not find her h y^ 27.' "-^ paths 3 b sni jhf jhaH foUove after her Lovers ^but fhc (hill not ov:rtal{e them ; anifhs P)iU God's graci- feelitbem, but fhiU not fi:>d them: T''en JhiU Jhe fay, I wiU go and return to m firfi oy^ method t9 //usbandy for then it wik better nvith me [than now. And God proceeds apain'ft the reeall men. Apoftate Adukerefs to the end of v.i 3.; but in v. 1 4. and to the end of the Chapter returns her to hi (T'.,ei7'c. z. Wife men in every exoneration, have fought in the Treafures of the Creation IVorldly Wif^ for Real Happinefs ani Reft. : And after th^ havediv'd into the deep ; ranfac-.t the donis vain many Myft^ries cbvious to Artifls ; coliefted the fcattered parcels' of Felicity, attempts. (difperfed in theEar'-h 3 ) pierced the Boxvels of Nature (as well Aftral as Ele- mcntarvj) Anatomifed the Creature5,and fum'd up their Totals : Yet Sill could not overtake their Lovers, buttheir v.ay w?.s wall'd up, andlbme of them found theirs hedged up (perhaps with Th«^rrs.) Many have fought the Living amon? the Dead J every Creature cath told them it is not in Me. So their quell refulted in D!flatisfa(5lion. ?. Wife men's increafe of /'f'/Tiow, hath been the increafeof Sorrow, in which The -{feci ef they lay down in the Grave, forgetting and being forgotten their Thcujghts pe- Mans Wif~ nlhing, they left fad Memento's 0/ the Vanity of every thing. dom. Thofe 38 Conjiderations on the Scope of Jacob Behmen. Thofeofthem only have been truly Wife, whom God hath led beyond their own, into his School of the Love of Purity and Holinefs, as /ofc's three Friends, Hermes and others fuch, (ecm to be. 4. For lince the World, by Wifdoni knew not God, thofe only were Truly fVife, and ftiUare, who ceafing from things Vilible, are guided to things Eternal. The tffiy to ^- Our LefTon is, Tas to the Wifdom of This World) to bicome Fools j and as true fViiiom. ^"'•^' to cruHfie fur Wills totheLu.'tsof the Eye, Luf^s of the Fierti, and Pride * otUfe; aid aslicle hildren who Will nothing) but the iiH-ply of Necefllties, and do (uithout ontratft, Birgam or Regrtr) what the la.lier bidsj His Will is ri-.cir P.incip'p --'nd a-, a reward of their Religned O-Jience. tney know no perpirxmg V ai ?5i J foie;a'luig Fe'ar? ; craRy Excules j D 'rimulacion, Malice,0^f. buc have a c?-<!Vi t'frene Face j?a Peace jbim covtentei Mini.z c ■ t ^rful Innocent BjhAviour; while awake, .^nd when they lie down, fail j-^eetly AjLep. CHAP. XXIV. The Ur^s way home for Man to follow. I.T5UT J3 ftra I. Man hath travelled with the Prodigal frcn ThU White Stite. To him _ ftraying j will he I'ufFer one (that heartily wiflieth the good of Souls) to fay, xand ftilland confiderifa Good End be betrer than a Bad; a Good Way muft be betrer than an Evil 5 for the Evil VVay rends to a Bad End. 1. And tofliew whether his way be not bad, let him look narrowly, heedfully 2>i[f«ifives ^"^ impartially into his own Heart and Inclination ; where he i>iali find a Body from Deith ^^ Self-Love^ coveting to get All, which comes from the firfl Form fthc Aflrin- gency. ; 3 . Next, He fhall find an eager Defire to be Exalted, and Great above others j which Pride cometh from the fecond Form of Nature , the Attraftion or Con- ftringcncy. ,_ 4. Next, He (hall perceivea contemning, defpifing and envying of others,That he thinks he exceeds in Worth, and they hi.n in Fortune, or the like j which he frettethat. This proceeds f-omtbethird Form of Nature, the Angiifh. y And then he iTiall find violent Anger, Rage and Fury, ^hen croft or curb'd ^* by any one which com?th of the fourth Form ot Nature, the Fire. 6. And under thele four Heads, Troops of iins Appendixes to thefe ; which well confider'd,may make him much rather than blefled PjluI^ cry out, Ob wretched man thai T am, who Jha'l deliver me from the Body of this Death ? He may now fee how Evil in themfelves thefe Difordcrsand helhlh Principles are, and how Evil to him, how Dangerous to ered a Government in his private particular Soul, oppofite to the One entire, gracious, univerfal omnipotent Will, and Government. 7' When thus the Light of Jefus Chrift arifeth, it both fhe>veth the Malady and the Cure : And this Lighr is not under a Bulhel, but as univerfal (yet not ieen by the wilfully Blind) as the outward Sun to all M^ns outward Senfes. The voice of Wi'dom 'ails at every Mans Heart,and whei e they li-^en it teacheth. ^' 7. To dv e to t!:e ty < a. nv of their own Wills and fo be like Children ; for Mens Ferfwdfives own Wills compafs x.\\Qcn about wit-i fparics of their own kindling, v/'t' Common to Life. Fire ^^ot that of the Alrar) which leads them in the Dark to lye down in Sorrow j for as far as Aitm d'd and we ftiU do introduce our WilU into the tliird Princi- ple, we are like fad Eclir>fes in Hoftility againfl the Heavenly out- goings. 2. 8. The trije Divine Light of Jelns Chrift where it is followed,g^ncrateth a warm, cheanng dear Love to the New Man growing out of the Old : as in a balance the Ne ^ is lift up in that degree of S vviftaefs. as the Old fmketh down. It fpringeth out Conjiderattons on the Scope i)/ Jacob Behmen.^ 3P out of the Old asa fair Flower outof the dark Earth, as it were out of the Grave of the Old. . . ,. , 9. This Light of Jefus Chrift alfo , fo winneth on the Soul , that it is refigned . to the Guidance of true Wifdom , being that of the Univerfal Holy Will. For finding their own to be deceiving and deceived , they become to it as Fools for Chrift's fake j not only content, but habitually longing to know, nor do, nor be any thing but what their crucifycd Lord willeth in them. 10. This Light having kill'd the perverted Will, wrought Divine Love and Re- 4. figration, doth betroth the Soul to the Virgin of Modefty and Purity again, from whom Adam departed, whom the Lord from Heaven, the fecond Ainm^ brought with him ; by him (he was re-efpoufed to the Humane Nature, no more to be Di- vorced. For Man having Travelled by Art into Nature by his own Wifdom (like a dark Head) fleered his own Will to the Defigns of a Corrupt Heart,and laboured all Night catching nothing ; wherewith being weary, learns to Obey and be asa little Child, and then finds reft, yet in fuch degree and proportion, as his conti- nuance in Child- like Obedience is more or lefs Univerial ard Stedfaft. I r. Adam loft , and we lofe the Heavenly Virgin of Purity and Modcfly, by finding and living to the Luft of the third Prindple, (vz^.) The feeming Wifdom guiding to obtain the miflaken fatiety of I'leafure, Profit and Honour by the Ele- mentary, palpable Tranfitory and Aftral World. It. When Man makes thefe idolatroufly the cbjeft of his Love, Hope, Delight and Confidence, as the rich Man in the Gofpel did , which fhould be ufed only as a Pi(flure or Glafs. through which, to Contemplate (by Divine Skill) the E;ernal Powers reprefented by them : He catcheth at a Shadow, worfliips the Afs on which he was to Ride. 1 3. It is evident his thus Living to his third Principle,was his, and is our Dying IVhut that to^ and Lofs of the fecond Principle, and 'tis as clear the Dying to the Third , that Death is thai is, only giving it leave to hang to us as an old loofe Garment, or looking through gives true it as through a Cloud or Medium on the Sun , or regarding it as a Letter much Life. blotted, for the Efteem we bear to the Hand whence it came ■■, or as a much faded imperfeft Portraiture of an Abfent Friend, or as a Perlpedive-GlaJs. Thus only to ufc it, is rightly to Live to it, which is really to Die to it : and fo to Die to it, is really to Live to the fecond Principle, and to reui ite to the Ecernal, C'laft, Holy, Modeft, pure Virgin, which difappeared en ^iaw's difobedient Luffing 5 for the Lufting a a akeneth the Knowledge of Evil and Good, which the Virgin abhorreth, and left Man ftiould be quite ftranged. 14. Theref ire^ to Extricate us of this miferable Toil , came the *^on of the Vir- gin, whofe Dodrine teacherh us. That it is a greater Bleflednefs to give than to receive ; for that the Holy Light World confifting in the Might and Vertue of the fecond Principle, cannot be fupported and receive Nouriftiment from the divided Properties of the third, \vhich confilleth of Tranfitory mutable Powers j becaufe what is of Good in thofe outflown Powers, is thfe free Gift out of the Abyfs of the true and greateft Blcffednefs, the fecond Principle. 1 5. All therefore who Die not to the Lcflcr, cannot Live to the Greater Blefled- nefs ; if we Die not to all things but Chrift, we are unworthy of Him. What- ever is divided from Him is Dead, for He only is Life : and God is called God, according to His infinite Abyfs of Light, Love, life, Goodnefs and fecond Prin- dple J for according to the firft is a confuming Fire. 16. Man living to the Cheating Plcalure of the third Principle is Dead , as the W idow is faid to be, who liveth in Pleafurc. We ftartle at being Adulterers , Idolaters, ^c. yet fo we are, while we Live (that is) till we Y>vt with Chrift. Till we pafs through Death (that in) truly and F really 40 Confiderattons on the Scope ^/ Jacob Behmen. really Die to the Wrath, ficrcenefs and Dark Anguifh of the firft Principle 5 the Root of the Soul as to the Father's Property. And until we Die to the Deceitful, Volatil, Bewitching P^mperi gLuft of the third Principle, whereinto Man's out- ward Boiy (like thofe of the Beafts) is tallcn ; wherein alfo lodgeth the Curfc s till This be, we are Dead as to <^'od. But being indeed mortj^ed to both thefc, we are in the fame d<rgrce raifcd again to live the Life of JclusChrift, a Life of Love, Humility, Patience, chearful Submiflion and Obedience, as our Progrefs to the D;ath of both thefe extends and afcends or amounts unto. 1 7. For the Death to thefe two Principles as to their Prevalcncc,is fuch an emp- tying us of our ieives, as enables (without Reludancc) to Pray the Lord to exer- ciit his whole Will in us, and on us ; regarding in nothing its Grearnels or Con- temptiblenefs, its Swectnefs, or Bitterncfs, its Gratefulnels or grating Temper s but only efteeming every thing without Refleftion or Sticking, ever equally ac- ceptable, that the Divine Will fhall direfl: and allot us to do or fubmit to. i 8. And this Life of Sacrifice hath a thankful Reverence in it, and is as whole as the Burnt ones were, without the leaft referve. This Life is no longer ours j for we ai'c firft Dead ; But is the Life of Chrift the meek Child like Life, taught us by the Crofs of Chrift, the Footfteps of the Lord are plain and confpicuous in this good Path. 19- It is both in Word and in Power, but neither is the Word or Power ours, but 'tis the Holy Word and Power whence Adum departed as the fallen Angels had done before, and in which Word and Power the Bleflcd Angels converfe and are Eftabhihed : In which Aiam might have lived Giorioufly (without knowing the Crofs, as do the Angels.) 20. But the reftored Image grows not but under the Crofs ; Thus did Abel under the Hate of Cain : Enoch and Noah, under the Preffures of the highly wicked old World : Let under the filthy Sodomites : And infinitely above all, thus did our Al- mighty Saviour : whon, if we will follow, itmuftbe in DeepeK Huroility bear- ing his Crofs, which muft be alfo ours , divefting our felves of all Self-pleafing, and whatfoever fallen Man calls and thinks to be his j for this is the Holy Soul's weaning time 5 when as Heirs of the Faith ofAhraham, they alfo keep a great Fcaft as he did at weaning Jfiifc. zi. This Feaft is a real feeding on the Heavenly Flefli and Blood of Chriftj, a Drinking of the Water that becomes a Spring of Water in us to Eternal Life. It is a Life hid with Chrift in God, a walking with God, and a putting on the Lord Jefus Chrift, the Marriage Supper and Wedding Garment, aPeacepaffing theun- derftanding of all, except the Children who are regenerated, and to them only known in fuch meafurc ordinarily, as they have made Progrefs in Mortification, and fogrow in the new pure Image of God, reftored us by Jefus Chrift. zz. For a clofe, let all bcwarn'd not to contemn if they underftand not fome things, and fo judge themfelves unworthy of this Chiidrens Bread. The Reafonwhy fofew underftand the Holy Scriptures (which yet many often read) is, becaufe few give up their Wills to Obey, and Regeneration is the Ne- ceflary C^ualificaWn to attain true Wifdom. Hence is tt that from a Corrupt Mind (though refinedly Penetrating^ the Wri- tings of the Bkffed ^acob Behmen are'Seal'd up, and as if Dumb ; fi-om fuch u ere '• ^^' the very Sermons of the Lord himfelf (who fo fpake as never Man fpake) hidden. ^°* And none of the wicfiedjhall under ftandy but the wife fiall underftand. Here cndeth the Confiderations, &si The 4^ fhe 177 Theofophick Queftions of the bleffed Jacob Behmen divide themfelves into Ten grand Diftributions or Kinds, being of fo many various Afpeds-, [viz.) THE fir fl four Queftions aremofc immediately conccrningGod in his !• Infinite Abyfs. The ten following concern Angels good and bad^fremthe fifth Inclttfive II» to the fifteenth Exclufive- The 23 next fucceeding are of the Creation in general ^ranged into three HI. diftin[l Eminencl s^ deduced from the 3 Principlesy making in all 37. viz. 1. That out of the firft Principle or dark, Ahyfs in the i '^th, l6thf and IJth Que ft ions. 2. That OHt of the fecond Principle the Angelical holy World, in tbf iSthj and igth ^eftions, 3. That out of the third "Principle the Ftfible Creation and contrariety in it ^ from the loth Qneftion inclufive to the 38 exclnfive. The one and forty fubfeqnent .^eftions concern the (creation of Man, IV". and that whereunto Adam had relation rvhilft he ftood, and when hefettt from the 38 -^eftion tnclufiveto the yS exclnfive The fixteen next Queftions are of Piddims Off'fpring down to Mofes, V. from the 78 Qiteftion inclufive to the 94 ^eftion exclufive. The eight fallowing are of the Figures and Sacrifices in Mofes and the VI. Vrophets,from the g^ ^eftion inclufive to the 102 exclufive. The forty next <^eftions concernChrifr^hiiBirth^LifeiSi^crifigsDeath, Wl, Defcending, Refurredlion, Appearing, Converfing with his DifapSis, and Afcenfion^from 102 inclufive to 142 exclufive. The eighteen fubjoyned ^ueftions concern the Difciples, their Vmtecoft, VIIL the fpc akin g with allTorfgues', what that Language woi ; the Teftaments; what that Flejh and Blood is \ the power of Remijfion, or the Keys, from 143 inclufive to the 160 exclufive. The next four jQuefiions are concerning a true Chriftian andAntichrifi, IX. Babel> the Beafi andthe Whore, from 160 inclufive to the 165" exclufive. The lafi 1 3 Qjte (lions concern the flaying of the Beafi 5 what is the dy- X- ifng of^and what dteth m a true Chriftian. jflfo what is the dying of the Wicked caltd an Eternal dying. The Souls feparation from them both-^their fever al different Efiatts, theRefurreBion and final Judgmenf-^his Worlds •Dijfolution^ Tht Eternal Habitation and Joy of the Saiats^andthe Eter- nal Pfifon of the accurfed. ^nd whether they jhall admit any alteralion from the 165 Queftion inclufive to the end, being the l-jj. F 2 Extracts 4* Extrads of the Anfwers of the firft Fourteen, and part of the Fifteenth of the 177 Theofophick Queftions. The Firft whereof is, Viz,, Q^i. What God is VifiinB fram Nature and Creature ? Anf' I. A LL Goodnefs in Nature manifefteth what God is in his Eternal T.ove, /\ Toy, Mercy and Glory of Heaven. And aU Contrariety , Milcry, Rom. I. 19, and Evil la Nature ; llicws his Eternal Wrath, Fury and confuming Fire of Hell, ao. God by the Eternal Unity , perteflion of Clcarnefs and ^uritv: EternaUy , equally aliVe. and atonce through ard through all, everywhere, whole immen- fiity is Abyffal ; yet his Manifeftation diftinguifliable i but whatever hath Limits ot number and meafure, is imagible. ..... , ^ ^ •„ /-^4'c fl,^«„'ri» 2, And wherefoever the Good moveth m his fweet Love, there is God s flowing forth in the Idea or Objeft of the Eternal Dcfiring, where the Love fandeth.it lelt, as in Angels and Blefled Souls. Q. 2. fVhat is the Abyfs of att Things where is no Creature, the Unfexrchahle Nothing ? A. I The Abyfs of all things is an habitation of God's Unity. The Will is the Eternal Father of the Byfs J ameer Love- longing. The finding Power of Love, the Son, generated by the Will. The oUt-going Power oi the defirous Love , the Holy Ghoft (vii.) the Spirit of Divine Life That which is gone out from the WiU, Love and Life, is the Wifdom, (v/^.) Contcmplationof the Unity which by Love brings itfelf into Powers, Colours and Vertues. , 2 In the Unity reft all the fix Powers , being the Eternal Sabbath : which Uniiy is call'd the Nothing, becaufc it is God himfelf, being incomprehenfiblc and incxpreflible or ineffable. Q. 3. mtt U GodCs Love uni Anger ? How may it he only one thing ? A. I. All things confifl in Yea and Nay, be it Divine, Djt^Ucal 0/ Ef^^y- The One Cv/?.) the Yea , or Affirmation is meer Power. Life , Trutri or Uod HSirelf. ThcNay,orNegation, manifeftcththeYeabyitscontraiy. Theyhave two Centres as oly and Night, Heat and Cold The No is a reflex Image of t^eYea TheYeaunclofet^, and the Nay inclofeth. The Yea or Unity, is an outflowing Exit or Emanation of the Nothing, wkich yet is the Ground of aU Beings : The Nay is an mdrawing own- hood, or a fomething making a Uyis or Ground, whence come Forms or Properties. ^ ^^ T^e 177 theofophick^Queflions Anfwered, 4^ I. As, I. Sharpnefs, cauling Dcnfity and Cold, the Caufe of Temporal and /-j.) Eternal Darkneis. 2. Attra<ihon, the Caufe of all Separation and Motion. %. Perception, the , x Caufe of finding it feif like a great Anguifli. 4. Fire from the Motion in the f\ Darknefs. But in the Unity ot God, is a clear, foft gentlcnefs i from thefe two ^"^'^ Contraries, originate this Worlds Fire and Water. And from the enkindling of theoutflown Will, is the yth, (v/^.) The great (y.) Love-fire in the Lieht- For if the Unity ftood not in the Fires might , it would not be Operative, out without Moving or Joy. Whereas in it, is the Holy Ghoft himfelf. 3 Hence comes the Eternal Nature's Fire, whence are Angels and the Souls of Men ; but the clear Deity becomes not creaturely : being an Eternal Unity , yet dwcUeth through Nature, as Fire ftiineth through Iron. Here we underftand the the Potentiality of Angels aid Souls , who by loofing the Love-fire , enter into Scif-deiire, and the Anger fire. 4. Out of this hclieft Love fire, is flown out abeam of the perceptible Unity, the High Name Jefus, who afluming the Humanity, in the central Anger- fire, gave it felf into the Soul, and by kindling again the Love- fire United it to God. The 6th Property is the Sound or Dil^mdions, in both Fires ahke at once. (6) In the Diviis and Dimned, who have no Underftanding , but fliarp Wit to try the Foundation, and abufe the Powers of Nature by Deceit and Voluptuoufnefs. In this Property ffand the Holy Powers and Names, and the wonder doing Word, which the Evil Spirits by Tranfmutation mifufe. f . Here is the \A/hole CAbdl or Mttgit^ where the imperceptible worketh in the perceptible. Before this Door ftands the Law of Afo/ex, Exod. ^o. 2,3,7. not to mifufe it on Pain of Eternal PuniChment. The 7th Property is fubfrantiality, (7.) whence exifteth the Vifible World. In which is both the central Fires, according to Love and Anger. But the Holv Fire lycth hidden by the curfe with Sin, as is to be feen by the Tinfture : yet if God will there is a pofliblc Entrance. 6. The outflown Holy fire is the Paradife, which Man cannot find, unlefs firftit be found in himfelf Thus is t'he perceptible Unity or Love- fire , and the Anger- fiie, or Root of the Eternal Nature, which in its Centre is Eternal Darknefs, and Torment, both from Eternity in Eternity 3 yet with two Eternal Beginnings, as is to be apprehended in the Fire and Light. 0^4. IVbAt woi before Angel j and the Creation were ? A' I. Then wag God, with the two central Fires which were one Subftance, but diftinguidied as Fire and ' ightt in them lay the one Element, and the infinite Powers of generating Wonders, Colours and Vertues ; in them lay the Idea of all inward Angelical Kingdoms, and Souls, and ofall Creatures of this World, in perfeA Harmony. 2. But when the central Fire, with Self-defire moved, to vifible formation, and ftirredthe Eternal Will of God in both Fires, then the Idea to the Praife of God, became Image like. 3. In this the helliih Foundation alfo brake forth, which God rqeftrng out of his Work, (hut up in Darknefs, remaining to this day, ashungry Jaws longing to be CTcaturely. 4. Into this Anger fire, Lucifer lufting powerfully to domineer over the Meek Love of God, loft the Throne of the central Love- fire, pofleifing only that, where hot and cold arc in ftrife. Being a Centre of the YifiWe World. Q^ 5. mat 44 The ijy Theofophickt,Qjieftkns Jnfppered, Q. 5. WhAtwAi it 0f which the Angels were rnxde ? Whit in the JVori tf God bee Ante Cr^Atunly } A. I. The Subftance of the Good Ange's, is out of the two central Fires of Kire and Light, but th^ir Idea, Spirit or Powers, are out of the Out- flowing, In- finite, Migaty, Holy Names of God. z. They are many, and every Throne Angel according to the Peculiar, of the various Names and Offices himfelf and his Legions are ilkiftraced with. 5. The Prince- Angels are as the Spirits of the Letters , and the other as the jy/ning of Words and Sentences. And as our Alphabet, hath our whole under- ftanding of allSubftances : So is God's Word of all things, and the Ansels are his Letters, in the Divine Alphabet. 4. And did not the Curfe, to prevent our abufe, hinder ? Man having Qiut up himfelf in the NO : So great is the Authority Mith, 17. 20, in what his Mouth carries, that he might triumphantly do wonders as the Angels, PfKr. 50. 1 4. Kom. 1 0.8. • 5"- If the Creatural Life ftood not in an ovrn Will, in the Property to the Fire, Lucifer could not have feparated himfelf from the Good. 6. The Angels are within and without this World, yet in another Prindple or World (yix.) in the One Element, whereout came and fHU cometh the Pour Ele- ments, and are Princes of the Conftellations : But fome are of a more outward Chaos or Kind in the Four Elements, call'd Starry Spirits, {vi\^ Afcendams. <^ 6. JVhat do Angels y and why doth God's Power become Image- lUie } A. I. Out of the Mind come Thoughrs, and from them Imaginations, whence Longing and Delight exift, and we rule all things by the diftimftion of words : So * Trifmigijitu God (vi^^.) the Eternal * Mind, by His out- flowing Powers, brought out the An- in his ?w- gelical Idea, and the Holy Angels arenas God's Thoughts, revealing His Mind as mandtr. his Work Inftruments to mamJrft the Eternal Powers , they are as Strhngs m the great Harmony ,as our articulare Words,fo are they diftinft Parts of the Love fport. 2. And their great Joy andKnowledge of the Eternal Wiidom humbleth them before fuch Highnttfs, left they lofe that honour. Their feeding'is an indrawing of the Unity, which is the Balfam, that their Central Fire awake not the Wrath 5 for the Devil's Fall is their Looking- glafs. 3. The moll grofs Companion of the Outward World, is the out- flown In- (i. I. 3.4. ward World, in the two Central Fires. The moft Outward is the four EJemencs, sO ti^e next Inward is the Aftral 5 the third theQuintedence ; the fourth the Tindure j the fifth the Clear God. The more inwardly we reach, the nearer God. And were we awake from Adxm's Earthy Love , we might very well fee Heaven. Q;^7. T^bat moved hid^tt itpart from God } A. I. The Potence of Forming landing in the Tranfmutation, vi\. His Receiving Powerjtherefore the out- flown Will in theCentral Fire of the EtemalNature,made him elevate himfelf to defpife the Refignaticn, but would try the Properties of the Eternal Nature, and fo mifiiled the Holy Name in himfelf, and willed to do- mineer over the Thrones, and btake himfelf oflf from the Unity. Then inflantly the Properties were manifirft, ashard,{harp, four, bitter, flinging, and the tor- menting, cold and hot fires. 0.8. Hm The ijj Fhflofophick, Queflions Anf reeved. 45^ Q. 8. Hm could an Angel become a Vevil ? What u a Devil ? ji, I. He would not be under the fpcaking of the Unity ; which was Balfam to his Fire- Life , but be his own Ipeakmg , fo his Fire could conceive no glance, but the Holy Name and Central Love Fire withdrew. z. If he would be an Angel again, his Fire Life muft be killed with Love, but This the Helliih Foundation neither will nor can do, as Fire cannot endure Water. 3. Their whole Life is a Dcl'pair, Venom, Dying, Stmk, Sorrow, Shame and Torment, that he hath trifled away the Divine Exprels, Reflex Image, and got the Form of Poifonous, Venomous Beads and Worms, according to their various Properties of Pride, Covetoufnefs, Envy, (^c. all contrary to Wifdom, Truth, Love, (^c. Thus good men have turned evil, and fallen into Perdition. Q^ 9- JVhy did not' the Omnipotent God prevent the FaU of Lucifer ? ji. I. WhilftFire and Water are in a Vegetable, they lovingly embrace each other, but once fundred, do never more deflrc each other, but as Mortal Foes, whenever they encounter, the one die's- 2. So Love and Anger fw here in Harmony) bring the firft, Sweet Delight, the other Life and Strength, and are two Eternal Principles, having each an Eternal Will, Foundation atKkCentre of its own : Therefore if the Anger will lever, the Love doth not hinder vtlth force : Nor could the Love work otherwife, than like itfclf j elfe God would be at odds in himldf. But if the Created Image the No or Anger give its Will to the Yea or Love, it would be chang'd into a Love- Fire. 3. And tho' the Anger be an Eternal Principle, and part of God's Omnipo- tence, the fault was the Creatures ; for in the unimagcd Power, the Love doth /cvcr burn. And God's hardening is not lending a fi range fierce Wrath into any, but it is left to its own fiercenefs, on which Judgment pafleth. The Anger is Love's mamfeftation 3 and the Fallen Angels are the' Lookirg- g-aff of the Good Angels. Q: 10. JVhat did the Vevil defire fcr which be left God ? A. ' Uq would be an Artift ; their Joy ftill is in Tranfmutation of themfelves irito Forms. Subjection in Humility pleafed him not, but would be a God to himfelf and his Legions. The Magick ground of Omniporency pleas'd him, which made hun elevate himielf above the Efflux of the Unity j and prove the Properties, but knew not how ic would be with him when the Light fliould extinguiui ; for then came Darknefs, and the cold Iharpnefs of the Fiercenefs, and he inilantly at utter Enmity againft God, and all Angelical Hofls. (^ II. ff^at was the Strifs between Michael and the Dragon, and what are the) ? A. I. Michael is the Figure of the Divine Power, not as a Creature, but as the opening and moving of the Eternity, which name after, in Jefus, was ordained for Man. 2. The DragtHi is Hell raanifefted, the Will of the Anger, and the Wrath of the Properties, as heat. Cold, Woe, tbelirft Principle, a Hunger and Thirft, a Dying Quahty. Satan is the Will to Ccntradidtion and ties. Belial the Luft to Unclcannels. Beliebub a Source of Idol God?. Afmoita a Spirit of Fury and Madncls. L«a/cT of Pride and {tareljj^cljmbing up. 3. Their 46 *]Lhe 177 theofophickO^^flfons Anfvpered, ?. Their Strife was, as of the firft and fecond Principles, as was That of Jcfus in his forry days Temptation, and of r/r.ze/ while Mofeywzsin the Mount. In This S:rife the Dragon is driven out of the Holy Name; in This S:rife Chrift brought the Will of Man through Death and Hell to fubfift in God, unpaffive, that it may fublift in the Fire, unapprehended by the Fire ; or as the Sun kindleth it lelf in the Elements, yetkeepeth its Light to its felf; or as Fire blazerh through Iron, yet is not Iron- So clear muft be the Will whivh God's Unity is to polTefs ; till the Will be thus, the Dragon exiftcth in it. 4 Thus may Love and Anger be fo unfevered, as to be One only thing ; as Fire and Li<^h:. The Power of the Anger ca.i^'d thi Fire Kingdom to form it felf in- to a Den of Dragons, which God permitted that he might not further difturb the Creation. 