Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	noble_a	poor_a	sophia_n	32	3	15.9851	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28529	Mysterium magnum, or An exposition of the first book of Moses called Genesis. Concerning the manifestation or revelation of the divine word through the three principles of the divine essence; also of the originall of the world and the creation. Wherein the kingdome of nature, & the kingdome of grace are expounded. For the better understanding of the Old and New Testament, and what Adam and Christ are. Also, how man should consider and may know himselfe in the light of nature, where he is, and where his temporall and eternall life, consist; also, where his eternall blessednesse, and damnation, consist. And is an exposition of the essence of all essences for the further consideration of the lovers, in the divine gift. Comprised in three parts: written anno 1623. By Jacob Behm. To which is added, The life of the author. And his Foure tables of divine revelation.; Mysterium magnum. English.	Böhme, Jakob, 1575-1624.; Böhme, Jakob, 1575-1624.; Ellistone, John, d. 1652.; Sparrow, John, 1615-1665?; H. B. (Henry Blunden)	1656 (1656)	Wing B3411A; ESTC R212985	753,539	662

must in it selfe turne into the Grace of God in the most inward ground in highest humility and most willingly enter upon the Pilgrimage of Christ as Jacob here did and then meetes him his most amiable Bride and Beautifull Rachell viz. the Noble Virgin Sophia of the Divine * * * Or amorousnesse wedlock enjoyment in the Love and humanity of Christ. 4. First he comes to the * * * Gen. 29.2 Well where the Noble Sophia gives her Sheepe drink that is the Soule is lead to Christs Fountaine out of which the Water of Eternall Life doth spring there he first seeth and demandeth of the Shepheards where the Noble Sophia feedeth her stock The Shepheards signifie the Children of Christ viz. Teachers of the Word of Christ in whom the Spirit of Christ is who also feede his Sheepe there the Penitent Man asketh for his Eternall kindred and friends viz for the Paradisicall * * * Or family house wherein his Grand Father Adam dwelt then those Shepheards shew him that house and also the Beautifull Rachell which is borne in this House viz. the Noble Sophia 5. Who when the poore Soule discovereth these things looketh amiably upon the Soule whence the Soule is kindled in great Love and * * * Gen. 29.10 rolleth away the Great stone from the Well and giveth the Sheepe of Noble Sophia drink that is the Soule rolleth away all its Earthly Lusts which were a Cover upon the Well-spring of Eternall Life and giveth drink and food to the poore Needy Sheepe of Christ the Sheepe of this Noble Sophia and kisseth the Noble Sophia with its burning desire to the Love of Christ. 6. And when the Noble Virgin Sophia seeth this and that the poore soule discovereth all its perills that it hath under taken for her then she runneth to her Father and telleth him that her beloved Sutor and friend is abroad with the Sheepe of Christ and helpeth to give them drink that is the Love of Christ presseth with the poore soules-desire into God the Father and saith This Soule is my friend my Bridegroom then God the Father commandeth that he be brought into his house as here * * * Gen. 29.12 Rachell did to Jacob and told it to her Father who Jacob was and what his purpose was and so also Christ sheweth his Father what the poore troubled perplexed soules purpose is when it cometh to him 7. And as Jacob was † † † Gen. 29.19 20. promised this Rachell for a Spouse for which he consented to keepe the Sheepe ‖ ‖ ‖ 7 yeares· seaven yeares and loved her * * * At his heart dearely and yet afterwards at the wedding the other Sister with her tender Eyes was layd by him which he desired not so it goes also with Christs children when they turne to God and apply themselves to be Shepheards of Christs sheepe to † † † Or provide for them take care of them then is the most amiable and Beautifull Sophia promised and presented to them whereat they finde Joy within them 8. But when it cometh to passe that the soule thinks it will embrace this Bride in its Armes and have perfect joy with her then the other sister viz. Lea that is the Crosse of Christ is layd by it and the Beautifull Sophia hideth her selfe and it must first take the Crosse of Christ for a Spouse and keepe the sheepe of Christ * * * 7 years more seven yeares more for Rachel viz. for the Noble Sophia before he obtein her for his Spouse 9. For the Humanity of Christ doth not presently give it selfe to the fiery Soule for its owne but stayeth indeed in the † † † Or promise of Marriage betrothing in the Inward Ground in the Image of the Heavenly worlds substance which disappeared in Adam But God the Father giveth the soule instead thereof the other Sister viz. Tendernesse