Forty questions of the soul concerning its original, essence, substance, nature or quality and property, what it is from eternity to eternity : framed by a lover of the great mysteries, Doctor Balthasar Walter, and answered in the year 1620 / by Jacob Behme, called Teutonicus Philosophus ; Englished by John Sparrow ...

The First Question. (Book 1)

Whence the Soul Existed from the Be∣ginning of the World. (Book 1)

1. VVE have sufficiently in the * 1.1 Second and † 1.2 Third Book, explain'd the Mystery of the Soul, by the Three Principles of the Di∣vine Substance; where we have described the Eternal Centre of the Eternal Nature; as also the Number Three of the Divine Substance, with many cir∣cumstances; and what Eternity hath ever been; and how the beginning of the Crea∣tion came to be; what an Angel and Soul is; as also the heavy Fall of Lucifer, and then both the Mothers that have so brought it forth; the one generating the Heavenly Substantiality, the other, the Hellish † 1.3 Abomination; also of Light and Darkness.

2. Therefore in this Trea∣tise we are not so very easily to be under∣stood, unless the Third part of our writings have been read and apprehended.

3. Although that Apprehension doth not at all consist in humane power, yet the way to it is very faithfully shewn; so that if any have a mind to attain it, if he will follow our counsel and advice therein, he will well get a * 1.4 lea∣der and directer, that will shew him the Key the Mysterium mag∣num, the great Mystery, to the noble Stone Lapis Philosophorum the Philosophers Stone, and to all Mysteries, let none account it impossible; for * 1.5 with God All is possible; whosoever findeth God, findeth ALL with and in HIM.

4. Ye know from or in Reason, that all things are sprung and come forth out of the Eternity: and the Scrip∣ture telleth you, * 1.6 In God are All things; † 1.7 in him we live and move; h 1.8 and we are all of his Off-spring.

5. And though indeed we cannot say of God, that the pure Deity is Nature, but Majesty in the number Three; yet we must say, that God is in Nature, though Nature doth not contain or comprehend him, as little as the Air can contain or comprehend the glance or shining of the Sun; yet we

must needs say, that Nature is generated in his Will, and is a Seeking, proceeded out of the Eternity:

6. For, where there is no Will, there is also no Desiring: But there is in God, an Eternal Will, which is Himself, to generate his Heart or Sonne; and that Will, maketh the stirring or the exit out of the will of the heart, which is a Spirit: so that the Eternity standeth in Three Eternall * 1.9 Forms, which are called Persons, as we have very exactly explain∣ed it in the † 1.10 third Book.

7. And since we see and know, that there is not only Light and Majesty, but also Dark∣ness, as is plain before our eyes.

8. Therefore we ought to know, from whence Darkness originateth; for in the Eternity without or besides Nature, no Darkness can be; for there is nothing that can afford it; we must only look into the Will, and into the Desiring; for a Desiring is an attracting.

9. And whereas yet in the Eternity it hath nothing, but only it self, it attracts it self in the Will, and maketh the Will fall; and that is its Darkness.

10. Whereas otherwise if it were not desirous, it would be nothing but an Eternal stillness without Being or Substance; the attracting therefore maketh Mobility and Essence, which otherwise in the stillness cannot be; and therefore also it maketh austere astringency, hardness, and grosness, as also sharpness.

11. Yet we cannot say neither, that the Darkness swalloweth up the Light, viz. the Eternal Liberty: for that which is Eternal, suffereth not it self to be altered or changed: but we must say, that Light and Darkness are IN One another.

12. Now the Light is good, and hath pleasant vertue or power; and the Dark∣ness hath austere or astringent, hard, cold; and the Wills Desiring, maketh Essences and attracting, that is, a stirring in the hardness: thus the attracted stirreth from the drawing, and is a whirling, whereby in the sharpness, Light and Darkness be∣come mingled.

13. And thus we are to consider, how the free Light in the sharp stirring, in the Substance is also sharpned, where we un∣derstand the Fire flash of Lightning, and the earnest severity, and yet cannot say that any rending asunder is there:

14. For that which is Eternal from no beginning, hath no parting of one from another, but stand∣eth as a * 1.11 Wheel, that generates it self in it self; as you have a similitude of it, in the Mind of a man, where there is indeed a will of ri∣sing and flying, but no departing away; and the greater the will is, the greater also is the substance, and the more † 1.12 potent is the matter or the thing represented, seeing it is sharpned.

15. Thus seeing the still liberty, which is neither Light nor Darkness, becometh sharpned in the sharp desiring & attracting, so that it appeareth as a flash of Light∣ning that shineth.

16. Therefore also we cannot say, that the Liberty holdeth or captivateth the Light, for from Eternity it hath had no∣thing: but we may well say, that the Light and the Glance shineth in the Liberty.

17. For that which is * 1.13 free, letteth in the Light; but that which is not free, as the harsh or austere astringen∣cy, which maketh Darkness, and is Mate∣rial; spoken after a spiritual manner, that receiveth not the Light.

18. But we may well say, that which is meek, and not holding or contracting, re∣ceiveth the Light: as ye see in water, which receiveth the Light, and the harsh astrin∣gent Earth, not.

19. Also ye have in FIRE a sufficient † 1.14 ap∣prehension of the Substance of all Substances; for ye see that the Fire burneth out of a harsh astringent, tart, matter, for it is the sharp Desiring, which thus as a great Anguish entereth into it self, and graspeth after the Liberty, whereby it catcheth the Liber∣ty as a flash, and with the Lightning kind∣leth it self, so that it burneth or flameth.

20. And though in the Eternal Sub∣stance no such Fire is to be understood, as shineth in the Outward, yet it is so in the Inward, in the harsh astringent Desi∣ring, and the outward remaineth a dark∣ness: therefore is the Eternal Fire in the outward, dark; and within in it self, in the will of the Eternal Liberty, it is a Light, which shineth in the still Eternity.

21. Now we understand in the Fire, Ten * 1.15 Forms, which are all generated in the

Will, and are all the Eternal Wills proprie∣ty, therefore we rightly say, it is God's; and the Liberty, which hath the will, is GOD himself; for it is the Eternity, and nothing else.

The First Form.

22. First, Th•••• there is the Eternal Liber∣ty, which hath the Will, and is it self the Will. Now every will hath a seeking to do or to desire somewhat; and in that, it beholdeth it self, and seeth in it self in the Eternity, what it self is; it maketh to it self the Looking-Glass of its like: and then it beholdeth it self, what it self is: and so finding nothing else but it self, it desireth sit self.

The Second Form.

23. The Second-Form is, that it is Desirous, and yet hath nothing but it self; therefore its desiring draweth the * 1.16 Model: of its will in it self, and impregnateth it self, so that a darkness or † 1.17 overshadowing com∣eth to be in the will, which the will yet

would not have; but the Desiring, the Seek∣ing maketh it, and there is nothing that can consume or drive away the Desiring.

24. For that which is before the Desi∣ring, beyond or besides the seeking, is Free and a Nothing, and yet it Is; but if it were any thing apprehensible or compre∣hensible, it were a Substance, and stood a∣gain in a substance, that did afford it: But being without Substance, it is the Eternity, that is the GOOD; for it is no source or pain, and hath no alteration or change, but is a Rest and an Eternal Peace.

25. But seeing the great Space is without ground: or foundation, where is no number nor end, and also no beginning, therefore it is like a Looking-Glass. It is ALL, and yet also as a NOTHING: it beholdeth it self, and yet findeth nothing but an A that is its eye; * 1.18 AVge.

26. * 1.19AV: That is, the Eternal Original that something is; for it is the Eternal Beginning, and the Eternal End. Thus the Abysse seeth in it self, and findeth it self.

27. * 1.20The A is below, and the V is above; and the O is, AVge, the Eye, and yet is in it self no Substance; but thus is the Original of Substance: there is neither below nor above, onely its Looking-Glass in the AV is thus a seeing.

28. But since there is no ground, there∣fore its Looking-Glass is such an O Eye AVge: For God himself saith in the Apocalips, * 1.21 I am A and O, the beginning and the end; the first and the last.

29. * 1.22 Observe this according to its pretious intimate sublimity; for we speak not here in Nature, in a form, but in the Spirit above Nature, in Chara∣cter GOTTes, in God's Cha∣racter or Letter. T.

30. The O is, GOTTes AVge, God's Eye, the Eye of Eternity, that maketh and is a Looking-Glass, and is a round circle like a globe, ⊙, not a ring, O. Since we cannot otherwise describe it,

thus understand hereby; the Globe ☉ of the Eternity, wherein standeth the ground of Heaven and Earth, and of the Elements, together with the star∣ry † 1.23 Wheel or Sphere;

31. For that is a Globe ☉ like an eye, and is God's Wonder-Eye, where∣in from Eternity all Substances or things have been seen or discerned, but without substance, as in a Looking-Glass or Eye; for the Eye is the Eye of the Abysse; of which we have no pen or tongue to write or speak, only the Spirit of Eternity bringeth the Souls eye thereinto, and so we see it, else it would remain in silence mute, and undescribed by this Hand.

32. Thus there is in the Eternity such an Eye, which is God himself, and yet is not called GOD, but Eternity; yet as to the Eye, is A and O. Before the A there is NOTHING, and in the O there is ALL; and in the A and O beginning and end: therefore we fundamentally apprehend, that in the O there is a Will, and the Will is the O it self, and maketh the A; viz. the eternal beginning of the Seeking; so that the Abysse beholdeth it self, and so in it self maketh a * 1.24 Form like a Globe ☉.

33. For the Eye findeth no ground or foundation, therefore it closeth it self up as in a Looking-Glass, into a round Globe, so that it is the Eternities similitude, that can it self find it self; for in the Abysse there is no finding, for there is no * 1.25 place or limit, but only the Abysse; and when thus it findeth it self in the Eye, yet then it findeth nothing but the Eye, that is the Globe.

34. Now the Eye maketh the Globe, and is the Globe; and all this is together in the Will to seek it self, and so to see what the Eternity is, which becometh ma∣nifest or revealed in the Eye.

35. For the Eye maketh a beginning and an end, and yet there is nothing that affordeth it, but in giveth or affordeth it self, and is from Eternity in Eternity, and the Eternity it self; it toucheth nothing, for it is in nothing, but in it self.

36. Now being there is a Will, which is the Eye, which † 1.26 holdeth or re∣taineth the eye, therefore that holding is a Desiring, viz. of the Eye, and so the Desire is at∣tracting into the Eye, and yet nothing is there but the Eye, and the Desiring only

draweth it self in the Eye, and impregna∣teth the Eye with that which is attracted, so that it is full, and yet is nothing but a darkness of the free Eye, although the Eye becometh not dark, but the Desiring in the Eye, impregnateth it self in it self.

37. The will of the Eye is still or quiet, and the desiring of the will maketh it full, and the Eye remaineth free in it self; for it is from Eternity, free: and that we call the Eternal Liberty in all our Writings.

The Third Form.

28. Now a Desiring is sharp and drawing, and maketh the third Form; viz. a stirring in it self, and is the original of the * 1.27 Essences, that in the Eye and Will, Essences are.

39. And yet the Will cannot endure that it be drawn, for its own right proper∣ty is to be still, and hold or retain the Eye in the Circle in the Globe, and yet cannot defend it self from the drawing and the fil∣ling, for it hath nothing whereby it can de∣fend it self, but the Desiring.

40. And here originateth the Eternal Enmity and opposite Will. The Will, wil∣leth

not to be dark, and yet its desiring maketh it dark, it endureth the stirring rea∣dily, for it is its manifestation or revela∣tion, but the in drawing and darkning it doth not love; though indeed the Will becometh not drawen nor darkned, but the Desiring in the Will impregnateth it self.

41. But now being the Desiring sticketh in the darkness, therefore there is a great An∣guish, for it becometh stirred and drawn, and also darkned, and vexeth it self in it self, and desireth the Liberty, and draweth so eagerly after the Liberty, and willeth to draw it self into the Liberty, and yet maketh it self onely the more eager rough and hard, and is like a horrible sharpness, which is consuming; viz. of the Darkness;

42. For it graspeth the Liberty into it self, but is so sharp, that it appeareth in the Liberty as a flash of lightning, which consumeth the darkness, together with the eagerness: Therefore saith God, * 1.28 I am a consuming Fire.

43. Here understand, how all Matter standeth in the right Fires, Might; and how the † 1.29 Floar shall once

be purged, for that is the original of the Fire, which hath ALL Might and Power, for it consumeth whatsoever the desire hath made, be it Stone or Earth: for it is the sharpness of the Eternal Liberty, and giveth or affordeth, Centrum Naturae the Center of Nature.

44. But that you may search yet deeper, know that the Fire in it self originally standeth in Three Forms, viz. First, In the Desiring; And then, secondly, in the Matter of that which is attracted, viz. in the Darkness, in which is Substantiality from the attracting: And Thirdly, In the An∣guish-source or Pain.

The Fourth Form.

45. And the Fourth Form maketh it self; viz. the Flash of Lightning, for the Li∣berty causeth that, and that is the kindler of the Anguish-source: for the Desiring in the Darkness willeth only to have the Li∣berty; and the Liberty being a light with∣out shining, is therefore like a very deep Blew Colour mixed with Green, so that it cannot be discerned plainly what colour it is of, for all Colours are in it; and the

Desiring in it self in its eager anguish and sharpness, breaketh the colours, and maketh in it self the terrible consuming Flash of Lightning, and changeth it according to the Anguish, so that it becometh Red.

46. Yet the Liberty in the Desiring, suffereth not it self to be bound or held, but altereth it self from the Red flash of Lightening in the Light, into a † 1.30 glance of the Ma∣jesty: and that is in the Liberty, an exulting great Joy.