0^12. How Clin Mxnpojfth'.f i^now the Veep Unity t A. I. Reafon imagineth God confuked with Himfelf about the Predeftina- tion. But the oit-flowing Na nes of tne Powers, is the Councel of God. The wonder- doing Word it felf, in the Figures or Rededions of the Holy Names, which Figures are cal 'd the Idea. 2. The Eternal Nature i-r.ageth it felf according to the Forms to Fire as hard, (harp, fierce ciTf. in the No or Anger; yet illuPrrated by the Yea or Light, and they wreftle as a Love fport, which brings the Imaging into Triumph, and over- cometh the Dragon. 3. In This Strife Jefus funk himfelf into the Humanity, Redeeming Man, and Ruleth till his Enemies be his Foocftool. 4. To fliew the p^ flibility for the Spirit to fearch the Depth of the Deity. Know, Man is an Image of God, according to Love and Anger. Firft, The Soul is of the Eternal Central Fire, whence all Creatures come, but not out of the Pure God Secondly, The Spirit of the Soul out of the Central Fire, and Idea of the Light, fprung from the Power of God, is the Temple of the Holy Ghoft, in which Chrift feedeth the Soul with His Flefli and Blood, with Divine and Humm Balfam- $. The ourward Bodv is out of the four Elements and A/lrum which Rule the Outward L'f?, after which Adj.m lufled and broke himfelf from the Unity of God, and the Will was captivated, the true Spirit difappcared, and the Idea in- operative, which RightSpirit Jefus in- drew again, and reftor'd with the Balfam of Love in the Light- In This Light, may the Soul fearch out all things opcra- tively in theUnderftanding, as did the Prophets of Old, the' incomprchcnfiblc to Outward Reafon. (^13. How and vf hither was the Dragon Sec. thruft, feeing God fills all things ? &c. A. 1. His Thrufting out was Effeifled by the name of the Holy Powers of the Throne which Lucifer had, is fevered from God's Holinefs, dwelleth under the firmament, and in all (Quarters of the Earth, betwixt Time and Eternity. Alfo in the out-flown fierce Wrath of the four Elements, but cannot touch the Good Power of the Elements. 2.. Tho' there are fome Good Powers, in which is wholly the Fire of the Light, yet in Man is Good and Eril ; the Evil being captivated by the Good, unlcfs by Man's Will, or by Turba Magna the Evil exceedeth the Good. 3. The Expulfcd Dragon is not the Central Fire of the Eternal Nature, but an Efflux fronii it, rcfembling Smgkc. The Hclliih Den prcfents ic felf fometimes in Ihe ijj Theofophick^Queftions Anfivered. 47 in the Upper Region, where from great Heat and great Cold break Thunder- bolts. A'.fo in great Wi'.dernefles, and in great Clefts and Concaves in the Earth, , where the Highly Damned Spirits and Souls of Men are horribly terrified. But the Sun and Water hold them hidden as yet. 4, God is to Hell as a Nothing} as Light to Night; as Life toDCvith. The great Shame Reproach, Anguifh and Torment of the Devil is, that he is fo near God, yet cannot pofVib^ attain him. Q.. I f . Had Hell a Bei^iKning, and may it have an End ? A, I . God's Anger hath been from Eternity, but not as Anger \ but as Fire hid- den in Wood or a Stone. 2. The enkindling was in the Fall of L«(rz/tr. And having an Eternal Founda- tion, it can never ceafe, unlefs the Creation totally be annihilated, and that the receptibiliiy of the Eternal Nature (hould extinguifli,and the Kingdom of Joy and Triumph ceafe. There muft be two Eternal Beginnings one in another , the one to manifefl the other. -Thus fartheExtrads of the Anfwers of^acob Bebmen given to the firfl Thirteenth, _..and part of the Fifteenth Queftion. Here follow orderly the Anfwers of all fuch of the 177 Queflions of^acob Behmen which were left, as far as yet appears, unrefolved by the blcflcd Author himfclf, beginning at the 14th of thofe Qucfiions. Q 14. What U LuciferV 0§ce in Hell with his Legions ? ■ A. I a What God's working in Hell is, will be fhewn in the 17 of thefe An- a Anfvter 17. fwers, 6 as a'fi) what and where Hell is- What is the Lragon, is re'blved by the from u 3. to blefled ^acoh Behmen in the i rth Anfucr. c What the Dominion of Go:;d Angels the i j. i?, will fall unc er the 1 9th 5 all which may contribute much to the prefent It iquiry. b ¥ro.n v. 1 6» • 2. The Dark World exifleth of fix of the feveci feparate Properries, becaufe to the end. the leventh is the reft of the other ; therefore not properly to be undirftood cf c Anjver 19. That World, where no Reft (hall be for ever ; for Lkc;/. rand his Angels, as they from v:i6. 10 arc Ci eatures, tho' revolted and in rebellim againft the Gcd of Love and Good- the end. ne:s; yet are Subjeds in His Kingdom of Wrath, and ready Servants to the Adiye Fiercenefs thereof. For tho' the Principle (wherein they are Inftrurpents) bi wirhout beginning, and as it is in God tor ever unmanife^ed ; ^ et as it is in the Creatures (che Secluded Angels) it is a Fire of their own kindling, wherein (as being their Life) they are moreor lefscxtieamly aftive and skilful, accordingas their Tinftur? rooted in their Forms of ' ife is more or lefs fortified , and excel- ling that in others for Puiflanceand Exquifitenefs. 3. Confi.^er we that God's working in Hell muft nee.ls be in al! the icwen Pro- perties of the Dark Abyfs, inthefirft four whereof the Apoftate Angels are like ready Ailives, having no other Will, or have they fitted rhemfelves for any other work or ufe, but to Image the Abyfp of the firft Principle; fome of them moft ftrcngly bear the Aftring^nt imprelTed Powers, others the rcftlefs Conf:ringent Actradion, others the Cruel Self gnawing Worm of Anguilh, others the Raging Hot Fire, that is fevcrallv one fcrt un^er the prevailing Tyrannv of the one, others of the other : Tho' the whole four unite in everv one in the Eternal Band, as in fome horrid Creatures here, the Angui{h of Cold Venom is prevalent ^ yet in this Elementary Fabrick there is an allay of fome contrarv Property m fnmc weak pre p-.rrion, elfe were the Creatures her:, as the horrid ones there. But thus the Office of the Black Sp-nts is in all their Forms wholly extream, tho' in . G one 48 t^e I'j'j Hheofophtch^ 0 uefitons Anfvpered, one only is the Extremity in the higheft degree their Natures are capable of, as is feenin Dileafed Bodics,thatone of the Humours is fredominanr. 4 From thefe things is difcemjible what LucifersO^co. is in Hell, which is to be the moR copious, ample, comoleat Image of the Jealoufie, Ztal. Indignation, Fierce Wrath, or Devouring Fire proceeding from tie Breath of the Almighty Father. And tlie Will and Life of This Prirxce (:he M-i^^er piece of Horroi:r, and ftupcndious Epitome of the Dark Centre) doth therein fubfift, ever enkindling in his own Body, and every Member of it ,( being the whole Dominion of the Dark Troops) one entire fupply as out of a Fountain of Fury, R^ge and Fierce- Tits, as naturally as do iffue Contagious Emaratior-s from a Plague Sore, or the Mortal Fum.es from the Dead Sea (afFefting the Biids attempting to flie over it) as is reported. 5. And this He doth really, as the Sun doth the glorious bright Beams, or the Ocean fweileth the Veins of Springs which empty back into ir ; or as Fogs afcend from corrupt La Ves ; and in This God's Infinite Abvfs of the firft Principle (is as the bottomlefs Deep to a fragment of a thin Superficies, or the Heat of the Sun to an Objeft through the Burning-glafs)aftbrding an unfearchable immediate fup- ply of the Treafurc of Wrath, wich an hungry defire thereunto. Taus doth the Breath of the Lord (like a River of Brimitone ) enkindle that Lake where they have made t emfelves as Fuel fully ready dry. <S. And as a good Graft or Branch inoculated into a Crab ftock produceth fruits of its own property, tho' it be fed by the four Stock, haply delightful,warm, fpicy, grateful, quite other than the Crab it felf j fo contrariwife doth Lucifer and his Hellifb Legions appropriate to themfelves only That out of the AbyfTal Prin- ciple wherein themfelves inhabit, whereof thev fubfift, and whereby they are fhut up and cornprehended, which their depraved Bodies can only alTimilate , that is the fix working Properties enraged to extremity by the withdrawing of the Di- vine Holy Principle. 7. And as Lucifer zn^ his Angels did (in the time of this Worlr) abufe all the Holy Names and Powers they could reach, profaning them to effecl their filthy Impoftures 3 fo fhall they defire ever to do ; but the Aftral Influences ( which like Gold and Poifonous Mercury commixed yielding matter f ^r t'^etr fallacious Jugling) being once withdrawn) then can they only in 'heir Black Magick ex- ceflively and mfatiably hunger to repeat ( as before ) their Blafphemies, but re- main impotent, and no more Teife ^n it than a man can on a fliado'.", nop reach it, than Dogs the Moon they bark at becaufe all tlie good Intermixing Powers are for ever withdrawn into their fevcral peculiar Ethers. 8. Alfo as the Evil Legion? do according to their various Orders and Proper- ties more exceed, fomeinone, fomc in another of the four Central Forms of the Dark Abyfs : So Lucifer (as the Centre of them all) abounds at once in tvcry one, in the moft capacious degree of a Creature Thus we Tee lo;.'.*: F-fli bund on one Coaft, Arm or Channe' ; fome other foi rs '^n another quarter. latitude or bofom, yet in the Sea a-? all foits at once: SoTnaronce, BKightefl 01 Angels, and nowBlackeftof the Deform.ed Furies is the Comprehender of the various Anguiihes, and all in the extreameft degree a Creature pofllbly may, and in that refre^fl (according to the Dark ImprelSon) imageth moft exai^tiy the Infinite firft Principle. 9. And tho' Lucifer and his numerous Legions (who are as much his, and have a Will as fixtdly dependant on , and with his as the Leaves do on the Will of the Tree) have refufed, and been unworthy the Honour and BlelTednefs of re- taining the Image, and ferving the Glory of the Holy dear Principle Oi Love and Goodnefs , but by forming themfelves according to Enmity , Filthinefs and Deceit, - ■7he 1 77 Theofophick^ Queflions Anfwered, 4^ Deceit, would break their Order, ftray and ihmk to free themfclves from the Bands of the Almighty, be their own Lords, exercifc a peculiar Tvranny 5 by which Exorbitant Luft they willed to quit the Duty they owcil the U-aVcrfa! 50- veiaig.-, and ioughi a riapuinel's beyond the hmit thereof; be would be a Mock- God, afliime Ru^e, Authority arid Self-Sovf raignty : Yet did as one who would put out his own Eyes that himfelf might be invifible 10. Wheicf-re now, if he will nolong-erbe a Child of the Day, hemufthea Captive tci the Darknels ; if he will not ferve his Gcd in the fulnefs of all things, he mult ferve the For r.s of Enmity in the w ant of all thing? & if he will fhut him- felf i!p 'Vein the gold<;n S'arc of Purity wherein he lived tor the delight ot his God, hem.ift bean Anguilli F;;uatain, asRufty Iron which yet is of ufe amor g other pai tsof the ^^reation, and his owa Riz lur is ^^ clog, as hitter A^ringency curbs thecoirodmg Anguifh of Af^rj. T:.e Magi iirate hath £xecuticr.ers for Capital Q'lmes, who have not 2 crntrary V/i'!tot^£jufiicetf their Lord though ac'verfe to his «-lemtn:y. The Prince ^tch Armed T<oi>pr, whole will is the fame with his Imperial Commands to prcfecute l.is EremifS with Fire anf Sword, and whofe life like that ot Beafts and Birds of Prey is. to pro'jerin the Dei^rudion of others. 11. Here may the Apoflles words be applied Behold thegoodncfsand fevcritjr of God, to them that fell fevericy, but to thee gocdnefs if thou continue in his goodnefs. Let it not be thought t! at by the Rebellion of Lucif(r God hath loft the leaft part of His irfinite Glory 3 for as Lucifer ar.d his Legions are gone into a Will, Defire and Hunger orpofiteor adverfe to the delighted or well-pleafing Will of the Goodnefs and loving Kindnefs of God in his S'on the Lord Jefus Chrift , the Image of whom they bare; yet are they gone no farther but to be comprehent^ed in and made one Will Defire and Hunger in and with the fie ce Wrath and Ven- geance of the Almighty Father in His firtl Principle , uithout generatirg His De- hght his Son the Lord Jefus Chrift, the leaft doubt whereof is derogatory to the Glory of God's Omipotence 5 nor can they poflibly have any other Will buc that of Enmity and Wrath, being departed from that of Love 3 for Love is the Cement, Chain or Ligament, the want whereof renders every Property at utter Hatred and loathing of any other Proper t- Now though in the Holy World arc all the Powers, yet without the leaft Dilfonance, becaufe Love fills them all. Ohjc^. 1 2. But the Mind of f'^me may Judge,that to fay that Lucifer and his An- gels have one Will with the Property and Wrath of the Father, feems abfurd j For God having no greater fixt Enemy than the Devil, That Enemy cannot have one Will with God : And that to fay there is fomething in God which is not Godj is to fay, there is fomething in God which is not himfelf ; which were rather Mad- nefsthan Foly, ra»^her Blaipheray than Error 3 for it divides the Infinite One from the Infinite O ;e A' I. Dy way cf Corceflion. r . L«aYer and his Legion? are at Enmity againft God. 2. Thereis nc;thinginGod, butwhacisGod. 3. That God cannot be di- vided from or againft Himfelf, for an Infinite cannot be divided againil an In- finite. ig. 2, It is anfwered by wav of Solution 3 i. That though Lucifa and his An- (l .) gels are at Enmity againft God 3 >et ii follows nc Sut they may be fubfervient to his Omnipotence 3 as we fee Darts and i'oifon ufed againft fome noxious Creatures, and fome hurtful Beafts a-^ainftotlier hurrful Beafls 3 aifo Fire many ways, how wrathful foever :t is of its own Natuie. And lliall any thing render it felf fo Pervcrfe, Vain or Evil, that the Infinite God cannot Extraft his own Glorious Ends out of it? Fire, Thunder, Hail-ftones, «ir'c. are treafured againft the day of Battel, a Lion to kill the deceived Prophet, a Bear them that reproached Elijhty G i he ^o 7he 177 theofophick^Queftions Aufwered. he calls for the Sword , Peftilence , Famine , Catcrpil'ars , Barrcnnefs -, and ii there Evil in the City^, and the Lord hath not done it t And as this World is the Image of the Eternal, lb the Evils here are the lively Figures of thofe 3 and as many Mens Sins (like fo many iilthy Exhalations, generating Toads in the lower Region, as over the \([Qoiferfey is laid to be done) confpire into a General Con- tagion of Sweeping I'lagues whereby the TranlgrefTors (exclu iing themfelves the Kingdom of Purity and Love) arc Inftruments of their own Milcry ; fo in that Abyfe they aft continually the Tragedy of their own defpsrate Horror , and yet therein do the Will of the Almighty God who compre':ien' s the dark Abyfs, and are one Wiil with his Wrach, devouring Fire ard fierce Ir.dignation. (•2.) 1 4- Though there is nothing in God but what is God, it muf^ be underftood of Powers as thev are in God 5 fo his Principle of Infinite Potence and \Vrath,as it is in God gecf rating the Glorious Love delight His Son, and being Eternally undivi- dablc from His Goodnefs and Grace, it is God j but as God makes Himfelf Crea- turely , that is fpoke forth the Creation out of Himfelf, and as the Creature per- verteth his own Way, m.ifimploycth his entru fled Talent, then are the Properties which are onlv diftmguifliable as they are in God, but feparate. Divided and Evil as they are in the Crea'ures ; yet thoie Evil Properties have ore will bent, hun- ger and fierce or rapid Inclination with the Principle of the Wrath, Zeal and Jea- loufie of Gcd : which is moft righteous and juft in God, butmort cruel, ferine, injmicitious , wicked and unclean in the Evil Angels and Reprobate Souls. (:? •) ' ^* ^ ^^^ Cdnnot be divided from God ; for it were to Be divided from Him- felf, asimpoflible as to feign two Infinites, which were brutil"h, weak and vile to think, and which nothing above fpcken can be conftrued to imply j vet that all Powers come from Him, Ihews uncontroulably they are all diftindly in Him, but not divifibly as they are in him ; for in the Infinite God ail is infinitely Good : The Evil is onlv a> the Properties are feparated in the Creatures who extinguifli in themfelves the Vital Spirit of them, the pure Univerfa' Life, which keptfwcet Order and Harmony by the Bonds cf Love, but once diffolvcd , Antipathy and Death domineers in the Dark Wrath j yet God according to the firft Principle gives, or is the EiTence and Immorta'i'iv thereof )fX)X as in Him we live, move, and have our Being. vi[. our Eternal Bieflednefs and Tranfitory Being of Good and Evil ; fo by Him and in Him (according to the Pr j;perty of the firfc Principle) hath the whole Dark World theirs : as well their Being or ExiftcncC: as their Tin- fture, In-mutabiliy or Perpetuity. i6- And this is plain'y demonftrable in the Creatures, both in the cruel, fierce wild one's, and in the gentle tame Beafts 5 but efpecially in Man. See we an impious, injurious implacable, malicious Man (caufelefly yet^ foliicicou fly hunt- ing, purfuing enfnaring and tormenting his Neighbour, with how great Delight and Pleafure he fees his unrighteous Projec'ts fucceed ? Wherein hath a grinning kind of f atisfacTtion, one Property being proud of the other , which makes him mfult hke thofe that fhall kill the Witneflcs, Rejoyce, Feaft and fend Gifts one to another. For their firft Principle enthroned, ruling over , is at reft in their third, but when their Defigns prove Abortive, an Evil Spirit from God troubles them, and do as Saul^ want David's Harp to blunt the Point and Edge oftheir Forms of Life, which now (harpen , grow fierce, grate, rub and torture one the other, Cuming (as in Himan) the confluenceof all other good into Gaul and Wormwood, becaufe their firft Principle cannot generate thefecond, being Strangers to the Life of God through the Ignorance that is in them, on loofingthe Charms of the third, do like a Mill wanting Corn , grind themfelves, and the Powers do all form them- felves into Hoftility, immediately entring into an irreconcileable Conflid- 17. Sec we alio an upright pcrfed Man, though he entirely wiflieththe Good, of all the I -jy theofophick. Queftions Anfwered. 5 1 ftU Men 5 yec when he fecth a vile J'crfori hatching and ptrpecrating his Outrages on the Lamb-like Innocents, and that alio he ^ct% the Righteous God , either by His own immediate propitious Hand , or by Ipiriting the opprefled, or any other to defend or avenge Him : What kind of fo-ace and thankful frame appears in this Pious Obferver? Exaltmff Him to a real Delight and Joy, for there being the felf-fanie Forms of Lifi, compo'mg the Holy Soul as the other (though not the Holinefs of the Soul, for that is a Divine awakening as a Flame out of a dark Fire) the fweetneis fuch a one fliareth (by feeing the Peaceable dcHv^red, or Vengeance taken on the fixed Enemy, whole delperare Rclblutions pulLt him on to deftroy) is much more than it can be of content to the Blood-thirfty when their ?lots prof- per ; as it is wricten, Rtjoyce over htrmy People, andye holy Apofikr and Prophets. 1 8- Thus fee we Revenge tobefofwcet, that often it requires fowre Sauce, our firft Principle being lb ftrong, that it is obnoxious to catch as Tinder , while it is as a burning Coal to the Hand of him that carries it 3 and though we fadly Expe- riment it, yet how propenfe are all M:n as Men torufh on thofe Pikes, to lac our Hunger after it, whv h erroneoufly deem a real Felicity to be in it. And thu s to the penetrating Mmd is C^odobfcurely, yetdiflin(flly, imaged in bad Men , but evidently in good Men ; but Luciftr is oblcurely, yet diftincflly ffiewn in good Men> exprefly charader'd in bad Men, See the Anfwer qifacob Bebmen to the 8ch of thcfe Quefi ions- Here begins the Third Grand Diftribution, which comprifeth the 25 next fol- lowing Que'lions. Q. 15. Hiiththe Foundation of Hell uk.en a Temporary Beginning, or hath it been from Eternity i or how may it fubfift EttrnaUy, or not ? j4. That part of Anfwer to this weighty Queftion, which the God of Wifdom vouchfafcd to make bv his Eminent Ser\ant the Author m the four Verfes begin- ning the Anfwer, is full and clear to fuch of his Children who are Proficients in the reft of his Preaous Writings j but for the fake of other finccre, faithful En- quirers, who arc lefs convcrfant in them , it may be rcquifite to add fomething more. 5. Now It is granted. That neither Men nor Angels (hould have known it, had not theii depravitv awakened it 3 thus it is a dear bought Knowledge, and what Men buy dear, it is fin thev fliould have- Yet though Hell hath opened a terrible Everlafting Abyfs of Wrath, it is the Artifice ofthe Deceiver to fuggeft to belbtted Men the Non- Entity, That there is no fuch 5 endeavouring to make Atheifts in Judgment,that fuch mav be more Obdurate and Blafphemous as well as more Blind than the Devils themfelves who both believe and tremble. And to the Atheifts inPra<flice is fuggeftei the Mutabihty of it to embolden them in Lcudr efs. 6. But to take away the Pillow from under both their Heads, it will be found that an Atheift m Judgment (if there He realiy any fuch) is both a Iccm to the Evil Angels, and by putti* g out the E^ e of his Reafon (which diftinguiilieth him from the Beafl that periflbeth) is transformed thereinto, and the Atheift in Pradice is his own Condemner and ftriveth in vain to put out the Eye of his ov^ti Intelleft, gleaning (as it were) Stubble, (^c- wherewith to burn himfelfs thus is it the Com- plaint. My people Ptrifh for Tvum (f J^ncvciltdge. 7« We are to know, that though Hell be^an whentheevil Angels did put out their own Eyes 3 yet their fo doing was a Deprivation of one Principle, not a Creation of another ; but the revealing the Principle of Wrath till then hiden, as it is ftiU hidden in God and the Heavenly Holy World. Nor is it lefs demonftra- ble than the Natural outward Night, for the abfence of the Sun is the prefcnce of the 52 ^he ijj Theofophick^Queflions Anfnpered. the Night, and the firft Principle is figured therebv ; for the invifible things of Him fronn the Creation of the World arc clearly fecn , being underftocd b> the things that are made, (^c. Let it be coniicered, that though there are no Places on orm the Earth, where there is Day, buttherefucceffively aifoisN'ghtj btj: there are many Places inCaverus under the Earth, where day never approacheth. And though beyond the acute Angle, or Cone of the ihadow of our Globe in the Deep, made by the more exceeding over proportion of the lengtn ot the !>un's Dia- meter to that of ours, there can be no Night ; yet in the Opake Orbs ot the Moon and Stars, it muft be alike demoni!rable as with us- 8. And to proceed one f:ep farther in Anfwer of the Queftion , whether the Foundation of Hell be Temporary. It muft beccnfefled, that a- every thir^g hath a Root, and that nothirjg can live longer than its Root ; therefore. Eternal things - muft proceed out of the Eternal Root 3 and that Heli hath a i'erperiity muft be believed by ail who credit the Teftimony of the Prophets, and Lhiift himfelf, and the Darkncfs there to be the bl-icknefs of Darknels, where the V' orm is Immor- tal, and the fire nor extinguifhable. What room then is left tor the leaft doubt that Hell or the Stream of Wrath is iftued cut of an infinite Ftemal Fountain. Alfo that as the fcorching heat of the outw a' d Sun not oiilv cotifilkch, but natu- rally tlniierh with the cheering Splendor thereof ^ So doth tncAbyfs of Wrath coniubftantiare, andisoneEffencein the Almigncy riinit), with the infinite gra- cious Goodnefsand Holinefs of t-^e Divine Pinxip'ei-'f Love and Delight. 9. They who will not underftand but Cavil at this , will yet acbowlcdge the fame in unwarrantable words ; v.if. Thole who are tor particular Reprobation of an indefinite Number of Men whe arc (fay they J Decreed of God fromEter- nit>' to be for ever the Oojcifts of His Dilplcafure j in fpeaking fo hardly of the gracious God arc yet forced to o .vn the Principle of Zeal, Anger or Wrath to be from Eternity in God 5 but re bring it into aft fo early as to determine an immu- table Law for liich Per'bns by Name and Number irreparably to be for Everlafting Burnings, is much mere than is here aflerted ; tor the^ make the Wrath of God divilible- even in Him before the rroving to Form any Eternal Images of Himfelf Humane or Angelical : for their boldnels herein themfelves muft be accompta- ble J but here 'tis only laid, it is in God from Eternity , yet only diftingui'liable, but not dxviuble, and that in the Creatures, and in them only the Wrath became feparate, manife.'t and divifibie. But more of this will fall under the Anfwer of the Seventeenth Queftion. H. 1(5. ff^ hath God poured forth fuch fierce wrath wherein an Eternal Ferditim wiU be ? A. 1. To the right refolving this muft be fhewn, r. What God's Wrath is ? 2. How it may remain Eternally ? 3 . why hath God poured forth this Eternal Wrath ? I Q. 2. For the firft, we are to know that Wrath as it is in God is an unfearchabk Abyfs J for as God is Infinite, fo is his Anger, and all elfe as it is in him. 3. For his Wrath may not be underftood from Eremity and inEterrnty to be fo awakened as we fee it in the Creatures i but is one entire Harmonious Tri- umphant Ferfedion in and with himfelf, of which the Heat in the Light of the outvrard Sun is a Shadow. ^ude 14. If- 4. A little Similitude of which was the Zeal of Ekoc<» , alfo in the Angel when Exod. 14. 24, looking through the Fire and Cloud, he troubled the Egyptians ; in Moj.s, when 2 J. he brake the Tables and comnunded the Slaughter j m Phineoj^ whofe Javelin Exod. ^^.i9i ftaid the Plague j in E/;;<ijb,who burnt the two Captains with their Fifties, and klU'd 17. the 7he I'j'] theofophick^QueftionsAnfivered, 55 the40oofBjiZ'sPrieftsj in Vivid, Klibu,8zc.; But above all in the meek Saviour, a^m^^. 7. g. wbo yet denounced many Woeslike Claps of Thunder agamftc^tri^n, the Scribes ji. the Rich, the Blind Guides, ((^c m Mmkere and thofe in Lul^e part of that Wrath of the Lamb, from which the Mighty Men invoke the Rocks to hide them- Rev. 6. 16. f. Yccthat Evil Angels and Evil Men fall fir.ally, having fitted themielvesfor Deftrudion, works no Wrath to make Alteration in the Almighty God 5 even as we fee the outward Sun is ftill the fame, though by Burning glaffes its beams are contraifled to fiercenefs, till it becomes intolerable to benfitivcs, and deftrudivc to combuftible Oppofites and Objefts. 6. And if Men extmguifli in their:fclves the Holy gracious Light and dear Love Principle, their Precipitance extendeth only to thcmfelves , blowing up in them the dark Fire, fierce Centre, or Matrix and Anguilh of the firft Principle, and the four Forms whereof it is conflituted. Asblowouta^Candle, there remains only the dark,buming,ftinking SnufF. 7. How mnyand muji t')ji IVrxih have Eternity ? ^ ^ A. Though the Holv Writings which we call the Bible, ofcen alfert and inculcate this Perdition to be Everlaftmg ; yet fome fno mean Men) have otherwife un- derftoodit. as Origen, &c. haply being repleniih'd and fwallow'd up with ii'finire ♦ Love and Grace of the Holy fecond Principle, they could not penetrate the extent of this, nor fhould Adan nor his Oflfepring have fodone. 8. But w e having kindled fo much of it m vs, are to know v., not to dif^i aft or diirrefs us, but to warn us, as Paul faich, knowing the Terrors of the Lord, we per- fwaoe, O'c. This Wrath is of Eternal Duration i for it is of Eternal uncreated Ex- traftion as to its Oriainal. It is always Morning with it, bearing equal date with God's other Attributes, ajnd fo with God himfclf. 