the two Centrall Fires with the great Power viz an Eternall infinite generating or working of Wonders Colours and Vertues wherein the Angels and Souls of Men together with all Creatures of this World and of the inward Angelicall Spirituall World lay in an Idea or in a Spirituall imprinting Imaging or Modelling wherein God from Eternity hath seen all his Works 2. In these Centrall Fires was the * The one Element an Eternall Concordance or Temper without strife or distemper Note Note Element and they were Both ONE Only Being or Substance only distinguished into two Principles as viz Fire and Light 3. But when the Centrall Fire of the own-self willing Moved it self and introduced it self into a greater desire to its visibility and formation then was the effusion or pouring out effected which moved or stirred the Eternall Will of God according to both Fires that the †Note IDEA became Image like to the prayse of the Wonders of God 4. And in this Moving is the Hellish Foundation Gods Anger together broken forth which God refused or rejected out of his working and shut it up in the Darkness and there it standeth yet to this Day as hungry Jawes full of desire after the Creation and willeth also to be Creaturely and * Formall o◠figurate Imagely 5. And this is the Ground and the Cause that the Throne Prince Lucifer turned himself away from the Love of God even into the Centrall Fire of the Anger in which he supposed or intended to Domineer over the Meek Gentleness and Love of God and yet for the sake of this became rejected or thrust out from the Centrall Love-fire and lost his Throne in the Light and Now possesseth the Hell and so doe also the Damned Souls 6. The Hellish Foundation in the Curse of Gods Anger is a Center of the visible World and the same is called SATHAN of whom Christ saith that †Rev. 12.9 he deceiveth or seduceth the whole World and is understood in the Kingdome of Darkness where Hot and Cold are in Strife enough for those that are Ours The Fift Question What was the Ground and Substance out of which the Angels were Created What was that Power in the Word of God which did flow out and became * NOTE Creaturall Answer 1. THe Scripture saith of God Psalm 104.4 Thou makest thy Ministers to be Winds Psal 104.4 Heb. 1.7 and thy Angels to be Fire-flames Heb. 1.7 In these words lyeth the whole Understanding for with the Word Ministers is the Image like IDEA viz the Spirit of the Angels understood out of the Place or out of the Breathing or Speaking of the divine Power and Might out of the Holy Name of God 2. And the Word Fire-flames signifieth the Centrall Fire of the Eternall Nature wherein the Substance of the Creature standeth viz the own Will of the Own self Substance This is to be understood as followeth 3. The IDEA or the Expresse Image of God hath been a Form of the Divine Names in the Opening Name of God wherein God from Eternity hath apprehended or known All things viz an Imagination of the divine Will where the Will of the Abysse hath Imaged or figured it self into a Form and yet it hath been No Creature but only an IDEA as an Image formeth figureth or representeth it self in a Looking-Glasse thus hath the Imagination of the divine Power Imaged it self into the out-flown Name of God 4. But when God would have such an IDEA in living Creatures that is in own Self desiring then he moved and severed the Centrall Fire of the Eternall Nature whereby the IDEA is become manifest in the Fire which is done through the Breathing Speaking or IAH 5. Thereto also hath the NEIN viz. the out-flown Will of the own receptibility together * Or figured Imaged it self in the IAH †NOTE that the Creature might stand in an Own Will which own will is understood in the Centrall Fire that is in the Properties to the Fire in which the Creaturall Life standeth 6. For if this had not been then should Lucifer in own self will not have been able to separate himself from the Good and to fall If he had had no own will then must Gods power be fallen but thus the Creature hath broken it self off from the Good and hath willed to domineer in the Might and Properties of the Centrall Fire Viz in the changing and Phantasie into which he also came 7. And therefore Christ calleth him * Joh. 8.44 a Murtherer and a Lyar from the beginning and that therefore because the NEIN or No hath gotten the Dominion in him and so he is a meer Lyar. 8. The Essence and Substance of the good Angels is a power of the Central Fire and of the Centrall Light wherein their Image standeth But the IDEA in them is a Figure of the Holy Name of God viz of the Wonder-doing Word 9. And now as the divine Names are many and without Number so also there is a distinction among the IDEA's viz one Power hath a working different from the other Although it be clear that in God they are all one yet indeed they are distinct in the Efflux that is in the Wisdome in respect of the Manifestation or Revelation and the Wonders thus there is also a difference or distinction of Angelical IDEA's in the Powers and the one hath alwayes a greater Power and Might then the other also other Vertue 10. As the Starres in the Firmament are distinct or different so are