of Heart that the Soule in this Time may not Sport in the Garden of Roses but be in trouble and Calamity that it may be tryed and humble and alwayes keepe the sheepe of Christ and not in this Marriage solace themselves in pleasures and Pride as Lucifer did 10. And though it be so that this Noble * * * Gen. 29.28.31 Rachel or Sophia be given in Marriage to the Soule as is done to the stable Children of Christ so that the Soule keeps this Great wedding of Joy with this Bride which they only understand who have been Guests at this wedding yet afterwards the Noble Sophia is as it were Barren the wedding Joy passeth away and the Soule is as if the Love of this Bride were taken from it 11. In the meane while * * * Gen. 29.31 c. Lea under the Crosse of Christ breaketh forth and beareth fruit that is as much as to say when the Soule ‖ ‖ ‖ As a conception receiveth the Spirit of Christ then beginneth the Great Joy of this Marriage concerning which Christ sayth † † † Luk. 15.7 There is more Joy in Heaven for One Sinner that repenteth then for Ninety Nine Righteous that need not this Repentance 12. For that is the * * * Rev. 19.7 wedding of the Lamb that God and Man is married and Christ is Borne and then he standeth in our poore and simple † † † Condition or disposition forme in our most inward Ground and hideth his great sweetnesse which the Soule tasted in the Marriage and covereth it with his Crosse and then must the poore Soule in the meane while take the tender Lea viz. Patience and Labour with her for fruit in the Vineyard of Christ. 13. And it is very well that the Soule faultereth with this Lea and then this Rachel in the inward Ground of the Soule is a stranger and is as a stranger towards it as * * * Gen. 30.1 Rachel towards Jacob when shee said to him ‖ ‖ ‖ Create Give mee children or else I dye so also the Noble Sophia sayth indeed to the Soule work or bring forth in my Love desire divine fruit or else I will depart from thee whereas yet the Soule † † † Note the soule cannot doe good by its owne power cannot doe it in its owne power 14. But this is therefore done that the Soule may the more earnestly apply it selfe to prayer and pray to God for the Divine working of the Divine fruit as Jacob prayed to God so that * * * Gen. 30.22 23 24. Rachel was fruitfull and did beare unto him Joseph the Prince of all the Land of Egypt who preserved fed and nourished them in the Famine 15. So also when the Noble Sophia seemes Barren to the soule as if it could not bring forth the power of God in the soule and yet the soule mourneth to God in Patience praying that he would work in it and blesse it whereupon the soule often converteth

of his Love-will There were enough and enough in this world if Covetousnesse drew it not into a selvish propriety and would beare good will to his brother as to himselfe and let his pride goe which is from the Devill 22. He runneth with great pride and Belly-carking onely to the Devill in the d d d Into the Abysse bottom-lesse Pit he will be Noble and better then his brother but whence will he have it did not God give but one life to man and out of that one cometh the life of all men 23. But that he phancieth to himselfe that he is more Noble and Gentile therein then others and vaunteth therewith is an Apostacy and fall from God and his word for in the word of God was the onely life of man which the Word breathed into the created Image and this same One onely life is from Eternity and never had any beginning wherefore doth man then bring in a strange life thereinto that doth disquiet and disturb the onely life now it must come to that pass that he doth either with his will and desire enter again into the Onely childlike life and forsake all whatsoever he hath introduced or else remaine for ever in disquietness in that his infoisted Essence or life 24. Now then being I must forsake all whatsoever I have introduced into my selfe for propriety and that the same is onely my e e e Losse or dammage hurt wherefore then doe not I forsake this false desire which bringeth Death and hellish vexation and torment into me better it is to quash and destroy the desire then afterward the Substance with great Anguish and sadnesse as it is a very difficult and painefull combate when a man must come to destroy the Substance in him by an earnest Conversion into the child-like life 25. But if the Free-will doth in the beginning break and quell the desire amd lust so that the lust becomes not Substantiall then the Cure is already produced and afterward there need not be such an Earnest Purpose and Endeavour as he must have who is to depart from his Contrived Abominations and forsake and destroy that Substance or matter which he hath forged and made in his minde and yet it must come so about or else he cannot attaine the Gates of the Eternall Onely