9. God b'-irg infinitely all that he is, isalfo infinitely Juft, and Almighty, True and Faithful ; we can no more fay his Grace and Love to have Priority, than the - Light of a Candle can precede the firing the wiek,or than Man's Inteileft could pre- cede the enkiniiiing his Humane Soul, or than the Fruit can prevent the Tree, or That the Root. 10. Can we well conceive the Eternal Permanence of God's Goodnefs, and why not his Infinite Power and Jullice » is there room to doubt that to be a part of him? 1 1 . Muft the Fruit and Flower live , and not the Root ? muft the Eye fee, if the Mandve? or the Candle ftitne, when the Wiek is cold> Then may the Principle of Sweemefs , Meeknefs, Grace and Love> fuTvive the Principle of Strength, Might, Potcnce and Wrath. The la^ Branch of the Queftionis, ^by bath God poured fwth Eterml Wrath ? 3 ^ 12. God accorciing to th^ firit Principle is r-Ot called God, but a confuming Fire: nor is he called Ciod according to the out- birth or third outward Piinciple j tor the Devil is called tne God of this World, though Divine Omnipotence guides and re- trains w. all Occurrences ; for no place or fpace excludes him, for God is in it, or more properly it in Him, comprehended by Him, yetGod'sinfinitc Abyisof Love and Goodnefs is His Heaven. That his Throne. I ?. When God created Angels (the firft race of IrKelleduals known to usj they were made out of Hin-ilclf; ofhis Abyis of Might and His Abyfs cf Goodnefs, or of His firft and feeond Pnncipies, Dar kiiefs and Light, in fuch Excellency as are the Ane;els who i'o continue. 14. WhenaifoG'vd created Min (His fecond race of Intelleftuals) it was out of the two former Principles in ConjiuKfcion with the third, yet in fuch fweet order as we know little of, a ^ limp few hereof is feen in the refigned, humble, regene- rate Soul, who lives in God, and haththcrcHisPcfleffionsandReverfions 5 about thav •J 4 The I y J Theofophick^Quefliom Jnfioered. that is employed Hisfear,CaTe, Grief; alfoHis only Delight and Satjsfadion both for time, and for ever ; yet all this is but a glimpfc of what we were at firft and fhallbeatlaft. 1 f. Thefe things being premifed, give us a profpcd what good, beautiful excel- lent Creatures, Angels and Men were, and {hould all have continued to be. 16. For if God had willed the one to be Devils, the other to be inwardly fo, and outwardly Beafrs ? How is it they were all created Divine and perfedly Good? 17. Buc they direftly againft the confefled Will of the gracious Creator (who never did nor ever can v^ill any thing finfuUy Evil, but Good and only Good) both the fallen Angels,and AcUm formed in themfelves a Will pcrverfe to the Sovereign Will, flautting up their whole felves from the only true Guide, and Fternal Light and Wif -cm, and lb became Dark, and fuch Fools for whole hack is the rod, and being Eftranged, fnuffed at Rrproof, grew into Scorning, Enmity and Diametri- cal contrariety and hatred of Holy things. 18. Their own private will became their God, for having broken the fweet Bands of Love, tlicy mac^e a- League with Hell and Death ; for the Divine Light withdrawing, or rather, they declining its Councels, the dark fierce fire bccanoe their very Elfence and Life, under the domitieering rover, whereof the fallen Angels, by their departure from the fweet Kingdom of Love an. i Peace have for- ever fubjcifled t'.emielves- into which obf^inate haidencd Men alio throw them- felves. And this is focor.trarv to God , that his Sinrit loathcth them and with- draweth, and his fo withdrawing is God's pouring out Eternal Wrath, and the way how, and caufe why it is the Eternal Perdition. Qj 17. Wl)ereas God is and nmiineth Etetnally urdivided, what then U his worJ^ing in the Place of HeU ? Is there indeed a certain Place of Hell, or not ? ' A. I. Here on a Pofition premifed, is aQuefiion propofedi and afecond Que- ftion occalionally. put. It feems fit to ftrengthen the Conceflion by explain- ing it. 2 Thar, although every part of the Creation confif^eth of various Heteroge- neous and contrary l^ropcrties, all which is not only derived from God, but t.heir Life, Motion and Being is in Him j yet is He from Eternity in Eternity, the lame undivided One. ' 3. For if an Infinite were divided into Parts the Parts muft alfo be Infinite, and then muft be more than one nfinire which were a Contradidion ss equally vain, as to fay, that Almigiicinefs doth divide it felf againft Almightinefs. 4 But that the Infinite Almighty comprchendeth all Prcpertiesinperf«^Su- pream Excellency is clear , and thac Himfclf remaining ftiU in Himfelf , can yet make Himfelf creaturely in Infinite Multiphcity, isas clear and vifiMe. ' 5:. The outward Sun, confiftmg of Light and Heac, can bv its B;ams help Gene- ration of Infinite Produdions Good and Bad. even poifonous, penK^us ?ma?tes of the dark World, and this principally by His Heat ; but by His Light canatteAuate, penetrate and change grofs dark Bodies 5 yet Himfelf (as the outward Agent of Omnipotence) remain untouch'dv unaltered, unaffeded. unfubjefted in any de- greewhai.foevcr, by his fo doing to the things wrought. 6. For, alluding to the inftance in the Anfwcr to the laft preceding C^ueflion. If Sin, likeaBurning-glars contraifl the hot Beams, it may be intolerable co the Sinner or Object oppoled to it j yec is the glorious Sun lliU the unaltered lame. 7. The Gardner Roots up, dryes and burns the Weeds. The >»overeign Power guards the Peaceable, and curbs the implacable But if the good Plant would wear outtihe ftrcngthof the Weed, by cxtradingand transfufirg into it fclfp-rt of its Nutri- l!he ijj theofophick^Queflions Anfivered. 'jy Nutritive Property j the good Plant may degenerate into a Wild one, or Weed Alio if a private Ferfon fhall unauthorized make hin.lelt a Judge or Fublick Ar- .bitrator, he may fall into^ Crime on the other hand ■■, for thcle things are the ' Gardener's Work to whom Vengeance belongeth, Mens own Vindi(5tivc Deftre is touching pitch. 8. Now to Anfwer dircdly what Goi's lVcrl{iiig in Hell U > It is anfwered , j n That his working there is only according to the firlt Principle, according to a. which, he is not called God, but a confuming Fire. 9. God's working in Hell convinceth Athcifm to be an Error. The Devils be- x. lieve fo as to make them tremble ; Men were loth to believe God made the World and Them, though fo evident as to leave them inexcufable, this they are now aiTured of, by His deftroying both It and Them. 10. God's working in Hell openeth every Book of Confcience; Dives extenu- z« ates not his Crimes ; l5ut roars out his Torments. That Place of Darkncfs affords Light enough to read Guilt by, and thereby give Immorrahty to that Worm. •II. God's working there, reftores the Memory; Dives had not forgotten his ». former calling of Abraham Father, as if That would have Privileged him : nor had he forgotten his Brethren, who perhaps had run Parallel with him in his Sin. 1 2. God's working there, confirms perpetual Exiilcnce to all thcre,where every .^ black Machination ever ftands in its own Subflance, not barely a Shadow, but per- manent without Vizard orVarnifh, in Horrid real Forms. 13. There God receives the Glory of His Truth in all His Threatnings. There 5-. the Voice of the infinitely precious Blocd of the Lord Jefus Chrift the Eternal Son of God, which had been trampled on, as it it had been an Unholy Thing , hath ^ue Audience and exaft punftual Arfwers. AlfotheCry of all the Blood and Tears of all His murthered and opprcfTed Members, from Abel to the laft Man, hath an-jple fatisfaftory Anfwers- 14. There God receives the Debt due to His abufed Patience, and due'to the HolyGhoft, who had been continually ftriving, and as long reje(fled, grieved, fcorned, and his fwect Councils, gracious and fafe Motions, reproached and blaC- phemed. 15". There God reigns in all the Seven Forms of Nature, according to the Dark Impreflion ; for the wicked Imper.itent Will whereuntothe very Golpgl of Jefus Chrill hath been a favour of Death unto Death, this very Obftinate Will is here a fweet favour to the Divine (and here immutable) Juftice ; for the Righteous Lord loveth RighteoufneCs, i<^. Is there indeed, a? Uce of HeU, ornot} 2 n That there is a Hell, Atheifls only deny ; and what Hell is, the Children of the a. Day know little of 3 nor fliould Adam or his Children have known it, for it was not prepared for them s but a$ it is written , Prepared for the Devil and his Angels. 1 7. Man grew up into that Principle as it were by Accident ; yet are like to ^ave no fmall fhare of it. 'Tis true, Lucifer and his Legions were Smhei s of elder Date, and fell from a higher Seat, as it were down a greater Precipice. But Man hath finn'd againil: means incomparably fit, of invaluable Price , and freely and frequently tendered to reftore him. 18. Oh that Men were wife that they knew This, that they would confider their latter End. Confider this, you thatforget God, left he tear you in pieces and there be none to deliver. Knowing the Terrors of the Lord, we perfwade Men. Will Men employ no ferious Thoughts on this, but treafure up wrath againft the day of wrath? O'c. I?. Now whether Hell be a Place j It's anfwered. Hell 15 a Principle confifting II of 6. 7. j^ the 177 TheofophickQueftions Jnfrvered, of fixt Enmity againfl God's gracious Nature , againft all the Holineft , Truth, Love and Goodnds ; and all this as it confifis of the Evil of Evils, that is to fay. Sin. Hell alfo is a fix: Hatred againft all Gods out-goings j in His Mercy and Bounty, giving Beauty and Order to all his Creation Celcftial, and Out-birth, and this Hell is, as by the Evil of Deprivation. And as Hell is an Evil of Sence arid Torment, it takes in all the Horrors generated in the Womb of tlie fierce part of the whole Seven Fountain Spirits, as far as the Bounds of the firft Principle. 20. We are farther to know, that a Principle cannot want Place, but dwells in its felf, for Place cannot contain or comprehend a Principle. 2 1. An Explanatory Similitude or Inftance is found in Man. What part of him is thd-Place or Receptacle of Wickedncfs ? It s anfwer'd, no part of a hardened im* penitent Sinner refufeth to be its Dwelling-place, his whole Soul, Spirit and Body, and it, like a Contagion, invadeth all Places and Perfons, fitted to receive it, that either by Word, Work, Writing, Prefident, Wifli, or othcrwife he can extend kimlclf unto. 2 2. But in a Man wherein the Divine Word is awakened and is prevalent, the Darknefsor hellifli Principle can encroach no farther than its own unfandified, unhallowed part. And if any Man follow the Lord fully , he is fenced (as the Cherubim doth Paradife) fo that the Dark Powers are fhutout of that Man. 2 3 , Shortly then, as much of the Infinite Aby fs as {hall not be ennobled and en- riched.by the fweet Vertue, Purity and Splendor of the Holy Powers, (hall be the place of the Everlafting Hell, or Lake of Fire. Q. 1 8. ff^ere it the Place of Heaven where the Jngels dvfeU ? ffbw it the fame di- fiingui(l}ed from Hell ? Is the fame alfo a certain (circumfcribed) Place ? Hew it it to be widerfiood ? A. I. If I am underftood by a very few, what wonder ; feeing the Lord Jcfiis faith. Except a Man he born again, he carmot fee the l^ingdom of God ? The QudHon where Heaven is, prefuppofeth the Knowledge of what it is j but to fpcak what it IS, will be met with when God ihall excite and inflrudt any one to anfwer the following Queftions. It feems therefore fit to retrain rny felf here to the Limit of this Qneftien, and obfcrvirg that Boundary 5 It's anfwercd, i. Heaven being a Principle cannot be circumfcribed, even as God is not com- prehended, but comprehends the whole infinite Abyfs. So neither is Heaven ex- cluded out of anyplace, nor included in anyplace, butpcfllfleth the infinite Li- berty J for it both contains and is contained in all the three Principles. Yet is fo in them as not to touch nor be touched by the firft Principle in its fiercenefs ; but in its Might and Potence : Nor the third in its divided Out-birth, butinitsQuint- effcnce, as it Rands in the Holy Element, and that in the Wifdom, and as it is purely the out- fpoken Word. 3. And all this in the entire Concordance with the Maj'efly and Divine Omni- potence of the fecond Principle, which in all the Seven Fountain Spirits hath Eternal Dominion. So that where ever the Love and Goodnefs of '^od manifeffeth it felf, there is Heaven , yet dwelling in it felf, in its own Divine Pri'-'^iple, ftreaming through the a^ivity of fome or all of the Seven Fountain Spirits , as they feverally move themfelvcs, in fome places or things more brightly, in others mOPcobfcurely, as is feen in the mixt World. 4. But the Illuftrious Principle, whereof the Spirits of Jufl Men made perfe<ft, are capable, is moft Triumphant in the uninterrupted, unveiled , paradifica! Part or World ; for there the Fire of the firft Principle and the effluenccJ fpoken Mat- ter of the third arc irradiated, fublinaed and crowned, by the Splendor of the fecond % the If 'J Thilofophkk, Que ft ions Anfvpered. ^f fecond : In this place or part of the Principle, ftands the Eternal weight of Glory for the General Aflembly and Church of the Firftborn. $. Now feeing our gracious Creator made us at firft Heavenly, though we be- came Earthy, and Heaven being the Country whence wcfirrungj alio that it is fo near us, it being (aic^ it is not excluded out ot any place : And that i: was on our firft Departure re- implanted or infpoken again mto us It may be demanded, how is it we are commanded to firive to enter in at the fir ait Gate, 8ic. Alfo , Manjr JhdUftrive to enter ia, ani fhuU not be able. Again, fVbrfi oM)('Ur Salvation reith fear and trembling. Again, fVe are Strangers to the Covenant of Promife^ having no bepe^ ani without Gei in the JVorldy with many the like fad Charaders of us. 6. The Rrafon of all which, isthusto beunderftood j Adam cur Root, intro- duced Bitternefs,and the Fruit hath that Rellifh : And tho we were engrafted into the Noble Vine, yet do wefuffer our felves to degenerate into a Wild one, pro-' ducing Grapes of Sodom. Adim as our Fountain, flowed out unwholfom Water, caufing Barrennefs, though Chrift zsEUjha would have heal'd it with his Salt; \*e go on to Poifon our felves yet more ; the Man naturally Blind or Deaf, is notfo cictreamly fuch as the refolvedly Blind and Deaf. 7. Heaven is near us, foi« it to Hell ; yet at fufficient diftance till the Will be turned to feek it. Heaven is in us (Thanks for ever be to God in Jefus Chrift the Reftorer, and Heaven Reftored) yet ftill in its own Principle, not in our Bcaftial Part, but in the Light of out Life , wherein the Candle of the Lord is put as a Tinfture. Wo to that Soul who rebel'ioufly refufeth tobe guided, favour'd and tindurcd by it. To enter in at the ftraight Gate , it is required that we die to the Old perverted Man, and fomething more. S. Eno^h and Eliah, whil'ft in the Body of the four Elements, were fo far tin- (flurcd as to be truly in Heaven ; yet in regard Adam had fo far divided himfelf, as to lofe the Unity of the one pure Element : when they were again become United in the One Holy Element , they could not but difappcar as to the Faur Elements. Q. 19. pyhat ire the Dominions or thrones, and Principalities of Angels, Evil ani Good in the Invifible World ? How is the Spiritual World of Eternity to be underwood in the Vifible World ? ^re they alf^{evered hy Flace and Abode? Or rvkat h the inward foundation } A. I. To make an orderly Anfwcr hereunto muft firft be fliewn (as an inward Foundation) the Spiritual World of Eternity with what clearnefs may be, and that it is in the Vifible World ; and thence the Inhabitants of the Spiritual Worl4 may be the more fatisfadorily difcovered. 1. To do which, beginning below in the Out-birth, Stone and -Earth have the Commixture of the other Parts of the Creation to their Compofition , though named from one prevailing Property , they have the occult fence of Sympathy and Antipathy 3 as theloadftone, Bloodftone; ^c. Stones have Water, Fire,Oyl, Sulphur, Mercury with the Salt, as the Artift fees. - 3. And the Earth and Waters have the other two Elements in them, and (tho* captiv'd by the Curfe^ have the Virtue of whole Paradife founded by the fecond Principle exerted by the good Aftral Powers, producing all Gems , Gold, Medi- cinal Earths, and in the Fruits all Tafts, Odours, Sanative Herbs, NourilTiing and Cordial ; the inward Vertues of all which, are real Heaven and Paradife , la- bouring to deliver thcmfclves (under the Aflies and Curfe) from the opprcffing ^ hcUifli Properycs. Hi 4. in 5? the i^^ theofophkh^Quejiions Anfwered. 4. In the fame, whofeeth not the Spiritual Evil World manifeft in Dark Pro- " periies and Figures ? So that both the Spiritual Worlds are uncontrovcrfibty in them. 5. In the Outward Heavens this Truth is convinced by benign and malevolent Afpc(5ts powerfully influencing to the conception and propagation of a Good or Evil Will, in every of the Creatures (not Man excepted) (ince his fad Fa!l. 6. But Man, whofe Immortal Soul is of the fir ft Principle of Might and Potence, his Spirit of the fecond Principle of Love and Meeknefs his Outward Man con- fining of the Mortal Soul that exercifeth the Outward .'enfual Wi.l, five Senfes, €i7"c, out of the Aftral Heavens, and his fleflily part out of rlie Elements fwhercin- to it is miferably fallen) Man thus harh the moft ftrid Alliance, moft exprefs Charadlers, and moft Catholick Conformity to the total God, as he hath made himfelf creaturely in the Eternal Nature, and Eternal Spiritual Worlds of Dark- nefs and Light, and in his Out-birth of both kinds : So that he penetrateth Hell and Heaven, intoeither ofwhich he putteth the Hunger of his Will, m that he is at.home. 7. It" he refifteth the Holy Ghoft,'he isone with the Devil in his Hellifli Wrath, who v/ould be his own Law- giver, making War againft God and all the Holy An- gels, but by enkindling the Light of Chrift, Sclf-wiil dies, anew one becomes natural, which warreth againft the Evil Angels, fubjefling it felf to the Scepter of Chrift the Captain of our Salvation, having communion with the whole. Holy Spiritual World. 8. The DilcordingWill in the feven Properties make the Evil Spiritual World, but where they are in perfed Harmony ; (vi^.) having One,and but Onellniver- fal Will, united as are the three firft Principles throagh the Infinite Abyfe ,n\akcs the Holy Spiritual World. _ • , • ; ij. > ; 9. Now as the Out birth, which is the Off-fpring of the inward, hath Fouiitains and Streams ; and as the Natural Body hath Head and Members, the Body Politick Magiftracy and governed, and in the Outward Heavens one Star differeth frpm another in glory : Even fo is it in the Holy Spiritual World 3 Mkhiel is cal I'd the Arch- Angel, and that AfrV^^e/ and his Angels fought againft the Dragon, ?ir<r. 10. Thus the Throne or Arch Angel is to his Kingdom or Legions as the Tree to the Branches, as was Adxm to his Human Race, or as is the Liver to the Veins. 11. In that diftinft fenfe the Apoftle faith. Whether they be Thrones, or Dominions^ or Principalitjesy or Powers, &c. fome are Cherubims, vi^. Images and Scraphims, (vii-) Flames. ' . I z- All which the infpired ^itcoh Behmen rangeth under three Hiarchies each more peculiarly to one of the three diftinft Principles, having the Propriety of three Worlds like Nefts of Spheres. This from Stars to Stars was Lucifer s^ the other two without and beyond it containing fuch part of the Infinite Abyfs as exeedsall Human number. In each ofwhich (as the Sun to the Stars) is a So-, vcraign, and under each of the Angelical Kings numerous ( rather innumerable, almoft infinite) Hofts, and all thofe feverally excelling, fome according to one, fome more efpecially according to another of the feven Propcrcies. 13. In all which the Son of God and Sacred Trinity Reigns, neither near to, nor far from every the leaft imaginable point, filling and comprehending all, fup- porting all, and delighting to behold it felf in all. 14. Nor can the Angelical Worlds be excluded out ofplace^ or included in any thing but Principles, but (as it is in the Spiritual World) may be refcmbled to the Mind and Thoughts of Man, which is limited in the E/il Man to the Dark. Principle, and in the Holy Man to the Heavenly Principle. J J. As the outward Sun is not bounded by any pare of its own deep in which it Ihe i^'j theofophkk^Qjiefiions Anfwered. 59 it is King, but only by the Darknefs. Thus the Koly Angels are with us (as God's excellent Engines) to prored and guard us, knowing us as far as we are en- riched with their Principle. i^. They have the Supream Creature Authority under the Son of God over Kingdoms, as is laia, Michael your V'nrce, (1/.^. ot' the Jews) helped the Angel, who, ccmingto Viniel, had been hindred by the Kirgs ot Perfu 21 days. J 7. How mighty their Strength, and tranrcendent their Nature, and perfc(fl fo- ever to behold the Moft High, yet their fu eet humble modcft Love (not withftand- ing their fublime Purity) is fuch, that they difd?.in not to ferve and dandle fuch vile wretched Creatures as Man; fuch is the flaming Love they abound with to Chvift, that they vouchfafe to do for us what finful abjeds even fcorn to do for their poor Brethren, by conP.ant watching, care, CiT'r. As they did for the Child loH in a Wood (for a time) in Franconia, whom (a Snow falling} tl-iey fed and guided at laft homeward. The Innocency, Chaftity and Modei^y of Children, is that, why Angels delight- them ; and no marvel, feeing the Lord of Angels gave a little Child as a Pa':;ern ofHumility tohis Apoftless for Children ffome more eminently) have Angelical Sparkles of Paradice in them, and before knowing Evil, have lively Figures of the Children of the Refurredion. 18. And feeing there never was, nor can be more than three Univerfal Prin- ciples, out of fome or all of them muft all things originate, immediately or me- diately. 19- Whence 'tis plain, that Angels and Man's Spirit are of one fubfiance; even as the Fire in the luminous Globes, is the fame with that which being funk down by. the Separator,is confined in the Bowels of the Earth for generating of MeralSjO'i^- zo. The Angels are fo rear of kin to us, that they appear in Human Form, And tho' they are not Almighty, but depend for Eternal Subfiftence and Food from. . God's Infinite Store, yet are they far above all Human Might and Power. ai. I. Becaufe they are not at all detained from adion by their own Bodies. . 22. 2. Becaufe they can have no Refiftance from any Elementary Bodies fimple or compound, in exercife of any of their proper Powers and Offices- The Terrcftrial Globe hinders not their feeing a Pin's point ( were it ) in the Centre- of it. 23. 3 . Becaufe they d wdling in Eternity, need not time 3 whence it is that tho' they are but in one place at once, yet caninflantly be in another, not fo flowly as Light or Lightening ; for that needs fome time to pafs from Eaft to Weft j for al- tho' perhaps it hath no detention from its own gravity, yet is fubje(fted to fome rcfiftance by interpofing Atoms, and fpace or diftance. 14. Their Expedition isotherwife than our Thoughts; for our Thouglits being repofed, require time to diffipate obftrudions, immuring them, and colleil Re- qui(ites,having firft been informed by the Affections or Senfes ; but thefe fublimo- Agents, being above all fuch inferior Laws, can inftantly effrdt what time muft. meafure it felf out to us to think. 2s. Thus was it, an Angel flew in one night 18 5000 of Senmckerib's Army, as before all the firft- born of all the Land of Egjpt, palling by all where the Blood was on the Lintel. 2tf. 4. Becaufe of their Noble Tranfcendent Nature perfeftly fixt in them; Their Saturnine Property is not their burthen, but their moft ftrong Compatflion, and fo of the other Properties: Yet how perfedly focver tney are honoured with the Majeftick Names, they admit more (as by adventitious occurrents, not unfitly caird Improved and Acquired Experiencc)of the works of Infinite Grace, Mercy and Bounty of God to A poftate, Penitent Converts, at which they rcjoyce. 27. Angels - .6o '^he ly J Theofophkl^Queftionj Anfwered, %7- Angels have the Senfes of Seeing, Touching, Hearing, circ. yet without Or^afis i whence they are aft*e(fled with Delight and Diflike j Earncft Defire, Joy, Grief, Plcafure and Pain. Their Underflandmg is vaft and perfeft, for they penetrate all Creatures of their Principle Siniple or Compound, as far (at Icaft) as their Principle is an Ingredient, which yet is bounded by the adverfe Principle j for the Holy Angels are as Children to the Sinful Tricks of the innpure feparate World, as are the Evil ones to them. The infinite God only eomprehends all Things as one, and all Time and Eternity as prefent. But the Good Angels fee not things above them in their own very J'rinciple ; for they defire to look or pry into the Myilcry of the Incarnation j by which loft Mankind arc found. <^. io. Out of what ii the Vifible Worli Created^ feeirg the Scripture faith y God made aU things by hit ff^d ? how is the fame to be underftood ? A. I. Firft, By way of Simile. A Wheat Corn is fowed, there is produced a Blade, Ear, Husk or Chaflf ; The Ear, Straw and Chaff as an Appurtenance to the Corn J or an Accident is likened to the Vifible World, the Grain of Corn to the fixed Harmony produced into Exiftence by the Pou er of the Seven Fountain Spirits. The Spirit of the Grain to the Quinteflence , and the Quinteflcnce is the one Element, having in it the Myftery and vertue of the Four Elements, and the Power of the Holy World, and God himfclf, is likened to the Husbandman. 2. Thus as the Son is the Infinite Majefty, Light and Speaking Word, Exprefs Image of the Father j and as the Holy Ghoft is the Infinite Breath of Father and Son : So is the Holy Spiritual World the Image of the Father, Son and Holy Ghoft in the Heavenly Powers, Vcrtues, Colours, and infinite Variety and Harmony of it. And as the Paradifical Principle is the Image of God's Holinefs, and the dark Abyfs the Image of God's Potence j fo is the Out-birth the Image of the two Spiritual Worlds, in the Good and Evil Properties whereof it is Compofed. And the Varieties therein Image the Varieties of the Eternal Manfions, and thefc Crea- tures all thofe Eternal Creatures of all Kinds. n. Another Simile may be the enkindling of a common Fire, the hunger where- of attra<5ts the Circumambient Air for Nouriftiment j yet the Fire remains an hungry iiercenefs ftill 5 the Air (by way of Supplement to the vacuity endeavou- red by the Fire) becomes it felf enkindled into a Radiant Flame, the operation whereof is various 3 firft , at neareft diftance are hot aftive Produdions, alfo luminous adive Produftions. Secondly, At greater remove are other lefs fiery and luminous, yet excellent Produ(5lions of both Kinds, (v/sf.) with the Tcmpe- ranrient of Fire and Light. 5. At the moft remote Extreani, bounding the ftream of the Fires fpherical adivity , are produced fluggifft,dark, cold, glutinous (Paf- five rather than A^ivc) Bodies- 4. The firfi: ProJudiionofthe Fire (hews us the two Spiritual Worlds of Fire and light. The lecond the Angelical World , in which are the Souls and Spirits of Mankind. J. The third the Out-birth confifiing of the vifible Heavens, and this poor forry Ball of Earth and Waters 6. Over this Out- birth of the third Principle, Man fhould have continued Ruler, and have fubfii^ed in his Divine Principle 5 but falling into ic, became (much a Bruit) into the fluggifli. cold, pafllve Principle as to his Body , and cntred into the dark Principle with his Soul and Spirit. 