47. For in the Light, the Eye becometh manifested or revealed; as also the Sub∣stantiality in the Will, where then it be∣cometh apprehended what Light or Dark∣ness is. And thus the Eternity becometh apprehended, And thus originateth God's Holiness into wonders continually ever∣more, and from Eternity, and hath neither limit nor beginning; for it is an Eternal Beginning; comprised and framed into Nothing but into the Wonders, which are its own substance, wherein there is neither limit nor number.

48. And thus in the still Eternity, is nothing apprehended but the glance of the Majesty, and the Spirit which is generated

in the Will, and is the Government in the Majesty.

49. Beloved Sir and Friend, understand the sence aright; we mean not that the Birth or Geniture taketh hold of the Liberty ex∣ternally without it self, but in it self in the Center, it taketh hold of it self in it self, and maketh Majesty in it self; and yet there is no barring in, but is as when out of Death or Nothing a life cometh to be, that thus dwelleth only in it self; and that is called a Principle; and that wherein it dwelleth, is called Nature, and hath Seven Spirits or Forms: as is to be seen in our * 1.31 Se∣cond and † 1.32 Third Book.

50. Yet the Principle hath but one Spi∣rit, which is the life of the Principle; and hath also but one Will, which is the filling of the Eternity, with the glance of the Majesty.

51. For the Principle is the power or vertue, generated out of the will of the Eternity: and the entrance or eternal be∣ginning of the Power, is the Powers Life and Spirit, which bringeth the Essences of the Genetrix, and openeth the Original of the Majesty.

52. And the whole Eye which hath thus comprised or framed it self into a Looking-Glass in the A and O, is ALL: it is the Eternity, and bringeth forth in it self in the Eye, the Majesty, which is the heart and power or vertue of the Eye; and also bringeth forth the Spirit, which in the heart goeth forth out of the Power, out of the fiery-light-flaming Essences.

53. Thus you understand the holy Num∣ber Three in one Substance; that the Father is the Eternity without ground, where is NOTHING, and yet there is ALL; and in the Eye of his glance or lustre he seeth himself, that he is All: and in the Power of the Majesty, he feeleth himself, and tasteth himself, and smelleth himself, that he is GUT, GOOD; that is, that he is GOTT, GOD, al∣though the * 1.33 T, viz. † 1.34 Weightiness, origina∣teth in the Center.

54. And in the Spirit, is the stirring in the Power, and the Multiplicity without ground and number, wherein an eternal un∣searchable Multiplicity doth exist, and all in the Power.

55. For that which hath no ground, hath

no number, and is no closing up, or com∣prehension, or shutting in; and that which is within it self, is not apprehensible out of it self; but as to the Spirit it is feeling in∣deed. Thus the Inward driveth forth out of it self, and manifesteth or revealeth it self in Figures, else God would NOT be known or apprehended.

56. Thus God is together ONE Spirit, and standeth from Eternity in THREE Beginnings and Ends, and only in himself; * 1.35 There is no place found for Him; and he hath also nothing in him∣self that is † 1.36 like unto Him: also there is Nothing that can seek or ma∣nifest any thing more, than HIS Spirit, which alwayes it self, from Eternity in E∣ternity manifests it Self.

57. He is an Eternal Seeker and Finder; as, viz. of himself in great Wonders; and what he findeth, he findeth in the great Power: he is the opening of the Power: nothing is like unto Him, and nothing findeth him, but what inclineth or giveth it self up in him, that goeth into him, that which denyeth it self that it is, then is God's Spirit therein ALL; for it is A will

in the eternal NOTHING; and yet is in ALL, as God's Spirit it self is.

58. And this, My beloved Sir, is the Highest Mystery, and therefore if you will find this, seek it not in me, but in your self; but not in your * 1.37 Reason, that must be as dead, and your desirous will, in GOD, and so it is † 1.38 the will and deed in you, and so the Spirit of God bringeth your will into it self, and so you may well see what GOD is; and what Spirits child this Hand is, out of which Spirit, it writeth.

59. And I exhort you brotherly, that you would not so toylsomely seek it; you will not fathom it so with searching, al∣though you are known and beloved of God: and therefore also this is given you for a Rule or Measuring-line.

60. Yet I have no power without me to give you; only follow my advice, and go out from your toylsome seeking in Reason, into God's Will, into God's Spirit, and cast the outward Reason away; then is your Will God's Will, and God's Spirit will seek you within you.

61. And then finding your Will in it self, it revealeth it self in your Will, as in

its own; for if you give up that, then that is its own, for it is All; and when it go∣eth, then go you forth, for you have divine Power; all which you then search, IT is there IN, and nothing is hidden to it; thus you see in its Light, and are its own.

62. Let no fear deterre you, there is nothing can take it away but Your Imagination, let not that into your Will, and then you will work God's Won∣ders in his Spirit; and acknowledge me as a Brother in him, else I shall be as one si∣lent or mute to you. I say this of good will.

63. And since we thus write of the E∣ternity, to satisfie you at length in your will and desire concerning the Soul, which is even our purpose in God's Spirit and Will; we will first clearly shew you the Ground of the Soul, also its Original, and so open your Eyes, that you may be re∣leased from your toylsome seeking.

64. For you have even to your Old age laboured in this kind, and as I understand, have not yet found out the profound deep Mystery in the Spirit: but seeing it is God's Will, that you should know and apprehend it, and that it is given to you as a reward

of your labour, see that you receive it and use it aright, and † 1.39 cast not the Pearl before Swine, which are not worthy of it; also in Eternity will not be worthy of it.

65. For that which is herein revealed unto you, belongeth unto God's Children; therefore be faithful, and trade with it according to the Spirit, and not according to h 1.40 Reason.

66. For it is so subtile, that it endureth not that which is earthy generated, in Covetousness, Pride, or vain boasting and glorying in self: although you are one of them, yet look into whom you pour Oyl, for it is Poyson to many; let themselves seek as you have done; but give the Children their bread, that they may eat, and praise Our Father in Heaven: to that end it is given you.

The Fifth Form of Fire in the Eternal Will.

67. Thus having opened to you an Entranoe and Looking-glass of the Eternal Original,

whence the Eternal Fire originateth, and what it is; so it is necessary also further to shew you, according to the highest Depth, what the Eternal Nature in its propaga∣tion is.

68. Wherein then Two Kingdoms are to be understood; the one a good and plea∣sant one, the other an evil and fierce wrathful one, an eternal envious sad one. After which two, the Philosophers from the beginning of the world, have continu∣ally sought and laboured; but the time of finding hath not been yet born.

69. But now it is, so that the hidden thing shall be found, not by me alone, but by many who will be faithful, and humble themselves in God, and seek in his Spirit and Will. It will only be found in God's Eye, else no where: therefore let none enter into any other thing with seeking, else he findeth the Devil.

70. Seeing then the Eternity is thus, which yet is NOTHING; but therein is Light and Darkness, Life and Spirit, which is ALL; therefore there is and must be in both a seeking, viz. a desiring continu∣ally to find it self, where yet there is no∣thing that can find but the Spirit.

71. Now seeing it hath nothing that it

findeth, and yet also the Desiring eternal∣ly goeth forward, therefore the Desiring is a figure of the seeking Will, a similitude according to God's Eye, and is a Looking∣glass of the Eternal Eye, which is called God.

72. Now this is in Two wayes, one ac∣cording to the Light, and one according to the Darkness; for the Seeking is in both, and yet there is no departing of one from the other: thus the Light is in the inward, and the Darkness in the out∣ward; whereas yet the most inward of all, is also the most outward; but the Light is the middlemost.

73. For it is in nothing, therefore it cannot be the innermost of all, for it hath no place or limit, it is its own finding, which the Darkness findeth not; but the will in the Darkness, which desireth the Light, that goeth forth out of the Darkness, and that standeth Eternally in the Light.

74. Now the Light's desiring, setteth be∣fore it self a Model of its likeness, wherein the Eternity standeth revealed or mani∣fested, viz. all and every thing which the Spirit in the Eternal Power of God from Eternity in Eternity findeth in it self.

75. That Model is not God, the Eterni∣ty

it self, for it beginneth it self in the Spirit, and is the Spirits wonder, which it from Eternity seeketh and findeth, and standeth in Gods Eye as a Figure, and all Wonders of the Abysse of Eternity are therein, and become seen in the Light of the Majesty, as one Wonder in many end∣less Wonders.

76. And that is an Image of God, a Virgin full of purity, and chastity, and no Genetrix, for the holy Spirit alone openeth the Wonders in the Power.

77. But this Virgin is God's Simili∣tude, his Wisdom, wherein the Spirit dis∣cerneth it self, and alwayes and in Eter∣nity openeth it self therein again; and the more is opened, the more is therein.

78. For it is without Ground and Num∣ber, as also unmeasurable, as the Eye of God it self is: there is Nothing like it, also Nothing can be found that may be likened to it; for it is the Eternal Simili∣tude of the Deity, and the Spirit of God is its † 1.41 substance there∣in.

79. It is a Circle and Mo∣del, which openeth to us our mind, so that we behold it, and God IN it, for our will is cast into it, and it standeth in our

will; and therefore speak we of God, and see him in himself as in that which is our own, according to the hiddenness of the Humanity; which Seeing is very highly dear and pretious.

80. Thus we should also speak as con∣cerning the Darkness, which is in it self a bolting in, and there being nothing to bolt, it bolteth it self, and generateth it self, and is its own Enemy to it self, for it maketh its own source or pain without Ground and Number, and hath no Giver that bestoweth it, but the Darknesse's own Form.

81. And that originateth from the First Desiring, where the Desiring attracteth into it self, and impregnateth it self, so that it is a stinging bitter astringent, or harsh, hard, cold, fierce, wrathful fire-spirit; for the Desiring maketh astringent, austere or harsh from the attracting in the Will, and the attracting is stinging, and the suffering is bitter, which the Will willeth not, and thereupon in it self goeth forth from the sting, and maketh a Principle of its own; in which the Majesty appeareth.

82. Thus existeth in the bitter suffering, the great Anguish, whereas yet nothing is there that suffereth, but it is in it self thus,

and it is its own Life; and if this were not, the Glance of the Majesty would not be neither, the one is the cause of the other, for in the Darkness is the flash of Lightning, and in the Liberty the Light with the Majesty.

83. And this now is the parting, that the Liberty is a still nothing; which Li∣berty receiveth the Light, and maketh the Darkness Material, whereas yet there is no substance of palpability; but dark spi∣rit and power, a filling of the Liberty in it self, understand in the Desiring not without, for without is the Liberty.

84. Therefore is God the most secret, and also the most revealed; and that is Mysterium magnum, the great Mystery. Thus the Abysse is also secret, and yet revealed, as the Darkness is before our eyes; but the source or pain is unsearch∣able, or unperceptible, till the will † 1.42 diveth thereinto, then it becometh felt and found, when the will loseth the Light: and herein lyeth the ground of right be∣leeving, or true Faith. Let this be told you ye Teachers in Babel.

85. Since then there is an Abysse, which is called the Ground, in respect of the com∣prehension

of the Darkness, where the source or pain is as a cause of the Life within: for the fierce wrathfull slash of Lightening, is the awakening of the Life; whereas there is nothing there but in it self, therefore it is also a Desiring, and the Desiring is a Seeking, and yet can find nothing but a Looking-glass, and a simili∣tude of the dark, fierce, wrathful source or pain, wherein nothing is.

86. For it is a † 1.43 figure of the earnest, severe, fierce, wrathful flash of Lightning, and of the sharp and strong Might, which is God's, according to which he calleth himself, * 1.44 a Con∣suming Fire, and an Angry, Zealous, or Jealous God.

87. This Looking-glass is also without Ground, without Beginning and End, and yet hath an Eternal Beginning and End, and is the Eternal Only Cause that the Abysse is Blew Dusky and Fiery. It is the Cause of the Stars and Elements; for the Firmament is the other or second Look∣ing-glass generated out of this.

88. Since then there is in all things a Threefold Source, one whereof is the others Looking-glass, Generating and Cause, nor

thing excepted, All standeth according to the Substance or Working of the Number Three.

89. Now seeing there is a Looking-glass in the Abysse, wherein the source or quali∣ty beholdeth it self, therefore that also is a figure and image of the source or quality, which standeth before the source or quali∣ty, and acteth or generateth nothing, but is a Virgin of the source quality or pain, wherein the fierce Wrath of the flash of Lightning discovers it self in infinity with∣out Number, and continually openeth its wonders therein, with the bitter spirit of the stirring Essences, which in the flash of Lightening hath its Life, so that it goeth swifter than a Thought.

90. Though indeed the THOUGHTS of the Creatures stand and move herein; and the Spirits of all living Creatures are with their Root standing herein, every Life according to its Principle.

91. And in this Spirit of the fire-flash, standeth the Great Omnipotent Life, for it is consuming, as the flash of Lightning con∣sumeth the Darkness, and that Fire all things, and yet continueth a Life in it self, but it is an Hunger and Thirst, and must

have Substantiality, else it continueth a Dark Hunger-fire, a will of devouring and having Nothing, a will to rage, prick and find nothing, but it self, out of which cause the Substantiality, viz. the Water, as also Sulphur is generated and generateth it self from Eternity to Eternity.

92. Here seek the first Root of the Soul, viz. in the Fire-Life, and the second, in the Light-Life in the Majesty, and then you will find God's Image and similitude, and the greatest Mystery of the Deity ly∣ing therein.

93. Since then there is such an Eye of the fierce Wrath, wherein the earnest severe stern fire-life originateth, yet is not at all sundred from the Fire-Life, it is One and the same Life, and hath Two Principles; for it burneth in a twofold source or qua∣lity, one within another, and is One Spi∣rit in Two distinctions with two Wills, the one dwelling in the Fire, the other in the Light.

94. And know for certain assuredly that the Dark Fire-Life is the the Abysse of Hell, for it is the stern severe Anger of God.

95. And seek it not so, as Babel the

great City of Confusion upon earth hath sought, which yet we blame for nothing else, but her negligence and inconsiderate∣ness, seeking self-honour and power, and so hath captivated her self in the fierce wrathful Anger of God, which hath had her a long time under its Wonders, and drawn many souls into its source or qua∣lity. Consider well of it.