life which God gave to man and if he reacheth it not then he also f f f Or enters not into Paradise reacheth not the Gates of God 26. For the onely Eternall life must be introduced into the Nothing without or beyond every creature and g g g Substance or thing being for it hath its Eternall originall out of the Nothing viz. out of the divine understanding and it is in a disquiet Source in the Something unlesse that its Something be also bent and set with its desire into the nothing and then the Something is a joy to the life that the life of the Nothing in it selfe may dwell and work in Something 27. For God in reference to the creature is as a nothing but if the creature introduceth its desire into him viz. into the Nothing then the Creature is the Something of the Nothing and the Nothing moveth willeth and worketh in the Something of the Creature and the Creature in the Nothing and in this Working no Turba can arise for it is its own Love-play a mutuall Loving it selfe and it stands at the end of Nature with its life 28. Thus we understand what inheritance Adam hath left us viz. the Curse and the vaine desire and we consider the outward man in its life as a monster of a true humane life unlesse that the pretious noble minde be borne againe in the Spirit of Christ else the outward Centre in the Minde is a Serpent 29. And in this Serpent the Grosse Beast which is from the Astrum and foure Elements doth sit and holds possession in the house of the minde and according to its beastiall property produceth various desires one desiring this another that and causeth manifold figures in the Mindes of men one maketh in his minde a fixt h h h Project devise or matter Substance another a shattered ruinable matter that which he maketh to day that he breaks down to morrow and hath an unconstant Beast in the Minde falleth sometimes upon this sometimes upon that and often changeth his minde 30. But he that brings up a fixt Beast he holdeth it in him for his Treasure and vaunteth therewith as if it were the virgin-childe and gathereth up Earthly Treasures for his beastiall pleasure and yet before God he is onely a foole with his beast for he must leave it to the Earth and the judgement of God 31. But he in whom the Virgins child is borne he treadeth the beast in the Minde underfoot and must indeed suffer it outwardly upon him to creep and faulter as a Laden Asse that must carry the earthly Sack but he hath enmity with it as God said to Adam I will put enmity between thee and the Serpent and between the Womans Seed and the Seed of the Serpent which shall bruise the Serpents head viz. the Serpents Beast This monster of the Beast in the earthly minde the true man doth bruise the head of its desire and Might 32. Thus a godly man must have enmity in himselfe and trample under foot the monster viz. the Serpents childe and continually kill it for if this beastiall Serpents Seed i i i Or had not been were not impressed and wholly incorporated in us God would not have said I will put enmity between the womans and the Serpents Seed the enmity is within man and not without man with the Creeping Serpent this Serpents Seed in man is the Devills riding Horse his strong Hold and Fort where he is able to dwell in man 33. And therefore because the Devill was a Prince of this world and still is so in the Anger it is his will and Ayme to possesse the Image of God which God created in his stead and to rule it under his jurisdiction and bring it into his Kingdome and this the Curse of Gods anger hath brought along with it which now worketh mightily unto Destruction 34. And on the contrary the Serpent-bruiser worketh unto Eternall life and the humane Minde stands in the midst of these in the free-will to which the free-will doth k k k Inoculate or incorporate Engraft it selfe therein the minde worketh it bringeth up a beast and also an Angell or a beast and a Devill according to the outward world a Beast and according the inward spirituall world an Angel or Devil 35. Here a grain of seed is sown which standeth in three Principles and is fitt or pregnant to bear a creature in and to all three for the Divine possibility from Gods manifested word in love and anger viz. the Verbam Fiat lyeth therein as the free-will conceives it selfe so it begets or generates an Ens and in the Ens