the Angels also that there may be a Harmony viz a Joy and Knowledge or Apprehension of the divine Powers 11. Their right foundation standeth in the Thrones of the Powers of God and in such Thrones of the Powers they are every where Ministers For out of the Thrones that is out of the holy out-flown Names of God out of the Eternall Unity is the IDEA Sprung or Sprouted Upon which there are distinctions and dominions among them 12. Though it be clear that they are all of them Ministers of God yet every Throne hath its Offices and Legions with Severall Particular Names according to those very Thrones and Powers Whereupon there are among them Prince Angels all according to the propert◠of every Throne such a power as the Throne hath such also is the Prince-Angel the other are Ministers Not slaves but consent or bear a part in the Harmony of the Throne all to the praise of the Great God 13. The whole Deep within and without the World is full of such Thrones and Dominions Yet not in the Four Elements but in the pure Element of the Inward Fire and Light They possesse another Principle viz another World Which indeed is together in this World but in another Quality in another Chaos 14. Understand the foundation of the Angels thus they are out of the Essence of both the inward Eternall Centrall Fires Their Powers are the Great out-flowing Names of God all
will make for else he will be thrust out as a Stranger and be delivered up to the Spirits thereof into their Power to doe with him according to their Desire Of which in this place no more is to be mentioned because of the Turba FINIS A Consideration of the Divine REVELATION in A Hundred Seventy Seven THEOSOPHICK Questions Begun and Answered to the 13. and the 15. Question to the 5. verse and no further in High-dutch Anno. 1624. By a Lover of Christ and his Children for the better Consideration what Man is out of a right true Theosophick Ground Viz by Jacob Behme Otherwise the Teutonick Philosopher Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. THE PREFACE To the READER 1. IT is written * 1 Cor. 2.10.14 The Naturall Man perceiveth nothing of the Spirit of God it is foolishness unto him and he cannot apprehend it And on the other side it is also written The Spirit searcheth all things even the Deeps of the Deity 1 Cor. 2.10 14. 2. If now Mr Wiseling without the divine Light will apply himself to these Questions and to expound them he will not be able to doe it and besides will dare to account it a Sinne to Question so very high things seeing himself cannot understand them 3. To him we say that he should let them stand and leave them to those to whom the Spirit of God who searcheth all things by and through Mans Spirit will give it while it is yet an incomprehensibility to him and by him is thought impossible 4. But to those who have a Love to JESVS we say that it is very well and easie to be searched understood and is no impossible thing For in a True Christian CHRIST dwelleth †Col. 2.3 In whom all the Treasures of hidden Wisdom are Manifest And such a one knoweth it in the Spirit of Christ only and not in own self Nature and Ability 5. As therefore we have clearly Expounded these Questions in a little Book by it self indeed very Summarily and briefly And yet in our other Books very Largely Copiously and sufficiently And Commit the Reader of this into the Revelation of JESUS CHRIST Here follow the * 177. Hundred Seventy Seven THEOSOPHICK Questions 1. Question VVHat is God * Or distinct from without Nature and Creature in himself 2. Question What is the Abysse of All Things where there is no Creature viz the Vnsearchable Nothing 3. Question What is Gods Love and Anger How is he an angry God whereas he himself is the unchangeable Love 4. Question What was there †Col. 1.17 before the Angels and the Creation was 5. Question What is the Ground and the Substance out of which the * Rom. 11.36 Col. 1.16 Angels are become Created What was that very Power in the Word of God which became flowen forth and Creaturely 6. Question what art the Office and the Actings of the Angels and why did Gods Power introduce it self into Imagings 7. Question What moved Lucifer that he Lusted against God and turned himself away from the Good 8. Question How was it possible that an Angell could become a Devill Or what is a Devill In what Essence or Substance doth he stand after the Fall 9. Question Seeing God is Omnipotent why did he not withstand Lucifer but let it come to passe that he became a Devill 10. Question What hath the Devill desired upon which he is departed away from Gods Love 11. Question What hath been the Strife between * Rev. 12.7 Michael and the Dragon What is Michael and the Dragon Or how is the vanquishing and thrusting out effected 12. Question How or which way is it that Men should consider and conceive of Gods Eternall Councell in the Divine Vision or beholding Seeing †1 Cor. 2.10 the Spirit searcheth all things even the Deeps of the Deity as Saint Paul saith concerning it 1 Cor. 2.10 whereas yet it standeth not in the Creatures ability and yet is possible for a Man really to understand this Ground of the deep Unity 13 Question How is the thrusting