96. In the † 1.45 Third Part of our Writings, it is large∣ly described, for that is somewhat easier to reach than this; but this is the deepest Ground of Eternity, as much as a Spirit can be capable of, for more it CANNOT bear, yet it may be expressed much more at large, but not more deeply, for it is comprized in the Abysse in both Principles; as indeed a Soul originateth in the Abysse in both Prin∣ciples, and in the spiritual Will in the Eternity.

97. And therefore if it be not circum∣spect, the Devil may easily ride upon its Chariot, viz. upon its Will; but if it be circumspect, and casteth it self into the * 1.46 Will of the Majesty of God, then the holy Spirit of God rideth upon its will, and it is his Chariot.

98. Herein you may clearly discern Heaven and Hell, Angels and Devils, Evil and Good, Life and Death, if you but search after it, as we shall further mention to you.

The Sixth Form of Fire.

99. Thus then seeing Two Principles stand in One Substance, as none with reason can speak against it; for every Life standeth in Poyson and Light, every one in its own Principle, according as it hath the Source or Fountain Quality, so hath it also its Light. Thus it may be discerned concern∣ing the Sustenance of the Life; what that is which sustains or preserves the Life, that it starve or famish not, and what driveth forth its Source or fountain Quality, that it may subsist Eternally.

100. Now this also is in Two distincti∣ons; for the Light-Life hath its source or fountain quality, and driving forth; and the Fire-Life also its source or fountain quality, and driving forth, each in it self; but the Fire-Life is a Cause of the Light-Life; and the Light-Life is a Lord of the Fire-Life: and herein lyeth the Mysteri∣um

magnum, the great Mystery.

101. For if there were no Fire, there would also be no Light, and also no Spi∣rit; and if there were no Spirit that did blow up the Fire, then the Fire would smother and extinguish, and would be a Darkness; and so one without the other would not be; thus they belong both to one another, and yet they sever one from the other, but without flying away; and yet there is a flying of the Spirit.

102. To be understood, thus look upon a glowing red hot Fire; First, There is the Matter out of which it burneth; and that is the astringent austere source attra∣cted bitter Substance, which standeth in an anguish Source or Quality, whether it be wood or whatsoever else, which is a dark Body.

103. Now when that is kindled, then a Man sees three Principles; 1. The Wood in the Darkness, with the outward Source or fountain Quality of this World; 2. Which also hath its life, else it would not take fire.

104. Now the Fire hath a fierce wrathful, astringent or sour, strong or stern, bitter thirsty desirous Source or Quality, a de∣vouring

Consuming, and the Great Bitter∣ness is its right Life, a rager and a wakener, that hath all Essences of Life in it, and is also the power of the Life, and of the Dri∣ving forth, else there would be no Burning:

105. And that maketh the great An∣guish-seeking after the Liberty, and in the Fire it attaineth the Liberty, for it con∣sumeth in the fierce wrath, the Darkness and also the Matter of the Fire, from which the Fire burneth.

106. And here we apprehend the One only Spirit, which parteth it self into Two Prin∣ciples, into Two Spirits, yet not assunder, but one flying from the other, and yet the one comprehendeth not the other; and one is the Life and Cause of the other.

107. And therefore it is Two Princi∣ples, since it giveth or affordeth a two∣fold Source or fountain Quality and Life; and is but one Root which affordeth that: the one giveth Life, the other giveth food to the Life; and this is a wonder, and yet Not a wonder, for there is nothing that it self can wonder at, for it is it self all things in One Substance.

108. Now behold, the Fire is first the seeking, to draw into it self; that is the

Substantiality, the Phur; for the Seeking maketh that in the Desiring, in respect of its drawing, else Nothing would be; and the Drawing is the bitter sting, a Breaker, which cannot endure the Substantiality, nor will not endure it; and that not willing to endure, is an anguish in the will, to over∣power the Substantiality with the bitter Sting; and the Anguish penitrateth or pres∣seth into it self, and reacheth after the Li∣berty, and the Liberty is esteemed a Light in respect of the Darkness.

109. Now the Anguish is a horrible Sharpness; and thus is the Liberty capti∣vated and sharpned, so that it is a Fire-flash of Lightning; and the Anguish Will in the sharpness of the bitter Flash of Light∣ning consumeth the Substantiality, be it wood or any thing else.

110. And when it hath consumed it, then is the Anguish again a Darkness, and the Flash of Lightning remaineth hidden in it self again, and is an extinguishing; and the Anguish is in the Darkness, viz. before the flash of fire, and standeth now in a terrible Source or fountain Quality, where the Bitterness in respect of the rough attracting, becometh continually generated the more terrible

111. Now observe, this is thus according to the outward Principle of this World, as is undeniable before our eyes: and so then there is in the Eternity such a continual subsisting Substance, which we demonstrate to you thus. Observe and consider the Depth, and read here diligently.

112. The sinking down of the Anguish in the eternal Darkness, is an eternal Hunger and Thirst, and an eternal Desiring, and the Darkness in it self, attaineth in the E∣ternity, Nothing that it can have out of the Eternity for its satiating or fulfilling; therefore it is rightly the very Hunger and Thirst of the Abysse of Hell, and of the Anger of God.

113. But the will in the Anguish, being it can reach or find nothing, it maketh to it self a figure and a similitude in the Desi∣ring, with the stern strong drawing; and the strong, astringent, bitter, dark Substance, is the material Similitude it self; it devou∣reth it self, and is it self the Matter of the Fire, that so the Eternal Flash continueth perpetually, and the fierce Wrath is conti∣nually & eternally ever burning, and burn∣eth eternally out of the Darkness, and hath its own Life it it self, viz. the bitter Sting

of the Anguish, which raveth and rageth, and is the stirring and original of the Life; and that is a Principle▪

114. And understand herein, the Eter∣nal desirous seeking, an Eternal Covetous∣ness; and yet having Nothing but it self, an Eternal Envious Enmity, a seeking of the Essences, wherein then the innumerable and unsearchable Multiplicity in the Will is continually generated, and an eternal craf∣tiness or subtilty, a continual climing up in the Hunger, and an eternal finding in the Will; as namely, of the Similitude of its desiring, the Similitude of the Essen∣ces, and in the Flash that is revealed or manifested; for the Flash raiseth up it self Eternally above the Darkness; and in the Flash are the Essences, and are continually brought into the Will.

115. Thus is the Fire-will a seeking of the rising Pride, a contemning of the Dark∣ness, it contemneth its own Root; it is a covetous one, and willeth to devour more then it hath, or, then is its right; It hath all Lust; for the desirous Essences become revealed or manifested in the fire; and thence it comes, that in every will of eve∣ry Essence, there is again a Center of a whole Substance.

116. And that is the Cause of the Creation of this World, in that the Mo∣del hath thus appeared in A Looking-Glass from Eternity, and hath stood in the Eter∣nal Essences in the * 1.47 Fi∣gure, as in a Vigin with∣out generating, and hath been seen in the Light of God: And thence originateth the Matter of the Earth, of the Stars and Elements, also all Art, Wit or Ingenuity, Craft or Subtilty, Deceit, Falshood, Covetousness and high-minded∣ness, in the Creatures of this World.

117. For this World is a material seek∣ing out of the Eternal, and is in the Crea∣tion, viz. in verbo Fiat, in the word Fiat, through the Water-Heaven, become ma∣terial and palpable; as is to be seen in Earth and Stones: And the Firmament with the Elements is still the seeking, and seeketh the Earthly, for it cannot reach back into the Eternal.

118. For every substance or thing goes forward, so long, till the End findeth the Beginning; then the Beginning swallow∣eth up the End again, and is as it eternal∣ly was, except this, that the Model remain∣eth; for the Model is out of the Eternal, out of which the Creation went forth into

a Substance, like the Wonder-Eye of God.

119. Also it is mentioned to you, that the Spirit-Air, thus originateth out of the bitter eternal Fire-Spirit, which also go∣eth forward after the Wonders in the Will of the seeking of the Essences, as of the Stars, and therefore it maketh a whirling about, and cometh from many places; as, from above, from beneath, from this side and that side, and often as a Wheel, all according as the Fire-seeking, with the Essences of the Stars, become kindled.

120. And this is together as a wheel of the Mind, and hath its own Will-Spirit, and an Own Self-Life, and an own Will, and therefore it is a Principle, and stand∣eth so long, till the End-findeth the Begin∣ning; then the Beginning taketh the End into it self, and maketh the Middle, and whatsoever was done therein, manifest or revealed: as you should, and will well consider of this, unless you be foolish Vir∣gins.

121. Also this Dominion standeth no longer, then it is in the Number of the Creation; for every Day of the Creati∣on, is a Circle of a Revolution in the Eye,

* 1.48and hath its Number; whereof Ten is the Cross X, the highest Number: and Man hath the Num∣ber Ten, 10 times Ten, viz. A hundred 100. and in the Crown of Paradise, the number Thousand, 1000. and in the eternal Substan∣tiality in the Divine Center of the Majesty, it hath No Num∣ber, O.

122. Now see aright with good clear eyes; God created in six Dayes this World, with all Substances or Things, and it was finished in the middle of the Sixth Day, past Noon, towards Evening; then began the Rest on the Sixth Day, and the Sabbath was the Seventh Day: Thus the Eternal Rest found the Beginning of the Creation on the Sixth Day after Noon, that was the End; there came the Beginning and End together into one, and it was manifested what God had made in the Dayes.

123. Now since Man hath destroyed the Ange∣lical Body through his Imagination, and hath introduced it into a cor∣ruptible Number, viz. into the Outward Principle; therefore he is also therein, for

he hath lost the Paradisical Number, and is set in the hundreth, 100, Number, where indeed also in the Outward Life, his Leader or Conducter is given to him; that is, he hath given himself to himself; therefore his Number of finishing in the Circle of the outward Principle, is clearly appre∣hensible to us.

124. If we fundamentally know, the Hour of the Sixth Day, in which the Crea∣tion was finished, we would set you down the Year and Day; understand of the last Day, for it stayeth not one Minute over; it hath its Limit, which standeth hidden in the Inward Circle.

125. Therefore know assuredly, that the time is near, for in the sixth Day after∣noon, began the Rest of the Eternal Day, and therefore hath God instituted the Sab∣bath of the Seventh Day for a Rest, and continual perpetual Remembrance.

126. And as on the Sixth Day towards Evening, began the Rest and the entrance of the Revelation of the Works of the Creation, where the End hath received the Beginning in again, and so the Six Dayes in the Circle have stood as a Wonder: So know this, that ye were created in Paradise, but are gone out of it, and entered into

the Spirit of the fierce wrathfull Death, which hath now wrought its Wonders in you above the half sixt thousand year, above 5500 years.

127. And now the End hath found the Beginning again, and ye shall see, also feel and find what the Paradise hath been, viz. all those that become generated or born in God.

128. For the Paradise is become gene∣rated or born again; thus spoken after the manner of Reason, and not in God: but ye cannot escape mortality, also the fierce wrath in the Flesh, but in the Mind and in the Soul the Paradise standeth now more and more manifested or revealed to the Children of God, and they have the right taste of the Power.

129. And, no Craft or Subtilty nor Might and Power can keep it back, no Subtilty can take it away or quench it, nor no Devil destroy it; for the End hath found the Beginning: there is no preven∣ting of it, the Might or Power, and Fals∣hood breaketh, and there is moreover a waiting for the Bridegroom, for the Chil∣dren of God shall become found in Para∣dise, when the Turba in the fierce wrath shall be swallowed up. We speak what we

dearly and pretiously apprehend and assu∣redly know in the Wonders.

130. Thus as above-mentioned, (un∣derstand us aright) there is generated out of the fierce wrath of the Anger, out of the Eternal Center, out of which this World is become generated and created, as a seeking of the Eternal in the Spirit of this World, in this Principle wherein we now live, and there will continually be gene∣rated, Falshood, Covetousness, Craft or cunning Subtilty, Deceit, Enmity in the will, Lying, Murder, High-mindedness, desire of Honour, own Self-might and power, Art, Wit, the VVisdom of this World proceeding from Reason; for all is out of this Root, and standeth in Gods An∣ger-Wonders; And how sine soever Reason and own Self-wit, is, yet it is in the Anger of God, and springeth out of the Abysse.

131. Here behold thy self thou fair World, it is no conjecture, as thou holdst it to be, it is apprehended in Ternario sancto, in the holy Ternary or Number Three. And they that cannot reach this Gole or Limit are captivated of Antichrist, and belong at last to this Lake, out of which they are grown: there is no time more of lingring, both Doors or Gates stand open;

the Turba will swallow up with it self whatsoever is grown up in it.

132. Thus now observe us, further, concerning the Eternal Fire, and take a similitude from all fire in this world, for what is in the Eternity, a Spirit, that is in this world a Substance: Thus ye see that Fire, in it self, is an anguishing fierce wrathful climing up, bitter substance and source or fountain-quality, and yet ye see in the Fires own Form, nothing else but the flash of the shining, the source or fountain quality of heat ye see not, you must only feel that.

133. Now ye see also that the burning Fire sendeth a Smoke up from it, and in the Smoke is a Water, whence Soot cometh to be, which cleaves to the wall, especially if the fire be closed in that it is not free, then is the Soot manifest as in a Furnace: this is Soot and Water mixed one in ano∣ther, by which, understand the Material Earth out of the Eternal Fire, which Lu∣cifer kindled, where then in the fierce wrath, Time began, and the Creation proceeded, as in the † 1.49 Third Part is mentioned.

134. Now understand the Great My∣stery Mysterium Magnum further: ye see that every fire giveth light, and then ye

see that Air goeth forth out of the Fire∣source or Quality: and ye understand ve∣ry well, that if the fire had not Air again, it would smother or go out, as all fires smother, if they have not Air, and yet they also generate Air; the Air is the Fires life, which originateth out of the anxious bitter stirring Source or fountain Quality of the Essences out of the Will.