cometh from the Lord we shall not speak any thing against it behold here is thy place do with me and with my inward ground as thou pleasest Here is Rebecca viz. the formed word of the heavenly property take it and marry it to thy Masters Son viz. to the humanity of Jesus Christ according to thy good-liking as the Lord hath spoken 42. Wee see here very exactly how the spirit of Moses doth speak in the figure for he setts Laban viz. Bethuels Son before the Father viz. the outward Soul before the inward fire-Soul the Air-Soul before the Right fire-Soul albeit they are not two but One yet they are understood in two Principles for the fire-Soul gives answer through the air-Soul the fire-Soul useth the uncompacted tongue but the Air-Soul useth the Compacted formed Language 43. Therefore the spirit of Moses doth set Laban Rebecca's brother first as if the business were don by Laban to signifie that when Gods Officer viz. the will of God in the * Drawing of the Father doth come into man and seeketh a Lodging and the virgin then the outward spirit of man must give its promise for it is turned away from God and the true resignation now it must again give its will wholly and fully into Gods will 44. And when it comes to passe that the outward Soul with the inward fire-Soul doth wholly consent unto this holy Match and give up it selfe to God then the will of God viz. the Officer in the drawing of the Father doth bow himselfe again towards the true deity that is he cometh again unto its seat and place and brings forth out of Abrahams treasure that is out of God the Fathers treasury of his formed wisdome the Silver and Golden jewells and hangeth them on Rebecca viz. the heavenly virginity 45. For these jewells do not belong to Laban or Bethuel understand to the outward or inward fire-Soul while it is here in this earthly life but to the true virgin Rebecca proceeding from the divine Ens of the formed holy word according to the Angelicall worlds property viz. according to the Second Principle viz. the inward spirituall new man which is with Rebecca married to the Right Isaac Christ and therefore the spirit of Moses setts down Gen. 24.53 how Abrahams Servant gave Rebecca the golden ear-ring and brace-letts with silver and golden jewells and Raynient but unto Laban viz. unto Rebecca's brother and her mother also he gave * * * Our Text pretious things Spices 46. O thou wonderfull God! how plainly dost thou sett forth the great mysteries the silver and golden jewells are the Treasure of the divine wisdome in the word of life which treasure the divine word brings along with it to the right virginity which dyed in Adam and is again brought in Christ to its beloved and giveth it wholly and peculiarly for the Ornament of the Banquett and the Raiment is the New humanity wherewith shee cometh before her Bridegroome and the Spices which were given to Laban and the Mother are the power and vertues of the holy Spirit which are freely given to the fire-Soul and the Air-Soul by the Coming in of the tender humanity of Jesus Christ. 47. For the outward Soul is not in this life time being yet the Earthly body adheers unto it cloathed with the new Raiment neither is the Silver and Golden jewell of the humanity of Jesus Christ given in this life time wholly unto the peculiar possession and power of the fire-Soul but the spices onely that i● the vertue and pleasant aspect of the holy Spirit for the fire-Soul might become proud and haughty again if it should have this virgin in its Own power as Lucifer and Adam did therefore the fire-Soul must here in this life time remain in its Principle and in the Air-soul viz. in the third Principle where the earthly Evill man liveth it must take on it the Crosse of Christ. 48. But virgin Rebecca or Sophia with her Bridegroom Christ remains in their own viz. in the Second Principle in heaven for Saint Paul saith * Our conversation is in heaven understand the conversation of the virgin Sophia where shee with her beloved Christ stands in wedlock and Christ and virgin Sophia are one person understand the true Manly Virgin of God which Adam was before his Eve when he was man and woman and yet neither of them but a Virgin of God Gen. 24.54 49. And now when these Nuptialls are celebrated then Abrahams Servant with all his Servants sits down with his obtained Bride and with father and brother at the Table and eat together the Marriage-Feast that is when man understand the inward virgin-like spirituall man is married to Christ then God eateth of mans will and words and again man eateth of Gods will and words there they sit at one feast and then t is truely said and applyed * Whosoever heareth you he heareth mee whosoever heareth these men to teach and speak of God he heareth God speak for they speak in the power of the holy Spirits spices and eat together of the great Supper of Christ. 