7. Ouc the ii"] Theofophkk.QueJlions Anfwered, 6t 7. Out of which, the infinite Grace of the Almighty Saviour, by dying Hjmfelf to the third Principle taught us fo to do, redeemed the Body, and by feringingin theRigHteoufhcfs of Perfcft Obedience, teachechus to die to thefeparace Self- WillandLuft, Unites us to the Univerfal Will, which is cali'd moft truly, a New Birth, or a being Born again. 8. Thusmaybefeen, that the felf fame Word, which out of the feven Proper- ties created the vaft Imperial Spiritual World,in the firft and fccond Principles cre- ated alfo the Vifible World, four Elements and Stars, and thd (in a great degree) d^ Earth and Waters, to be the Image of the Image of the Ominipotent Trinity, having fomething of all Powers in it. And affording a fuitable Medium to Cloath the Good and Evil Angels, when needful, for the Execution of their feveral con- trary Offices. Q^ 21. Jf^ereas God and hit iFord is onljGood^ whence preceded the Evil ia the Ejfence of thit JVorld^} for there are PoifonotufVorms, Bufls^ Herbs cr li'teds and Trees j alfo Venom in the Earth, and other things ? A. I. To fuch as are meer Strangers to the Writings of ^acoh Behmeny the An- fwer here intended will feem obfcure and brief j but repetition of things fpoken before, and the laying open of Foundations, may not be expeded. 2. We know not God in His Infinite Aby fs, (that is) in the Will to the Anguifli ; but we may know Him as He manifefteth Himfelf in the feven Properties of the Eternal Nature J wherein are four AnguilTies. 3. I. Binding J to which are referr'd all Aftringent Bodies , as refifting to be moderated by penetrating Compounds. Thus the Barks of fome Trees, feme Fruits and fome Waters,by their Excefs ofCompafting or Ligation are fo obllinate- ly Crude as to Petrifie fome Bodies, and impofe intolerable Laws on others, as the Barks of Oaks, the Afian Gauls^ O'c. are Poifon to Vegetation. 4. 2. Conftringency or Violence of Attradion ; to which Head muft be referr'd in Minerals, fome Vegetables, tifc Mercurial Poifons. $. 3. Anguifh, Properly fo cali'd j whereto is referr'd all akeing, cold, tor- menting Venom, as of Toads, and in many Vegetables,being a cold Fire. 6. 4. Fire ; to which is referr'd all the fierce , raging Poifons in the Eafilisk, Scorpions, Spiders eye. and in many Martial Vegetables.and Corrofive Minerals 7. Now allthcfe Properties in the Creation not proceeding to the enkindling of the Light, and in the Light the Love, and which would produce the Harmony of found, muft be compriled in the Evil Principle, (hut up and fealed therein. 8. As we fee all thofe Senficive Animals are either Mutes,or that they have only a murmuring, harfli, difcordant^ hiiTing, croaking, or other hideous Voice. 9. Thus is It , That though the infinitely Glorious Creator be Perfeftion of Su- perlative Goodnefs, from Eternity in Eternity : yet thefe feparate pieces of the Creation , including and (hutting upthemfelves in the Wrath of the firft Principle, muft needs be Unclean , Inimicitious, Evil, Venomous and Pc»fonousj remain- ing as a Caput Morttmrn to the reft of the Creation. <^. 22. Why mufl there he Strife or Contrariety in Nature^ A' !• The Anfwer of the laft foregoing Queftion opens this alfo j for the Con- trariety in Nature caufeth Strife, and the Strife Produftion of the fame contended for. And this is as Natural as for a Tree to have a Root, or a Torch to have Mat- ter whereon the fire may live to elevate the blaze. 2. And if by ftnvingit can reach no higher than the firft four Forms , there it pryduceth 62 the 177 TheofophkkQji^ftions Anfivered. produccth bitter, ftinking, harfh, four, inimicitious Properties in Tranfitoriesj and in Eternals Tormenting Wee, Anguilli, {harpened R=g"^ Defpair, eiT'i^. But if their Strife attain the Liberty ; iftheir Contrariety proceed to the Unity, and en- kindle the meek, pleafant Light, u herewith it is nouril"hed, fed and fatisfied, by which alfo is generated fvreet delight, and dear, cha!?: Love, the Strife there is highly profitable. And then the greater the Strife, the more noBle and exalted is the Rapture of Sublime Joy. 3. For, without contrariety ('that is) contrary Properties, is no ftrife, and with- out ftrifc is no production, and without produftion all would be a ftilnefs, in- a^ivity and unknown to it felf. 4. Thus the Properties, which (when feparatc) are Authors of a Helliih King- dom, are alfo ('when they operate harmonioufly) the exalters of the Divine BlefTed Kingdom of Love : Whereby is appai ent that the worft is in its due place as good, and as liberally contributeth to the perfe^fl harmony and happinefs as the beft, both in the Out birth or World, and in the Spuritual World, whereof this is a fliadow and reprcfentation. 0^13, Jfhif is the ground of the foir Elements} Horf U the Vivifion effeHsdj that ■cut cf one four are come to be ? A. \. An Element is no Compound but one Simple Body, of the greateft ex- tent of any m the Outward World. They are four. Fire Air .Water, Earth. 2. The Fire preys upon the Water and Air : The Air is breathed out of the Wa- ter by the incitement of the Fire- The Water is the contraftion of Air by the vicinity of the afiringent cold Earth, but the Earth is one Bod v of no great inti- macy with either of the other,only a Sediment refulting from the feparating power of the other three Elements. 3. Nsi- yet may it be wondred that the four were once one, and proceeded from one; feeing they are fl ill one, differing only in the degrees of Rarity and Denfity j for as the Earth drives up the Water, fo doth the Water raife up the Air, and the Fire being violently aftive, fur mounts all. 4. Come we now to confider how the one was feparated into four ; to make which plain, it w as neceflary when the Omnipotent God willed to make himfelf creaturelv, that the feven Properties fhould every one of them form their re- fpedive Pouers into fo many various Exifcencies ; And then there came out of the one pure Element (which is the My fiery of all things) an Heavenly Earth of Par.'.dtfieal Salt, or Divine Spiritual Salin Spirit or Property, or Pure Holy Salitter. An Humble Meek Spirit, which was the Living Water. A pure exalted Breath, bringing the unconcciveable Joy, Life, and fcrcne Tranquillity into the Divine Spiritual World. J. Andlafikj An holy, cheering, a(Jlive Fire, according to the Property of the fecond Principle, without Rage, Fiercencfs, Curfe or Wrath at all, but generating the Light and Fiame of Love. 6. But when Lucifer and his Legions (not keeping the fweet Order in which the Creator had cnthrond him, and gioriouflv inflated them) would be Gods to themfeh es, found refinance and a foveraign check at the Bounds of the Principle, the total God had allotted them, they grexv difpleafed, and gradually their Holy Love- fire difappearcd, mOead of which came a Raging Dark Fire, whole ficrce- nefs dried up their Flumble, Sweet, Meek Wa:er, and their Smoke became a Black- nels, futfocating the Serene Air. And their Royal Angelical Chridallinc Bodies be- came grofs, contra(5led, crude, rough, deformed, harCh, bitter, hot, cold poifonous, itinking, prophancj inimicitious, filthy, wrathful, -dark, blafphemousExiftencies. 7.;And '{he 177 Theofophkk^Quefiioni Anfivered. 63 7. And thus were the four Elements polluted, and wretchedly confounded into a dark difordcrly commixture, which the Antients call'd a Chuos. The farther proceis from This Evil State of things, will fall under the;Anfwcrs of the 33. u, 3 y> 3^ and 37th Queftions, by whomfocvcr they fhail (by Divine Aflillance) be rcfolved. Q; 14. H^mfore, and to vhjit ufe and benefit are the Stxrs created. ? Jn{. r. This of theSrars includes the Sun and Maon ; for they alfo are two of the Royal Stars- To the better difcourfing, which it may be orderly, r. To fay what they are. 2. What they figure and reprefent. 3. What they are Inftru- mentstodo. ... , , 1 fr \ 2. They are in the Out- birth vigorous Engmes of Omnipotence, that by occult vi -y and Spiritual Powers can infenfibly ir.fluence and aft irrefiftible applications for the concrcring or generatin?,im7rovinp,&difrolving of all the various Bodies with- in the Sphere of their Aftivity or Principle, being of the Outward World or Third Principle. , , , , c- , 3. Thus by fimilitude the Angels arecall'd Stars : As doth the Lord of Angcis humble himfelf to be caird a Star feveral times in the Sacred Records. 4. What they reprefent and figure ? The four Forms or Anguiihes of binding (2.} attrading Anguifh and Fire, reprefent the firft whole Principle, and do form Saturn^ Jupiter, Mercurj and Mars. The two Forms of Ma|eftick Light and dear Love, figure the whole fecond Principle, and do form Sol and Fenus. And the fc- venthForm of habitation, a feeming chartge or inconftancy, a teeming alteration ofincreafe, and diminution of EfTence, being the Scale and Method of the third Principle formeth the Moon with her Changes and EcHpfes. 5". Tke feven Royal Stars are like vowels or fpirits of Letters, and'the innu- merable others are like confonants forming infinite variety of fyllables and words; for as words are the opening of the fccret lockt up Mind, fo are the Stars the opening of the Dark Myftery or Chaos lliut up in the Anguitli Chambers . And 36 the various Properties of the fcvcral Principles arc couched in, and exprelTed fey the vowels and fpirits of the Letters peculiar to them 5 lb the feven Ro)al Stars are fuited in, and qualified by the three Principles, and the feven Properties of the Eternal Nature. 6 Thus the Stars figure Cod in his Almightinefs, Infinity and Etermtv, ac- cording to the firft Principle. In His Majeftick Triumphant Kingdom of Light,ac- cording to the fecond, and in His Gracious Kingdom of Love, according to the third Principle. And are in the very third Principle the exprefs word of what the Devils are in the Dark Abyfs, and of what- the Holy Angels are in the Hea- venly World. In all which thev are an Image of the Image of God fo exprefly, that the Throne or Angelical Kings ( according to each of the feven Founram Spirits) are imaged by the feven Kingly Stars. The Hofts and Legions of the fcYCn Angelical Kirgs, by the reft of the innumerable Conftellations and IdTer Cleries. ' , r ^ r r / \ 7. What they do inftrumentally ? Mofes' faith, they were for ngns, feafons, (^.j days, montha an^ years. J!?6'5or.<V makes them Warriors ; The Stars inrheir cour- fcs fought againft S'ifera. The wife men found one of them a Harbinger to tell them of Chrift's Incarnation. - 8. The wife Antients penetrated fo far into their Properties, Virtues aftd' Or- derly Applications in Human and all Tch-ene Bodies, Affairs, Government^, that by true Natural Magick they could demonftrate their occult Energies by fenfible Influences. And the Egyptian Magi imitating Mofes^ may not be concluded I meerljr ^4 ^^^ 177 T^eofophkkQtfeftions Jnfivered. mecrly Impoftors, tho' their Acquired Operations (how rea.\\y natural foever) muft humble themfelves before the ftupendious Fijf of the God of Nature. The Baby-lionian Magi (whereof DinUl and his Companions were) could interpret and difclole Secrets. And the wife men find the King of the Jews by clear IndudioriS and Conclufions of Natural Operations i as are found Real Caufes by Natural Confequenrs. 9. But fome Modern Pretenders to Wifdom, little more than gaze on the Stars, and take up with names and numbers j and where they fee more, will en- title Satan to the honour of God's great excellent Works amongft his Creatures. 10. Having thus ma^e way, be it known, Man hath an Afiral Spirit call'd by Sqme an Evejisr, by others other wife, which laies hold on him at the enkindling 01 his Life, when his Embrio in the Conception is ennobled by a Living Soul ; and that Aftral Spirit fublimeth or debafeth his Intelied, decorateth or incurvafetk his Mind towards Good or Evil. This (as the Separators Inftrument^ doth mo- del and diftinguilh into Sexes, difpenfeth fuch Peculiar Properties as their fuc- cefTive afcending Regiment?, by prevalence or precedency, Inall imprefs then and at the Birth, the Internal Faculties more or lefs capacious, (^c. The whole com- pofureof Body, the Eye, Feature, Stature, Lineaments, Voice, Seal of the Palm, Tindure of the Parts, caft of the Hair, (^'c. 1 1. The Stars are fuch Aibitrary Lords, fince Adam's heavy Fall fubjeded him thereunto, that they can well proportion the Elementary Body of one, a Mind / well compofed, Atchicvements fuccefsful, his courfc renowned. Another they load with an incumbring Body of 111 Symmetry, pcrverfe Humours, and unprof- perous, and finifli him with a Tragical Exit. 11. The AflralVertueis woven into all the variety of Minerals; diftributing weight to one, making Lead from Saturn^ fo Mars harfiinefs makes Iron, renus Copper ; thofc with the work of the power of S0I produceth Gold, and fo of the reft. 13. Their Vcrtue is alfo as apparent in the other parts of the Creation, as in Vegetables from the Cedar to the Hyflbp or pile of Grafs. In InCcds, that there is infufcd both utmoft diligence and providence, which is obferved in the Ant. What is the Spur of the delicate curious Bee, the crafty induftrious Spider, the profitable Contexture of the Silk-worm with its Tranfmigration 3 all proceed- ing from the f^rife of the Properties ? 14. In Senfitives and Animals are there Infcriptions, fome fitted by the firft ■ four Forms, or fome of the four for prey and hoftility, others by conjunftion of more benevolent Arpe<fls are mild, fome very docible. So in the general Body of Nature (by fome call'd the Soul of the World) are Sympathies and Antipa- thies, (^c. In all which no caufe is left to doubt, but their Verrue is exprefly eminent in the feveral Elementary Worlds. Who fees not that all things bear their Imprellions ? Some according to the Darknefs, and others the Light, and fome after the mixt Powers, from their peeping up into Propriety till their being re- fumed by their feveral Ethers and firft Principles. 15. As theStars arc over, under and incircle us ; fo their Energies and Powers are in us and on us , we are ftrong in their ftrength 3 they are not ours more pro- perly than that they are us, even a very great part of us. They are the Pilot of the Elementary part, and the Chariot of our Eternal Soul. And C to our fliame and forrow it muft be acknowledged^ they are (in very manyj Lords paramount, even over the High-bcrn, Noble, Eternal Soul ; very many give up their Will to their Conduft ; for, never laying hold of the Grace provided for them in the true fubilee, are voluntary Ear-boar 'd Slaves. 16. But all thofe whofe Immortal Souls (derived them from Human Genera- tion^ T/^f 1 7 7 theofophkk Queflions Anfwered. 65 tbn) are Enlightned by Jcfus Chrift, he ftirs up and makes to grow the feed hf^- oen m them 5 Ihewmg them how to dye to the Old Man , the Will of the four Forms or Properties, and are New Born by the blowing up of the Light, Meek Holy Powers a 1 fuch are eftabliflied in Divine willing, wording, and perlivering. All".'i^'nr^'r^°"''^*/u^"y^P^''"^^'-^ ^^^^'^^^^'I'e Agents, kept^unde? IS Srlit^ '^''P^r.' and being kept fo, are of excellent Profic and Advantage' to the helping on the Soul like a Ship to her Haven. r.,7; T^'"" ^•^"'^f ^P'"^ '^ '" ^^.^5 ^^" '''^* ^^^ ^3tcrs which fometimes have crofs r:;^^[,f7T'r'"''?!^f"^*'"^P°7'^^^*^^iP' ^"^^ Soni the Merchandize, the Word ' or Lord Jefus the Helms-man,the Spirit of Grace the Gale ; Now though the Scarry Properties are often crois Tides, opppofite Streams to the hindrance of the Voy- age lo violent as carry with them all untackl'd Ships, who like dead Fifhes are pre^ ' r nl?. . ^A^ T ''^^"^ ' 5'", '^? regenerated willfinds fuch a fteady Pilot for his Ouide, and luch vigorous Gales from above, that the Ship (a^ainft its own Na- o?r Ctff '^5 Merchandize through, over and ag.in/the thwart ng?c?eams a^dfSinrp^^^J^d.'^^ wefeetowhatProfittheStars^erc Cr. ^^ei^'t:^fJ::e:^T::i^:^^ -^^^^^ ^-^«^^^- r./ul' '^^^ Jn"^^^^ ^'S^^ ^"^ Darkncfs are the manifeft Figures of the Eter- SfilZlTfl^^^^^/TP^"' As the defire of Reft moves Men to Motion : So ronft. ? ^^( '^^'^PS^' agitates the Eternal Matrix ofthcfirfl Princip'e to a wh.r^K ^^"iploying the four Properties of it, that chey mav enter into the Light whereby they bcccnne known 5 which elfe would be an Eternal fl. In efs ^ ' Bodies a"n fZ'^ftP'J ""'T^' '"^^^^^ °' ^'^^^"^^^ ^^feth an extending in feme H«t Fire T£^ il^'" Others, a difcontmuanceof Parts in others, sndextra(fls - rr^Xl c r ^''^u ''^""'' ^'t VS^^ °"^ °f ^^^^ ' "^oift 2nd compared Bodies to this IS referred the vertue of the Ufnea on the Skulls of ftraa^led Pcrfons ' 3. hor the Contracting Property interrupted by the Attradline deorefTe-h tn Anguift, and thofe three ftavpen themfelves into a fourth rv^^Fire^^^^^^^^ Sn"?; ? thll f^K" '."°r;-^ ^^^"^^^^^^'^^ ' ^'^^ remain Japtit;^ i^'grTf l)arlcnels, tj! the Light be enkindled m them. As a Man having all the Pronerties uX'S'^^'^^^^^'^^^f M^"' '^ ^''l^nJ^nown to himfelt^ if Ki S Underftandingj for wanting the Light and Knowledge, he is below the Wit Craft Memory and Docility of many Beafts', Birds (^c. wit,<.ratc, irrtd,^f!l^ r" K T'^! '^ ^\ '"^'^ ^" '^" '^^'^ ^^^'^- Whereas the noble Faculties NSurelrh . ' l!^^' ^^"1 ^'" (though naked) rule over the Bruits, whom Teeth'Tanor^';'^^,^"^ ^^^^"^^^« »''^«> ^""i^^ Hoofs 3 alio, ofFenfivc Horns, Liot^^c^r^^^?'^ '^^ Temporal Light arifeth is evident tocorre from the Eternal thouph ^^rhf-r '''^^ , .^^'■^•^^'"'^n'^^"''"^ from the Eteinal dark Matrix. Yet Kt^. ^AKr^^^i>^''"^' MyfteryorChaos was potentially all Properties tZtS^d nn ri^' r t^'^^VF ''fi^'"^ ^ ^^"^^"S LUre,tillthe Divine Powx^ firemaFlL^. . f'i'^'J'^"' t^ ''"^''''' f^'" ^^11 ^hen, ic was lock'd up as 6 N^r. ^ ,! I "r ''u^' -n '."^^^ ^^^'' ^'^^ ^°"^hing each other. ' ^ form Sie crudi M^f^iH^^' '^l^'^'r,'^ ^^^^ ^^= ^^^'^"'^^^' ^^^'^^« ^"^ ^^^«™^*- ^'"^'l Sive wil f ^ u*"^^^^ "^"^S Fire under Allies, inoperative, moft PowerTu^ Y° r' ' k' ^'^^' v. as levered, that it might (as force United is; be of hes^n .;'^ r^l "^^/V' r' Severed and collede i by enkindling the place or cftc Sun, and Orbs of the Stars , it was no othcrwifc withdrawn, than as a * 2 Conquering 66 The 1 77 Theofiphk^ Quefthns AnfivereJ, Conquering Prince , having added fome Province to his Empire, on his retiring leaves fuch part of his Army as may caufe continually due Execution of his Pleafure. 7. So the Sun and Stars have no other entire Separation than confifieth with the leaving a competent Portion of their Vertue every where to tfte(fl byConjun- dion all needful Operations. It is left in every of the Elements as we fee, alfo the Elements have among themfelvcfi a mutual Commixture of each others Pro- perty, and all (as hath been faidj of them, fome Proportion of the Vertue of the Light : the Hellilh Part and Principle only excepted. Q. 26. Whai ii the Heaven created, cut of the midft of the Water } And what « the Se- fantion of the Water above the Firmament from the Water unjerneath the Firmament ? j4. To anfwer this, it is neceflkry to diftinguifli what is meant by the Abora, the Midft, and Underneath 5 for a Firmament is fixt in the midft between the Wa- ters Above, and thofc Underneath. If Above, were meant above the Middle Region, or Stars ; then Beneath, may be on, or in the Earth, and theMidfc muft be a fpaceorlocaldiftance. 1. But, Firft, God is every where , Heaven is alfo in the World, though this World be not in Heaven ; the Above and Beneath therefore muft be othcrwifc under flood than locally. 2. Where an Hour- g'afs is mcafuring of Time, Eternity is alfo in every Minute of it i yet is fo Above, as Incomprehcnfible to Time. 3. The New Man is Above j yet fo, with and in the Old, as to Rule aad A^ iv, and {o divided from the Old, as to be Incomprehenfible to it, 4. We find a Water call'd, Living Water, which who Drinks, it (hall be in him a Well of Water fpringing up to Eternal Life. This is alio the Water of Regene- ration, Except ye be born of Water, &c. Thefe Waters ("none doubts) are thofe Above, yet muft be Drunk where the Divine Life is, being the true Eternal Life, and of fuch as fhall be cleanfed. f. There is a Divine Love, and there is an outward Loveor Luflj They are one from Above, the other Beneath, yet not fevcr'd by place, but by a fixt Firma- mament, Gulph or Principle. And if they were as like each other as true and fallc Light, or as Tin and Silver 3 yet coming of different Properties are uncompoundft- ble as Silver and Tin incorporate, and Sowder not, 6. Thus the Waters which are Above the Firmament are Holy, Pure, Heavenly j thofe Underneath are our Mortal Waters wherein is the Wrath, yet wherein alfo may the Holy Waters (which are Above) penetrate ; as Heaven doth this World j for the outward Water cannot Subfii^ and Unite with it, or Comprehend it j as neither can this World be in, Unite with or Comprehend the Holy Heaven. There- fore how near foever the inward or outward Waters arc one to the other, they are immoveably fundered, till the Judgment of God burn off the Curfe at the time of the Separation. 8- And the Holy Heaven may as well be faid to be Created, and Creating out of thofe Living Waters, as the outward Heaven to have been Created out of thcle Waters, on whofe Face dwelt the Darknefs, when firft the Spirit of God began to move thereon. C^. 27. What is the Grouted of the Male and Female F^Jnd. in the Effence ofthit World ? Whence U the ConjurSiion and Pefre ariftn ? Could not the fame be effected in 9ne only Ground mthom dividing > A. The 'the 177 theofophickOji^fl^ons Anfmred. 67 ■J TV** Oueftion havine three Branches requires a diftind Anfwer to each part? "frnlhTMl^mui&f^^^ TheMa'eand Female Effence of this World have (i-) ^ ■' p.r?nrheve^ProDertics whereof the World it felf confiftcth. And the 'l'"r^ .T nc^ures be an?maReof thetwo Spiritual Worlds, and of the Principles, t^'^M^^^^^^^ ^. for though they arc there V et are United and fo are not two, but one Potent glorious Power from other; fo"^.^'"^/""; X["[ '°^ in the feveral Tranfitory Cr«turesi ^rrl'lmSir«d»roS%h"n- Images ia.hetwo diftma Sexes •^""roAefaond Pan "Whence the Coniunaion and Defire is arifen > which is C^.) for'thI?they cme Zm^U Root, and are there really one only Trnfture; Slfof W bJween the Loadftone andNeedle ; more e'.pemdy m Man, th« ^f^e^J^l^hot^^S-iy^Vry^M^- I' h,v,„fhL Smaa kind of Life or Death from their Afteaions or 111 Cou^Vr&Sl^^f^ll Men^ on. only Root, Body or J^o'ra"^^5^ffio.of^*=A^^^^^^ the inward diitintt Wills , tor granims ^-i-*'- Y' „r.n;Wv h<» otherwife For Elements, which (hail diflblve and be Melted by their Central Fue ^ ^^^^ 6^ the I'jj Theofophick. Queflions Anfwered. 9. The dividing of the Tinfture into two difiind Sexes in Man was no otherwife needfijl,buc as a ChirurgCDn impreiTeth an Incifion to fave a niiaimcd Limb from a Gangrene- To man thus it breams alfo of abfolute necefficv, bccaut'c he was fallen headlong from his Magiftracy over both the Aftral and Elemeritary Powers to be a poor Captive under their Domination. Q. 28. ffljat are the Principles of the Spirit of this World, «f the Superior or Inferior Being > m A. T. A Principle is a New Birch, or New Life. The Eternal Drity is the only One Principle wherein \s, Eternal Life, the Creation of Angels and Men are its manifeftation, yet is there another Principle (rightly call'd the firft) which is alfo Eternal, but not of Life Eternal, but of Death -y, where- ever the Divine Prin- ciple is not manifelh 2. Into which, when Lucifer znA his Legions had thrown themfelves, Man was created to fupply that place. And left when he (hould fall, he might become a Devil alfo, the third Principle was created to help him, And were It not out of the Queftion, and that perhaps it may fall under ano- ther Queflion to be anfwered by a more enlighten d hand, it flaould be here (hewn how the Man's concern in This Created World was, what adequated and privi- ledged him (tho' fallen) to a poflibility of being recovered, which here (not without Ibme relucflancy) I muft be content to omit in this place. 3. Now (reftraining my felfto the limits of the Queftion) with all brevity, 'tis anl'wcred. That the moft or innermod Frmciple of This Worlds Spirit is the Powers of the Stars in all the Creation. The Light of the Sun and the Aftral World is out of the fccond Principle. And were not fome Wrath in the Sun fhewn by the intolerable Heat, it might unite with the Light of the Eternal Spi- ritual World ; but as it is, the Tinfture in it is the moft noble of all Vifibles, as a God in Nature, not only wholly ufelefs to Evil Angels, but a check to many of their works ; for they (like Adulterers) love the Twy- light. 4. The next Birth or Principle downward in the Spirit of this World inferior to the Aftral, is the Elementary 5 which is not fo remote from the wrathful or firft Principle as is the former, but are another or fecond Birth, the Stars being reckoned the firft. Whence it is that Man s Elementary part ( fince the Fall) is tranfitory, grols and fluggifh ; like as the Bodies of Beafts, for the Spirit of this World doth in this Birth boil up the half dead Salitter, grofs Sulphur, and infeded Mercury : So that the Body were a lump, did net the Sun's luftre or glance give htm Eyes, and it, with the other powers of the Stars in the Properties of the firft Principle, enkindle the other Senfes, making it thereby a poor Cottage, but badly furniihed to ferve the Noble Eternal Soul, and fweet penetrating intelligent Spiiit. f. But the Sun,6^c. is a Principle deeper, (hewn (among other wa\s) by their fecret irrefiftible Agitations, and vigorous Influences on all adapted Subjeds, as alfo by their unaltered fteadinefs. 6. The laft and loweft Principle in the Spirit of this World is, the wrathful, mortal, tranficnt , mutable Birth. This is one fad confequcnce of Man's departure from, and prophaning of the Holy Powers, and of the Evil Angels introducing the dark fiercerefs of the Properties of the firft Principle, into the Myftery or Chaos, out of which the F/af by the Separator produced This whole Outward World. For the Evil had planted it felf in the deep of this Out-birth probably bounded by the Frimum Mobile ; and was call'd by Mofes a darkncfs on cfie face of the deep. 7- And 7he 1 77 Theofophick Qtieflions Anfwered, 69 oJ" A"^,^^^ fiercencfs is part of the heavy Lead, thorny Crofs, fevere School, and ngorous trying Fire of the Regenerate Sons of God. The fame is alfo partofthe Over-load, Plague and Torment of the Rebellious, who in t^eir^^ guifh curfe and ook upward. And the fame is alfo the vanity and mifcry the CrS- turcs groan and travel in pain under, who fiiaJl be delivered from it But the Spirit of This cannot look into the Divme World ; and if it endeavours to fnatch the Virgin Image, it is but as a Thief. cnoeavours Q:. 2p. JVhit U the Sperm or Seed of the Generation of all things ? r.p\\^J Sperm is meant a Seed, Root or Ens yielding matter or fubffance out whit U mem ^r^''^^ ^^°'■?I " P'^t/"^* r^"^ ^^ "" '^'"S' "^^^"^ »" ^^e queflion is under- MesZm Itood all the Out-world,confifting of Stars, Elementsand their Concretes ^ ^ To which Tthus underftood) it is anfwered. sJ^ T^f ^^^'^? an Immediate Caufe of all things, that may be call'd a Root, thenifm "^^ for, to believe the Vifible World to be its own Caufe, were Hea- r.nnnT'!f/"^'*'*l'i^^T,""'^'^; '' Negatively, That this Immediate Caufc Or Sperm mat the cannot be one of the Principles ; for in one Principle all Varieties and Prop^tiS clti I L . Ses " M/?""1i ^u ^" l^'' "^^^'^ ? ^ co"^™xture of all Varieties and P?op?r! '^'''' ^ "'' " rliany^roperries °' ^^^^'^ P"'"*^^ » ^^"^P^e> ^ut a compofition made up of .