135. Now ye see also well, that Fire must have somewhat to consume, else it is a Darkness; and though it devoureth it self, viz. its strong or stern attraction, yet that very fire is only a source or foun∣tain quality in the Darkness, whereby we understand the Abyss of the Anger; which in God, is not revealed or manifested, but only as a Cause of the Life in the Kingdom of God.

136. Ye see this, that every Fire must have substance, if it must burn: under∣stand this thus, the Fire affordeth Air, the Air, Water; and it draweth the Air strong∣ly again into it self with the water, whence the Fires source or fountain quality of heat becometh mittigated or meekned, so that it shineth.

137. For without * 1.50 Water, no Fire shineth, where in a thing, the Water is not to be

attained, there is no shining of the Fire, but only a glimps; as is to be seen in a glowing or red hot Stone, which hath the source or quality of Fire; & of the shining it hath nothing but only glimps, it may be not that: but in the Iron ye see a glimps, wherein the Fire attaineth the Water. Therefore also Iron is at length consumed, and getteth rust, and a Stone Not. This is thus to be understood according to the out∣ward Principle of this World. but accor∣ding to the inward, viz. according to the Kingdom of God; observe this understan∣ding: the Eternal Fire burneth Eternally, but it is a Spirit, and in the Kingdom of God, not manifested or revealed in a fierce wrathful manner.

138. Observe this thus, the flash maketh a shining, which originateth from the fire, and dwelleth not in the fierce wrath of the fire, but it satiateth or fulfilleth the fire totally, and giveth light also external∣ly out of the fire, and is not held or de∣tained by the fire, and bringeth also a se∣veral source or quallity, as Meekness, and hath yet the Fires vertue or power, Wit or Ingenuity and Art; for in the Light is first, the Fires Source or Quality in the Essen∣ces, manifested or revealed.

139. Now the Light maketh no source or pain, but goeth in it self into a Meek∣ness, and is also desirous, proceeding from the Fires source or Quality, and its de∣siring is also an attracting, as viz. of the meekness and vertue or power into it self, and impregnaeth it self with meekness.

140. For the Light is also a fire, a very yearning fire, a desirous fire, and a conti∣nual finding fire, which continually findeth, what is generated in the Original.

141. All the vertue and power which originateth in the fierce wrathful Fire, is manifested or revealed in the Light, and the Light desireth that, in meekness; for the Fires fierce wrathfulness and the Lights shining, are Two Principles of a twofold Source or fountain Quality, each dwelleth in it self, and the one comprehendeth not the Other, in Eternity, and yet the One is the others Life and Cause, Understand it thus:

142. As we consider, that a horrible an∣xious Source or Quality, maketh a sinking down in it self, like a death, where then is the parting limit, and yet the Anguish in it self retaineth its source or quality, but the sincking into it self, as a Death enter∣eth into its Aethen; where then the An∣guish-Life

is no more apprehended, for the sinking breaketh it self forth out of the Anguish-source, like a dying, and is a dy∣ing, whereas yet in the Eternity is no dy∣ing, but such an Entrance into another World of another Principle, of another Source or fountain-Quality.

143. For the sinking goeth into the still Eternity, as into the Liberty, and being the fierce wrathful fires-Source, continu∣eth in it self in its life; therefore is the sinking a going forth out of the Fire-Life, and yet is from the Fire-Life; but its source or fountain-spirit it hath not, for it is brok∣en off in Death, and is the parting-limit in Death, that so the sinking presseth through Death, and hath another Substan∣tiality, viz. another Water wherein the Light shineth, wherein no fierce wrathful∣ness is.

144. For in the Eternity is no Death that with-holdeth, but only such an en∣trance in; for that which hath no begin∣ning, that hath also no end nor ground: and thus originateth the Light out of the Fires-Source.

145. For the Light dwelleth in the Fire, & also not in the Fire, it is in another world, and is another Fire, which is called Love,

Vertue or Power, Wonder, Sweet, Mild or Gentle, Pure or Clean; and is no Sub∣stance, and also not Nature, but without or besides Nature in another Principle.

146. It is nothing else but a Light-fla∣ming powerful Majesty, and hath its own spirit, which bringeth the sinking through Death; which from the Anguish is the sinking through Death, which maketh the sprouting out through Death.

147. It is in it self free, both from the Fire and from the Light, and is held or detained by none, as little as the fire hold∣eth or detaineth the Air, and it goeth forth out of the Light, out of the Power of the Light, and openeth all whatsoever is in the Fire-Source or Quality, and also in the Lights-Source or Quality.

148. But it hath no perception in it self of the Fire, but it is a blower up of the Light-Fire, a bringer of the Love-Essen∣ces into the desirous power or Vertue, an Opener of the Love-Essences.

149. And yet that we may be un∣derstood when we speak thus of the Love-Essences, as of another Fire; Observe it; Behold, when the Light becometh thus generated through the fierce wrathfulness, so that the one Fire goeth forth out

of the other, then the Light-fire desireth no more, the fierce wrathfulness, for it hath dyed away from the fierce wrathful∣ness, and is an own peculiar fire in it self, and sendeth its Life out of it self, which is a sprouting, for it is also desirous and attractive, whence Essences exist, and hath all forms in it, as the Fire-life also hath such a rising up or springing.

150. But the Essences are generated out of the Lights power and vertue, and so the one alwayes tasting the other, there is a mere pure desiring and satisfying or fulfilling, whereas yet there is nothing that the Love desiring can draw into it self; therefore it draweth it self into it self, and impregnateth it self out of the Power of the Majesty, so that, that very will is full, and yet also nothing is there, but such pow∣er and vertue, and Image of the Wonder, it is a Similitude of the Birth or Geniture, and is the power and vertue it self; It is the Substance of the Spirit, whence the Spirit hath its food, for it goeth forth out of the Image, and floweth or bubleth, as the Air in this World doth.

151. But now, if the Spirit findeth no Similitude, wich is without or besides it, and yet findeth it self thus in the Power

and Vertue, then it is also desirous, for it dweleth in the powers or vertues ground, and is not it self the power or vertue: therefore its desiring also maketh a Simili∣tude according to it; for a desiring is a seeking; and in the seeking standeth the the Figure of the Seeking: the Figure maketh the Seeking manifest or revealed.

152. Thus the Spirit dwelleth also in its own Figure in the Power or Vertue, and in the Light of the Majesty; and is an Image according to the Spirits Property.

135. Not that the Spirit is the Image, but the Seeking & its Desiring is the Image, for it dwelleth in its self, in its seeking, and is another Person in its Figure, viz. the Powers or Vertues Figure; and accor∣ding to this Substance is God called, Three∣fold in Persons.

154. But that we may open your eyes wide, to see ALL the Ground of the Deity, as it now will and must be; therefore behold now the great wonder, which we had lost with going out of Paradise, where we must labour in the Six Dayes Works of this World, and so see what and where we are, and ye will find here such a thing, as hath stood hidden even to Nature.

* 1.51 155. Behold, when you will speak of the Trinity, look upon the first Number upon A, up∣on the Eternal Beginning, which is the Fa∣ther, and then look upon the O in the mid∣dle, which is the Son; then look upon the V, which is the Exit of the Holy Spirit, which goeth into it self with the sincking through the sharp fierce Wrath into the second Principle, which hath E, and goeth through the Power or Vertue forth as a light-fla∣ming Flash, which hath I.

156. Now take the swift-going of the flam∣ing Flash to it, which is T, Allmach T, des Ewigen GOTTES, the Omnipotence of the E∣ternal God; which there in the fierce Wrath, as a flash, destroyeth; and in der LIEB, in the Love, in the I, as a Mighty loving God, exulteth, through presseth, and pow∣erfully exalteth or riseth up; and if you put the I thereinto, then have you the Matter of the Divine Substance; in the Power or Vertue, it is Ein Engel, an Angel, and in the Out-Birth, out of the Center, it is GOLDT, Gold.

157. The World is covetous, and full of boasting, especially those that would be accounted Masters of Arts; and say, they know Gold, and are blind People, why see

you it not; thou wilt say, How? Go with the outward life into death, there must the outward life die, and in the Anguish, give it self forth into the Number of the Crown, viz. into the Thousand Number, 1000, there is the End, and Death ariseth and standeth up to a glorious Life, with a New fair Body, and you need give nothing to it but the Soul, it bringeth forth manifold fruit; there thou hast an Angel which is free from the fierce Wrath, for it is totally clean & pure; seek it, and thou wilt find it.

158. But thou supposest perhaps to find it thus in thy Old Garment; no friend; we will now teach you another A, B, C; learn that first, then seek, if you will then have a love to it, if not, leave it; for the ** 1.52 O is muchnobler and more pre∣tious than the L.

159. Observe, take the * 1.53 A, viz. the Begin∣ning of the AVge, Eye, with the V, which is the Spirits mark, and go with it through the O; then you will make a stroak, & mark through the O, thus,

[illustration]

160. Now part the † 1.54 Two Principles one from another, seeing they part themselves, and set one by ano∣ther, each with a half O like a Reinbow, thus,

[illustration]

; for so they stand in the Fi∣gure

[illustration]

Set the fierce Wrath at the left O and the Light at the right C, for otherwise a Man cannot describe them so exactly, but they are One Globe.

[illustration]

161. And * 1.55 take the Spirit, which is generated in the Fire, and go with it out from the fierce Wrath, into the sinking down, through Death, into the other half Eye, viz. into the second Principle, then will you see this Figure, which standeth thus:

[illustration]

An Exposition of the Philosophick Globe or Eye, of both the Threefold * 1.56 Circles, which especially signifie the two Eternal Principles; wherein yet the Third also is clearly understood; And how a Man should un∣derstand them.

162. THese * 1.57 Circles should be like † 1.58 A round Globe, having the Cross † 1.59 go through it; for it is an Eye of the * 1.60 Eternity, that a man cannot delineate fully; it is the Eye of the Substance of all Sub∣stances, signifying the Eye of God, which is the Looking-Glass of Wisdom, wherein from Eternity all Wonders have been seen: and hereby is delinated how it came in∣to substance, for the Reader of this book to Think and consider of.

163. Not in such a way, as if a Man could fully describe or delineate it, for the

mind or Thought only can apprehend it, and only that Mind which can walk in the Di∣vine Mystery, not through Art or * 1.61 Reason, but through the understanding which the Spirit of God openeth to the humane Souls-Spi∣rit in the Great Mystery, else it can NOT be apprehended.

164. The Reader should take consideration of the Number, and then of what standeth within or without the † 1.62 Cir∣cle, or where every word in the * 1.63 Circle beginneth and endeth, it hath all its assured certain significati∣on; for every word stand∣eth in its exact place.

165. That which is without the † 1.64 Circle or Wheel, signifieth the Li∣birty of the Abyss with∣out or besides the Principle.

Number 1. Abysse. 166. The great Mystery of the Abysse, wherein the Divine Substance in the Looking-Glass of Wisdom, generateth it self in the Ground, is marked with Num∣ber

1. and Number 2. standeth by it: so also round about the whole * 1.65 Circle is to be understood.

Of the three *Circles. 167. The Three * 1.66 Circles drawn about one ano∣ther, signifie the Eter∣nal Birth or Geniture of the Divine Substance, together with All E∣ternal Mysteries, without and within Na∣ture; viz. the Original of all Things or Substances as they are here marked.

Of that half of the Threefold † 1.67 Circle at the left hand, and of Numb. 2. 168. The Threefold † 1.68 Cir∣cle at the left, where without the † 1.69 Circle standeth Number 2. The Mystery without or be∣sides Nature, signifieth how the profundi∣ty or * 1.70 groundlesness, bringeth it self into a Ground; viz. the Eye of Eternity, the first Will, which is called Father of Eter∣ternity, and of all Beginnings, how in the Trinity, in the Wisdom, he introduceth

himself into an Eternal Ground, and dwel∣leth in himself, and possesseth himself, and how he bringeth himself into Nature; and how Substance originateth, as also Percep∣tibility and Perception.

Of that half of the Three-fold * 1.71 Cir∣cle at the right hand. 169. The other Threefold * 1.72 Cir∣cle at the right, signifieth the Divine Substance of the holy Trinity, together with the Angelical World, which originateth out of the Great Mystery of the Eternity, and is manifested or revealed through the Principle of the Fire.

What the Crose signifieth. 170. The Cross ✚ through the Two † 1.73 Circles,

[illustration]

signifi∣eth the Persons of the Deity, how they part them∣selves in the Eternal One on∣ly Birth or Geniture, as fur∣ther is mentioned according to the Numbers.* 1.74

Of the Eye in the Circle. 171. The * 1.75 Eye in the Circle, where the Cross goeth through, with an Angle or Point and Line, signifieth each of them a World, both at the left and right: At the left it signifieth the great My∣stery of the Dark World, wher the Wonder-Eye introduceth it self in Nature, At the right it signifieth the Light-world, where the Divine Mystery, hath through the Fire, brought it self forth, and dwelleth in the majestick Light, with the first Mystery of Wonder.

Of the Heart in the Angle of the Cross. 172. The Heart ♡ in the Angle or Center of the Cross, ✚

[illustration]

signifieth the ground or the Center of the Deity, not in such a manner

as if it were partible, and did possess a se∣veral place, for it is it self the place or the ground of the Deity, and is every where all over the middlemost; but that a man may learn to distinguish or diffe∣rence the Deity from Nature; and that Christians may learn to understand the Re∣generation or the New Birth, how God in Christ hath regenerated us out of his Heart upon the Cross: for which things sake, this Figure hath been thus delinated, that the Reader should consider and think up∣on it; for this FIGURE compriseth all whatsoever God and the Eter∣nity is.