50. O what a very glorious and sumptuous feast is there kept where this wedding-day is celebrated in man which no Cananitish Serpent man is worthy to know or tast of yea he doth not experimentally tast of it to all eternity neither knowes he what Meat or food is there eaten also what internall joy is there where Christ and virgin Sophia are Bride and Bridegroom and the inward and outward Soul sitt by the Bride and eat with her of this feast which we leave to the consideration of the children of Christ who have been at this wedding feast no man else in this world understands it none knowes any thing thereof but the right Laban and Bethuel 51. But this Bridall doth not last continually but when Abrahams Servant had obtained the virgin and celebrated this feast and wedding-day with the Father and Mother and Laban and had continued there all night he arose up early in the Morning and said let me go unto my Master Gen. 24.54 The inward figure stands thus 52. When Christ hath married himselfe with virgin Sophia viz. with the inward humanity soon after the voice of God Soundeth in the Soul and saith I will go away from thee with the virgin and it is continually as if he would force away and depart from man then the poor Soul must make continuall prayers and supplications that he would be pleased to tarry still longer with it but the voice oftentimes sounds hinder mee not I must go or make my journey to my Master thou art vain evill and sinfull I may not tarry with thee any longer 53. And then the poor Soul calleth virgin Rebecca viz. Christ with his Bride and puts him in minde of his pretious word and promise in that * * * Mat. 28.20 He hath promised to remain with us even to the end of the world and

layd hold of in faith viz. the Soul of Isaac dwelt by the wellspring of the holy Trinity in which the Soul received its light and saw and knew the will of God out of which wellspring the highest love of the Deity did manifest it selfe to the Soul and out of which fountain afterwards in the fullness of time the holy Name Jesus out of Jehova did manifest it selfe and espoused it selfe for a Bride unto the Soul 2. The soul of Isaac dwelt by this fountain of the living and Seing untill the same fountain afterwards did powre forth and open it selfe in the humanity of Christ in the Soul and then afterwards the Soul dwelt in the fountain when it was exalted in Christs person to the right hand of God and then the fountain of God did spring forth through the soul where then it received the divine might as a Prince of God or as an Image or express likeness of God or as a formed word of the voice of God through which voice God was made known and manifest 3. So likewise our Soul when it forsaketh the earthly will of its assumed Selfe and apprehendeth the Ens of Christ in the Covenant and turnes it selfe to God then it dwelleth also by the fountain of the living and Seing that is by Gods Eye which he hath again with Christ manifested and opened in the humanity indeed our soul doth not in this time of the earthly cottage dwell in the wellspring of God as if it did apprehend the well-spring in Selfe but like as the Sun through-shineth the Glass and yet the Glasse is not turned to be Sun but it dwelleth by the Lustre and vertue of the Sun and suffereth the Sun to worke and shine through it even so is the soul in this time 4. And further yet As the Sun doth give its Tincture into the Metalline Ens and the Metalline Ens giveth its desire into the Suns Tincture so that out of them both the fair and pretious Gold is generated so likewise it is to be understood concerning the Soul and the fountain of God the Deity * * * Or dwelleth through the soul. inhabiteth the Soul but the soul comprehends not the same as to its creaturall power but the Eye or light of God with the holy Love-tincture from the lights lustre giveth it selfe into the desire of the Soul Note what the Fiat is 5. For the desire of the Soul is the Fiat which takes the power of the holy Love-tincture into it selfe and makes it essentiall so that the divine tincture proceeding from the desire of the true Love-spring viz. from the fountain of the living and Seing and the soules beleeving desire do become one Essence 6. Understand a spirituall Essence and this same spirituall Essence is the inward new man viz. a new house or habitation of the Soul in which it dwelleth according to the inward heavenly world the name of which Essence is Sophia viz. the Bride of Christ Christs humanity in which the glorious Jacobs-Star of the dear and pretious Name Jesus is a shining light whereby the Soul seeth and knoweth God 7. The Soul is not changed into the Deity viz. into Lahai-roi the fountain of the living and Seeing for it is the Eternall and Temporall natures but the Deity is not natures but the will to nature and manifesteth it selfe through the Soules nature as the fire manifesteth it selfe through the Iron where then the Iron seems as if it were meer fire and yet it keepeth its own nature and the fire also its own and the one doth onely dwell in the other and one is the manifestation of the other The Iron hath no power over the fire onely the fire giveth it selfe to the Iron and the Iron giveth its Ens to the fire and so both are changed in to one and yet remain two Essences so likewise it is to be understood