98. And we mean here the stern Fiat, (viz. the mother of nature), the sourness and hardness, which was kindled in its stern might, and hath in the centre of nature, attracted together the substantiality of the stern matrix out of the numberless essences, whence earth, stones, and metals, have come to be.
99. For the centre was Sulphur, Mercurius, and Sal
[See Boehme's work Clavis on this site, vs. 82 for more explanation], and it [the centre] was but a spirit, but in the stern Fiat (in the stern fierce attraction) it came to be such hard stones, metals, and earth; all according to the forms of the essences: It is all become material: that which [before the time] in the nature of the dark wrathful substantiality, was only as a raised dust, became in the attraction wholly gross, dry, and hard; and God would not have it so particularly before the Majesty (to speak in a creaturely manner); and therefore it was suddenly, in that instant, together created [concreted] to a proper centre of its own.
100. And here ariseth the distinction of the Three Principles, which before was not known: for they were in one only being, and were only known in the wisdom [or the light], before the Majesty, with their distinction.
101. Observe the meaning rightly: as the mouth formeth the word Schuff [which signifieth created], just so was the creation formed: for the lips open, and the upper gums with the teeth touch the nether lip, and the spirit [or breath] hisseth through the teeth: And it is thus, As the lips (viz. the outward inclosure) open, so hath the matrix of the genetrix opened itself, viz. in the kindling: The hissing is the fire, and out of the fire [goeth] the air, as a spirit of the matrix, which was now awakened, and was not before in the centre, but only in the wisdom of the Number Three.
102. The air [wind or breath] is not the spirit of the Number Three, but the awakened spirit out of the matrix, viz. out of the centre of nature: for the spirit of the Number Three is a cause of nature, and hath in it the wisdom; but this [spirit of the air] is without understanding, as the substantiality is.
103. And as the fire hath its original from the eternal liberty, wherein it attaineth the sharpness of the wrathfulness, so also the air-spirit from the Holy Spirit, which giveth life and mobility to nature; so nature again sendeth forth the spirit, viz. the air, out of its virtue, viz. out of the inanimate [senseless] substantiality, and hath its original in the fire.
104. And observe further, how in the word Schuff, [which signifieth created], the spirit [or breath] thrusteth the impression or pressure from the heart, which overtaketh the kindled fire, and holdeth it captive: and so the water-source overtaketh the fire, and holdeth it captive.
105. For the water ariseth from the substantiality, and from the being overcome; and the fire, air, water, and earth, are all gone forth out of the centre of nature, and before the kindling, were all in one being, but with the kindling were known in four forms, which are called four elements, and yet are in one another as one, and there is no more but one; there are not four elements in heaven, but one: yet all the four forms lie hidden therein, and with the kindling they become active, and now they stand in the outward substance, comprehensible to the creatures.
106. Observe also further, that as the nether lip toucheth the upper teeth, and the spirit stayeth in the mouth, and thrusteth the word Schuff through the teeth, where the tongue draweth back towards the nether gums, and will not frame the word Schuff, but letteth the spirit thrust it through the teeth: So, observe, the spirit of God hath driven forth the four elements, which are the four forms, which appeared in the substance, ex Ternario sancto, out of the Holy Ternary, into the outward, and made an enclosure therein, [or a. firmament], which is called heaven: and the Holy Spirit stayeth in heaven, and leaveth the four forms to their own dominion, and then they appear as a Principle, having power of their own.
107. For the tongue signifieth the spirit of God, and the four elements [signify] the spirit of the centre, together with the centre itself.
98. And we mean here the stern Fiat, (viz. the mother of nature), the sourness and hardness, which was kindled in its stern might, and has in the centre of nature, attracted together the substantiality of the stern matrix out of the numberless essences, whence earth, stones, and metals, have come to be.
99. For the centre was Sulphur, Mercurius, and Sal
[See Boehme's work Clavis on this site, vs. 82 for more explanation], and it [the centre] was but a spirit, but in the stern Fiat (in the stern fierce attraction) it came to be such hard stones, metals, and earth; all according to the forms of the essences: It is all become material: that which [before the time] in the nature of the dark wrathful substantiality, was only as a raised dust, became in the attraction wholly gross, dry, and hard; and God would not have it so particularly before the Majesty (to speak in a creaturely manner); and therefore it was suddenly, in that instant, together created [concreted] to a proper centre of its own.
100. And here arises the distinction of the Three Principles, which before was not known: for they were in one only being, and were only known in the wisdom [or the light], before the Majesty, with their distinction.
101. Observe the meaning rightly: as the mouth forms the word Schuff [which signifies created], just so was the creation formed: for the lips open, and the upper gums with the teeth touch the nether lip, and the spirit [or breath] hisses through the teeth: And it is thus, As the lips (viz. the outward inclosure) open, so has the matrix of the genetrix opened itself, viz. in the kindling: The hissing is the fire, and out of the fire [goes] the air, as a spirit of the matrix, which was now awakened, and was not before in the centre, but only in the wisdom of the Number Three.
102. The air [wind or breath] is not the spirit of the Number Three, but the awakened spirit out of the matrix, viz. out of the centre of nature: for the spirit of the Number Three is a cause of nature, and has in it the wisdom; but this [spirit of the air] is without understanding, as the substantiality is.
103. And as the fire has its original from the eternal liberty, wherein it attains the sharpness of the wrathfulness, so also the air-spirit from the Holy Spirit, which gives life and mobility to nature; so nature again sends forth the spirit, viz. the air, out of its virtue, viz. out of the inanimate [senseless] substantiality, and has its original in the fire.
104. And observe further, how in the word Schuff, [which signifies created], the spirit [or breath] thrusts the impression or pressure from the heart, which overtaks the kindled fire, and holds it captive: and so the water-source overtaks the fire, and holds it captive.
105. For the water arises from the substantiality, and from the being overcome; and the fire, air, water, and earth, are all gone forth out of the centre of nature, and before the kindling, were all in one being, but with the kindling were known in four forms, which are called four elements, and yet are in one another as one, and there is no more but one; there are not four elements in heaven, but one: yet all the four forms lie hidden therein, and with the kindling they become active, and now they stand in the outward substance, comprehensible to the creatures.
106. Observe also further, that as the nether lip touches the upper teeth, and the spirit stays in the mouth, and thrusts the word Schuff through the teeth, where the tongue draws back towards the nether gums, and will not frame the word Schuff, but letts the spirit thrust it through the teeth: So, observe, the spirit of God has driven forth the four elements, which are the four forms, which appeared in the substance, ex Ternario sancto, out of the Holy Ternary, into the outward, and made an enclosure therein, [or a. firmament], which is called heaven: and the Holy Spirit stays in heaven, and leaves the four forms to their own dominion, and then they appear as a Principle, having power of their own.
107. For the tongue signifies the spirit of God, and the four elements [signify] the spirit of the centre, together with the centre itself.
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