An Exposition of the Circles at the left hand; Numb. 3, 4, 5. 173. The three Characters or Letters, AOV, marked with Number 3, 4, 5, signifie the Mystery of the holy Deity, without or be∣sides Nature, how it manifests or reveals it self in Nature.

Of A, Num. 3. and Tincture, Num. 6. 174. A, signifieth the first profound or

groundless or unsearchable Will, which is called Father: go about that ** 1.76 Circle to the nether point of it, there standeth Tincture, Number 6. which is the Wills Ens, and the first beginning to Nature; for the Divine My∣stery of the Trinity standeth above, and the Mystery of Nature beneath; each Circle signifieth one Person of the Deity in the first Mystery.

Of the O. Numb. 4. and of Principle and of Fire; Numb. 7. 175. The O, with Number 4. signifieth the Ground of the Mystery, viz. the Geni∣ture or Birth of the Heart or Word of God, which the first will, viz. the A, in the Looking-Glass of Wisdom, compri∣seth and holdeth it in self, as a Ground of its substance. For the O, signifieth also the Eye of the Looking-Glass of Wisdom: for in the Wisdom is the Eternal Word compri∣sed, which manifests or revealeth it self through the Principle of the Fire, in the Light World. Go from the O, about that Circle, and so thou findest beneath, Prin∣ciple, and Fire Number 7.

Of V, Numb. 5. and of Substance, Numb. 8. 176. The V, with Number 5. signifieth the Spirit of the Mystery without or besides Nature; viz. the first eternal profound groundless or unsearchable Will-Spirit, which originateth out of the Will, and in the Power or Vertue of the Word, in the Great Mystery; and goeth forth out of the Will and Word, and its Exit maketh Sub∣stance, viz. Wonders, of the Power, Co∣lours, and Vertue, whereas yet in the My∣stery of the Profundity Groundlesness or Unsearchableness without or besides Nature, no colours are apprehended: for they lye all in ONE, and it is the twinckling of a great Wonder, and that is called a Sub∣stance of the Wonder.

Go about from V, on that † 1.77 Circle, and thou findest beneath at Number 8, Sub∣stance; signifying that all Substance is be∣neath the Spirit of the Number Three, or Trinity; and that men must alwayes distin∣guish Substance from the Deity.

177. For in Substance originateth Na∣ture, with its seven Forms; for the Num∣ber

Three is only a Spirit in Substance, and yet there is also no Substance without the Number Three: for the Desire of the Number Three is the Eternal Magia, and maketh Substance, it bringeth into a ground, according to the Model which the Spirit openeth in the wisdom, out of her is the Creation proceeded according to the Mo∣del of the virgin-like Wisdom.

Further Information Concerning the First Principle, and the Mystery of the Beginning in the Crea∣tion, and of the Dark World, how the Angle or Point of the Cross, with Number 9. at the left, with its upper and neather Space is understood.

Of FATHER; Number 9. 178. Number 9. there standeth before the Angle or Point of the Cross, FATHER, and before that the Abysse, signifying the Mystery of the Father without or besides Nature: for with the † 1.78 Angle of the Cross Nature beginneth. The

first and Greatest Mystery is the Abysse, where the Nothing introduceth it self into a will, which is called FATHER, or the Original to somewhat: Out of the My∣stery of the Father is the Creation, through Nature, originated: A Man is here to understand the Eternal Nature, with its Se∣ven Forms, with or by this Mystery.

Soul; Numb. 10. 179. At the Angle or * 1.79 Point of the line, standeth Soul, Number 10. signifying the Original of the Eternal Spirits, viz. Angels & Souls of Men: the Angle or Point, signifieth the Center in Nature, where the Threefold Spi∣rit revealeth or manifests it self with or by Nature, signifying the Magick Fire, in the Fathers Property, out of which the An∣gels have their Original, as also the Souls of Men.

180. A man should here understand the Ground and Original of an Eternal Spi∣rit, for nothing is Eternal, unless it hath its orsginal out of the Eternal Magick Fire. This Original is not understood to be the true or right Spirit, but to be the Center, viz: the Cause of the Spirit.

Souls Will; Numb. 11. 181. Every true or right Spirit is under∣stood with the understanding in the Light of Life: for in the Fire there can be no right or true understanding, but in the de∣sire of the Light. Therefore must the fiery Will * 1.80 turn it self to the Heart of God, viz. to the Power or Vertue of the Light and understanding, as here is to be seen, where, upon the line of the Cross standeth the Souls Will, marked with Number 11, and there it receiveth Power and Vertue from the Heart of God, and is generated or born an Understanding Spirit.

Will, Numb, 12. and Soul N, umb. 13. 182. For it receiveth the Power or Ver∣tue of the Light, in the Meekness and Hu∣mility, and goeth with its Will-Spirit, viz. with the noble or pretious Image & Simi∣litude of God, through the Power or Ver∣tue of the Heart, into the second Princi∣ciple, viz. into the Light World, as here at the right beyond the Heart in the other or second Circle is to be seen, where stand∣eth Will Number 12. and then Soul Number 13. signifying, how the Soul out of the

fires source or quality out of the Fathers Property, entereth into the Sons Power or Vertue and Property, and dwelleth in the Divine Power or Vertue in the Light∣world.

HOLY SPIRIT, Numb. 14. 183. Without or beyond the Angle or † 1.81 Point of the Cross, stand∣eth HOLY SPIRIT, Number 14. signifying the holy Spirit, which from Eternity originat∣eth in the Will of the Father at the left at the Angle or * 1.82 Point, Number 9. and bringeth it self through Nature, through the Heart and Divine Power or Vertue at the right without or beyond Nature; also through the Angels or Souls-Spirits, Pow∣er or Vertue, forth, and dwelleth in the Liberty in the Glance of the Power or Ver∣tue and Majesty, and is in Nature, yet of Nature unapprehended, but only in the Divine Power or Vertues Property.

Image, Numb. 15. 184. Beyond the word HOLY SPIRIT, Number 15. standeth Image, also without

or beyond Nature, signifying that the no∣ble or pretious Image sprouteth forth out of the Souls Fire, as a Blossome or Flower out of the Earth, and hath no feeling or sense of the Pain of the fiery Property; for the Fire standeth in it as it were swal∣owed up, and yet it is there but in ano∣ther source or fountain quality, viz. a de∣sire of Love, a light-flaming Fire in Divine Property.

Abysse, Numb. 16. 185. Beyond Image, standeth Abysse, Num∣ber 16. signifying; that the right true Image standeth in the Abysse, without or beyond all source or pain, and dwelleth in Nothing, but only in it self, & with or through it, * 1.83 GOD. Therefore there is Nothing that can find touch or break it, but only the Divine Power or Vertue; for it standeth not in Nature, although indeed, with the Root it proceedeth from Nature, and yet it is another thing; as an Apple is another thing than the Tree, though it stand upon the Tree, and receive pow∣er

and vertue from the Tree, and yet the Sun giveth it also power and vertue: So also the Divine Sun, viz. the Majesty, gi∣veth the Image power and vertue.

Of the Word Omnipotence; Numb. 17. and Wrath; Numb. 18. 186. Further at the left standeth Number 17. Omnipotence; and it stand∣eth also without or beyond the † 1.84 Circle, signifying the Fathers Mystery, which, with the Magia, viz. with the Desire, introduceth it self into the fierce Wrath, where then the strong loud∣sounding life, and strength, is understood in the entrance of Nature in the first Three Forms, viz. the astringent, bitter, and anguish, as the word * 1.85 Wrath standeth in the space under the † 1.86 Line, Number 18. signifying that the fierce Wrath, doth not touch the Angle, or * 1.87 Point of the Number Three, but is generated or born in the Desire.

Craft; Numb. 19. 187. Under the word Omnipotence, Number 19. standeth * 1.88 Craft, signifying the Essence out of the Looking-Glass of the My∣stery: which Craft or Suttlety in the se∣cond Principle is changed into a right or rectified understanding, and here in the Magick Fire it is only Craft or cunning Suttlety, for it is accute or pointed and sharp, and a cause of the Understanding.

Devil; Numb. 20. 188. Over against it standeth, Devil, Number 20. in the space † 1.89 of the Dark World, signifying the evilness malignity or ma∣lice of the Devil, in that he is gone away from the Angle or Point of the Num∣ber Three, and hath set or put his will into the fierce Wrath Craft or Suttlety, in willing there∣with to rule or lord it over God's Meek∣ness, and himself to use the strength and

might or potency of the Fire, and of the Fierce-wrath.

Devils Art; Numb. 21, 22. 189. Under the word Craft, standeth Devils : : : : : Art, Number 21, 22. De∣vils, standeth without the * 1.90 Cir∣cle of Nature; and Art, stand∣eth within the * 1.91 Circle of Na∣ture; signifying, that the Devil was crea∣ted, as well out of the Mystery of the Fa∣ther, upon the Line or † 1.92 Stroak of the Cross in the Eternal Nature as the other Angels. But he hath framed or created to himself his Art, Number 22. in the magick seeking of Na∣ture in the Center of the dark World, whereas yet he should have gotten framed or created it in God's Heart and Power or Vertue, and that is * 1.93 his Cause of his Fall and of his Envy, or Hatred and Ma∣lice.

Will; Numb. 23. 190. Above the † 1.94 Line, Num∣ber 23. standeth, Will, signi∣fying, that the Devil hath

hath swung himself aloft above the Divine Line, upon or in which he was created as a proud or haughty stately Spirit, that would himself have been Lord, and have gover∣ned in own Self, Art and Wit.

Darkness, Numb. 24. 191. As now at present, the pride or state and haughtiness, and cunning suttle Policy and Prudence of Men doth, which swingeth it self also thus, from the Line of God, up into own self, wherein it cannot reach or attain the Divine Power or Ver∣tue and Light within, but falleth in it self into the Dark anguishing Magick Fire, as above the word Will is marked Number 24.

First into Darkness; for Reason loseth the Divine Understanding and Desire, wherein it can take hold of and receive God's Substance, and so impregnate it self with Power and Vertue out of or from God.

Fire, Numb. 25. 192. And then the Magick Fire o 1.95 of Cove∣tousness, kindleth it self, in that it willeth to have much, and

yet hath not enough; as here Number 25.

Anguish, Numb. 26. 193. And when it hath filled it self with Covetousness, then beginneth the Magick Fire in the Anguish, Number 26. to burn. For that which is brought in by the Cove∣tousness, and laden the fire with, is the Magick Fires wood or fewel wherein it burneth: and there is Death generated or born; which must separate what the Cove∣tousness hath laid in.

Death, Numb. 27. 194. And here is also the o 1.96 heavy Fall of Adam, who imagined as the Devil did, and desired the multiplicity of this world for his own; he would be wise or suttle and prudent, and get much Wit or crafty Inge∣nuity, and also the earthly & hellish source or fountain quality in the wit. Had he re∣mained upon the Stroak or Arm in God's Line, then he had not become earthly; for his will-spirit had dwelt in God, and had introduced Divine food into the Body; but now he standeth in the Anguish, Number 26, and must again go through the Princi∣ple, into Death, Number 27, where his

Body must in the Mystery, be consumed.

195. And if he hath not in this time, converted his will into the Cross of Christ, as in this Figure is to be seen, then is he in the Mystery reserved to the Judgement of God, and there he shall be tryed in the Fire whether his will-spirit hath Divine Power and Vertue in it or not, or whether he can subsist in the Fire: And there the proud stately or haughty earthly works will be burned away from him, and the soul will remain in the dark Magick Will-Fire, for it self is also a Magick Fire, when the Di∣vine Light-Fire is not in it: and so now one Magick Fire layeth hold of another, out of which there is no remedy to help.

Will, Numb. 28. Light, Numb. 29. Spi∣rit, Numb. 30. Man, Numb. 31. 196. But that Soul which hath in this time converted again, and hath with its will given up it self into the Death of Christ on the Line of the Cross, Number 27. that soul is sunk down from its proud or haughty evil works, and is as to them will∣less, or free from willing, and is entered into the Death of Christ, and sprouteth forth with the Will-spirit, Number 28.

through the second Principle in the Divine Power and Vertue, out of the Death of Christ, where then the Will-Spirit, viz. the Image, attaineth again the Divine Light, Number 29. and the Image stand∣eth, Number 30. again in the Divine Man, Number 31.

Image, Numb. 32. God, Numb. 33. 197. For when the Will Spirit entereth into Death upon the Cross, then it draweth again Divine Substantiality, viz. Christ's Flesh to it self, and bringeth the same with it self into the Light into the Light world, there the Divine Life sprouteth again into the holy Body, and the Image standeth free again. As here Number 32. is to be seen, and dwelleth in God, Number 33. and eat∣eth of God's Word or Substance; for the Image is here without or beyond Nature in the Liberty; but the Humanity is within Nature, as is described.

198. But as to those Souls which stick in their proud or stately and haughty covetous Works in the Anguish, Number 26. they stick indeed in the Magick Anguish-Fire, and their works are wood, or fuel, to or for the Fire.

199. But if the Will-spirit do yet turn in

it self a little into the Death of Christ, and yet also is fast bound to the fierce Wrath, that soul hangeth as by a thred to the Death of Christ.

The Ninth Number, Numb. 34. 200. This Soul may well thus burn a while, till the Will-Spirit can enter into the Death of Christ, till its sydereal wood or fuel be burned up: when the earthly body dyeth, then must the Image bathe: which the present too wise and subtle world contemneth, but in Death doth find it by woful experience: There must this little sparkle, which hangeth only by a thred, wind it self into the Death of Christ; for it hath lost body and substance, and stan∣deth naked and bare without Divine Sub∣stance or Body in God's Mercy or Compas∣sion in the Divine Tincture, viz. in the Ninth Number, Number 34. and waiteth for the last Judgment; wherein God will in the Tincture, bring and restore again whatsoever Adam lost; but its here-acted works, will not go or pass through the Fire, but the dark Magick Fire, hath swallowed them up into its Mystery into the Dark World; Let this be said to thee, O Man.