^;i" i^o^'^^" This Sperm be all the three Principles themfelvesj for fo is no- ■S^^^ , ^ n u ^.' "°' "^^ ^^^ °^v^"e ^orld, but the Omnipotent is the alone Po/TclTor of all the three Principles, in him only they all fubfift. ^i,/'d • '"' J "^y ^^'^^f^/f ^^ ^<^'^' * thought of which were derogatory to the Purity and unapproachable Light and Holinefs of His Nature and ElTencc. td' ^^ \\u^^ Sperm be not one Principle, having but part of the Proper- ties, nor all three unite.1 3 becaufe they are infeparably m the One God, and that all Properties o^^e the/r Fountains to them. This Sperm can but only be a pro- cua trom the lame Principle, according to, and after all the Properties .11^ therefore not a beginner of Exigence, but a begun Exiftence j not a be- ginner or Lite, but a begun Life. r. I{ ^Tr ^^' ^" ^^™^tive Anfwer, The Sperm of all Vifible things is a Spiri- m,t th. ' nial, and (toour outward Eyes) Invifible £«., confifting of, and containing alFhe V \ Powers, Properties, ,Vertues, Varieties, and every diftinft Genus and Species po! ^^'"^ "" ' '^^fy:^'^^?^'^^^^-^f^'Z'''^^^^^^^ exprefs, divided parcels. ^11 rhLT" A ^ ""T^^^t^ '^r^ ?* S''*' ^y^^'y > ^'^^'^ ^^^"^« ^^ »« womb lie all things : A Myftery, becaufe all is wrapt up m it, and fpring from it. 9- It IS ailo the Ecernal Niture ; Nat ure being generated by the Principle, and fomilhed with the Native Birth of all the Properties : Eternal; as it is the Root of the Temporary Creation, and its Centre, Retreat and /Ether. Hemem'sTSrAL'l%"nh.'^"""^""^ '' '' '""^^"^ ^" Union all the four It IS the Image and Imager, the imprelTer and bringer into Forms of the whole tnree Pnnaples, and feven Fountain Spirits,the Mirrour of all Forms and Powers. IS It objefted God's Creating all things by His Word, is a giving Being where ohi none was, cxclufive of all Intermediate Caufes, and the Out- birth was a fub- ^' nance trom a Nullity or Vacuum? Mfk}^ " anfwered j It is no derogation of Omnipotence, having out of him- jinf^ leir ipoken an excellent Image of himfelf, a Power- world or other Creature, that cne lamc gcncratech more even to Infinity. The Trees, Fgwl,- Fifli, Man as well y^ the ijj 7heofophkk.Quej\ions Anfwered. as Elements, had all feed in themfelves. Thus a Carpenter makes Tools, and with thrm makes more. II. The Apoftle faith, That by Faith we underftand that the Worlds were framed by the Word of God, fo that the things that are fecn were not made of things that do appear j he faith not, they were made of no prc-cxiflent matter, but not of things that do appear. 13. And Afo/f J- recording the Generation of Heaven and Earth, faith, And the Earth was without Form, and void, and darknsfs was on the face of the deep. And again, The Spirit of God moved on the face of" the Waters. Loe here is fomethingcaird Earth, fomtthingca' I'd Water, and fome fpace call'd deep, be- fore fo much as Light was call'd for. But how the Earth, Water and Space pro'/e this great Myftery, Eternal Nature or Quinteflence,to have priority of Exigence, and what that Matter and Space import, will fall under the Queftions yet behind more properly than here ; whomfoever God ihall enlighten to make Anfwers to them. (^50. Whitt if the diliinciion or difference of the Sperm or Seed betwixt Metils^tones indFegetables^viz. HerbSyTreeSyAnd Earthy thingt , or Mintrxl Earths f A. I. IJji'/ii faith, If^ith the pure thou wilt Jhevf thy fetf pure, and with the frorvari thou xciltfhevf thyfelffr<mard. The Light and Heat of the Sun exciterh the Mercury 2Sam..22.i7. and Sulphur to germinate in the Saline Property, and fo profper all Vegetations in quite contrary Qualities with equal vigour. 2. For as we may not multiply Principles nor Properties 5 fo neither may we Sperms ; all of which may be dL<%inguifhed, rather than divided. 5. Their known number and diftributions are fully fufficient to methodize in-, numerable Concretes,QOt admitting the leaft diforder or confufion.but yet abound- ing with infinite variety, and every individual duly ranged into an exaft order and fubjedlion, as of all the feven, fo cfpecially of fome one who hath peculiar Superiority. 4. Hence is iz that the Roots, Herbs, Fruits and Seeds fort themfelves after the feven Properties, and in them the Sperm is various 5 either as the Spirit of the World, cr Aflral Spirit imprefleth the Infufmg Matter or Sperm in fome iccord- ing to the Evil Dark ImprefTion, and fuch have much malignity, fome efpccially are mortally vitiated. f. Others in which the Aftral Spirit impreffeth on theinfufed Sperm a vertue according to the Light Divine Kingdomjfubliming thofe Vegetatives to be cordia?, fanative and reftorative. All as the Spirit of the World difpenfcth the general univerfal Sperm according to the Dark Light, or Mixt Impreffions- Saturn, Met- e. No orherwife are the Metals j their kinds are feven. Lead, Quick-filver, Tin, cury,fupiter, Iron,Copper,Gold, Silver. The Tindure of Sol and Fenta is yellow and rofie, or Mars,SokVe- redifh, and of the other five either earthy, darkifh, pale or white. mSfLuna. Thus is the order in precious Stones, of them arealfo feven difhibutions, be- fides thofe of Coral and Amber, which are Vegetatives and Chriftal, a figure of the pure Water, and befides thofe in Animals, Shell-fifh, O'c. 7' And of the feven Orders of precious Stones, two are of a bright burning Lufire, is the two forts of Metals, one and the other of a yellow glory anfwer- ingtoGold and Copper in Metals; They are, i. Black as the Morion. 2. Red or Purple, as the Ruby andGranat, for the Onyx is more pale. 3. Green, as the Emerald. 4. Changeable,as the Jafpcr and Chrifophras. 5. Sky-colour, as the isa- g hire and Amethift. 6. Yellow, as the Jacinth. 7- Bright and burning, as the Car- uncle, ChrifoliteandCalcedon. i. Th« 'jthe I'jj theofophick^Quefiions Anfwered. ji 8. The Properties handed by the Aftral Influences are fo various, that Herbs are much exalted, others much debafcd by Evil Conftellations : But Metals are ■ lefs cafual, their Spet m being better fixt or coagulated, precious Stones ieaft of all (if at all) being in good mealure free from the Curfe, 9. Thus Vegetables are produced by their Sperm, m their Properties, thro* the Elcm:nts, accordirg to the feveral Principles fortcd by the diflinguilliing Stars Merals ai e Vegetables tranfplanted, paifing a fecond fermentation and fubli- mation from the Internal as well as the External Fire, whofe Spirits have a new fixation. 10. Precious Stones are Metals tranfplanted pafllng a third coagulation 3 they attain the Love Principle in the Light, as far as Vifiblcs are capable, and are the Triumphs of the Starry Powers in their exalted Perfeftion j yet is of the fame Original Sperm with the more inferior part of the Creation. Q. 31. Hovp if the Copulation and ConjunSiionof Venule and Male Nature efftHedt whence their Seed and Growth arifeth ? j4. The fix firft Verfes of the Anfwer of the z7thQuef!ion, gives great Light to the iirft part of this ; for there is {hewn the Caufe why the defire of Male and Female is to each other : And that not in Animals only.but in Vegecatives and Mi- nerals j leaving only that here be fignified how that is efiefled, whence their feed and growth arifeth, which may be underflood by what follows- 1. The Male- power confifleth in the Properties of harfh Aflringency, bitter At- traftion and Fire. The Female Power is of the Properties of the four part of the Harfhnefs, the anxious part of the Bitternefs and the Light Spirit. Both make up one Indiffoluble Band and Immortal Worm, having one and the fame only Root 3 therefore mu:> incline to each other. 2. Acpartnf a growing Tree clave off trom the reft, yet fafl in the fame Root -bent off, inclines c^ its own Nature up again towards the Trunk whence it was rent, and in the Root whereof it is a fliarer and lives, whereunto being reunitcdi concurs to bear fruit. 5. Alfo, as the Fiery Property longs after That of the Liquid, whereby Vege- tation iffuech 5 fo longs the Male for the Female Property : And being unired, have One only Will in their various Properties, contributing each the Powers by Natural In^inft which they earneftly thirft after, to obtain fuch incrcafe as ftiits their Magick leeking To which united defire the A?ral and Elementary Spirits alTilt, and in a fort intrude them 'el\es, wre"ling for predominancy. 4.^ In wTiich ftrife the prevailing power denominates the ^ex, and the moft ge- nuine A fcendant Planers imprefs the Properties as Suprcam Agents of the Prin- ciples. The Elements alfo entitle themfel^es to be Nurfes and immediate Pa- rents. Thus thrives the Seed, and in this order, under theii: Laws, and by thefe neceflary confequences from real Caufes, is growth of all the Species in every genus where is Male and Fema'e f . And by conient of all Powers giving into one all their Wills, the food is fo conco<ftcd and digefled, that (the tarramus part bein? feparated) it becomes an aflimilating Vapour, and That fpirated Vapour is enriched with all the Propertie*, in which are generated (according to the four E ements) the four Complexions, as Blood, Melancholy, Flep^m and Choler j and of their and the other Properties, Kerves,Membranes,GriftJes,Bohes, alio Veins, Flefli, Fat. Itrine, Spittle. And from the fierce Earthy Va^'our, the Gravel and Stone In this fenfe alfo may it be faid, What is your Life, it is but a Vapour ? And from a fecond force are all the Pores bored, fo numerous in the Skin, thro' which the Hairs cxcrefcc and are va- poured. K Q; 3*. y 2 ihe 1 77 Phihfophick. Queftions Anfwered, Qj_ 32. Whit u the TinHure in the SpernuLtic\ }{ind. cr [pedes vhence the Growth and Lujire arifeth ? A. What the Sperm is not, and what it is, the Anfwer of the 29th QuefticMi tcUeth us. This Anfwer only addeth what the Tin6lure in the Spermatick Nacure is> producing Growth and Luftre. 1. The Tmdure is a Potent Will, the pleafant Houfe and Propriety of the Soul, very pure and llibtle of its own Nature, yet flexible and mutable ; for it is Divine in the Holy Principle, dark in the fierce Principle, and deceitful in the Out-birth. As the Air fuits it fclf to every Creature, alfo to all forts of Pipes, yet very dif- ferently. Thus the Tinfture is infinuated into all Intelledual, Rational, Animal, Vegetative, Mineral and Infernal Exigencies, yet hath no Life of its own. a. The fame is thus underftood ; The Elementary EiTences compofe a Body, the Aflral Spirit adds Life to the Body, the Tinfture brings Light to the Living , Body, fuch Light as the Senfes move by. 3. Thus far are the meer Animals aflbciates with Man. Then to Man is not only all That, but their Tinilure exceedingly higher, to which was alfo a Soul out of the firft Principle, and the Virgin of Divine Wifdom having Life in it felf, and giving Divine Underftanding, in which refpeft Man is an affociate with the Angels. 4. The Tindure is the fwect Odour, Beauty, and cheering Verture^ Taft and Vigour found in Vegetatives. The Vertue and Luftre in Minerals, as far as the Properties aflift, or at Icaft impede not, and tranfmuteth and fublimeth them : It is alfo the fparkling glory and tranfparency in precious Stones, with the emi- nent various Excellencies. J Yet, to fliew it not to be holy in it felf, and to have Divine Underftanding, as is and hath the Virgin, it is Evil in the Evil j for the Evil Angels have a Tin- fture, tho' a defiled one i even as the Air of it felf Pure, may be made Pcllilcntial and naufeous. 6, And feeing the Tinflure is fo eminently Noble, Excellent and Eternal; there- fore the prophanation and perverting it, render Angels and Men obnoxious to the Eternal Vengeance of the Offended Majefly of the Almighty God. Q. 3 3 . Out of what are all the Creatures of the Mortal Life (prung forth and created > A. t. The Creatures of the Mortal Life are fprung out of the four Elements animated by the Aflral Powers and Properties, all which proceeded from tiic one Element, and feven Fountain Spirits,concerning which the Anfwcrs of the 23, 24, . and 1 5 Queflions particularly difcourfed. 2. The"ivIortal tranfitory Creatures have their Root in the Dark Out-birth, yet fome more out of one Element and ^Property, and fome el'pecially out of other Elements and Properties, of which much might be faid, as alio of the permanence of their Ideas or Figures, but that the Anfwers of the other fubfequent Queftions will meet with thole things if God fhall vouchfafe Li^ht to any to anfwer them. 3. Briefly now, the tranfitory Creatures bear the Figures (and but the Figures) or fhadows of every Principle, every Property, and every Element, and confe- quencly of all Worlds. That the Lord God Almighty may be adored, admired and known in proportion, and according to the capacity of us His Creatures, by fome more intimately, by others with a more remote, lefs perfed, and lefs diftind: Knowledge, as the Image they are entrufted to contemplate, is more or lefs ex- prefs improved, and keyt bright and fercne by our viewing Divinity in them. 4. They The I'jj Theofophick^Queftiom Atifmred, 73 4. They alfo bear all Figures , that the Lord may behold Himfelf in thofe His •Wonders Imaged in, by and through all things; for all things are in Him, from Him and for Him, for whom waics all Honour, Love, Subjection and Obe- dience for ever. Q^ 5 4. IVhat was the Archem or Separator of their J^ind or Species mi Property itfhich formed them, arjdftill to thii day formetb them ? A. The Anfwer of the laft Queftion derives their Original from the four Ele- ments, and' this muft tell what Architect contriveth their Structure. 'Ti|. '^ruc, the Elements and their Products are the Matter whereof they are ; but what divides the Matter into Portions, and thofe Parts into Method and exact order with diffe- rent Sexes, Colours and Qualities Good, Evil and Mixt ? I. Are they made of the Earth? Why eat thev not Earth ? For every Creature fubfifteth of its own Root or Mother, but they iubfift by the Aftral Productions tn the Elements, and muft do fo, or of meer Earth : The Earth, and the other out- ward Elements would be ftill Barren, were they not puflit on and moved by their immediate Caufes. „ .„ t. Hence 'tis clear , the Tranfitory Creatures proceeded from the Aqualtriih Womb of the Elements ; which may be well call'd their Mother,or Female Matrix, and the fiery Part or Mafculire Limbiis is their immediate Father ; but the anima- ting Vertue of the Stars is their Quintcflence or Tinfture 3 the which Altral Spirit is their Separator, and gives them various Colours, Properties, aftive or fluggilh Fabrick?, of nimble Wings or unweldy Bulks- As doth the fame Tintture alio caufe thofe great varieties of Colours of the pany Thoufands of different Flowers, Herbs and Vcgetatives. , ^ , 1 . n 3. This is not barely like a Refiner's Fire which fegrepates Metals, and thruffs and divides to each in the Crucible all its own j Gold to Gold, or Copper to Cop- per 5 for that Mechanick Skill tortures and mortifies the Matter rather than ex- alts or improves it. ^ n /- A -. 4 But he that is enabled from above, profperoufly to Tranfmute , Augment and Tinfture Metals; muft remove Obf^ruftions of Mortal Heterogeneous Parts, and then knows how to animate, fortifie and fruftific the United Homogeneous Parts. And do all with fuch a Fir.-, as that wherewith the Aflral Powers generate Minerals, produce Animals , and feed and caufe their fo great growtfi ; which is done by fatiatingand converting their conftant Anguifli and Hunger (which An- guifli and Hunger is not radicated at all, but tranfmuted) into conltant Joy, Love and Vidory, and the Light World awakened therein. Q. 3 f. UlfAt are the fx Days Work of the Crettion and the Sabbath ? J. The fix Days Work of the Creation and the Sabbath, being fevcrally and at large treated of in the 1 2, 1 3 , 1 4, i j , and 1 6th Chapters of the Myjierium Magnum, may not be touchthere. Qj 1 6' What if the Difference or VifiirMion of the Mortal Creatures ? And vfhat is their Chaos wherein each ¥jnd livetb , and wherein are they diftinU and fevered or.e from Mmthtr} A, None can call this Queflion too curious; for God who made nothing in Vain, made not all Creatures but to be of high Confideration, and the Lord ieiid- ing us to Icam Providence and Induftry of the Ant, doth much more eftablUh iiis j( 2 alntioft 74 T^h^ 177 theofophicl{Queflions Anfivered, almoft Infinite Number of Creatures, to be for vaftUfes, grand Speculation ani Importance. Ic having been fliewn whence they were produced, and by what Power divided, it muft now be fliewn what their Differences and diHindl Kinds are- 1. y\/ore J" teaching the order of the Creation, faith, Lettkem (rreaning the Crea- tures of the Out-birth) come f-rth every one ajar their J^ind. By v^ hich word [Kind] is uncerflocd their levcral Properties , and of the Properties are feven and no more, w'-ich l'a:ron:zeall Creatures : and every of the feven is as clearly diflin- guifti'd in the Animals 5 as m Minerals, and Pretious Stones- 2. And though they are all in, and of one Principle j yer in them may all the three Principles be evidently diftinguilhed, according to the Order engraved on them, by the Sacred Hand of the Creator, in Conformity to all His other more Divine and lUuftnous Works ; for His Words are His Works- 1. ?. AsFirft, The Dark Matrix , like a Fountain, iflued thofe of the firft four Forms, t;/^. The Cold, Aftring;nt, Tenacious, greedy Animals, which are a nu- merous Family ; fome more, fome lefs vigorous 3 as Wolves, Swine> (^c. 2. 4. Next, the Attradive conflringent reillels Quality or Kind ; as Foxes, Ser- pents, (^c. 3. f. Another of the dcfpairing anguiihing Property ; asDogs> fome Venomous Creatures, 0"c. Therefore is a Mad Dog fo Contagious. ^. 6. The Fourth is of a fiery, rapacious, ravenous, voracious, haughty Tribe j as Lions, Vultures, Eagles <^c. 5, 7- The Fifth Sort or Kind, are of a merry, airy Inclination -, fome more thus j as Birds, others more according to the Spirit of the World , as fome other Birds, Apes, &€. And of the fame Kind (more efpecially principi'd with Love) as far as the Out- birth is capable of it; as Lambs, Turtle Doves, fome more laxe or rather luftful.as wanton Creatures- ^, 8, The Sixth is the Property of the Sound in harmonious, fweet Singing- birds. Chirping tlieir Mufical Notes to the Praife of the glorious Creator. 7. 9. The laft are great, bulky, unweldy, huge, lumpifh Beafts j and the Chaos of them is part of themfe'ves: or that whereof their various Properties fhew them to be part ; for the Will of every of them willeth its Property ; and there- by willcth ic fclf, and would be much more fo , yet knowech not what it felf is. Q^ 37. To whit Endy or wherefore were the Mortal Creatures created ? J. I. The morePerfed of them are compofed (together with the Internal Organs) of Fle{h,Blood,Bones,ScaIes,Skin,Hair,Feathers(ofwhichI maybe excu- fed from Curiofuy, not being on Natural Hiftory or DifTcilion) Thus is Man of Fle'.li e^c. his Nails refembling the Scales, eir^. They have alfo Craft, Wrath,Love, every of the Five Senfes, Invention Providence, Memory, (^c. 1. To call them moving Plants is too low, but only that it leadeth the Mind to view the Harmony of all the Creatures 5 how they varioufly, fome more clearly, others more oblcurely. Image and Shadow every of the three Principles, and the leven Properties of the Eternal World. 3 . Whence they fprung, appears by feveral Anfwers of the foregoing Queftioni j particularly in that of the 33th. 4. And now among the many Glorious Ends of their Creation, the following brief hints are fome. They are, at fourth Degree, from the Principles and Pro- perties created 3 i . To Figure the Dark Ab) fs. i . The Light World , though very obfcurely. 3. The Out-birth or outward World of the Stars and E'errents , with the almolt infinitely various Tendencies, Inclinations and Impulfes of them : By every 7he i-j-j ^theofophick^Queflions Anfwered. 75 every of which the Almighty Creator uncovereth his veiled Omnipotence, infinite Grace and Wifdom- y. The Contemplation of them, is both a pleafant and a perplexing Laboratory, or ferious Rook for Man's Study, and as it were a Play- Book for the Angels ; whofe piercing undcrftandings read the Effefts by the Caufes, while declined Man groreth by the Informarion of the Senfes at a piece- meal guels of the Caufes, from Expe- rience of the EfFeits. 6. It muft be confeft that Adxm (being as to his Body or third Principle in his firft and pure (iate, Lord of the Mylicry whence they proceeded) could more fen- fibly di! cover and Epitomize them than the Angels : as the Lord Jcfus had a feel- ing of our Infirmities, by His gracious humbling Himfelt to be as one of us. But ^JWs bright Eyes were darkened by the difmallapfe. . 7. Men may fee themfelves in the brute Creatures i. All Llnregenerate Men »'•) are figured either by the greedy ones- 2. Or by the haughty proud Beafts. 3. Or by the envious Reptils, where (by the way) may be obferved that Envy is found among the Poorer fort j for the venomous Creatures are radi^r creeping than going. 4 Or by the cruel wrathful ones. And ^Uthele are of the firft Princi- ple without proceeding to enkindle the Light of the fecond Principle, and are call'd by the Names of thofe Creatures in the Sacred Records. 8. Other Creatures thei e are that figure the Light World or fecond Principle, (i) by their Innocence, Love, Ufefulnefs and Lovelinefs 3 in which they glorifie the Creator, and like a dark Shadow pourtrdy the fame. 9- There are other Creatures, more efprcially of the Out- world or World's (3.) Spirit, as thofe that have Lunary Bodies produced , improved and tranfaded by her Mutations ; which extends very far alfo to the whole Creation. 10. My lafl: Confideration (reftraining my felf to brevity) is fomewhat abftra- fted, which is. That their Root is notfo 'gnob'.c and Vile, but their Forms and Idea's (for the fake of their Tin<flurej have a profped into Perpetuity, each into their natural withers ; as is fignificd by the Apoftle, that the Creatures Travel in pain, groaning under forced (and as to them) caufleisVaiTalage, fliall be deli- Rom %> ver'd into the glorious Liberty of the Children of God , where the Drunkard's Horfe fhall, like BiUxms Als , convince mens Madnefs, and cruel Excefs. The abufed toil of the Laborious Ox, the innocent life of the Patient Lambs, both employed to nourilh filthy Lufis 5 the cruel Delight of Hunting to the heart- breaking of the Deer and Hare, <(^c. fliall at laft be material Witncflcs of Man's aggravated Guilt, perpetuated Apoftacy, and lawlefs Irregularities. Q, 5 8 . Whence hvm Mm Created as to bk Body } The Fourth grand Diflribution. : A. I. Not of the Earth ; for the brute Animals are more nobly defcended, not of the four Elements which are the Matrix of the Earth 5 for of that Matter are the Brutes form'd, and the Elements are Tranfient, and muflmelt or refolve into their firft Princifsles. Not of the Aftral Out- birth, for the Stars fliall fall 5 that is. ceafe their prefent Order, and pay the Debt of their various Properties to the iEther, whence they were fcparated. 2. Butbecaufe Adams Body was of Eternal Duration, had he not finned,it could not derive from a fading Root ; as Eternity is not founded on Mortality : which forceth our fearch to afcerd a ftep higher. 3. It fliall therefore be to the Divine Salitter, which alfo hath the Water- fpirit in It , from both which the Stars were breathed. And this Divine Salitter as It hath in it all the Powers of the Properties , together with the Divine Sulphur y^ *the I'j'j theofophlch^Queftions Anfvpered. Sulphur and Mercury , is call'd the great Myftery , Eternal Nature , or QuinC- cflsnce. 4. Out of this was Created Adxms Holy, pure Paradifical Body , capable of Eternal Life. This Divine Saliter 5^. B. calls the Holy Ternary, that is a Celeftial Paradifical pure Earth 3 whence grows Heavenly holy Fruits, and near unto it no Curfe ever can enrer or approach j for thereinto cometh nothing that defikth. n. z, 7. Of thisDuft or this Ground Mojes fpake, that God formed Man. But they who fuppofe it to be our dead Duft, wherein is the Wrata and Fierccnefs, do not only err by means of the Veil before Afo/e/s Face, butallbby reafon of the Veil on their own Hearts and Eyes. Cb}. 5' The ApoiHe faith, The firft Man is of the Earth earthy j The fecond \& the Lord from Heaven. A. 6. That it could not be this, nor the Elements, nor the Aftral Birth is clear j but therefore that it muft be the Heavenly Earth, is of forcible Confequence. The Apoftle faith not what Ainm was, or was extrafted from 3 but what he is, or is come to be j but if he had fo faid, yet the Proportion betwixt the fecond and firft admits no Companfon. 7. Between a Mote in the Sun and the whole Glorious Sun, is fome Proportion ; for the leaft of Quantities taken from the greateftof Bodies below Infinity, hath Proportion to that whence it was 3 for it leaves the other really leflencd, but all created Worlds^ bear no Proportion with the Infinite Son of God 3 for all breathed out from an Infinite leaves ftill an Infinite, and the Infinite is not lefTcncd by it. 8. The Apoftle therefore in this place, either doth not fpeak of Adam's firft fiate, or doth not lefTen his Extradion , but adoreth the Glory of the fecond ^ditm , as the Work-mafter excelleth the Work made 5 for when of the Angels it is written. And hath made them all minijiring Spirits : Of the Son it is faid. Let all the Angels of God worjhip him. Alio, Thy Throne^ O God, is for ever and ever, &C. Q. 3^, IVhat was the Infpiration or Breathing in^ vfherehy Man became a living Soul ? A. I. The Infpiration of Man's Soul was out of the firft Principle the Father's Property : which confifteth of the firft four Forms of Nature, of this Living Root, fprung his Immortal Living Soiil. 2. Yet fo is it, that wherever,or in whomfoever the fecond Principle is ihut out, that Exclufion is truly call'd the Death of the Soul 3 for the Living Soul by that Deprivation enters or remaineth in Death.which though improperly may be called an Immortal Death, being a Death to the Glorious fecond Holy light Principle. 3. The Soul is taken fometimes for the two firft Principles. I faw the Souls of jjfy, them who had beenjlain, &c. for here the third Principle was afleep. Sometimes it's taken for the whole Man. // thou wilt nai^e thy Soul An Offering for sin, &c. The Lord Jefus offered up all the three Principles meant here by his Sou], and as was (hadow'd by the whole burnt Sacrifice : 3ut in this Qucftion , Soul is re- ft rained only to the firft Principle 3 becaufe other Queftions particularly reach the other two- The above brief Anfwer may here fuffice i becaufe facoh Behmen fo largely re- folveth it in the Anfwer of the firt of the Forty Queftions of the Soul. (^ 40. ivhatitthelmmmilLifginMifiy (viz-) tbsSoul, and what it the outwird Life in him ? -4. 1. The the ijy Theofophick.Qjiepions Jnfwered, jf A. I. The Principle of Man's ImT.ortal Life is, what the Anfwer of the laft foregoing Queftion renders it ; that is , a Life fprung from the \\ reftling of the firft four Forms of the firft Principle. They generate a ftrong, ftern, eager ftmg, prickle j poifon life, or bitter Root j which (as doth the Gall in living) Bodies ftrikes up or enkindles Life. 2. This being rooted in the Eternal Beginning, or from the Eternal Abyfsof the Father's Property, can never find End, or limit of Race: But Either, is according to the Fountain and EfTence of its own Nature, dark, raging and fierce for ever, or in the Holy Principle of Love in the Light World, happy for ever. 3. It muftnovr be told what the outward Life of this World in Man is, and mult be fadly acknowledged to be Earthy and ScnfuaU here is the LuH of the Eye, the Luft of the Flefli, and Pride of Life : So that it may be faid, Shut the five Windows, that our Houfe may be truly Light within. 