out of Lucifer and of the Dragon Effected whither is he become * Rev. 12.9 thrust out that he can be without God Whereas God †Ier. 23.24 filleth all things Or what is the foundation of Hell where he dwelleth 14. Question What is Lucifers Office in Hell This Question is not answered with his Legions 15. Question Hath the foundation of Hell received a Temporary beginning Or hath it been from Etenity This is answered but to the 5. verse Or how may it subsist Eternally or not 16. Question Why hath God poured forth such fierce Wrath wherein an Eternall * Rev. 17.8 11. Perdition will be 17. Question Whereas God is and remaineth Eternally undivided What then is his working in the Place of Hell Is there indeed a Certain place of Hell or Not 18. Question Where is the place of Heaven wherein the Angels dwell How is it distinguished from Hell Also whither is it a Certain Place And how is that to be understood 19. Question What are the * Col. 1.16 Eph. 6.12 Dominions or Thrones and Princes of Angels Evill and Good in the Invisible World How may a Man understand the Spirituall World of Eternity in the Visible Whither also are they divided asunder by Space and Place Or what is the inward Foundation 20. Question Out of what is the Visible World Created Seeing the Scripture saith †Jon 1.3 See the Three Principles Ch. 22. vers 11. God hath made all things by his Word Job 1.3 How is that to be understood 21. Question Whereas * Gen. 1.25 Mysterium Magnum ch 61. ver 63. and 68. God and his Word are onely Good Out of what then is stowen forth the Evill in this Worlds Substance as venomous poysonous wormes or Creeping things Beasts Hearbs or Weeds and Trees as also in the Earth and other Things 22. Question Myst Magnum ch 29. ver 67. Why must Strife and Opposite willing be in Nature 23. Question Divine Vision ch 1. ver 22. What is the Ground of the Four Elements How is the division effected that out of One Four are come to Be 24. Question Wherefore and to what use and benefit were the †Gen. 1.14 to the 10. Starres Created 25. Question What is the Ground of the Temporall * Gen. 1.2 to the 6. Nature Light and of the Darkness Out of what did they exist 26. Question What is the †Gen. 1.6.7 Created Heaven out of the Midst of the Waters And what is the Separation of the Waters above the Firmament from the Waters beneath the Firmament 27. Question What is the Ground of the Masculine and Feminine Kind in this worlds Substance Whence hath the Conjunction and Desire existed Whether might it not be done in one Ground without dividing
purpose Note Note what the Council of God is 3. But Reasons meer thinking is not the Ground God needs not Consult with himself about any thing for he himself is the Councill the high out-flowing Names of the Powers viz the Wonder-doing Word is the Councill of God 4. There is also no manner of predestinate purpose concerning any thing For the Originall of all things Lyeth in the IDEA in an Eternall Imaging not like an Imaged Substance or formed figured thing but in a perpetuall constant enduring Imaging where Gods Love and Anger viz the two Centrall Fires of the Powers stand in a continuall Love-wrestling There in such wrestling of the Powers the Wonder-doing Word Imageth it self in Figures which are meer Objects Representations or reflex Images of the holy Names and Powers and they are called the IDEA 5. On the other side the Powers of the Eternall Nature also Image themselves according to the Kind and Manner of the Formes to the Fire viz in a Dark Sharp Hard Fierce Wrathfull prickly Stinging Bitter Anxious Fiery and Cold Manner or Kind which are * Note not Creaturall but an Imaging of the Powers in the NEIN or No that is in Gods Anger And yet are continually pressed or penetrated through and through with the IAH and with the Centrall Light and changed into a Love-Sport or Scene after the Manner and Kind as out of an Evill thing a good thing out of a †Spoken by way of Similitude Damned Soul or Angell a Good Holy Angell cometh to be 6. Such Imaging of the IDEA hath indeed been from Eternity where the Spirit of God hath seen all things aforehand what there should and could come to be when such Imagings should be brought into a Creaturely Manner and Kind yet it cometh not from a divine Consultation or Determination of the Holy Name but that existeth in the out-flown free-Will according to both the Centrall-Fires of the Power where the Powers doe * Do form or make and figure Create and Image themselves 7. The Own Will Imageth it self in the NEIN or No viz in the fierce wrathfull Fires kind And the IAH or †Or out-breathing out-speaking of the Unity Imageth it self in the Light and both these Figures stand in one only Ground in one another 8. In the IAH standeth the Holy Name of God And in the NEIN or No standeth the Name of Gods Anger And there the IAH in the Name of the Divine Love wresteth with the NEIN or No that is with the own out-flown Wills of the own receptibility for the Victory and yet it is no other then a Love-Sport or Scene 9. For the Light presseth through the Imaging of the Darknesse whereby the Imaging is set into a richly Joyfull Triumph and thus there is an Eternall overcoming