Souls Eternal Habitation, Numb. 35. 201. After Ninth Number, standeth the Souls Eternal Habitation, Number 35. sig∣nifying, that these escaped Souls are not∣withstanding in God, in the Angelical World, but without their works, and can∣not so highly attain the Glance or Lustre of the Majesty, as those Souls which have here cloathed themselves with God's Pow∣er and Vertue. The word Habitation go∣eth into the Liberty without or beyond Na∣ture, as also above, Image, doth; for the Soul must stand in Nature; but the Images Habitation is without or beyond Nature in the Divine Liberty.

Angelical World, Numb. 36. 202. Without or beyond this Habitation, stan∣deth the Angelical World, Number 36. sig∣nifying the Angels Courts and Quires, or Princely Thrones, in the Liberty of the Divine Majesty, where yet their root also standeth IN Nature, but is not apprehen∣ded.

Proud Devil, Numb. 37. Will of the Devil Lucifer, Numb. 38. 203. At the * 1.97 left in the upper space, Number 37. standeth Proud Devil, or stubborn Devil, with two † 1.98 Lines, one reaching up upon the Character or Letter O, Number 4. and the other reaching up * 1.99 above the Great Mystery of the Number Three, where standeth Will of the Devil Lucifer, Number 38.

204. Here is the Devils Fall to be con∣sidered, he hath brought his proud or stub∣born Will up from the Line or Stroak of the Cross, aloft, and hath willed to rule over or above the Mystery of the Divine Wisdom, in wit and cunning, suttlety and fierce wrath in the Fires might or power, and to kindle the Mystery of the Number Three, that he might be Lord: As indeed he then kindled the Substantiality in the Mystery; whence Earth and Stones have come to be, and hath willed to fly out above the Mystery of the Number Three, Num∣ber

38. as still at this day he desireth to fly out above the Angelical Princes-Thrones.

Abysse of the Dark World, Number 39. Eternal Hell of Devils, Number, 40. 205. And upon this hath followed his thrusting out from the Divine Mystery, so that he is Thrust out from the Superiour Thrones into the Dark Magick fire, and is Thrust down below, that is, into the Abysse of the Dark world; For he must dwell externally without the Principle in the Fire-crack, viz. in the first Three Forms to Fire in the Anguish, there he hath his Hell as below at Number 40. is to be seen, and thereinto also the Damned souls fall back, so that Eternally they cannot see or behold God.

The second Cross Line upwards thus † 206. Over the line Number 1. above aloft, standeth, Abysse, Eternity, signifying the Liberty, without or beyond the Principle; and thereby is understood the Mystery of the Eternity, wherein every Creature standeth in its source or fountain Quality, in its own Fire, be it in Darkness or Light, and hath therein no other Light than shin∣eth

within it, which light also it apprehend∣eth Externally without it self; there are Both worlds, viz. the Light-world, and Dark-world, are there in one another. But the Light becometh not attained, unless a creature be capable of it.

207. There are Angelical Thrones, which we know nothing of Experimentally, our knowledge reacheth but only into the Extent of the Place of this world, so far as the kindling in the Creation reached, and of THAT is this † 1.100 wheel made with the Cross.

SON, Numb. 41. and of the Heart. 208. Above the upright Line, standeth SON, and at the Left Angle or Point, Number 9. FATHER, and at the Right Line, Number 14. HOLY SPIRIT, signifying the Birth or Geniture, and Persons of the Holy Trinity. The Heart in the Cross is the Center, and ♡ signifyeth the Eternal Band of the † 1.101 Ternary.

209. The Word SON, Number 41. signifieth the WORD, which the Eternal FATHER, continually and from Eternity, speaketh in the Light and Dark world, according to each worlds source or fountain Qua∣lity or Property.

210. But in that the Three Persons at the Cross are free, and touch not the Line, it signifieth that God is free from Nature, and not † 1.102 in the apprehension of Nature, but he dwelleth in himself, indeed in Nature, but unapprehended, by that which doth not give up it self into Him.

Of the Heart in the Cross. 211. The Heart in the Cross signifieth, that God's Heart hath manifested it self in Na∣ture, by or with the Principle of the Fire, whence the Majestick Light originateth. Secondly, It signifieth the Manifestation or Revelation in the Humanity, wherein God's Heart hath manifested it self by or with a Humane Heart, and how that Hu∣mane Heart hath attained the comprehen∣sion of the Holy Trinity. As indeed it is the Center in the Cross, by which a Man

is to understand the Inward Man, viz. the Inward Heart.

212. And you see, that the HOLY SPIRIT at the Right, on or in the Line, and at Number 14. goeth forth from the Heart into the Light World, signifying that the Holy Spirit, dwelleth in the Re∣generate or New born Heart, viz. in the Image, and continually introduceth the Images Will into the Divine Light-world. And as this Heart in the Cross is united with the Holy Ternary; so must the Hu∣mane Heart, understand the Inward-Man, be united with the Deity: that God may be in it, All in All, its Will and Deed.

213. But that the word SON, Num∣ber 41. above the Cross Line a loft stand∣eth distinguished from the Heart, signifieth that the Man Christ is become Lord over all, and is the King over this † 1.103 Circle: for, God hath manifested himself in the Humanity, and this Man compriseth the whole Divine Substance in himself, for within him and Externally without him is one and the same fulness, One God and Divine Substance: there is no other place, where we can be able to apprehend God then in the Substance of

Christ, there is the whole fulness of the God∣head or Deity Bodily or Corporeally.

Heaven, Number, 42. 214. The Word, Heaven, on the up∣right Cross-line: Number 42. signifieth, that the Heaven is in the Man Christ, and also in us, and that we must through his Cross and Death go to him into his Heaven, which himself is; for on the Cross is Hea∣ven become opened to us again, or New∣born and Regenerated to us. Secondly, It signifieth that the right or true Divine Heaven is an Habitation of the Divine De∣sire, viz. of the Divine Magia; therefore it is called not aningoing, but an ingene∣ration of God's Fire, into Divine Substan∣tiality, and that even only on the Cross, viz. through and in the Birth or Geniture of the Holy † 1.104 Tri∣nity.

Pure Element, Number, 34. 215. The word, Pure Element, on the Crosse's upper Line, Number 43. signifieth the in∣ward world, out of which this outward, with the Four Elements, is become gene∣rated forth, and standeth in the Inward

Root in the Substance thereof.

Holy Spirit, Num. 44. Son, Num. 45. 216. Moreover it is to be observed ex∣actly, how the Words stand, begin and end, for they begin on the outward {inverted †} 1.105 Circle at the Left, where above Num∣ber 5. the Holy Spirits Character or Letter V. standeth; and beneath Number 8. Substance, and goeth through the two * 1.106 Circles at the Right, even into the second Space, which signifieth the Pure Divine Elements Original, its in∣dwelling and Substance, whence it Origi∣nateth, viz. from the Spirit of the Eter∣nal Mystery in the Divine Substantiality, viz. in the Substance of the Great Myste∣ry, and yet is only manifest or revealed in the second Principle, viz. in the Sub∣stance of the Son and Holy Spirit, as above one the * 1.107 Circle at the Right is to be seen, Num∣ber 44. and 45.

Father, Numb. 46. Holy Spirit of Di∣vine Wisdom and Understanding, Numb. 47. 217. The Pure Element is the working in the right true Heaven, and shutteth it self in and out with or by the Cross, it is the springing or flowing & moving in the Fire and Light-Heaven, from or by with the Divine Substantiality, understand Sub∣stance, and not the Spirit, of God, is a life for it reacheth not into the Substance of the Father, Number 46. where beneath on the Circle, standeth Divine Wit or Understand∣ing, for the Element giveth or affordeth not divine Wit, but the Holy Spirit, Num∣ber 47. giveth Divine apprehension, know∣ledge or skill and wit or understanding.

218. The Element is a Substance in re∣spect of the Deity; as the Life in the flesh is understood to be, in respect of the Soul; For the Tincture is higher, and giveth the ENS of the Spirit, wherein the Light-Fire is understood.

Humanity, Flesh, Numb. 48. 219. Under the word, Pure Element

standeth at Number 27. on the stroak of the upper Line of the Cross, Death, and the word begin∣neth laying hold on the left * 1.108 Circle, and go∣eth through the Cross through the first right * 1.109 Circle: There observe both the outward Circles at the left and at the right, above and beneath, and then thou wilt soon find, what the right or authority of Death is, and how it is the dying source or fountain qua∣lity in the Magick Fire, and holdeth the Substantiality captive in itself; as at the left beneath at Number 8. & at the right, beneath at Number 4. 8. is to be seen; and then above on the same Circle at Number 44. and at the left above, at Number 5. there a man seeth, how the spiritual Life goeth and sprouteth forth through the Death, and possesseth the highest † 1.110 Circle: For all whatsoever willeth to reach or attain the Di∣vine Life, must go through the Dying Ma∣gick Fire, and stand or subsist therein; as the Heart on the Cross must and doth stand or * 1.111 subsist in the Fire of God.

220. Further it is to be known, that we in A∣dam have turned our selves away from the Cross, and are with the Desire of Lust or Pleasure, gone with our will above the Cross at Number 23. into an Own self Rule or Government; and now Death hath captivated us in it self, therefore we must now sink down out of Death on the Cross at the Line of Christ again into the Heart, and become new born or regene∣rate in the Heart, else Death holds us cap∣tive in it self. For now Death standeth on the Cross-Line: but at the Judgement it shall be given to the Dark World: For our Will must now enter through Death on the Cross, into Rest; but the outward Cross shall be taken away; and then * 1.112 Death is a spectacle or scorn and derision.

221. Thirdly, it signifieth that the Life of God in Christ, bare * Death as a shew or spe∣ctacle of Triumph on the Cross, when Death became broken on the Cross in the dying of Christ, where the Life sprouted through Death, and the Heart gave up or yeelded it self into the middle, viz. into the Center, as † 1.113 victorious Lord or Conquerour of Death.

Paradise, Numb. 49. 222. Under the Heart at Number 49. stand∣eth Paradise; the Word beginneth at the left on the outward Circle, where above at Number 5. is marked, the Spirit of the Great Mystery of the Profundity or un∣searchableness of Eternity, viz. V. and it goeth through the Cross at the right, through all the Three * 1.114 Circles, even into the Liberty: this signifieth the consti∣tution or existence of Paradise; it origina∣teth in the Mystery of the Eternity, and prouteth through the outward, and also hrough the Light World, hidden in the outward World, and manifested or revea∣led in the second Principle, in the Light World, as therefore the World penetra∣teth through all the Three Circles, shew∣ing the humane Bodies original.

Divine Substantiality, Numb. 50. 223. For in or at this place, out of this substance, Adams Body (understand the outward Body) was created according to the Third Principle, and the inward Body, (understand the Images Body) out of the

Divine Substantiality, as at the right, near Paradise, is marked with Number 50.

Christ, Flesh, Numb. 51, 52. 224. That very Divine Substance, un∣derstand * 1.115 Substance, not Spirit, is included in the Wisdom of God; and therein is the heavenly Tin∣cture: For God's Word that became Man, brought this Substance into Mary, into her in Death inclosed Substantiality, viz. into the Images Body, and thereby God and Man became One Person.

225. For this Flesh is Christs Flesh, ac∣cording to the Heavenly part; therefore beyond Substantiality, standeth, Christ's, Flesh, Number 51, 52. Christ bare such Flesh in the Inward Man, as Adam had be∣fore his Eve was, when he stood in the Di∣vine Image in Purity. Therefore can no Man go into Paradise, unless he attain that Flesh again, that Adam had before the Fall, and Christ attained in the becoming Man or Incarnation. Therefore must we all become born out of the Heart upon the Cross, and * 1.116 put on Christ.

Mystery, Numb, 53. 226. Under Paradise, Number 53. stan∣deth Mysterium, Mystery, and the word beginneth at the left in the second † 1.117 Circle, where above on the same † 1.118 Circle, Number 4. the Cha∣racter or Letter, O, standeth, and beneath Principle, and Fire, Number 7. and goeth to the right, through the Cross, through the first † 1.119 Circle at the right. This signifieth rightly and exactly Mans Creation accor∣ding to the Body.

227. For the Body, is a Mystery, taken out of the inward and outward World, from above and from beneath, understand out of the Earths Matrix; This is the Earths Matrix; out of this Mystery was it crea∣ted, and a Man seeth how it was created out of the inward and outward Substance, viz. out of the dark and light World, and is mixt with evil, viz. with fierce-wrath, and also with Good.

Wonder, Numb. 54. Angel, Numb. 55. Spirit, Numb. 56. 228. But Man was out of the Mystery

created, an Image and Similitude of or according to God, to or for God's Wonder; Therefore at the right, Number 54. stand∣eth Wonder. For he was a Wonder of all things or Substances, a Lord of All things or Substances, taken out of all things or Substances, and was in the Inward Image, an Angel. As next Wonder, in the Liberty, standeth Angel, Numb. 55. For his Spirit dwelleth in the Liberty of God, viz. in the Majesty, as beyond the word Angel, Number 56. Spirit standeth. Which all, sig∣nifieth, the right or true Man, viz. the First before the Fall, and the second in Christ, into which he must enter again, or is rent or separated from God.

Four Elements, Numb. 57. 229. Under Mystery, Number 55. standeth Four Elements; they begin at the left, on the outward- * 1.120 Circle, and go to the right through the Cross, through † 1.121 two Circles; signifying the outward World, which ori∣ginateth as an Out-birth out of the inward Substance on the outward Circle, and bringeth its Won∣ders

into the Mystery, first into the second Principle, into the first two Circles; for they shall not go with their Substance in∣to the Liberty, through the † 1.122 Third Circle at the Right, but pass in the Principle into the Mystery, and in the Principle be tryed or purged in the Fire. For there is the Limit of Separation.