4. The Beaf!s live as Man doth , having all the five Senfes, as he, in fome of them more fharp 3 alio fome of them extend the Thread of their time to greater Meafure : are generally more exempt from Sicknefs, wholly Privileged from careftil Perturbations ; in good Meafure, without fear of future Events or Sor- row, ^c. $. So that Mans outward Life, or third Principle, as now it is from firft to laft, renders him of all Creatures the moftMiferable. And his reftlefs ftriving to fa- tiate the Lufts of this Worlds Spirit by Wealth, Greatnefs, &c. is an additional Sorrow and Vexation , which fome of the Ancients skiltully mitigated by wife Moderation and Contentation. 6. Who fees not how much more grievous this Pilgrimage and Travel is M Man, than to any other Creature ? Becaufe his Creator made him for the Ex- cellent, Holy, Sweet Paradifical Life : Even as Hell is moft intolerable to Evil Angels and loft Men, who were created to be Inhabitants of Heaven j whereas it is no Wo to thofe horrible Creatures that figure the fiercenel's of the Properties 5 for that is their Life. 7- Yet it is true , the poor Brute Animals groan under the Curfe Man fub- icdtcd them to; for they ihould have been harmlefs Figures of the Aftraland Ele- mentary Powers. 8. To conclude the Anfwer of this Queftion, kt it be fcrioufiy confidered. That if Man w ill think to feed his Immortal Principle with Mortal Food, (^ii-) his Soul, with this third Principle, hedothasacruelMurtherefs, who to ft ill her unhappy Nurfe- Child. inftead of Food,amufes its Eyes with Obje(5is,and its Ears with Sounds, and anfwers its hungry Laments with louder Noifes, till Ihe hath forced it to fleep, who fo pines and deflroys it. 9. But the Love of God in Jefus Chriftis the true real Fcodof the Soul; it is true, not like Shews and Sounds which are delufive ; alfo real and fubftantial, not a Shadow, which every thing here elfe is , as to the Soul. This Love , as Food, gcneraterh its like intheSouland ftrengthensit 3 This Love, as Phyfick, Purgeth out all other Love, and it rcigneth and remaineth for ever. Q: 41. Whit is the Idea^ or exaSi exprefsreflsx Image of Godin Man, wherein God woriletb and dttelletb ? A. If a Volume were written to Anfwer this Qiieflion (as well might be, by rcafon of the Excellency and I nportance of the Subje;^) yet ftiU it would be as under Locks and Seals from the fallen Aiam^ until he enter into the Knowledge at the right Door of that he loft by his Fall. I. TheDodrincof the Rcfurredion was call'd Bablin^ by the Iludious Athe- ruans , 7 8 The I'jj Theofophick^Queflions Anfwered. nians ; for Man is deal to the Holy Divine Image : and in all who fo abide, the outward A^'ral Spirit and ElerrentaryBody, is the only BridJe of Sufpenlion and Mitigation of theheiiilli Image, or dark Priridple. 2. But had Man no more, he were in no better ftate than the brute Beaffs ; for in the Aftrai and Eementarv they are in common with Man 3 and in the dark Prin- ciple he IS one with theEvl Angels. 3. Yet fo exceeding Great and Adorable was God's Grace, Love and Pity, that the fame Grace was like a Seed mlpoken into him at the Fall j which in all by whom Obedien:e is yiclde I beareth Fruit to E':ernal Life j but it lyes as Dead in fuch who bury it under the Dominion of the Aliral Spirit, or that choak ic under the Thorns oiftheElemetnarv Body. 4. And all Impenitent Reje(5lers of God's regenerating Grace, how fubtle and ftudioufl/ penetrating foever, have no part nor lotin thisMitter j but are abib- lute Strangers, guided by an unreafonable Model of Humane Rsafon refulting from the Information of the Senccs , twiftcd with the Maxims of Serpentine Wifdom. y. Neverthelefs, the Poor in Spirit thatdyethto its own Will and Luf!s, hath lively Charaifters of the Idea of the Divine Image and Birth 5 for fuch a dying enters the Soul into the firft Refurre6tion. _ 6. God's Image is not in the Earthquakes of the firft Principle, nor in the Light- ning and Thunders of the third Principle 5 but moft nearly in the I'mall ftill voice of the Proclaiming his Gracious, Merciful, Long fuffcring Name 3 for that is the fecond Holy Principle- 7- And this fpeaking Almighty Word cannot be more than ftammer'd by words 3 no niore than Omnipotence can be comprehended by Concrets. With what Eye can a Sinner behold the unexpreiliblelovelmefs of That raviihing Face, where dwcils That Maiefly which is the Exprels Image of the Father , and before whom the Angels co\'er their Faces ? I muft fav, when a drop of that Ocean of love and Mercy blefleth my Soul, I melt, I fiammer, 1 am aftontilied. I ord what is Man ? 8 God's exafl Image conii'kth of all the three Principles 3 The firft and third in p;rfe«5l Order being thorowly illu^ratcd by the fecond. The mighty longing of the firft, like a Hunger, produceth or begetteth the meek Will, and glorious Majeftick Principle of Light, according to which, God is cal'cd God. And of the longirg and will procce:'eth the defiring , which is a Love fpirit, producing Mil- lions and Miriads to Infinity of Variety , wherein the three behold thcmfelves m parcels, 9. But in Man behold themfelves in one entire Image; yet not in fallen Man, but in the man Chrift Jefus, by whom and for whom, are all things. 10. The Idea and perfed Image of God is only in Chrift, yet not as He is the Second Peribn of the Three ; for fo He is the inacceftible Light and the Original v/hich is Imaged 3 but He is the perfed Image of God, as He is the Divine Huma- nity or Heavenly Man the Firft- born of every Creature This Virgin ImcJge was in Adim before he lufted, whereby he was in Chrift God's cxaAlmage, having all the three Principles in due Harmony, being the true Cha- ra<fler. Idea and Figure of the Glorious Triniry. 11. This is a!fo in an obfcure and lefs confpicuous way, in every one who is Begotten aeam by the Holy Ghoft. The mortified , humble refigned Will, entreth into the way of the Crofs quietly, patiently; Love makes it fweet, this is a putting on Chrift 3 for here the Lord is B irn, is Formed, fways the Righ- teous S'-epter , Transforming that Soul into the Virgin Image in fome de- gree j but the glance of this ftopsmyHand, extrad^s a Groan, fwallowsmeupj I flaiiie, am almoll devoured. My Lord, what is this Earthen Houfe ? Q. 41, the ijj Theofophk^Queflions Anfrvered, 79 0^42. JVhitvfAs PitrAdife wherein God Created Man} Js the fame Alter able w Cbangeabky and a Creuture , or doth it Jiand in the Eternal Ground ? A. It hath been reported that a Painter would have Drawn the Lineaments of the Lord when in i' lefh j which by reafon of His Majeftick Face , he could not perform, The like Fond attempt were it taSurvey Paradife by Humane Art or Inffru- menrs 5 which if ic were a place cannot be found, and if it prove a State or Prin- ciple, cannot be comprehended. I. The Anfwcr may firft be Negatively ; that it is not a Place or Locality. (i.) I. Becaufe then as the moft worthy the Garden of Eifn fhould not have been the place named for Adams Seat, whence proceeded the four Rivers 5 but Paradife is not called the Garden, nor is the Garden ftiled Paradife. z. Nor is it changeable ; for though it difappeared as to the firft Adam 5 yet the fecond Adam granted it to the Thief q. Pofitivelys Paradife is the one, holy, pure Element, having its Eternal Foun- tain from the fecond Principle, and every of the feven Properties are in it, m great Purity, and Splendor. So that had any created Ar^el the Task, perfectly to Epi- tomize it, he could do it but according to his excellent meafure, yet not fully .- Nor to Human Apprehenlion 3 for as Paradife is the heavenly Body of Chrift, fo is it the Womb of Angelical Conception , comprehending them, but cannot be fully comprehended by them j as neither can the Suns luHre be by us compre- hended 4. Heaven is Paradife, and the Paradifical Principle is Heaven ; and when they are Contemplated, their Glory fwallows up all created Angels as well as Men. Ic is an Over-match to penetrate the Holinefs, Purity, Immenfity or rather Infinity, Tranfparency, Simplicity, Variety, Succeffive Formations; with all Powers, Co- lours, Vertues, Sounds, Odours, Subftantials 5 the Quinteflence and Elixir of tTie outward Quinteflence and Elixir j the Harmony, Peace, Gravity and Eternity j its ample Commenfu ration and Redundancy to the moft noble, expatiated, fublime and exalted Capacities. y. So that proceed they never fo far in this ravifliing Traverfe and Queft, there is ftill a prorped of more and other 5 they muftfay, in our Fathers Houfe are many Manfions, at whofc right hand are Pleafures for evermore 3 fuch as Eye hath not feennor Ear heard.nor hath entrei into the Heart of Man to conceive. 6. A faint Similitude may be a frefli fpringing flowry Meadow , where ftand Thoufands of fragrant Flowers , fome more Beautiful than other , all fiiewing their peculiar Beauties without grudging, and how the Divine Vertueinthe third Principle, is become Material : the taft whereof, caufeth the Creation to be in Anguifli and Travel to be delivered from the Vanity , and Groan after freedom from their Bondage. 7. And though^ Paradife be not excluded this World , yet a great Gulph inter- pofcth betwixt it and the World 5 the Mind, when inflamed with Divine Iove,feels what the Hammering Tongue cannot tell to others. 8. The Corporeity of Paradife is not palpable, that Salitter is Holy and Pure, like that of the Angels, (^ix) a bright, tranfparent, vifible Subflance. 9' It's Birth or Produdions are in all things, and therefore immeaiurable and in- numerable 3 which is thus to be difcovered and undcrftood. Let the Divine Light and Vertue be likened to the Mind of Man : The Paradilical Fruitsto the Thoughts, eacht Thought hath a Centre whence other Thoughts fpring 3 fo alfo do thofe Hea- venly Fruits proceed from, and iniinwavering Eternal Love. L lo. The 00 ^he ijy Theofophfck.Qjiffliom Anfivered. 10. The Fire there, is God the Father j the Light, God the Son j the A'r, God the Holy Ghoftj It's Profuridity and Extent are not bounded. 11. The Idea or Fiaure of the Creatures here are there, but not their Spirit,' much Icfs their SubHance ; for, for that End they were Created. li. All Holy Works ^and there m their Figure, and all Words fpoken by the Human Tongue from a Divine Root ; as the wicked Works anf^ Words do in Hell. 13. I compare the Arabian Odours , Oriental Gems, Palms of ^^4, Wine of Pomegranates, the American Pine- Apple, and what elfe is moft defwable, in com- parifon of the Paradifical Produdlions, to the obfcure Vitality furnving in Mens Dead Bodiesjgenerating fome as it were Fibres ofGold amongft the decaying Teeth, and the Ufnca on the Skulls of Pe: fons Strangled. And all thirgs of lefs Excel- lency in this World in comparifon of Paradife, to the Exacmentitious growth of Hair and Nails in their Dormitories. 14- I compare Mans outward Aftral and Elementary Life, to that in Paradifei, to idle deceitful Dreams , fome difquiet ones , fome wrathful , fome frightful, fome wicked and obfcene -, many, many ways Evil. And our Tranitacion hence I compare to the Morning awakening time , ternfjing fome as Slaves to their grievous Chains and hateful Drudgery : and others as great Conquerors are ulher'd in State to the Princely Triumphant Chariots. ^ If Sav any, fay not all (retaining the leaft degree above perfed: Madnefs) if Pa- radife be thus infinitclv Good, what (hall I receive in exchange for it ? And how fhall I fearch the Path leading to it ? What Key opens the Door of it ? ^, 16. The Lord Himfclf tells us, Except a. Man be born again , he cannot enter inta theJ^ingdomofGodi And byway of Explanation addech, that which is bm of the Spirit is Spirit. And again. Except ye eat the Flejh of the Son of Man and drinli hit Blood, ye have no life injoH ; and bv way of Explanation addeth , It U the Spirit that quicli- netb the f lefh profit ei.h nothing ; Tny JVords are Spirit, and they are Life. 17. Where we fee the N:w Birth and Eating Chrift's Wlefli are the fame. Alfo that to be fpinted by the Spirit of Chrift, and to feed on the Word of Chrift, are the very fame: Whence it is that true Spiritual Life is revived, or ftirrcd up in us. 18. The New Man regenerated out of the Earthy Man being a Virgin may Sup with the Eternal Virgin ; and as the Lord while in our Flelh had the hca^'eniy FleOi and Blood, wichfwallowed up the other : Sowem Hi* Meek, pure Spirit, carry it alfo in our Earthy Bodv, and if we live in the New heavenly Flefli and Blood in the Body, Power and Vcrtue of Jefus Chrift ; that is, in the '^on l>y the Holy Ghoft to the Father : Then, when the old one falls off, we Hvein the New heavenly Flelli aud Blood, and our Works are no longer ours, nor our Words ours i but God doth ail in us- 19 To this Man, every with-drawing Thoi'ght from an entire Suhjcdion, is his Crofs ; for to him Honour and Contempt,Sweet ar d Bitter, Penury and Plenty, Heavy and t lehc are no more any of thefe ; for he loves not the one, nor flyes from the ctN-r ; but the Divine Will \& his Joy and Content, the thing fought, and his full iatisfsdlim. Q. 43. Why dUGoi Create in the B>'ginning but one Man , and not forthwith a Man And A Woman together^ m He did the cthtr l^inds of Creatures ? or other Species ? A T. God created the other Creatures to manifeft his various divided Powers, that in them he might feverally Image every of them ; by thofe wrathful fierce ones in the dark World, the loving Inn ^ceit ones of the Light World's Property, and others of the meer Elementary World j ana that the fccmiDg contrary and dilcording ,• "Ithe ij'j TheofophickiQueflionsAnfwered, 8t difcording Properties might mdiflind Forms and c rcatures, one tyidtt the other tea genera. ;dri-aony, k-' ereunto they ftiil lerve. 2. But Man He creared to a higher and more rxccUent Sphere j for he was in oneonly Perots, tocom irii'e asina 1 Epitomv. t Imageof the total God. ha- ving his R otm tiie EcinaldarkV orici, or thatct Fire: HjsLifcGlorv Vertue, and Fruit in the Erernal [.ighc- world or iecond Prin'- pie of Love and Holinefs ; and the mwc. Piincipie bei. g that of t.'^e purcit Aftral anu Eiemcncary World, was but to riang t-.) him, over w tch he was to bear rule. ;. Nor could he have been God's :ompleat Image, had not the Tindlure of the Fire, and aifo of the Light been incorporated in nim, (that i:) both the Male and Fcaiale Properties. 4. Therefo e was it that he was but One Undivided, to Image God, who isdx- fiiugutfli^-d iiito Three; yet is One, ano Eternally thf. fame InfinitCj and m Him- fclf the Undividable One. 5 And as the One God remai'iing but One, difFr.'eth Himfclf into Multiplicity ; fo lionld Aixm , nad he remained ar U i ivided on, Magi- alU have propagated a B^efTed, Hoiv, Numerous Progeny in pcrfe(ft Mt def^v and Purity ^ yer bearing in thtm all, every Power of the »^nncip'cs ana every P- <iperty in great Harmony, as arc found m the Angelica' WorH, as weliflsin the A raland Elementary. 6 But when once .«^(izw 'ad his Ev rent from him, we fee what Mifery, Df- ftradlion, Laceration and Wofoon foilow'd, by difappearing of the pure Virgin Modefty. Q; 44. Wat the frfi Mm in [ucb a habit of Condition created w Eternal Life, 9ru Change and Alttration ? A. r. When Men fearch the wretchcdnefs of fallen Man's prefent Eftate,itmay feem mcredibie that ever he was a glorious and compicat Image of God , and of ftll Worlds. X. A' one feeing the Ruins of a Royal City, which Sword and Fire hath laid in Afhes< heap'd into RubbiJh. Delolation plead Prefcription, and Years have cloath- cd the Hillocks in Green, efpecially if fome Earthquake had razed the Situation ; the Behol.ler of thefe Renams, though ere. ' ibly mformd. can fcarce credit that ever it de ervcd half, what perhaps Fame (toofparingly) reported it to be. 3. Thus Men looking on their own feeble, fickly, filthy, fhort-liv'd Bouics, can fee litt.e more than a Beftial Image. But farther penetrating the Deformities of the Soul, at Ho'^tlity againft even God Himlelf. and torn by Civil War within it felf, and b means of God's withdrawing abufed Grace , it is invaded by grofs Darknefs : Little more can be feen but what is devillifli. 4 But G'orv be to God in the highel^, that Jefus took this fallen Imageand led it throue,h Death into Eternal Life. The lad ^^rolpcdt of what Man is, joyned with ' the Ignorance of what he was, raifcth the blind Conceit that he was created to Alteration y. But to fliew how Excellent Man was by Creation, and that he was not fub- Jeft to Alteration ; yet that I may ihun Repetition, do return my felf to the An- fwers of the 38, ^ 9, 40, and 41^0^ efttons. Only let it be remembred, that God denounceth as the Wages of Dilbbcdicncc, Alteration, Death and Dcprivationof the Farad fical Glory, 6. And that the Alteration was Tranflation toa better Place, muft needs be an Error fpringmg from our Ignorance , of what Patadifc 18, aod what that Hate is i I return my felf to the Anlwer of the 4* Qucftion. Hi Ithe 1J7 TheofophickQuefims Jnfmred; Q. 45-. Pf-I^at manner of Image w^ Adam before hU Eve ? In what Form and Condi' tm WiK he, when he was neither Hufbxni tor Wife, hut both ? A- I. He was fo made, as to poflefs the Throne of expulfed Lucifer; he waff therefore an Image of God's Power, as well as his HoIineiS; which made him the Objeift of Lucifer's Malice. 2. Andforafmuch as Lucifer zffc£tcA to hft up himfclf in that part of God's Image entruftcd to him, confining of Potence and Mightinefs to fuch exccfs as c- clipled his holy, pure luflre. ■ Therefore to prevent it in Adam, there was added to him the third Principle j for it was Matter for fome humble Contemplation : But Lucifer fnot balanced therewith) Imaged in himfelf a dcfire of Rule above the End or Limit of Crea- ture Nature. 3 . A 'am was alfo lower than Lucifer 3 becaufe the Subjefts of this Monarchy were only potentially or virtually exiftent , not aflually produced. And it is found that gradual accefs.to exercife of Authority, is lefs obnoxious to inordinate Pra- ctices, than inftantaneous Entrance upon Soveraignty.His gracious Creator faw ic fafer for him to be raifing of Fruit, than at once to enjoy a reaped Crop. 4. But he was Privileged above the Angelical Hierarchy that had left their Habi- tation, being a more compleat Image of God than they , having one Principle more intrufted to him, J'. His Fall was into that third Principle j which though the Holy World fliould be withdrawn from him , yet was not that Principle finfully Evil in it felf j but the firft Principle (excluding thence the Holy World) is Evil in it felf, into which the Angels fell. 6. The third Principle God annexed to Adam f for knowing he would not re- main faithful in the Virgin State) that into it infinite Love and Goodnefs might enter to help him again, which sFeWjfe Chrift did, byre-uniting the Eternal Di- vine Virginity to the Sick infe*5led Humanity. 7. And thusTindured the Humanity, enkindling in it a true Heavenly fpark of holy Fire, which when our Humanity in Chrift yields it felf up into, it is a Sacri- fice turned into a Love- flame. Like as the right Tinfture tranfmuteth Metals, and the Elixir Tindures Mans fickly Body. 8. Now to fay what was the Image, likenefs, Form and Fafhion of Adam when he was neither Husband nor Wife, and yet Both. He was, as to his firft Principle or Eternal Soul, Potent and Mighty, refembling him to the Father, and to the Angels who are Mighty in Power. In his fecond Principleor Divine Spirit, he was as a God in Holinefs, Love, Purity and Bright- nefs 3 which illuftrated his firft Principle, joyning the Dove and Lamb to the Lyon. In his third Principle, he was Prince ever the Aftral Heavens ; a remainder where- of was in ^ofhuah, who ftopt the Sun and Moon. And under his God , Soveraign over the Elementary Worlds, a remainder whereof is feen in Mofes over the Wa- ters, and Elias over it, and the fire. 9. His Body was as thofe in the Refurreftion, with this difference, that having both Tinftures, he could have been Magically fruitful 3 whereas they and the An- gels are in tliat refpeft Barren j and was all this in great Modefty, Simplicity, Wif- dom, Unity, dear Love, Holinefs, and immaculate Purity. Q. 4^. Had Adam before hit Eve, Mafculine Member s^andfwh Btms^ StomachtGuts, SntrAjls, Teeth, Mi ilfo [neb things 9& rve now bAve ? : ' A.i, Adm's The lyj theofophick. Quefiions Anfrvered, 8 5- A T Adms Holy Virgin (late exempted him from thofe impure, deformed, beftial Members for Propagation, which yet (pitying^our Wo and NccefHty is bdre uSby Divine Patience • But the Filthincfs of it, is ligmfied by the Orcumftcion, and is tha whereof Nature it felf (asdepraved as it isj bluihech and ;s aft^amed. 2 And Bones were Screngths ; for the Saturnine Companion could not pctrefie to thafeS t U h s Body, whiih was derived from the Aftral Root (or one Ele- rSentwhSe they were alfo breathed out)became fubiedted to thofe Aftral Powers,- which were to have continued his Servants and Subjects. 2 rl^e Teeth Stomach, Gutt3> evacuating Veffels,?^?'.;. which we now have, rou'd not beial him while he remained in his Holy State ; for his food was holy, puri; heavenlyXhasmightftandinEternityj forfuchwas he, not as yet con- fined under the Horofcope of Time. , a -m j«^i, i,. r« ^«^ r He ftuft not himfelf with the Elements, nor to fpeak ftriftly, doth he fo yet, no nor do the Animals j for the Elements feed the ^ants, and the Animal Crea- tures feed on the Plants produced by the Elements, but Man on the Animal Crea- tures like a Wolf, and on the Plants like an Animal. But Aims Food was Holy, Paradifical, Angelical, Eternal, n^^ding^o evacua- tion • eaten only in the mouth, not tartarouss which the Law comnianding tiie Ifraeiites to carry out a Paddle to cover theirs without the Camp, figmfieth. And that othei Law prohibiting and ilnftly nominating unclean and clean Creatures pointeth at. Q 47. If Adam d[o hadbeen thm, as we mnoif, hew w^ it pojftble he Jhould in fuch \ coniition have been able to jixnd without fufering ani corruption } If Paracelfui thought by feeding on that whereof the Stars fubfifted to extend his Thread of Life to what length he would, it was a thing might foonbe purpoled. 1 Tistruethe Elixir , if duly -and naturally coUefted, epitomifing the Um^ verfe, muft be granted to do much in tinduring the Vital, Naturaland Animal Spritsr whereby the Aftral and Elementary Man may be ftrongly fortified, the Natural Balfamreftored radically, dregs obftruftmg the quick interiours ot the Powers feoarated, highly conduang to health. ,. r . u ^ A^he long Lives before the Flood, as well as many fmce, feem to be re- ferred to their happy Knowledge of this almoft Paradifical Secret, as an immediate 'T?e\'Slt?of b^^^ that befides the Supream Law for f brjdg.ngMan^s Race, the Aftral Revolutions fummon us to a penod, and the Volatile Nature ot the Elementary Fabrick, loofen the connexions of our Outward Man, ffom Aft- rSty to the fixed Inward Man, in fo manifeft a degree, that -we bring fiom the Womb the Seeds of our Mortality, our Bones arc fenflefs, dead, and (asto theni- felves) dry already; our need of frequent ficep pourtrays death 3 0"^ tood is cor- rupt?ble7 thofe few that attain the Winter of Age, then Ml to Aftes by their Cold Fire, others fall to Aihes by the Hot Fire, as it is writtefl, Tcur Fathers where are they? ' AKol^ktzs it ism, If there had been a Law thzt could ^^^^'fj^'^J^J^f* verily Ri^hteoufnefs had come by the Uw ; fo had there been an happy Eternity at- tainable out of the R we had been thence raifed to Immortality, ^""5 Tut fefing there wasno fuch, therefore the Second Mm breaks throu^ delthi^toEterncy • becaufe ^i.-^ having fubjefted him.felf and us to the Stars SEirent^,Th/refore that part of us under that Rule muft change as the^ who by wreftlingvary their Powers 3 nor are the Stars nor Elements thcmlelvcs on a furcp Bafis, but that the one mufl one day fall, the other mcit, ^^^ ' 'The 177 Theofophick.Qjieftkns Anfwered, Q. 48. Shouli Adsm'j etthg and drinking have hen after a Paradifcal ntimtft Vfithcut care, diftrefs and forrovn, if hs htd jiood out the Trial r Prohi ? A. I. It is written, Th'^ kingdom of God U not Meat and T)rin\^ but Rightenufnefs, Peace andfoyin the Hoi) Ghoji : Yet the Lord iaitn, IwiH d> n\ no more of the fruit oftbeViney tiU T dHniiitnevp in my Father^ Kingiom. Tne Manna alfo by ailufion is call'd Anaels food. 2. -4<;<4m'seatuig without care, diftrefs and forrow, was without diftruft of want, therefore wrhout care J without fubtlety and difappcun'ments 5 therefore without diftrefs ; without forrow, being ever a gainer, havLngfuppy out of the Ocean, n.eJingonlv to abound in humble gratitude Aiams aradiiical food is fomctimes fignifirid by Bread of Life, Water of Life, a Tree of Life, Manna, New Wine fite. 3. Thofe fruir<: aiercal ana fubftantia! ; more Divine than to be palpable of true Power and Vertue to nourilli to ErernalT.ife jthfref re muft be incDrrup- tible, having the forms of the fruit*: in this Woild ; for this is the rcprcfen ation of That, tho'butasa dead, dark lliadow, aithe hu<;kj This harh the Cur»e in ity but the fruits there have the purity, rcalneis or efl";nce exiftingin, and deriving from the Omnipotence and Luf^re of the Second Principle. 4. The dead fruits here which (mold and penfti figure) thofe heavenly ones : The faded ftains of thi gs here, point a thof- bvirg, bright, glorious coiours, the variety of -hefc, the infinity of thofe ; thefc Trees as it \a ere pourcray rhotej this very dead Earth, in a fort, figureth the Divine Salitter, uur Morta. D.ad Water, the Pure River of the Living Water ; our Air cheir Air, which is of the Holy Ghoft iour mufical Sounds hint at their raviflimg iivm^, '"peaki<!g Airs j our pluck- ing and eating our fruits, fisure their fo doing j the ftre g'^h ue receive a^d re- tain thereby, figureth the fame in themj our lecmingly oeiightful Objects, figure their tranfcendent g'oriousObje^s. y. But all in lb vaft difproportion, as a dead Corps to a flourifhing, lively, noble beautiful, exquifitc perfon, or asacontcmpvi-.le fotriih natural Ideot to the mo^ a.ute, accomplilht, profound conremp a-.'ve, experienced Phikf.pher, or as a leprous, deformed, loathfom Body, to the moil rare, perfeft, healthy one j or as a maimed, imp Jtent, treacherous Slave, chained f.^r term of LiS: in a flink- ing Dungeon, to a profperous renowned Captain at the Head of a mighty Vi- ctorious Army. For how m jch a glorious, pure, blefled Sta'-e exceeds a vile, wretched, perifhing State, f 3 much doth the Food Adam had tranfcend ours j That was the qaintel- fence, life, and one holy Element, this is the exaefccnce of the four Elcmcntg travelling and clogg d by the Curfe. Q. 49. should K^zm in Paradife have eaten fuch fruit O/f the heavenly eating JhiU be afer this time ? or w%reinto fhould he have eaten ? vt.ycre Jhould the fame have cominueiy feeing all the Beings of this JVM- are earthy And tranjitory^ and be only was an Eternal Heavenly Image y and needed not the Vanity ? A. I . Chrift in His beginning of Miracles, gave Hisbeft Wine at laft, which is ap- plicable to us (byway ofallufion) who arc ftrayed, when at laft we return to our Na.ive ^^aradificai Country. 2. This Queffion leads me not to (ay what Adam's food was to have been j for that falls under the S2 Queltion j therefore reftraini' gmy felf to the prrfent en- quiry, which is, whether hiseacinghadtTeaitheiaiiiewhKhihallbe? and where it The 1 77 Theofophick. ^uejitoni Anfwered. Sj it fliOuW have beet, (cctng he only neede ' nor the Vanity, and that thfs World hath i\otmrg in it r»nt svhat is traniaory . To whicti i anIWcr. 3. Paradice ist^e fimilttude, manifeilation and revealed Imjgeof the incom- prehenfible God , and is fuch a fimilitude as is in its infinite extent, variety, purity and eternity incrmprchenlible 5 being,in all luch places and tor ever, more or Icls vifible, wl^ ere God is more or lefs maniieft in his Grace and Love j for ic is - God's opened Book to Angels and the Blf fled. So thac it cannot be faid to have a Beginning, End or Limit of Extent. 