with the Soul and the Deity 8. And as the fiery property is different from the gross Iron and hath another Source so likewise the new spirituall humanity in the Ens of Christ in the divine Love-fire is far another essence then the earthly body albeit the Soul is understood in the fire and in the lights lustre the body of Sophia for the power or vertue of the light is the tincture or the beginning to the new spirituall body which power the Soules beleeving desire taketh and formeth or bringeth it into an Essence that is it makes it essentiall it becomes an essence or spirituall body from the desire which spirituall essence is the Temple of God of which the Scripture speaketh 9. But our Babylon will understand nothing hereof but will be wholly blind therein for shee will not know how Christ is born in the faith in us and how faith comes to essence but she will downright make the halfe-Serpent man to be an assumed and adopted child of Grace and set it in Gods Temple but it avails not shall the Devill sit at the right hand of God in the fountain of the living and Seing he hath been once cast away from thence he shall not any more possesse the same a Beast is not Sophia the Scripture saith * * * Matth. 18.3 Ye must be converted and be born anew as children else yee shall not see God 10. The Soul cannot see God save onely in its new-born Image onely through and in virgin Sophia in Jacobs-Star viz. in the Name of Jesus it Seeth in Jehova in the wellspring of the life of God it is not its selfe this very fountain it giveth onely the fire to the manifestation of this fountain but the fountain is understood in the light viz. in the meekness of the light 11. Now the soules magick fire-source could not so be enkindled that a shining lustre of a light might arise in the Soules fire if the divine Love-desire viz. the Love-Ens had not given it selfe into the Soules fire the Ens of Christ out of the divine Love giveth it selfe into the Soules fire-Source which the soules fire eateth into its fiery Essence and thereupon the life of the wrathfullness dyeth and the fair pretious light is thence generated for here Christ ariseth out of the consuming fire of the Fathers property according to his anger from death out of the fire of another life here the magicall Soules fire becomes the pretious Sophia's Bridegroom and here are man and wife viz. both Tinctures of the fire and of the light become one person viz. an Angel of God 12. Here Lucifer looseth his throne and the Serpent his viprous Seed and Christ sitteth at the right hand of God in man and man then dwelleth truly by the fountain of the living and seing and this is that which the spirit of Moses setts forth by this figure concerning Isaacs habitation if we would but once become Seing and forsake the meer husk and know our selves aright not according to the earthly Beast but according to the inward spirituall heavenly

grossness of all Essences of the Dark desire where the other six Properties alwayes became co-material as we may conceive of Metals and Powers good and bad The Air existeth from the motion of the Magnetick Impression The Water from the abruption breaking off of the Impression where Heat and Cold are in Strife the Fire of the spiritual fire The cold is Perceived in the Magnetick sharpness as in the right root to Fire Before the seven Properties above the Table standeth Ground of Nature distributed in the three first Forms And in the fourth and fift Form or propertie is divided the word Pure Element With the word Ground of Nature is understood the root of the 4. Elements The Pure Element is the ●quality in the Elements and is called the Quint-essence of the Elements as the Tinctur of the equality of Nature both are that occult Arcanum so much sought for as the four causes of Motion and Sensibility By the word Pure Element is understood the Temperature or the equalitie of Nature and the four Elements where the Light also is sensible Moving and Elemental Thus is understood how the Eternal Element as the motion of Divine Power is accuated by the ground of Nature and revealed in the Light where the pure Element is the motion of the inward Spiritual world and at the Creation of the world went forth into a Being and is understood of the fift Essence The word Paradise in the 6. and 7. Properties signifieth the spiritual work in the Lights Essence as a springing up or spiritual growth which at the beginning of the world sprung up through all the 4. Elements and out of the Earth formed it self into all manner of fruits and changed all the properties of wrathfulness into a Temperature But when those fierce properties with the 4. Elements were awakned by the alienated desire and false will in Adam and attain'd the Dominion then the Greening springing forth retyr'd back that is it remayned in the Tincture of the