of the DRAGON in Gods Anger and yet it is no other then a Sport or Scene of both the Centrall Fire-wills and here is the predestinate Purpose of God which the Scripture speaketh of and yet it standeth in the Own Will 10. God in as much as he is and is called God hath need of No Figure but the Powers are necessary for the Overcoming or Victory 11. And here is also the Ground of the Devill shewing how the own Will viz the NEIN or No hath striven in an Image-like Manner or Kinde against the IAH and is departed away from the IAH and hath severed it self off into own-self-Moving and is become a Devill viz an Enemy against the IAH and is entered into own Image-like Dominion 12. In this Ground we also rightly see how MICHAEL hath striven against this DRAGON and the Imaged false Will in which false Will yet in the beginning the IAH viz. the Holy Name was when it or * The Imaged false Will they were Angels But the own Will of the Centrall Fires own selfe 's receptibility severed it self from the IAH in it self and therefore by the IAH in the Name MICHAEL it became thrust out 13. This is also to be shewen in the Scripture by the Prophet †Or Micaiah Micha and also by King Saul * 1. Sam. 16.14 15 16 23. Where an Evill Spirit from the Lord was Entered into Saul †1 King 22.8 11 23 24 25. And also into the Prophet Zedechia and his Companions * 1 King 22.20 21 22. Also the Lord said Who will perswade Ahab that he go up and fall at Ramoth Gilead And the one said this and the other that then went a Spirit forth and Entered before the Lord and said I will perswade him The Lord said to him wherewith And he said I will goe forth and will be a false Spirit in the Mouth of all his Prophets He said thou wilt perswade him and prevail goe forth and doe so 14. That very Lord was the Anger of God which burned over Israel as is to be shewen in many places of the Scripture especially in Moses and in the Prophets that he threatned them in his Fires-Might that he would devoure them 15. Thus we now understand in this Ground rightly that such pouring forth of Gods Anger cometh out of such a foundation for in the Holy Name of God viz in the Center of the Light there is no Anger-Will but meer †1 Joh. 4.8 16. Love which is God himself 16. But in the NEIN or No that is in the Fires-Might exist such beames of Anger and those are the Evill Spirits with Saul and in the false Prophets and also in the Strife of Babell in the Sects in regard of the * Note Note Opinions in Religion wherein Men doe not meerly purely or sincerely love God and cleave only to him but will doe no other then run on in Art and Reason and thereupon doe rise up such Fountains or Sources of Errour from such Contentious Spirits and forth out of the fiery Soul which is broken or sprung forth out of this Ground of the Eternall Centrall Fire and come into a Creature 17. These Sources or Qualities are meer evill Spirits from the Lord of Gods Anger broken forth or Sprung from the own Will of own self receptibility and are right HERETICKS HERETICKS viz out-sâ—ewed out-cast or Reprobat Spirits as they call themselves one among another whereby men see that they also nothing else but strive for the Victory of the †Patrons or Opinions Images and would continually overcome the Holy Name viz the out-flown Word of God in the Letters for they nothing else but strive about the Letters after that way and Manner as the inward Strife is and comes to passe between the IAH and NEIN or No that is between the two Eternall Principles 18. And in this Strife hath the holy Name JESUS sunk it self down into the Humanity that it may over-power this Source of the DRAGON and of Gods Anger and Release or Redeem Poor Man from the Will of the NEIN or No and so now he ruleth in this Strife over all
made a shew of and exposed to open view in triumph that therein Praise might exist to the Honour of God and that the Eternall stable Immovablenesse might become known in the Mortall 55. Thus Reason becometh Answered to its First Question in that it supposeth all things are done by * Guesse Chance and that there is NO God seeing he suffereth the Honest and Vertuous to be in Pain Anguish and Tribulation and bringeth them in the End to the Grave as well as the wicked so that it appears as if God did not regard any thing or as if there were no God being it neither seeth knoweth nor perceiveth Him 56. Therefore it is said to it that it in its own Life is only an Object of the right Life and if it findeth in it self no hunger nor desire after that from whence in the beginning it is existed that in its Life it is only a folly and a †Or Looking-Glasse Play or Scene wherein the Wisdome bringeth its Wonders to passe 57. For * Viz Wisdom it seeth also in the wise according to the outward Nature such a Folly and seeth how God forsaketh that very Folly of the Wise that it must stand in Shame and Reproach before the own-self willed foolish cunning suttlety which yet knoweth not its End 58. Therefore the foolish Reason supposeth there is no Deliverer and knoweth not how the wise Man in himself becometh delivered and released or freed from the inherited Folly through the Entring in of his own wâ—lling in