4. In this blefled ftate or place was Adams whole Man, whofe Third Principle as well as his Firft, fhone throughly and glorioufly in the Luf^re of the D vine Se- cond Principle, yet did his Firft and Third remain really fuch, as they ftiaU alfo continue to be in the Blefled after the Refurreition. 5". Adim was in the Garden of Eien, but was alfo in Paradice, or the Heavenly State; nornecded he, nor Ihould he have taf^ed the fruit of the Third Principle; for that was poifon to him. Thus mav be feen where his food lay j and that tho' he were in the Garden of E^ew, he was of a higher Principle as far above it. Q. JO. Whether did the four Elements alfo Rule in Adam in hit Innocemy, or but one only in the equality of Ul^enefs of the ^ our Elements ? Did he alfo before be fell feel heat and cold ? A. r. .^^(im'sBody was not made of the four Elements ; if he had, they had Ruled there z. For firft, every Concrete is fubjedt to the Powers whence it. originateth, bat (i!) the very Bcafts derive from a more noble Ruler {yi\^ the Aftral Spirit alfo. ?. Bccaufe, contrary Properties in "rmciples muft produce conrrary (Qualities (i.) in Bodies compounded of them, unlds their contraries accord in a harmonious Cement j now the divided Elements remain ever in irreconcileable equal diftance. 4. Becaufe, tho Time is in Etcmity comprehenfibU and Eternity m Time in- compreh.^nfiblv, yet a tranfitory Root may not found an Eternal Tree ; thus from the rranfitory Elements omeVegetarives.^c. but fuch was not Adam's Bodyj for it was caoable of Eternity, not m^afarable by Time. f. For thele Reafons the four Elements were not Rulers in him, but one in the likencfs of the ft^ur, but that one was holy , confifting of all Powers in the per- fc(5lion of Temperature, whence were breathed the AjRral Worlds, and four Ele- me us. 6. But the Elements divided according to the four Anguiflies of the Eternal dark Abyfs or firft Principle ; one into raging ficrcene's of Cold, another in a clogging Body,another into Evaporating ; and the other into fcorching confuming Hear, which it ftill is, and over which and the Aftral World was Adam put, as over the reft of the Lords Handy- work, far above the Extremities of the four Elements and precipitant driving of the Scars. Q; f I. Should any tbir^ have been able to l^iU or Vt^roy Adam ? ■A. I. That which hath a Temporary Root, muft from the Neceffity of its own Structure, fuffer Mutation, not that any Ens may properly be faid to be annihi- lated ; but the Fab-ick muft fcparate, and the Farts be refurr.ed into their proper iEthers, or firft Irrmciples. 1. But lb was not Adam ; therefore could not Pcrifti from the V.vm of his own Foundation; yet leaving the Place and Order wherewith his G^^cious Cre- ator had veftcd him, he transform'd hir^fclf from the precious Image he had into fuch (3.) S5 1^6 I'Jl Theofophicli Quefllons Anfwered, fuch Deformity ; that for the Virgin to continue his Yoke- fellow longer, was 09 impolllble, as it is for a Livmp Man to put off his Body, and dwell in the Body of a Dead Man. 3. This was Adumz being kill'd i who, as the Rebel Angels by imaging in them- felves the Forms and Puifiance of the firft Principle, withdrew them from the Mceknefsand Love of the fecond. So Adum by imaging in his Will the Vanity of the Out birth or third Principle, the Powers of the firil became ieverally en- raged , his fecond Holy Principle oblbured, and his glorious Body (otherwiie Etcr- ral j became dark, grofs and beftial. 4. For the Magical Soul and evil Spirit imprefTed on it the Image it had it fclf been infcded with. Thus the Immortal Man died, (that is) Sin tranfmuted him into a degenerate, deformed, impure ftate. <^ 5-2. JVhatJhould have been Adam'j Condition and EjUte upon Earth > If^hat/houli be have donsy if he had. continued in Paradife ? A. r. When Good Angels humble themfelves to become vifible to the outward Eye, they come as Strangers, and when Evil ones intrude, they borrow where with to hide their horrid Form j but Adam was by his third Principle, natural Proprie- tor, and at Home. 2. Yet as the Lord Jefus faith, fpeakingof Children, Th-ir Angels always behold the Face of my Father which U in Heaven j fo ac once they behold the Face of God, and carefully Nurfe the Children committed to them. Thus alfo was Adam in the Garden of Eden^ as a Prince and Natural Lord (by Donation) of the Creation, and then alfo walking with God in Paradife or Heaven , and an Image of the Al- mighty Three, beholding the Son of God, who is as the Delight, Heart or Face of the Father. 3. As to what Adam's Food fliould have been 'tis anfwered, i. Negatively, Not the Earthy Meat or Mortal Water, not that of the Elements, nor Stars or Aftral Spirit ; for all thofe have their Periods and are Tranfitory. 4. But his Food was Bread and Water of Life , Paradifical Food , Immortal Fruits j Angelical, Pure and Eternally Subftantial , wherein no Vanity could in- linuate. S- Will you fay what is that? I anfwer, the Divine Flefh and Blood of Chrift, his heavenly Body,the one holy Element,the Quinteflence in the Eternal World. 6. Will you ask what is that ? I anfwer again, What is it that feeds the Soul in the Sacrament of the Lord's Supper ? What is it transforms the flarving faUea Man into an Angelical Divine Will,, enables him (till then a Stranger; to live the Life of Chrift in love, Meeknefs, Refignacion, thankful Obedience, cheerful Suf- fering : having one Spirit, one Will, one Life with Chrift ? Is not this the Old Wine whereof whofo drinkcth, defireth not the New j for he faith the Old is better.' 7. This Flefn and Blood is Meat and Drink indeed : Oh my Soul, tafte and fee how good the Lord is. 'Tis fo fweet, that this World's bitter Cup rellifhed with this Tinyfture is Acceptable, and this World's fwceteft Produds to him that hath ^ taftcd this, are unpleafant, and in comparifon of this is Vanity. 8. But more particularly, Adam'sEiZing muft have been fuitable to the feveral Defircs he had, and thofe Defires are according to the feveral Spirits and Capaci- ties,and thofe iipirits anfwer to, and are modcU'd by the feveral Pi incipleSjWhereof he was founded; 9. Thofe Principles are Thfee, as to avoid tedioufncfs (which I ftudioufly (hun) do refer my felf to the 3th Verfe of the Anfwer of the 4Tth Qucftion 5 where the principles are explicated , and fomcthing in fallen Man may be produced to De- moaftrate this great Truth. lo. It The 177 7heofophick,Quejiions Anfwered, 87 10. It is undeniable that in us Men are three Spirits. The Animal or Soulidi Spirit, the Vital Spirit, and the Nutritive Spirit 5 thefe alfo are to be found (in a very'.obfcure Figure jin the Beafts>but in Man they grow from three Eternal Roots j The Animal Spirits live in the firft Principle, whence alfo (as a Figure) were breathed the four Forms in the Aftral Spirit : The Vital Spirit is in the I'econd Principle : The Nutritive Spirit in the third. 11. Adxms Soul did Eat of the Meek, Heavenly, Holy Flefli and Blood , or Life and Love of the Almighty Son of God, or fccond Principle j it could not be fc^ by Spirit , for it Self was Spirit. In this Divine Light and Mecknefs dwelt ./ii<:»2's Vital Spirit as a twig on a Vinej and his Nutritive Spirit was fed by the Holy part of the third Principle. 12. In this Principle of Holy Paradifical Excellency , flourifh all Eternal, pure Fruits, whofe unexpreffibly Exquifite and Incomprehenfiblc Varieties, real Enti- ties or Snbftances are no more but ftiadowed (and that darkly) under the Curfe by this World's Excellencies. 15. Thofe Divine Produdions are the Quintcflcnce Eternally fixed in the Tem- perature, confining of all the feven Properties of the Eternal Nature in Trium- v phant Harmony, and thefe were the Fruits on which Aisim lliould, and BlcfTcd Menfhall, live Eternally. Qi, $3. Tf^hatwas the Earth with its Frufts befere the Curfe y when it was taWi Paradife ? A. What Paradife is, was (hewn in the Anfwer of the 42 Queftion. And the Trees in Paradice are, will b e met with in the y 6 Queftion. And that This Worlds fruits were not thofe of Paradice is plain in the Anfwer of the 4 Queftion. 1. The thing here enquired is, what the Earth and irs fruits were before the Curfe 3 therefore that if the fruits of the Earth before the Curfe were call'd Pa- radice, it was not properly, but figuratively, as rcprefenting Paradice, which it did, tho'vcry imperfedlly in many parts. 2. For if we underftandby the fruits the Plants, it muft be acknowledged that ■ feeing the Fall of the Angels fiirred up difoiders in the great Myftery which in- troduced a Darknefs in the Deep j whereby the Properties being feparate firom the Harmony, were unclean, and every Property willed to be creaturely. Thence came out Evil Plants, whofe extremities {hewed them degenerated fran the Temperature, alfo evil Beafl?, (^c. 3. ' Fis true, the fecond Principle fo influenced the whole Creation and blefTed it, that the Evil part was fubjedcd under the Good ; the Evil was thus very good, to flievv the various Powers of the incomprehenfible World, the Earth alfo, and all its fruits, might then well be called gocd 5 becaufethe Divine part had the Do- minion, and from it the whole was denominated. 4. For the GocciPowers were fo far exempted from the Evil, that they could not be afftded or impaired by them, un'efs they firft laid off their own Good Property voluntarily ; which Adam did, introducing not only Pollution intohim- fclf and poftcrity, but Enmity into all the contrary Qualities in the Creatures j who , tho' contrary in their Qualities and proper Conftitutions, were as harmless each to other before, as the Wormwood is to the Liquorice Root, which extracting the bitter Quality, leave tire other the 'more ca(ie attrafticn of the fweet nou- rifliment, yet was the one as really bitter as the other was fvvee:. f. Yet all tho'e contraries, tho' not in the perfcd Harmony and Temperature, by the Divine Bkfling, were very good, and thus W4S every thing before the Curie good. M Q^U' $$ The 1 77 Thllofofhick, Quejiions Anfj^ered. ' ^ c > ' Q, 5'4. should the Prcpigdtlon psjfibly hxve been •without Man and Wife^ ftein^ in the Refum^ionoftte deaitb:yP}all not be Man ncr iVifs, butli'ieibe AngcLs cf God is ilsAven ? A. I. That Propagation was to have been, is clear j becaufe all mankind was not made at once : But that it was not to have been by Husband and Wife diilind, as arc the Male and Female of other Creatures, appears i in that when the Man was made, he wasexprefly laid to be Male and Female, after which the Creator faid all was very good. I. 2. 2. I. Then it followed that the Creation was blefled. 2. The Creatures iX- 3. 4. fiingui&ed by fundry names. 3. The fcituation of Eien, defcribed. 4. The Geo- graphical ^ourfes of the four Rivers, afllgned, to which point of Heaven they J-, inclined, f. The Countries of their Travels and Peregrination particularized. ^. 6. The proper Treafures of F/'/ok, the firfl of them noted. 3. All which we may not think but the Holy Ghoft apparently to fignifie a Myftery of intervening, thus all orderly recorded. The Jcwiih Rabbins can note internyflTionof tim:by aa accent or little addition to an Hebreiv Letter, and a prolongation by protra<5lion of the fpii its of their charaders 3 and an abrupt cut- ting off by a fmalldailf, and fhallwe fee nothing by interpofing a Volume of iix , branches between Jdum's Creation and that of Eve. * Forty cr di- 4- So that much tim.e (why not * forty years ? vi"^. a year for a day, tho' he vers years. was not in time, but in eternity j may be proportioned, m which was his proba- tion, and in which all theie things are ftated pafling after the Creation of Adam, the Mai? and Female Man, before the extrading and building of the Woman out of, and diftind from him. 5". And tho' the time be not in plain words in Mofes, yet is fisnitied~year for year bythe irraelKes forty years Trial in the Wildernefs, in which they Jiv'dlike Adxni on Paradilical Manna ; and again like him, whofhould have been confirm- ed, but milTcd by unftedfafbiefs 3 fo they who fliould have entred Canaarty kindled Wrath ag^inft themfclvcs, by the Luft of the Midianitith Women. But why It was that Man was only one, and not two, like other Beads, is referred to the review of the Anfwer of the 43 QuefHon- <^. $ $. f/ci» could it have been poffible that a Man and IVife jhould have continued eternaUy ? fVould God change hU Creature Mmi^ feeing in the Life Eternal they Jhall be lil^e the Angels ? JVas Adam alfo in the beginning created in the fame Angelical Form 6r Imaging, or in another y then be Jhall arife again and live for evtr} A. I. The C^ueftion intends an Eternal Well-being or Bleflednefs, which muft"" concern thofe who bear the Divine Image. What That is, and how born in them, is explained in the 41ft Anfwer, alfo in the 45th and 4^th , and that in the Form gotten by Man's Difobedience he could not continue wichout fuffering and corruption, is cleared in the 47th Anfwer 3 fo that the preceding Anfwers being heedfully digefted, will make repetitions need- lefs 3 for they are with great care to b; avoided, if real advantage be defigned, little therefore remains to be anfwered. ^ohn^.i^. z- Let It be confidered that the Lord faith. No manhath afcendedinto Heav'.n,bu$ he thit came dorm from Heaven, the Son of Man which is in Heaven j the Son of Man, pr Heavenly Man, or Divine Humanity. 3. The Divme Virgin was ever in Heaven, and cannot come from Heaven fo far as to quit that Tenure- But when Man had exchanged that Love for the Luft of Tih 177 Iheofophick^Qtieftioni Anfn^ered, S^ of a Woman, it was the Almighty Son of God, and Son of the Virgin, reftoied the Virgin or Heavenly Man to Fallen Man. 4. The Rcftoring of this Virginity is the Forming of Chrifl: 5 and as it grows,the Man comes to be a Man in him ; thus puts he on Chrift and the divided Tinfturcs of Man and Woman (gotten as to the dividing of them by the inadivity of him who had the Virgin Energy) put on him, that divifionmuft ccafe and terminate, and the diftind Properties unite in the Heavenly Man. 5. And thus it may be faid. There is neither Male nor Female, but Chrifl: is all in all j for neither Male nor Female is or can be fuch i for the Virgin Energy com- Gil. 3 . 1 3. prehendeth both. 6. And Chrift alone hath afcended into Heaven. As wken men fpeak of a Tree, they mean every twig and fprout j fo Chrifl: confifteth of every ingrafted Branch, and the flouriftiing of them is the flourifliing of the Tree. 7- Thus the Lord faith j Tht wot^s that I do, fh-iUye do^ani more dlfo ; for as the fruit Giews it fclf by the Branches> tho' their Vertue derive from the Tree or Vine, fo is it here. Q. ff?. What were the Trees inParadice which were amable or pkaftnt to behold j sndgwdto be etten off A. r. Tho' no Language of the Fallen Man can tell us men intelligibly what they are \ yet I (hall branch my Anfwer into four parts, r. To fay what they arc r- not, 2. What they refemble. 3. Whereunto they ferve. 4. Whence they proceed. 2.5.4, 2. What they are not. i. They are not Figures, for the produ<flion of the (i,) Aftral and Elementary Worlds and Powers, do figure, or are figures of them. j. 2. They are not only Spirit, but are Subftance ; for the Trees and l'rodu*5lions of 2. the Out- birth, tho' they are Accidents, yet have an Aftral and Elementary j. Vertue or Spirit 3. They are not fub)e<5l to varity, but adminifter Eternal Food, notplearant to view only, butofhigheft ufe. ^ . 3. What they are like. i. They are like the almoft Infinite variety of Tree?, C2j Plants, Flowers, produftiofls m the Out- birth 3 for the outward World is the !• Image of the holy World. 2. They are like and agreeable to all the defires of 2. the moft pure Spirits and Angels, a glimpfe whereof is in our moft enlarged cu- riofitiesj for they arc madefuitable to them to whom God gives them; to them they are tangible andcompleatly adequate to the Holy Men and Angels, as the Mothers Nutriment is to the fucking Child. 3 . They are like the Holy Trinity, as j- at large might be fiiewed. 4- Whereunto do they ferve. r. To be the Material Word of God j this is (jj that every word that prcceedeth cut of the mouth of God by which Man lives, i. alluled to by our Lord, when he faith, And iu>t hi bread alone; for by This the un- fcarchable Abyfs of Gael's Gocdnefs is to the blefled partakers of it in a fort com- prehenfible. 2. To be the Eternal Food of the Men made perfeft, -and of the Angels, who hereby eat the Paradifical Vertue in the mouth wanting no Beftial 2. Stomach nor Gurs. 5 . To (hew the Creatures tho* mcft glorious, to be but Crea- S* tures, not Almaghty, but to have dependence on the Womb of Infinite, I^com- prehenfible Bounty ; hinted by thefe words, Of all :he Trees, &c. thou maifi freelj eat. And in the Canticles ; Eat, 0 Friends, yea. drinli abundantly, 8cc. for the Foun- ^/'^'- ^°4 ^' tain is an Ocean. The Trees of the Lord are full of fruit. 5. Whence are they, and wherein ftand they. r. From and in the Properties (4.) I. of the feven Fountain Spi I irs, according totlie holy Imprefltcn or fecond Prin- 2. ciple. 2. From and in the Ten Forms of Fire, ( -yif) Love- fire j both the Exod. if. 27. former and This are figured by the feven times Ten Palm Trees. 5. From and rj. • M 2 in ' po The 177 theofoph'ick^Queflions Anfwered. in the Divine, Living, Almighty fpeaking Word or fweet Power- world, or Divine thifd Principle. 6. Thus if Man contemplate what thcfe Trees are exempted from , what they refemble, what they fcrve ro, and whence they derive, or where they fland : He may find them to be the fame with Adums Body , which was pure , and to have exiftcd in Ecernity, as are the new Bodies of thofe who arc rifen and sfccnded with Chrift. Q. 57. WhatrcmtheTreeof Lije^ andalfotbe Tree cfl^r.orvkdgeofQoodandEvil, each in its Power, Ejfenceand Property ? j4. I. We read of Cherubims ( with a Sword turning every way ) placed to keep the Way of the Tree of Life: who then can defcribeir, that hath not firft pafTed the Sword of the Cherub? And if all Mortality be as Fuel to that flaming Sword, who in the Body (by Human Wiidom>) can (without danger of being burnt) approach the Way to that Tree ? 2. The Tree of Life is faid to ftand in the midft of the Garden , and alfo the Tree of Good and Evil. The Tree of Life is alio faid to be in the midO: of the Street of the New Jerufalem, and on either fide of the pure River there, bearing twelve. Fruits, one every Month. 3 . How can it be more clearly (hewn ? For the Tree of Life ftands in the midft between two Kingdoms , two Worlds, or two Principles , vi^. Between the Fa- thers, orfirft, fierce, wrathful, mighty Principle, and the outward or tbjird Prin- ciple. , . ■ •. 4. The firft as its Root, the other as its Shadow and Figure, dimly reprefenting both the Root and Tree ; though more obfcurely the latter, fincethe Curfe. J-. And the Holy Power of God which penetrated the outermoft,and fwallowed it up (as Light doth Daiknefsj This Holy World is the Tree of Life it felf, which in its Original fhould have been unknown to AdAMy even as the Tree of Good and Evil, (hould have been unknown to him. 6. He fhould have kept a Child- like refigned Mind which is attained , after the corrupt Man (confifting of the fierccnefs of the firft, and vanity of the third Prin- ciple) is cut off, by the fharpnefs of that Sword, or become Fuel to the flame of it. Then the New Manentreth irreuftibly by that Guard, and Eateth freely and for ever of the Tree of Life : till then, his Food is of , the Tree of Good and Evil j and what that Tree is follows. 7- The Tree of Good and Evil was the only Tree of that fort that grew in Eden. Tnis Tree was Good, as partaking of the Verrueof thefccond Principle, though it felf grew in the third, and it was Evil as partaking of the dark ImprefTion of the firft Principle, whereby is Poifon,as the Gad is the Exciter of Life in living Crea- tures, and fo that Death and Corruption is in this V/orlds Fruits. S Therefore was it forbidden ^d^m, as being a Produftion of the Stars and Elements over which he was to Rule j for though Adam was in the third Princi- ple, he was abnve it 5 as Ecernity is ia yet above tinae. God willed Adam to have remained in the Happy State ; therefore commanded his not touching that which would be Contagious and Mortal, as it proved to be by opening in him the Evil of the divided Properties. p. It was in I'-e nvoH of the Garden, (that is) in the midft between the firil Ptnd third Principles, partaking of both, as doth alfo the Tree of Life i but this of Good and Evil hath not the vertue, but fliadow of thefccond Prinaple. 0,58 'the 177 Theofophick^ Queflions Anftvered. 91 C^ J 8. Wherefore did God Create this Tree , feeing he hnerv well that Man would efendj or lay hold on them, and hurt kimfelf thereij ? y/. I. The confidering Gods foreknowledge (unto whom nothing can be cafual bat all Events , which Time divides into pafl, prcfent and future , arc one inftant ail) fliould make it feem , that God's infinite Goodnefs would have in- clined his Omnipotence, to forbear the Creating the Tree of Good and Evil , or have reilrained it that exquifite Garden, that it might at lead have been no tempt- ing bait to Adam or Evt's Curiofities •. Had not the Creator willed fuch dire EfFeds, as that it fliould be the Eternal i'erdition of fo great a part of Adams OfFspring ; ftich Reafonings Human frailty calls Wifdom. 1. But Predeftination and Reprobation may not be here difculled, becaufe it falls under the fcventicth Queftion j (whoever (halllive to anfwcr it) wherefore ic would b: here Digreffive- 3. The Anfwerof this muflbc rcftrained to the Caufe of God's creating that Tree of Good and Evil, whereby the Tranfgreflion w as occaiioned. In Anfwcr whereuntoit muft be underftood, that when the Almighty willed to become Creaturely, or to behold Himftlf in Images of Himfelf, He moved the fiat in every of the three Principles, (yi^') according to the firft and fecond in the Triumph of all the feven Properties, in the Eternal Nature or Temperature , the Holy Heavenly Thrones, Powers, Dominions, Princes and Hofts of Angels. 4. Alio according to the Out-birth or third Principle out of the great Myflery- with the feven Properties but much lefs fublime, was produced the Aliral World in fo beautiful order, yet with fuch advcrfe qualities, as they were for their excel- lency adored , by lome Ancients as Deities, and deemed for their Contrarieties Immortal Gods at Civil Wars. f. Who yet being but an Image of the third Principle, muft by the Wreftling- wheel of Nature, be refolved into their JE&cv, not being allied to any Soul which can invefl it, or it felf in a Root of the Eternal Band, as Adam's Body was. 6. Next out of the Aflral for Matter by the infinuation of the Aftral Spirit were the four Elements produced, and with them and the Aftral Spirit the Tranfitory Creatures, and as an .other Out- birth the Mineral and Vegetative Common- wealths- ' *_ ■ 7. Laflly, According to the three Principles, with the feven Properties in due Temper and Harmony ; with a Soul out of the Potence of the firfl:, a Spirit out of the Holinefs and Glory of the fecond, and out of the out- flowing vertue of the third Principle, was Man made a complete Image of the total God 3 in his firil and fc:ond he was an Angel, in his third lower, yet Lord of chat Principle ; alfo his glorious Body had this excellency above the outward Sun , that it was United to an Ecernal Soul, and fo exempt from fuffering any Recefs, but capable of Eternal Splendor. 8. From what hath been faid, it is Evident, That the fame caufe why the Air m'ghty Imaged Himfclf in the fii ft and lecord Prmciples, moved Himfelf in the third alio ; part of which was the Trees of Good and Evil , as our outward Eyes witnefs to us. And the like Mot<ve which induced Lucifer to Image in his Will the potence and ftrengthof the firft Principle which was his Root, and whereof (by the Grace and Glory cf the fecondj He was Lord in His glorious Bodv 5 the like Mirive induced AJa-nzo Imprinr in his ^ylll, thcLuft after the frudifying Vertue of tae third Frinciile j whereof by right of Creation he is part, and by Donation hath right of Soveraignty over it. 9- And it there yctrcfll fo eminent a Vigor in the Rdiqu«s of Man, as. appears in , pi*- The ijy TheofophicJ^ Onejiions Anfvpered, in Women with Child, and common Sympathies and Antipathies, what was out of Aixms reach, efpecially in the thiid Principle, over which he was Lord, being himfelf fubjed to none but God ? Could not his Magical Defire railc that unhappy Plant which he ftiould net have done nor known? Then came the fevcre Inhibi- tion, That of the Tree of Good and Evil thou Kayeji not Eit j jor in the day thou Eite^ thereof, thou fjult furely Pie. 10 God created Man compleat, which he could not have been (efpecjally as His Divine Image) without the freedom of his own Faculties , which the very Brutes have; but left in that one Tree he fnould harm himfelf unwarily, or by ill exercife of his freedom, the dangerous Tree is named , its Situation dcfcribed ; he is warned , he is threaten d on pain of immediate Death. What can be more ? ir. If Hs Will had been chain'd, it had been to take it away, or as to fpeak a Contradidion, What had that been but to Uncrcate Him ? What had that been but to inflift the utmoft feverity on Him who was never yet a Sinner ? 11. What could confine Adams Magical Will to call up fuch a Tree ; for Mofet dividing the Sea, 7'!/^"^^'s flopping the Sun, EZ/iA's calling down Fire, his, and Elijhaa dividing Jordan, were but Fragments of Adam's perfed Piece. Qi^SP- ff^ did Ged forbid Man thefe Trees, What rcK the Caufe thereof? A. In the 57th Anfwer appears what this Tree is , and why faid to be in the midft of the Garden. In the y 3d, is (hewn what this Worlds Fruits were when at bell. And in the lafl; preceding Anfwer , what introduced it into tl-rc midft of >^i^m's Garden, aud where that 155 to which fcverally , to avoid Repetitions, \s this refcrr'd. I. Which well pondered , little may fuffice for Anfwer of this: For though Adam was God's total Image, by having the third Principle on him j yet he was not in it, nor of ir, but Lord of it, and it. as it were hung, to him. A« the Lord Jefus Chrift was in the outward World, but not of it, but of and in Heaven : So was Adim in the Garden of Eden, but not of it, but of, and inParadife, i. Again, /4i<iwi's Body was no otherwifc one with the Aftral Spirit than as al- lied, or as Brother to it (proceeding from the fame Holy Eiement) yet was to out- live it even for ever ; bccaufe his Body was conjund with an Eternal Soul, and Divine Spirit 5 whereas the Aftral Spirit hath its Age,and recefs into its i^Lther. 3. But the Tree of Good and Evil was Corruptible, having it's Root in the Elementary World, influenced only the Aflral, in which the feparated Properties werefo awakened, as itconfifted of Heterogeneous Good and Evil Parts : Even . thofe of the Dark World radically imprefled. 4- So that it was Death and Poifon to the Paradifical Heavenly Man ; for it generated Putrefaftion, and a filthy Draught and Beftiality j wherefore the Gra- cious Creator did fo fevcrely or exprcfly and ftriftly forwarn and forbid Man that Tree. Q. 60. fVherefore Jhould Man rule over all the living Creatures cr Bejffs of the Earth ? How, ar,d to what End could that have been ? A. N;gatively it is anfwered. That Adam while he flood, had no need ; neither. I. Of their Milk or Carcafles for Food, or Skins cr Fleeces for Cloaths ; becaufc Corruptii.riiconrr^uteth nothing to Incorruption and an Incorruptible Body: as Heavep wants not Earths a. Nor their Strength for Labour or Culture^ for the Produiftions needed by him were the I J J Theofophick^Queflms Anfwered. f^ were Pure and Heavenly. The Effcdt of the Curfc it was that it was faid, in the front of thy face thoujhalt at thy breitd. 