inward Ground and is yet in the 4. Elements but in the Inward Pure Element only and may not be attain'd but in the New-birth of the inner man and in the material Tincture wherein the Paradisical working is also manifest to our understanding This Table sheweth from whence all Essences or Beings in this world did arise and what the Creator is namely that the Creator hath been the divine power-world which the (b) Monas Unity as the Eternal will hath moved which will is God himself But the Separator or Divider Einheit God made first the Angelical light world which in this place after the Devills Apostacie separated into this external visible ess●nce was the owt flown will in the spiritual world in such motion he issued out of himself and made him a subject for his working in which motion one subject issued out of another continually untill the external matter of the Earth through the divine motion was drawn into a Mass or Chaos and this drawing of the Motion standeth thus still all things therefore fall in the deep towards the Earth and that is the reason that all Power of motion even to this day and to the end of Time continueth so The seven Dayes and seven Planets signify the seven Properties of the spiritual world The three Principle in Spiritu Mundi as Sal Sulphur and Mercurius signifie the Trinity of the divine Revelation as an everlasting Spring or Fountain whereout all external Creatures are flown do flow and will flow even to the end of this time and therein the Separator with the 7 Properties is understood In this Table we see what proceeded from the 7 Properties and how the Spiritual power hath brought it self into a Material one as in the seven spaces downwards appears whereby we may understand whence Good and Evill sprung up in this World IV TABLE MICROCOSMUS In this Table MAN is held forth What he hath been in Paradise as also how the Properties in him without assuming Selfdefire equally stood in the Image of God and what he is become through Satan's Deceits what that Monster of the Serpent whereby he is become earthly and mortal is in him And then how Gods Word and LOVE came in to help him again new born in CHRIST daily destroying that Serpen tine Image also in what danger misery he standeth in such an Image either on the ground of Hell or Heaven Also a similitude of Divine Revelation and Knowledg in the seven Properties according to Time and Eternity formed out of all the Three Principles for a further understanding how he is wisely to regulate his Life and unto what driving impulsion he should yield himself Humane Ground before and after the FALL 1 T S 2 I OU 3 N L 4 C E S 5 T PIR 6 U IT 7 R BODY ♄ Saturday ☿ Wednsday ♂ Tuesday ☉ Sunday ♀ Friday ♃ Thursday ☽ Monday Adam in Paradise .... Erring sp Christ Desire ... Sharpness ... Gods word Motion ... Anger ... Life Sensibility ... Pain ... Acceptance Seeing ... Bitter woe ... Sweet Loving ... Hating ... Glorie Rejoycing ... Despair ... Power Heavenly flesh ... Passion ... Divine Essence Adam in Paradise ... Sathan ... Christ Similitude ... self-seeking ... Gods unity Out going Spirit ... Self-knowl .... Resignation Heating ... Self-will ... Suffering High ... Dominiering ... Yielding Humble Will ... Pride ... Desire Praising ... Reproaching ... Equality of Power Unity ... Folly ... Wisdom Adam in Paradise ... Sathan ... Christ Tasting ... Desire of division ... Baptism Thinking ... Lying ... Law Mind ... Anguish ... Breaking Understanding ... Doubting ... Hopeing Spirit ... Fall ... Humility Speaking ... Stinck ... Believing Evestrum of Nature ... Extruding ... Genius or Type Adam in Paradise ... Sathan ... Christ Strength ... Lord ... Humility Pentrating ... Potent ... Obedience Might ... Malice ... Mercy Holy ... Thirsty ... Forgiving Modest ... Wanton ... Going Powerfull ... Mad ... Generating Throne ... Self honor ... reverence Adam in Paradise ... Sathan ... Christ Angel ... Devill ... Christ Officious ... Perverse ... returning Mild ... Theevish mind ... repentance Friendly ... Murther ... New life Beauty ... Belial 's Whore ... Holy Vertue ... Poyson ... Restoring Diligent ... Earthly flesh ... Sophia Adam in Paradise ... Sathan ... Christ Heaven ... Hell or Perdition ... Christs Calling Child like ... Strife .... Teaching Secret .... Torment ... Dissolving Manifest ... Ever falling ... New-mind Singing ... Fantasie .... Rejoicing Sounding ... Changing ... Praying Paradise ... A Den of the Deep ... Springing An Explanation of the fourth Table MICROCOSMUS IN this Table Man is held forth as a similitude of the Three worlds What Man is in his Trinity as first according to Paradise Secondly according to the Spirit of Error Thirdly according to the New-birth which Christ reacheth and will have John 3. according to the Soul Spirit and Body What he hath been in the beginning according to his