The Souls Joy, in Ternario Sancto, Number, 58. 230. Above on the second Circle at the Right Number 45. standeth Son, the same is the Judge and Separator, and beneath on the * 1.123 same Circle, Number 58. standeth Souls Joy in Ternario Sancto, in the Holy Ternary, signifying, that the Soul shall have joy in its works, which it hath wrought in the Four Elements, to the Praise and Glory of God, which it hath in∣troduced into the Angelical World into

the Mystery. For the Four Elements stand, with their Root in the Great Mystery.

231. And were the Earth not come in∣to such a perished Condition, and that the Devils Poyson and kindling or inflamati∣on, had not been done, it were still one and the same Substance with or in the other Three Elements, as indeed it is now, in the Heavenly Substance.

Spiritual Bodies Habitation, Num. 59. 232. This Bit, hath Adam swallowed down into himself, and thereby Lost his Angels Form. For the Four Elements should stand hidden in him, and he should live only in the One Element, in Gods Power and Vertue, and know or experiment no∣thing of the Evil: As at the Right, in the Liberty, Number 59. standeth, the Spiri∣tual Mans Habitation, there should the I∣mages Body dwell, viz. the Souls Body, but that became hindred from it; it must now under the Earth, and become includ∣ed or shut up in the Earthliness.

Earth, Number 60. 233. Under the Four Elements, stand∣eth Earth, Number 60. signifying that the Earth is wholly fallen back to the Inner

World. For the word touch∣eth neither the † 1.124 Left nor the Right Circle, it is as a Death, but the Cross goeth through it, signifying its Restauration, or bringing again to what it was, that the Humane Earth is new-Born or Regenera∣ted on the Cross, and that the Heavenly and Divine Substance, shall be severed from the Dark worlds Substance, through the Fire of God, where then shall be new Earth in a Heavenly Source or Fountain Quality, Form, Essence and Property, and that which is hidden in the Earth, in the Heavenly Part, shall sprout or spring again. Further is to be Considered, that the Earth standeth thus upon or in the A∣bysse, for it reacheth no Principle, there∣fore it must pass away, or vanish.

Earthly Man, Numb. 61. 234. Underneath standeth Number, 61. Earthly Man, where the Cross goeth through the midst of the Word, which sig∣nifieth the fallen Earthly Man, who is fallen under and into the Earth, that is, he is fallen home or back to the Earth, and the Cross parteth or separateth the words,

Earthly and Man; for Man shall again become separated from the Earth, and en∣ter into his Eternal Part, either into the Light or Dark world.

Wonder, Number 62. 235. Under the Cross Line standeth Number 62. Wonder, sig∣nifying that the evil † 1.125 Wonder, also the Evil part of the Earth, shall in the Judgement of God, when God will make separation; fall home or back to the Abysse of Dark∣ness, and that shall be to All Devils and Evil Men their Earth, on which they shall dwell one among another, for the Abysse standeth under it below, at Number 1.

Babel, Number 63. 236. Near Wonder standeth Babel, Num∣ber 63. signifying, how Babel is only a Wonder of the Abysse, and worketh only Wonders in the Abysse.

Own Reason in Babel, Numb. 64. 237. Further, above under the † 1.126 Circle at the Right, after Earth∣ly Man, Number 64. stand∣eth Own or self Reason in

Babel, which goeth round about the out∣side of the Circle of the Second Principle, and goeth in own self Authority under the Divine World, backward, and supposeth She is in God, and serveth or worshippeth him, but is without God in self, She or it Teacheth, and doth only its own Things or Matters for it self, for its own Ends, it Ruleth the outward world in own self Reason, without Gods Spirit and Will, on∣ly according to its own Will. Therefore it goeth about the Light world, dissembling in Hypocrisie, and giveth God good Words, and continueth only without God, upon or in the Abysse, and thereinto also it falleth back and entereth.

Wonder of the Great Folly, Num. 65. 238. Under Own Reason, Number 65. standeth, Wonder of the Great Folly, signi∣fying Babel, who hath found all Art, Sut∣telty and Cunning, Politick Devices, and Lost it self; It seeketh Gold, and loseth God; it taketh Earth for Gold, Death for Life: and that is the Greatest Folly that is found in the Substance of All Substances; as is sufficiently mentioned in other Pla∣ces.

The Conclusion.

239. Thus we see, when we are at home, not in this World, but in the two inward Worlds; in which soever we labour here, into that we enter when we die: we must Lose the outward, we must only be new-born or Regenerated on the Crosse.

240. Babel hath turned it self wholly away from the Crosse, which signifieth the Proud own self Reason-Wise, Subtle Men, who rule and order themselves in or according to the Wit or Ingenuity of Folly.

241. The Earthly Man on the Crosse, Number 61. signifieth the simple heap or company, which yet hang to the Crosse of Christ, and become at length new-born or regenerated through the Crosse.

242. But * 1.127 Reason hath even rent and torn it self off from the Cross in its own self Pleasure and Voluptuousnesse, in its own Pomp, Might or Power and Laws, and that is a Wonder of Folly, which even the Devils do scorn and deride.

243. This the Reader should further

consider of, for there lyeth much under it, it hath the understanding of all the Three Worlds. See thy self therein, it is a right true Looking-Glass, for the Number Three is a Cross, and hath Two Kingdoms in One, parting themselves thus by the sink∣ing down through Death.

244. Therefore would the Devil be above God, and therefore God became Man, that he might bring the Soul out of the fierce Wrath through Death into ano∣ther Life, into another World, which yet standeth in the First; but they turn their backs, as this {inverted †} 1.128 Fi∣gure standeth, and the Cross standeth between both the Princi∣ples, and goeth out of the Fire-Life, into the Light-Life.

245. Beloved Sir, understand us thus, the Soul originateth in the Fire-Life, for without the fire source or fountain quality, no spirit doth subsist, and it goeth with its own self will, out of it self, forth through Death, that is, it esteemeth it self as dead, and sinketh down in it self, like Death, and so falleth with its will through the fires Principle into God's Light-Eye, and then it is the holy Spirits Chariot, on which he rideth.

246. But when it will go of it self, it then continueth in its own Fire-Nest in the Original, where it was awakened, like Lu∣cifer: for it was awakened at the begin∣ning Point of the Cross, at the left, as in this Figure is to be seen; that is its ori∣ginal, as shall be further mentioned.

247. The Soul is a total Figure of a Cross, and is like a Cross-Tree, according to the outward Image of the Body, the Bo∣dy having two Arms, which signifie two Principles, the Body standing in the midst, as a whole Person; the Heart is the First Principle, the Brain the Seond; the Heart hath the Soul, and the Brain the Souls-Spi∣rit, and it is a new Child, and yet not a new one; the Stock is from Eternity, but the Branches are born or generated out of the Stock.

248. Though indeed it hath not been a Soul from Eternity, yet it hath in the Virgin of the Wisdom of God upon the Cross from Eternity, been known; and in the Root belongeth to God the Father, and in the Soul to God the Son, & in the Will to God the holy Spirit.

249. And being it could not stand in the Father in its will, when it would rule in its will, and thereby fell into the fire

of the fierce Wrath; therefore the Father gave it to the Son, and the Son took it into himself, and became in it, a Man; and brought it again with or by the word Fiat, into the Majesty, into the Light; For the Son introduceth it through the Angel and Death again into the Eye of Holiness at the right, into another World, in God, to the Angels; of which here-following shall be mentioned further.

250. Now come we again to the Sixt Form of Fire: and it is to be known, why we set the Cross here, which else is the Tenth Number, accounting ac∣cording to the order or * 1.129 way of * 1.130 Reason, but according to the two Principles, the Eye ap∣pearing parted, the Cross belongeth to the place between the fift and the sixt Form, wherein Light and Darkness part.

251. But know, that God is the Beginning and the End, therefore we set the Cross according to reason at the End, for there we go through Death into Life, it is our Resurrection.

* 1.131 252. The Tenth Number, 10. is again the first, and also the last, and beyond through that is Death, and af∣ter or beyond Death, the Hell, that is the fierce Wrath of Darkness, that is exter∣nally without or beyond the Cross, for it falleth again into the A; and in the A is the Creator, into which Lucifer would have flien back, but was thrust out into the Darkness, and there is his Kingdom in the Source or Torment.

253. You should understand us thus, that we by the Twofold Eye understand one * 1.132 round Globe, thus parti∣ble, or each half divided assunder, and turns away from the other, where the Cross is standing from Eternity within it: A man cannot fully de∣scribe it with any pen or pencil, for it is so in one another, it is but ONE only, & yet TWO, the Spirit understandeth it only; and who∣soever doth not enter into the Regenera∣tion, through the Death upon the Cross, as viz. into Gods Body, he understandeth not this, and let him leave it uncontrouled, or he will be a Maker and Controuler-De∣vil.

We would have the Reader faithful∣ly warned, and it is in earnest Sincerity and true Zeal.

254. For this Figure hath All, or total Ground, or the Foundation of All things, as deep as † 1.133 a Spirit is in it self, and is not apprehensible or knowable to the Reader without Right or * 1.134 True Eyes, also a man cannot set it down in due & ex∣act Order aright with † 1.135 any words, for the first is also the last, and the middle goeth through All, & yet is not known or apprehended but IN it self: Therefore searching is not the chief or most especial means to know or apprehend the Mystery, but to be born or generated in God, is the right o 1.136 Invention or finding; for without that is h 1.137 Babel.

255. All lyeth in the Will and in the earnest Sincerity, that the Will

enter into the Magia, for the Eternity is magical, All is out of the Magia come in∣to Substance, for in the Eternity, in the Abysse, is Nothing; But that which is, is the Magia.

256. And out of the Magia, existeth Phylosophy, which searcheth out the Magia, and seeketh therein, and findeth Astrology Eternally; and Astrology seeks again, its master Preceptor or Teach∣er and Maker, Composer or Producer, viz. A stronomy, the Sulpher & the Mer∣cury, which hath a Principle of its own, and the third Magia is therein; viz. the Medicus the Physician, who seeketh the Corrupter or Disease, and will heal or cure it; but he findeth the fourth Magia, viz. the Theologus, the Divine, who seeketh the Turba in all things, and will heal the Turba; but he findeth the Eye of the first Magia, and there he seeth that all is the wonder of the Magia, and there he leaveth seeking, and becometh a Magus in the first Will, for he seeth that he hath all power to find & to make what he will

and there he maketh of himself an Angel, and continueth in himself; and thus he is free from all others, and continueth stand∣ing Eternally; This is the highest Ground of the Substance of all Substances.

257. And though indeed, the Whore at Babel will not relish this; therefore we say with good ground, that Babel in her Children, are in Magick, Philosophy, Astrology, Astronomy, Medicine or Physick, and Theology or Divinity, born or genera∣ted of Whoredom.

258. Babel is the true Child of none of these, she is a perverse stubborn obstinate Bastard; we have apprehended or known her in the A and O, by searching of her Philosophy and Astrology, and have found her in all Looking-Glasses to be a Whore, who committeth Whoredom in all Look∣ing-Glasses.

259. She saith She is the Eye, but she hath a false or adulterous Eye, that glan∣ceth out of or from her Whoredom, out of Pride, Covetousness, Envy and Anger, and her seat in the Magia, is the averse back∣turned left Eye; o 1.138 She tri∣urnphs upon the Cross,

but she entereth not in into the Center, She wil NOT go through Death into Life.

260. She saith She liveth, but hath ar injurious unrighteous life, yet that is her right or proper life, if she would live in it alone to her self, but she oppresseth, born∣eth & compelleth the Children that are born or regenerated on the Cross, and treadeth them under foot.

261. Therefore hath the Crossbent and drawn its Bow, and will shoot away Babel from the Cross, signifieth the Spirit of Wonders in the Magia.

The Seventh Form of Fire.

262. One Magia goeth alwayes out of the other, and is the others Looking-Glass and Eye, where the Wonders are apprehended or known and propagated, for in the Abysse is NOTHING, and in the Magia, is ALL: Every Looking-Glass is a Center, and yet of its own; for the first pleasure or long∣ing, seeking and desiring, generateth that, it is the model of the first.

263. For when I search for the Begin∣ning of Substance, then I find the Eye, which is God, that is a desirous Will of

Eternity, which entereth in into it self, and seeketh the Abysse in it self.

264. It is in nothing, but it is the A∣bysses Looking-Glass, and seeketh it self, and findeth it self, and that which is found seeketh again a o 1.139 model, that it may seek, find, and see it self therein.

265. And that goeth on to the Number h 1.140 Ten, and then the last, find∣eth the first again in it self; and thus the Last is a model or looking-glass of the First, and the First of the Last, and is as an Eter∣nal Band, and standeth or consisteth in the Will, in the desiring seeking and finding: and in this Substance is the Mysterium Magnum; or great Mystery contained or included.

266. But now will the Middle in the Desiring have a satiating or fulfilling, wherein it may rest, else all would stand or be in an Anxious Source or Torment, and the Desiring draweth the Middle out of all Forms, wherewith it filleth or satiateth its hunger, wherewith or whereby in it self, it standeth in Perfection in Joy, and so out of the Anguish, a Love cometh to be, a satiating fulfilling or easing of the Source

or fountain Quality of Pain, and the mid∣dle is Sulphur; with that, the Spirit re∣fresheth it self in the Will; For Sulphur hath two Forms in it self, viz. Power or Vertue and Light.

267. And that is together, the Sub∣stance generated out of All Forms, it is Matter, Substantiality, Corporeity, God's Body, Christ's Flesh, the Heavenly, and is the total or universal fulfilling or satia∣ting of the Spirit in the O; it is the Rest and Manifestation or Revelation of the Deity, and standeth in the Virgin of Wis∣dom.

268. The Cross is its limit, and is the Substantiality, which goeth with the sink∣ing into Death as above mentioned, where the fierce Wrath remaineth in Death, and it is still & quiet as a Death or a Nothing, and the Life sprouteth out of it into ano∣ther Principle.