3. Nor their Courage or Velocity for offaice or fpeed ; for no Oppofition needed no Counter- force, and no Extremity needed no Speed. 4. Nor their aflimilating or Antipathetick Powers for Medicine ; bccaufe no Sicknefs needs no Phyfick ; no penetration of Bodies, nor impairing of Parts ; no need of aHimilating or reftorative Applications. (1) 5. They wanted not him-'i. To be Jufticeof the general Peacf : for the' thev were of advcrfe qualities, yet innoxious, till uftiered in by the Curie (as the cffe(fi erf" Sin) irritated and arm'd them againft Man , and againft each other. Their innocence was their defence, their Contrarieties were no more ofFenfive to each other than contrary Colours are, or Flowers of different Kinds. t. 6. They wanted not him to raife them a , fubliftence ; for their Creator had provided fo for them, as they fhould be no burthen to him, nor his Divine Off- Ipring ; he cares for the Ravens- , A. 7. Pofitively to fliew how , and to what end his Rule (hould have been ? (2.) It's anfwered. Mam and his Heavenly Offspring fhould have ufed all the Crea- tures as Letters ftanding in feveral Volumes, Se<flions , Sentences and Words in the Book of the Creation 5 declaring what the Creator is, what He willcth , and whatHedoch. 8. And though the Creatures are Dumb, asareCharaftersof Letters^ yet the Divine Powers of the Spiritual Worlds are fpoken in and by the Creatures more cxprcfly than are our Minds fignified by Writings , or our Paffions by articular Sounds : And hath Art fram'd Accents , Afpirations , Liquids, ^c. Much more hath the Infinite Powers fpoken themfelves, and the Holy Names of God in the feveral Pieces of the Creatures, (hewing the Principles, Properties and Figures of the Eternal Worlds- 9- And as Adamt holy Oflfeprirfg had blefledly Multiplied, and Paradife glo- rioufly open'd it felf 3 fo the Creatures had (in their low Sphere) born a part in that Triumphant Theatre j nor had they been fubjeft to Vanity, Pain , Impo- tence and Mifery, by Want, Wcaknefs or Drudgery j for that the Curfc fubje(fled them to. 10. But during their refpeftive times , had fweetly delighted themfclves and Man in Ecchoing, and in their meafure afllfting, the High Praifes of the Infinite Gracious Lord, and when their Parts werea^ed, have gone off the Stage with Swan-like farewels, into their firft Principles and i5.thers. I r. Aixm gave them Names accoiding to their Roots and Defigns , wherein they (hall be in their Idea's before the new Bleffcd Men fucceflively produced, and as it were perpetuated by the wreftling of the Properties ; for neither in this fence fiiall Man's Difobedience fruftrate the purpofe of God, or give Period to the Glory of his Creation Workj for the Spiritual Worlds will obtain their Defircs of imaging themfelves for ever. As faith our Apoftle , Becaufe the Creature it felf fhall be dehvered from the Bondage of Corruption into the Glorious liberty of the Children of God. 12. Nor are the Creatures ufclefs, butfcrve our God's Defigns. And 'tis ob- fervable even Sathan ufeth (if he may) the moft accute Wits,' while God by Men of low Parts doth confound the V/ife 5 for fo, though Sathan uTed the Serpents apt Wifdomin his cheating Impofture, God honoured the Afs, the fillieft of Creatures to divulge fuch Truth as was neceffary for a Prophet's Inftrudion and Rcpre- henfion. Whence we may obferve, if under their Vanity they are of fuch excellent ufes, what would they have been, had they retained their Primitive Excellencies ? .^"4 ~^he 177 theofo^hkh^Quefiions Anfwered, Q. 61, Why did. God. fay^ it U not good for Man to he alone ^ vbereas yet in the Begin- Tiing he loolit upon all hU IVerlis and fnid. They are very Good ; yet of Mitn only he faithj 'Tk not good that this Man jhould he alone ; fVhy to 06 it not good} A. In the 43 Anfwer, it is fliewn why God created but one Man at firft, and not Man and Woman together, and in the 4fth Anfwer, what Form and Fdfhion he was when hs was neither Husband nor Wife, but both. In the 46'th appears Adam, had not at firft Man- like Members, Guts, <(sj'c. In the 47th, That had fuch been, he could not have ftood in Eternity ; whereof it cannot be denied he was by Creation capable. 1. Allwhichduly weighed, evidence why it was faid at firft allwasvery good j for then was Man a compleat Image of Cod in all the three Principles, illultrated by the fccond,('x'/!{;. jhis Soul in the Eternal Band, his Spirit in the Divine Holy Tri- umphant World, his Body out of the Holy Element, having both Tindures of Fire and Light enriched and fortified by all the feven Properties. Having further the Authority over the Creation like a God, the Intelleft of an Angel, and Innoccncy of a Dove. 2. And whereas afterward it is faid. It is not good for Man to be alone j it was not from any defeft in the Creator's Work, for that (as above appears) was per- itd. to a high degree j but the Creature had ceafed his Progrefs, as no other Crea- ture had 5 for of none of them was it faid as of Man,though not a few of them were ordain'd, and ftill do propagate themfclves otherwife than by diftind Male and Female, as well in the Senlitiveas in the Vegetative and Mineral Republick. See the 54 Anfwer, v. i. and 43 Anfwer, v. 3, 4. 3. And the being not good, may be noted from the Confequence of dividing the Tin^flures, that itfucceeded as to an Army broken , or a BefiegedCity, one part Failing with the Enemy, without Privity of the other 5 concerning which,the above quoted Anfwers fpcak much. 4. Yet fo propitious was Infinite Goodnefs and Wifdom at this Stand and Ebb of his Creature,as to provide fo fuitable an Expedient jnot only that might prevent a worfe ftate, but which might alfo bring forth an Incomprehenfible glorious Mafter- piece and Miracle of aftonifhing Love and Condefcention, the Lord Jefus Chrift ; of, and for whom are all things. J. Thus is it manifeft, how at firft it was very Good ; after that, how it was faid it was not Good : which may lead them that lift, to penetrate that when the End iliall find the Beginning , how the undivided Tindures making the Virgin ilate fball be again and for ever very good , as faith the Lord himfelf fpsaking of the Children of theRefurredion, that they neither Marry, eir'c. but are (in that refped) as the Angels of God. 6. Which ftate is amply fignified, that it fliould have been, by the Lord's re- commending it to all, to whom Power for iz ftiould beeiven ; alfo, in that i't was a Way traced out by his own Example, purfucd by our Apoftle and others, and Prophefied in the Revelations. 0^ 62. Why caufedGod, ordidfufer a deip Sleep to fall upon Adzm when he built a Wife out of his Rib ? What doth it mean ? A. I. Sleepis a Pcrqutfite or Appendix to Time, a Foreigner to Eternity, the refult cf a Ccnfiift or Strife, where into the var.quillicd rctireth, as doth the Matrix or w arry Element, when it is over-powred by the Fiery or Aftral. 2. And though Adam had not aftually tafted the Fruit afterward forbidden, yet had *lhe 1 77 theofophick, Queflms Anfwered. ^ j had his Imagination penetrated into , and his defire drawn forth the Tree on which followed the Severe or earned Inhibition. Then he (as one overcome) flept or fwouned> which the Divine Life in the Refurreftion knoweth not. ? He flepc to the Angelical World, and awakened to the outward j for Sleep is a refpite, or an arreft of the exercife of the Divine and Rational Faculties : alfo, as Death is to the Elementary outward Life. 4. Not that it was impofed by Power without him from foreign Will and Nc-^ ceflicy, but was a neccflary Supplement with reference to Ainm himfelf j which is the thing meant and taught us by this deep Sleep which God is faid to have caufed to fall on him. Q. 6 1. How yif its the Wife orWomaitmade out of Adam ? Whdt doth the Rib [talien} out of hii Side fignifiSy of which God made the Wife, m Mo^cs writeth ? A. I. Mofes faith , God took one of Adams Ribs out of his Side and thereof made a Woman. Will any underftand the Text fo grofly as that his Bones were then as ours are, dry, dead, rocky, obnoxious to the penetration of Fire, di/To- lution of Time, ts'c Such a Thought is rather applicable to Beftiality than the Eternity. 2. We are therefore to know the Rib whereof the Woman was made, fignified part of Adxm\ Strength ; for fuch were the Bones he then had, and not fuch dead petrified, weighty Subftances as ours ; no more than his Flel"h, which was created for Eternity was like our Beft-al Fleflh, at the Root of which is a Worm. 3. And becaufe Adam's Bone or Strength was a Compofition of all his Eflencey, Principles and Properties i therefore it is r-ghtly faid, a Rib, or Bone and Subftince : nor is it any new Phrafe to put one part for the whole, the Saiprure abounding in all parts of it with that manner of fpe^kitig. 4. Alio that it is faid to be taken out o\' Adam's Side, may fignifie the procedure to be from the Noble and Central Part, and into the Side literally did enter Longi- nm Spear, when the Lord of Glory was Crucified. f. Eve was that Child which Adam Ihould have glorioufly produced , which had he done Di finely, Powerfully, Actively, Magically (according to the excel- lency of his Creation-right) it might have been ca! I'd his doing it awake 3 ther» alfo had that Child been as compleat as himfelf: but being brought forth by an aflifting Power, and (as to him) paifively and unknowingly may we be cali'd his Sleep 5 therefore lefs vigorous and perfeft than his own Strudare. Thus the fecond Temple which was railed in an Eclipfe of Times, could not reach the ex- cellent Fabrick of the firft Temple. 6. Yet, forafmuch as Eve was brought forth (though in fome wcaknefs yet) with no offence to the Modefty and Virginity of the Divine Sofhia of God's Wi(^ dom ; therefore was fhe Holy, though by the rcafon of her fccblcnefs , very near to a precipice of Danger. Q. ^4. Did Eve Alfo receive a. Soul and Spirit from AdamV Soul and Spirit, or A n. i» (fringe oney peculiarly or feveraUy given of God} A. I. Had nothing been taken from Adam (whereof to mate Eve J but a RiS and that had been fuch a Bone only as curs is come to be, Eve's Production had not been from all AdarnsY^kncts ; but fuch Ihe was, only Man hath moftefpc- cially the Fires Tinfture,and Woman moft cfpecially the Lights Tiniflurc. The Man more of the firft, or Souls Piinciple, the Woman more of the (econd or Spirits Principle. N «• Thus $6 the ij'^ theofophicliQueftions Anfvpered, I' This Evf cannot be faid to have a Soul and Spirit new and peculiarly front God 5 but to partake with Adam of the fame Soul and Spirit, as may be proved as follows. •gumertt i. 3. To deny Eve part of v^i-cw's Soul and Spirit, becaufe for her ?tru<5lure the . Tfxt only mentinns a Rib.would with like force argue that {he was not of liis fleih. •g, 2. 4- If Eve were n'.< of one Soul and Spirit with Aium, their Pofterity nriuft either (every of them) have rew created Souls, andfobe ur.conccrned w ich their firft Parents TranlgrcflTion, or uninclined to their immediate Parents Gocd or Evil habits; The former of which, oppofeth Religion i the latter, Sence and EKpe- rieno- : Or clfe th? Chi.Jrcamuft have each two Souls and two Spirits, one from . each -jf their ^'arcNt?, which were a Solecifm, and morally a Contradiftion by making tw.> F:"rri ics. ^£- 3« 5. If t!:e W i. •-. h^d another Soul and Spirit, then that with Adam it muft be out of other Frin t^les, but other Principles whence Soul and ''pint can be, there are none j for it were asabfurdto make new Eternal Prmciyles, as to nr;ake new Gods. rg. 4. 6. If the 5oul and Spirit of Eve had not been one with, and part of that of Adam's, then the Lord Jelus, who took a Soul from the Virgin Mdry, had not taken Man's (or the Male) Scul, and lb Men w'ere not redeemed, which iscontra^ diftory to Law and Gol'pel, Faith and Reafon. Q: 6$. Here was the dividing of Adam into the Wife or JVoman effe^ed ? A I. Had the parting been natural, genuine and according to the blefled Para- difical ftate, it had been as voluntary and delightful as is the Sun's diffufingits Radiance, or the Olive tree and Vine putting forth their Fruit. 2. But the Text calls it [cafting him into a deep fleepl fo as the Phrafe may be compared to the manm r of Chirurgeons , about to make fome deep Incifions which the fubjeft of their Skill would not without great Impatience, if awake, permit. 3. And whereas Mofes faith, [took out one of his Ribs^ fignificth a violence and force, not only as before without the Privity 5 alfo not only without the confent and concurrence of Adam, butimp]>e:h fome unwillingnefs in him, and may be compared to the cutting the outer aiid inner Bark of thofe Trees a little above ground, whence ifTueth the Rofin and thole alfo yielding Frankincenfe, or drawing the Blood of a fruitlcfs Vine for fome fmgular ufe. 4. And the Phrafe of [clofing up the fleih again] fignifieth, there to have been a rending, wounding, or laceration of ^iiw, all againft the Nature of a Blcfled Eternity J which may be likened to Gardeners rending theRoo-sof Flowers, or cleaving withahardWedgeor Pin the Roots ot crouzy Fruit-trees. f . So that from the whole, 'tis apparent, that, whereas Aiim was created per- fectly with both Tinftures of Fire and Light, Mafculine and Feminine in Virgin Modefiy, Purity and Chaftity j which appears in the 45th Anfwer, that he was to have propagated a Progeny and Virgin holy Race out of himfelf, is proved in the y4th Anfwer. 6. That he did not fo is apparent j That therefore the Woman was feparated from him by a Holy Violence, is evident by the above Difcourfe ; and that the tiat took not only part of one part of him, is proved by the laft precedent An- fwer, but part of every part ; and it is vifible, that though the Woman is the weaker part (which iliould ftrongly incline Man compafTionately to bear with her, afFedionately to aflift her, earneftly to Pray with and for her, fhe being and bear- ing the weaker part of his EiTences) yet hath flie every of the four firil Forms of the The I'J'J theofophickQueJiion} Anfwered, ^7 the Eternal Nature alTo, everv of the Principles and every of theFacuItics,Powers, Paffionj, ^(T. were all as truly imparted to her from Aixm^ as was the Spirit of Mofes to the Seventy Elders, or the Spirit ofEliah to Elijhi , but the manner how it was done was much otherwife } being unknowingly, as to him, violently, and with notable penetration. Q. 66, If'hy did Adam pftfintfy tdia bit £ve tt klm, dnd fiid Jhi Wit hk fiejh i Hm could he l^novt her ? A t. If a rent or cut divide the flefh of a living Creature, both parti eameit'' ly will CO atcratfb each the other, and femenc ] with like Reafon did Mdm take hif Eve ; for whi'e he was whole, and married to the Divine Virgin of Madefty, the WifdomofGod, he remained as the Sun in a Cloud, not doing what he was en- abled unto, I. But changing Love foi* Luft, his heavenly, dear, modc't Love, Delight, Joy,' and fixed Satisfaftion, hath now a great aloy of A^lral Precipitancy, Fancy, Im- naodefty, and deceivable fceming Satisfatlion ; for the Tin(5lures, when thus di- vided into two diftinft perfons (the' as yet not throughly infeded, but having on!y the above aloy ) expcded to find each in the other the Virgin of Purity and Modefty, and from that miftakc the Magical Ardency, introducing and belonging to the deformnl Beftial Image arofe and iijfinuated it ielf. :?. So when he but faw her, he faith, Sh; is,8cz. and ftraightway without inter- poiing reflexion on his former State (for any thing appears) he took her, where was then his Purity and Virgin Modefty, accompanying the Heavenly Man. This dedenlion was fo great, that the fecond AiAm was conceived without the Mafcu- hne concurrence, bringing again the Purity and Modefty of the Heavenly Vu^gin, the firft Image which Adam had caufed to difappear. 4. The Man acknowledged her to be his fleili and bone, and took her, and they were HusSand and Wife ; and Pofterity are told their duty, that the Man leaving Father and Mother, muft cleave to his Wife, and they be one fleih. 5- And the Birth of Cain following in the next verfe after their expulflon the Garden, yet the Conception muft precede, with due gradation of interpofing Time. 6. But that the knowing Eve and her Conception are fpoken of after the ex- pulfion, may have this Myftery ; as being fo unfuitable to the Para:1ifical Stat^ as not fit to be recorded till af.er their being driven out of the very Garden. 7' And why might not by the Conception the Woman be the eal;er fwayed to a libidinous rafting the forbidden fruit? 5. In fad commemoration whereof the Tyranny of Wcmens Lufting fomuch inconvenier.ceth them, as not feldom to frufh-are the Conception, other times to deftroythe formed fruit, other times to imprefs forreign marks on them, and fometimes the Magical Luft is fo rampant and voracious, as like a Storm it blows down the Ab -srtive Fruit, Tree, and all. 9. And for Adatns knowing what and when:e (he was, the caufe is plain, he knew his God, and by That knowledge knew himfelf, in the fame Light difcemed her ', for his Intelleft was very radiant, it muft be more bright than Noah's^ who (tho'in an ill fleepj knew what every of his Sons had done to him, whilft he fo flept, which flecp of Noah's i$ a pregnant figure of This fleep of Adams. <^. 47. JVhit wof the Sfrpm on the Tret cf I^mwledge of Good and Evil ffhich de^ dived or [educed Eve ? N 2. A. U the 1 77 7heofophick. QuejMons Anfwered: 4' I Thelefs is requifite to anfwer this, becaufc the biefled proponnder in Illis own Anfwer to This 8ch Queftion thews what the Devil is j and m His An- fwer to the nth Queftion faith what the Dragon is, that ftrove with Michael. Shortly then, it little concerns us to know whether the *^rpent that tempted Et-r, were the Old One forming himfelf into That Animal's figure imitating his parti- cularities, or whether aftuating the very Creature to infinuare his dcfign. But it greatly concerns us to know what the Tempter or Temptation was j tho' Eve fliould not have known it. 2. The Tempter is a Will refulting from the Central Fire of the Dark impreflcd Forms of the firft Principle, without enkindling the Love fire of the fecond, thereby becoming feparate and broken from the Infinite Infeparable Unity into SelfiufJ. 3- It therefore imagethit felf into a hunger after knowing the multiplicity j (v/!f.) after entring into, poflTefTifig of, or rather being polTc/Ted by the divided Pro- perties of the Out- birth or third principle- without enkir.dling the Love-fire of the fecond, thereby becoming feparate and broken from the Infinite, Infeparable Unity into Self luft. 4- It therefore imageth it felf into a hunger after knowing the multiplicity j (v/^.) after entring into, polTeffing of, or rather being poffeffcd by the divided Properties of the Out- birth or third Principle. Will it be faid tnc Tempter fhould have been charader'd and here is only the Temptation? y. It's anfwered, we may know the Evil Tree by the corrupt fruit. Again, the Tempter is dangerous to us for the fake of the Temptation: What could the Fifher do without his Net or Bait? Again,tho' Evt were but little,and^^d»i lefs pro- penfe to the fugar'd potion, yet wc have abundant thirft, like one in an inflaming r ever defircs drink* s. 'Twas therefore ncceflary our Second Adam fliouId be able to fay the Temp- ter Cometh, but findeth nothing in me. To prevent Ruine, we muft imprifon our domeftick Foes to avoid their betraying us to the common Enemy. 7. Every man is tempted when he is drawn afide of his own luft, and enticed j which faith not only that our own lufts are our Temptations, but that it is what every man is obnoxious tc. 8. It is of fad confidcration, that many who abandon the Wit, Craft and Sub- tilty of the Fox in great meafure, may yec betray themfelves to the curious Art, Contemplative Ingenuity, and Innate Wifdom of the Serpent, falling alfo far be- low the Divine, efpecially in This. 9. That the Wifdom from above is not only good-na^urd, as peaceable, gentle cafieto be entreated, full of rr^rcy and good fruits 3 but is alfo high-born, (v/^.) pure, humble, felf-emptying. denying, annihilating, mortifying, fudging condemn- ing, leaving, loathing, witnefllng for God againft it felf and ail others. Adding to Faith Patience, to Experience Hope, with which Faith, Patience and Hope endu- ring all things waiting in extremity with quiet refolution. 10. Trueic is, that much penetrating fpeculation, ard knowledge, natural and acquired for advance of reputation, with improvement of Property and Self- plea- fing, is the Serpents Duft and Meat, but the former are bits he cannot rellifli, they are his bane, poifon aad death. Q. ^8. JVhy did the Serpent perfwade Eve, and not Adam, to hfi after the fruit ? jytat WAi the fruit on wbici? the) both did eat death ? A. I. Whether an envenomed Shaft pierce the heart through the breaft, or through the fide> it is cqualiy mortal 5 Such was the Serpents Temptation, and Eve Th 1 77 theofophick. Queflions Anfeoered. pp Ew might more cafily be feduced, becaufe the breach was begun jn her vtxy Strudurc and Conftitution by the fef^rarion of rhe Female Tinfture. Again, the Woman was as a fcattered party, who are mere fuddenly made a prey of than the Body of any Army. 2. The Temptation might t^ke hold of her mod readily, being her felf a kind of Tempcation, having drawn Aixm from his pure, chaft, precious, dear Virgin- ftate 5 therefore the Tempter awaited her, and pre\'ai]ed hy a kind of aflinuia- tion. ?. NaturaliRs obferve Aflimilation effcdsmuch in motion, as in the hafiening of Bodies to their feveral Centres, not only in rarity and denfity, and the ver- fion of the Needle, but in velocity and penetration j that the Arrow headed with Wood, and the Woodden Wedge fhail pierce and cleave Wood by more ready infinuation than Iron. 4. And This fquares moft with the Apoftles humbling charge on that'Sex, that theWoman was firft in the Tranfgreffion, t^c. not barely with refpeft to the Sei'peat or Temptation it felf, but her dedenfion, inclination and propinquity to cunofity, which ftill is found amongft them, preparing her to (wallow the Bait. f. But I fpare them, for the above hints pondered may fufficci rather adding that men fliouid be the more compaflionate and afliftanc, knowing they arc Man's weaker part, and of his own EfTenccs. 6. To fay farther what was the fruit on which they did both eat Death, little is enough, but refer to the 7th, 8th and 9th verfes of the 5- 7th Anfwer con- cerning the Tree of Good and Evils which (hews it to be of the third Principle, no better nor worfc than That we cat of, yet mortal Poifon to their Paradilical Life. 7. And (a little to digrefs) let it be confidered, that the Lord's bleffing the Meat when he did eat with his Dilcjplcs, teacheth us to know and remember the peril, left the Evil Properties in the Creation fliould fo ftcal themfelves into our Meat cr Drink, as to aiTociatc with, heighten and ftrengthcn the Evil Pro- perties in us. 8. Therefore we find fome charafter'd who make provifion for the flefh, to fulfil the lufts thereof J and of the Rich Man, that fared dclicioufly every days and of others feeding themfelves without fear. A fin prevailing by Aflimilation with our voracious, licencious, wanton Ap- petites, willingly indulging our felves to forget that the Provifions for our Lord and his Difciplcs were a few Loaves, and a few little Fiflies, and thofe he multi- plied or augmented by Miracle, yet the Loaves were but of Barley in a Country abounding with W heat, Milk , Honey, (^c QjS^. Whxt voi thefiK, and hovf it k become a. fin, that the fame it an Enmity of God? A. T. What the Tree of Good and Evil was, and why forbidden, the 7th, 8th and 5th vcrfes of the 57th Anfwer explaineth. How excellent Adam's firft State was, is fomewhat diftinftly in the whole y 2 Anfwer. How he fell, and how low, is touche I in the §i Anfwer ■, a review of all which will be eminently afliftant to the fearchcr, and a large contribution to the Anfwer of this. Yet tiarther 'tis an- fwered, 2. That as Luciftr and his Angels by imaging in their Bodies the Forms of the fir£ Principle, left the glorious holy 2d Principle, whereby their Tindure became not only impure, ffeparatc and unclean 5 but falfhood and filthincrs in the ab- ftra(a. 3. So 100 The 11 J theofophick Quejlions Anfmred, ^, 3- ^?.^'t^,'"^«^'?sRuler (by Creation right) in the third Principle imaeed in t Jr'S.^I^'' y^"' ^^"^/"^ Soul, a hunger of Che fame third Princiixirffi lA:! ^w v'*' ^f^ P^'"?'^ Food) inftcad of the fubftap.nal Quinteflcnce and Breid ot Erernal Life, departed out of the Unity wherein he poflefTcn all and every good perte^lyatonce for ever, into a few little parcels of fading good blendecfand interlaced with Volumes of multiform exquilite, real, f!eddy, permanent Evils 4. What the Willis, the Man is: Thus the Will ofW WeWtvS^^^ by the Accommodations of their late opulent Seat ; fhe is by the Affringent Pro^ ftufr as muft be rubbi 1i, becomes a IJeaft or Fow ; for the Magical Will hath r as even la Witches appears) the oycr^match to the Forms of ElemVnrary and Ur^ Concivtci, i hccaafe the M^gU is the Power of the Will, or Hand t-f the Mind ha- vingitsRwtinthcPotence ofthcfi.ft Principle or Eternal Band "''^'"'*». ***' r^L. ii?''!!.'^^*?'^""' by imprcfllng in their Originally Noble Brcafts the Oood and Evil Properties, could not retain the Divine rmage: As the Evelooketh not at once upward and downward J therefore the pure Love, Delieht Tov and Heavenly Man dUapix-ared and the Dead Form rcfi -ned. The Apoft'e faith i.Tr* ra,nei. As ron, when the Luftreof the Fire is gone, or a Lampcx^inSed fo no more could he be Divine, and Senfual, Earthy and Heavenly ^ * 6. Tills departure was his fin and the imprefllon of Luft introduced the de- parture And this eager impreflion and departure from the fccond Prncipledt termed his Soul and Body by awakening the Properties of the Good Beafts whiS JefumeThcm.' ^'"^ ^ ' '"^ '^'' ^''' '""^^'"""^ ' ^'""^' their /Ethe/smuft 7. The fame departure, at the fame time alfo awakened in him the Properties ofthe evil, cruel, voracious, crafty, hateful, wrathful, envious, poifonous Crea- tures, which, tho' they are refolvable into their Others alio, yet being ingrafted on his Evcrlafting Root, they were eternally his, and he theirs. 8. 1 hus is It an Enmity agamft God, and had fo remained irrreparably ras the - the apguifli of Froft, and ficrcenefs of Fire are at Enmity againft Vhe fweet haJ monious I emperaturc) had not Infinite G,ace infpok^n again the word of ReconI cUiation, which is the promifed Seed and Regenerator. CL 70. my did mt God hinder it from being iffeHed, being he did forbid it then? r^ ^' « I^;^ Anfwer, if full, fliould open the true fenfe and plain meaning of S? /^7'^'^f.^T'^"^ the Eleaion and Reprobation, which hath fomuch|«T. plexcd Mens Minds, tortured their Inventions, fiHed fo great part of their Vo- lumes, imployedfomuchof their Timein Oratories and Pulpits, exerted fomuch Ardency m tneir Grave Difpures, whereon hati iH^^ufoundcd fuch confidence in their Cenfures, raifcdfo many curious DiftMonsm the Schools, foconftant Agitation, different Refults influencing their Liv^s and Demeanour: that it hath been as Stalu^ to Rom^&nd Cmbx^e, or the Philofophers Stone in Divinity. 2. And tho lome of each Opinion are eminent for holinefs and integrity of Life, innate and acquir d gta/ity and Wifdom,happy Education, deep Speculaoon rySS'thtor'^'^^'"^"^ 3. Making Predcflination and Reprobation like the Myfteries coucht in the Rez;./im«i-foto.dedup, asmavftirupma->sinduf?ry, exercife his utmoll abili- rhl'J""?^ ' ^'"^ f'^-'^' ^"^/.'? ^'' ^'^^^^ fl'Shts. teach him not to contemn fe'SL^w Faycr '""^ ^'^^^'^^^^ exercifehis faith, patience and love, S 7he 177 theofophick^Queflions Anfwered. loi