that his own Will through the paining and Opposition of the wicked entereth into its breaking and into its willing-Nothing and sinketh it self down again into its first Originall viz into Gods willing and therein becometh New born or Generated anew 59. And that God is not profited or served by the Grosse Mortall Flesh that he should introduce deliverance into the beastiall own-self-willed Life but that to * God him the matter lyeth in this that the-own-self Will should break and sink it self down into God again and then the inward Good Substance becometh inclosed and Comprised in Gods willing and on the Mortall Body is so much the more pain laid that the own-self naturall Will may not enter again into the own desire to self-hood and lift up it self to be a Ruler over the inward Ground and so destroy the true Image of God 60. This the Earthly Reason understandeth not for it knoweth not how God dwelleth in it and whaâ— His. Gods Will and Substance is It knoweth not that God dwelleth through and through it and is so near it and that its Life is but a folly of the Wisdome through which Life the Wisdome manifesteth or revealeth it self that it might be known what Wisdome is 61. It s Will is gone out from God into the self-hood and boasteth it self of its own ability or power and seeth not how its ability is inceptive and finite that it is only a Looking-Glasse-Work through which Looking Glasse the Wisdome for a season beholdeth it self in the foolishnesse of the Wise and in the End through such paining of the wicked the folly as to the wise breaketh in that they begin to hate the frail corruptible foolish Life and to dye with the Reason and to give the Will to God 62. This the Earthly Reason holdeth for a folly especially when it once seeth that God also as to the wise forsaketh their Earthly Folly and lets the Body of such folly wherein the folly hath beheld it self without help to goe to the Grave Therefore it supposeth that this Man hath received no deliverance from God for if he hath trusted him then must his Faith surely have been false else he had indeed delivered him in his Life-Time 63. Also since it feeleth not its punishment instantly it supposeth there is no more in Earnest Seriousnesse and knoweth not that the †NOTE longer the more it incloseth or comprehendeth it self in folly the stronger will be the Source Quality or Torment of the Eternall pain in it self So that when the Light of the outward Nature breaketh from it wherein it hath for a season Prided and strutted in self-hood that then it standeth in it self in darknesse so that its false wicked own-self desire is a meer rough stinging hard sharp and opposite Will 64. It hopeth this Time upon an outward help and bringeth it self into pleasure of its Will and holdeth that for its Kingdome of Heaven but when the outward Light extinguisheth in Death so then it standeth in Eternall despair and looketh for no Deliverer more either round about or in it self 65. But the Wise * 1 Cor. 3.18 becometh to himself in this World a Fool and learneth to hate his folly which the Reason accounteth for Prudence and Cunning Ability and Parts thus must his Wisdome which the World holds for Folly be a Folly to Reason at which it is scandalized 66. And thus also God in the Wise hateth the foolish Mortall Life just as the Wise hateth it himself that the true divine Life in him with the Vnderstanding might rule and govern 67. And therefore with God there is no regard or trouble about the Mortall Body of the Wise for he compriseth or comprehendeth his divine Ens iâ—â—â—im in his Spirit and Will and leaveth the Body of the Folly with the foolish departure in its Grave till the Last Day till the Seperation of all and every Substance 68. And that the Reason understandeth not and therefore it is foolish Yet a Man should be a Man not according to the Folly but according to Gods Spirit and judge what is divine and not according to the Image-like or Imaginary Reason 69. For it is written whosoever †Gal. 6.8 NOTE buildeth upon the Flesh viz upon the Mortall Reason of own self-will he will of the Flesh inherit Perdition or Corruption 70. But whosoever buildeth upon the Spirit viz upon the divine Will and setteth his Will in the hope of divine Promise he will inherit from the Spirit the Eternall Life The Second Chapter Of the Mind Will and Thoughts of the Humane Life how they have their Originall from the Will of God And how it is an Object or Representation viz an Image of God in which God willeth worketh and dwelleth Reason Saith 1. SEeing the Mind together with the Senses or Thoughts is an Inceptive naturall Life which standeth in a Time and Fragility or Corruptibility how may it then in this Time be brought to the Super-sensuall divine Life Or how is the divine inhabitancy in this Life Answer 2. The Life of Man is a form of the divine Will and is come from the divine in breathing into the Created Image of Man It is the Imaged Word of the divine Skill and Knowledge but yet is from the Opposite breathing of the Devill and of the fierce Wrath of the Temporall Nature become poysoned so that the Lifes Will hath immaged it self with the outward Earthly Object