269. It is not the Principle, only the Principle becometh generated in it, in it are all Looking-Glasses of the Magia, manifested or revealed, moreover the Wonders of the Genetrix: It containeth the Mysterium Magnum, the Great Myste∣ry, and out of it, the Spirit openeth the Wonders of Eternity, the Spirit giveth it

the Essences, for that is its food for its hunger.

270. It is a substance of wonders with∣out number and end; and is also of no Be∣ginning; for the Spirit in the Desiring be∣ginneth it from Eternity, and continueth in Eternity, it is a Body of the Number Three, which is called God, and a Body of Angels, so that the Spirit standeth or is in an Image, else it would NOT be appre∣hended or known.

271. Thus it knoweth it self in the Image it self, and seeketh the best Magia, and what it seeketh, that it findeth, and eateth it, and therewith or thereby giveth to the Body of God, its will, so that there is an unity in the holy Principle.

272. For in the Will of the corporeal Spirit rise up the Wonders, those the Spi∣rit of Eternity, viz. the holy Spirit re∣ceiveth or apprehendeth, and so there is a ringing and song out of the eternal Won∣ders, for the corporeal Spirits will is there∣in.

273. And in these seven Forms the Joy of the Deity, becometh multiplied and per∣fect, for it is a fulfilling of the eternal De∣siring, and is the Eternal Food.

274. But seeing all things or every Sub∣stance

originateth from the Fire, we will clearly set before you the Mysterum Mag∣num, the Great Mystery, and plainly shew you Paradise, if any will be blind, to him it is told and discovered; let him go away with Babel.

275. Ye know that in Fire {fire} and Water {water}, all Life standeth or consisteth, and the Sub∣stantiality is its Body, and the Body is or existeth out of the Power or Vertue of the Spirit, for it is the Spirits Food, and the Spirit is again the Bodies Food, and the highest & greatest Nutriment is in it self; for the outward would not hold or retain it, if the right or true Life were not in it self.

276. Therefore now the Fire, is the first cause of the Life, and the Light thereof is the second cause, and the Spirit the third cause, and yet is but one substance or thing, which closeth it self into a Body, and manifesteth, and so with seeking find∣eth.

277. And every Substance is or consi∣steth in two Substances, viz. in an outward and inward, the one seeketh and findeth the other; the outward is Nature, the in∣ward is Spirit above Nature, and yet there is no schism or rending asunder, but only

in that which is included in a time, there∣in the time severeth the limit, so that the End findeth the Beginning.

278. Thus ye see also, how out of the Light, the right or true Substantiality, ex∣ists; for it is a fulfilling or satiating of the Will: The Water existeth out of the Meekness of the fight, for the desiring lay∣eth hold of the Meekness, and retaineth it, for it is a good relish; thus is the Meekness Substantial, and a Substance of the Fire, a fulfilling of the desirous fierce Wrath, an allaying of the fierce Wrath, and a corporeity of the Time; for when the Body falleth away, then is its Spirit in the Beginning, in that which hath given it forth, in that looking-glass it is.

279. So then seeing the Source or fountain Quality is twofold, therefore is the Water also twofold, viz. an outward and an in∣ward; the one belongeth to the Spirit, the other to the outward Life; the outward is accompted a Death, the inward is its Life, the outward standeth between the fierce Wrath and Paradise, in the in-sunk down Death; and the inward is the Paradise it self, for the Spirit sprouteth therein out of the Eternity.

280. And you may see that this is true thus; Consider Winter and Summer, also Cold and Heat, and you will soon perceive it, if you be born or generated internally and not externally only, but with the first Magick Will or Desire to find God, for that is done in the twinckling of an eye.

281. For the Water in the Deep, origi∣nateth from the Fire, yet not from the fierce Wrath, but from the Light, for the Light goeth forth from the Fire, and hath its own seeking or longing, it seeketh to it self a Looking-Glass, that it may be∣hold it self, and have it for a habitation, and draweth it in the Desiring into it self, and dwelleth therein; and that which is drawn in, is Water, which apprehendeth the Light, else the Deep of the World would not apprehend the Light, if the Light did not dwell in the Water: the Wa∣ter is the fulfilling or satiating of the Light, in its desiring.

282. And the Water seeketh again a Looking-Glass, and willeth to have a ha∣bitation, which is Flesh, as ye see, that the Water, receiveth the glimps or shadow of all Substances or Things in their Body, so that the Body it self is represented in the Water, which is because the seeking of the Fire hath taken hold of it.

283. Further herein is seen the End of Nature, for the Eye findeth its Life in the Water, and thus it goeth back into the se∣venth Form, and seeketh its Body in the Water, and there is further no desire more in the outward; this Body desireth no o∣ther Body more in the outward, but it look∣eth back after its mother, of which ye have a right and true Example in a Look∣ing Glass, which is Fire and Water, and that receiveth the Image very clearly.

184. And thus ye see, that the End go∣eth back again, and seeketh the Beginning, and nothing further in the outward: for this World is at the limit, and is included in a Time, and runneth on to the Limit; and then the End findeth the Beginning, and this World standeth as a * 1.141 Model, or as a Look∣ing-Glass, in the Begin∣ning. Let this serve you to the finding of the Mystery, and remit your self rightly into the Beginning, that ye may be apprehended or known to be a wonder in God's Love.

285. And thus ye are to know, that the the second Form of the Water, consisteth in the Spirit, it is its Fathers Looking-Glass, its Makers, which dwelleth in the Spirit,

and is found only by its Maker, it self find∣eth not it self; for so long as a thing go∣eth forward externally, there is no finding in the Inward internally, only the Spirit which dwelleth in the Inward, findeth it self in the Outward.

286. But the outward Life findeth not the inward, unless it have the inward Spi∣rit, then is the finding, and it is done ac∣cording to the inward Spirit, and then the outward Life speaketh of the inward, and yet knoweth it not; only the inward Spi∣rit filleth the outward, so that the outward is a Mouth, and the inward hath and pro∣duceth the Word, so that the inward King∣dom, standeth manifest in the outward in the sound, and that now is a wonder.

287. The inward is a Prophet, and the outward apprehendeth it not, but if it do come to apprehend it, then it hath God's Substantiality in it, viz. God's Flesh, Christ's Flesh, the Virgins Flesh, and yet the Prophet standeth or consisteth in the Spirit, but that Flesh conceiveth its Pow∣er or Vertue, and assureth the outward Man, that he doth even that which his Maker willeth; as indeed this Pen is in such a condition, and no otherwise.

288. Thus we apprehend the ground of

this World, that it is a * 1.142 Figure of the inward, ac∣cording to both Mothers, that is, according to both Fires, viz. according to the Fire of fierce Wrath; and according to the Fire of the Light; as the Model, viz. the Looking∣glass of the Light of Eternity, is the Sun, and the Looking-Glass of the fierce Wrath is the outward Fire, and the Substantiality of both is the Water and the Earth, the Earth is the fierce Wraths, Substantiality, the Water, the Lights; the Air, the Eter∣nal Spirits, which is called God the holy Spirit.

289. Yet ye are to know, that this World, is not the Substance of the Eter∣nity, but a † 1.143 Figure, a Look∣ing-Glass, therefore it is called a Principle of or by it self, because it hath a peculiar Life of its own, and yet standeth in the Magick Seeking of the inward.

290 The Word Fiat is the Master of the out∣ward, for it holdeth the outward in its con∣ceived or framed Looking-Glass, it is not the Looking-Glass it self, but a Simili∣tude,

in which its Spirit discovereth it self in deeds of Wonder, to behold the Won∣ders of Both Fires, viz. of the Wrath and of the Love; and thus continually bring∣eth the Substance of all Substances into the Beginning: And there∣fore is this World turning as a * 1.144 Wheel or Orb, for the End seeketh continually the Beginning, and when it findeth the Won∣ders, then the End giveth the Wonders to the Beginning; and that is the Cause of the Creation of this World.

291. The Life of all and every Creature is a Wonder before the Beginning, for the Abyss knew nothing of it, and the begin∣ning of the Eye findeth it all, and setteth or placeth the Model in it self, so that it hath an Eternal Number, and recreateth it self in the Number of the Wonders.

The Eighth Form of Fire.

292. Seeing thus there is ONE Substance in TWO Forms, one that taketh on an un∣searchable Beginning in it self, and holdeth it Eternally, and another that is the Eter∣nal Model, which compriseth, and with its

Body is included in a limit; therefore we are to consider of the Turba, which break∣eth the included comprised Life, again, and setteth the Model of the comprised Wonders in the Beginning, and presenteth such things to the Beginning as were not from Eternity, but came to be in the com∣prised Time.

293. Beloved Friend, to you and such as you are, who seek the Beginning, is this thing shewn, for your Mind is our Myste∣ry, seek it in U S, not in ME, I, the out∣ward Man have it not, but the Inward in the Virgin, in which God dwelleth, THAT hath it; and that calleth it self twofold.

294. My outward Man is not worthy of the Mystery, but God hath so ordained it, that he might manifest or reveal it to you by means, that you might know him by Means, and not say, it is from my own wit and understanding.

295. And seeing you are a learned Per∣son, you should know, that God loveth al∣so the silly and despised of this World, if he seek God, as indeed I have done, and that the right and true finding or inventi∣on, sticketh not in Art, but in Gods Spi∣rit and Will.

296. For this hand is simple, and ac∣compted

foolish in the esteem of the World, as you know, and yet there lyeth such a hidden secret or Arcanum therein, as is unsearchable to Reason.

297. Therefore have a care, pour Oyl into the Wounds that desire or require healing, and consider well what Christ saith, * 1.145 How hard it is for a man to enter into the Kingdom of God, who is captivated with cares of the Belly, in Might or Potency and Honour.

298. You will not find this Plant in the High∣ness and Exaltation of the world, for you cannot, you are a Mystery to them: The Spirit it self seeketh the Beginning; look to it, flatter none; for the Beginning is Paradisical, that the impure come not into the pure, and at last the Serpent beguile Eve again.

299. Let there be no fair gloss in you, but speak roundly or sincerely with your Mouth, with Yea and Nay; also fear not, for that which is Eternal, remaineth stand∣ing, and it is only the filth and vanity, that causeth, that the Turba together insinua∣teth

it self as a breaker or corrupter; have a care of that, for the Old Serpent is sut∣tle, that ye may be pure in the Beginning and in the End.

300. For, this work, suffereth not much Glossing upon, it hath a clear ground, also it belongeth not to the Turba, but in and to the Beginning of the Clarity, or bright Transfiguration or Glory: Therefore take heed of those who are born, or become of a wolfish disposition, whose Spirit is a sut∣tle Serpent; this we speak out of Good will towards you.

301. Every thing that beginneth it self, is sought of the Beginning, for the Beginning seeketh through the Deep, and willeth to find the ground: If now the Beginning do find the ground, that there be a limit in a Thing, then the Beginning, slips into the limit, and leaveth or forsaketh the first, and seeketh further so long, till it findeth the Abyss, and there it must stand in it self, and can go no further, for there is nothing more.

302. But if the first be forsaken of the Begin∣ning, then it is fallen home to the Turba, which breaketh it, and maketh it again,

what it was in the Beginning.

303. And then if the Thing be broken, then the Turba standeth naked without a Body, and it self also seeketh it self, and findeth it self, but without Substance, and then it entereth into it self, and seeketh it self even in the Abyss, and then the first Eye becometh found, out of which it be∣came generated.

304. But being it is bare and raw without Substance, therefore it is put back or home to the Fire, for it putteth it self therein, and is in the Fire a Desiring, viz. to seek its Body again, and so the Fire of the Ori∣ginal becometh awakened.

305. And hereby apprehend we the last Judgement in the Fire, and the Resurrecti∣on of the Flesh, for the Turba in the Fire, is desirous of the Body which it hath had, but was broken in the limit; and its desi∣ring, was the Bodies Life, viz. the Soul.

306. Therefore being the Fires are TWO, the Turba also must be apprehended in a Twofold Form or Kind, viz. in a corrupti∣ble Body, and in an incorruptible Body, viz. one in the fierce wrathful Fire, and one in the Light-Fire, wherein or where∣by

we understand God's Body, and in the fierce wrathful Fire, the Earthly Body, which the Turba corrupteth or breaketh, for it findeth its Limit.

307. Therefore now the Eternal Fire in God's Eye, is, to be understood, both the fierce wrathful; and also the Light-Love-Fire: And we give you to understand, that the Spirit without a Body, must re∣main in the fierce wrathful Fire, for it hath lost its Substantiality, the Turba hath swal∣lowed it up in the Fire.

308. But the Spirit with a Body, which the Turba is not able to devour, remaineth Eternally in the Substantiality in God's Body, wherein his Spirit standeth; viz. the Body in the Love of God, which is the hidden Man, in the Old Adamical, which there hath Christ's Flesh in the corruptible or fragile Body.

309. Thus we understand the Soul to be an awakened Life out of God's Eye, its Original is in the Fire, and the Fire is its Life; and so if it goeth not out from the Fire with its Will and Imagination into the Light, viz. through the fierce wrathful Death into the Second Principle into the Love-Fire, then it remaineth in its own Original Fire, and hath nothing but the

Turba for a Body, viz. the astringent fierce Wrath, a desiring in the Fire, a con∣suming and a hunger, and yet an Eternal Seeking, which is the Eternal Anguish.

310. But the Soul which with its desi∣rous will, entereth into it self, and in its reason, that is, in its desiring, sinketh down, and seeketh not it self, but God's Love, is in its Fire as it were dead, for its will which awakeneth the Fire, is dead to the Fire-Life, and is gone out from it self, into the Love-Fire; that Soul is fallen home to the Love-Fire, and hath also the Love-Fires Body, for it is entered thereunto, and is a great Wonder in God's Body, and it is no more it self, for it hath killed its will, and so its Turba also is as it were dead, and the Love-will filleth or satia∣teth the Fire of the Original, and there∣in it liveth Eternally.

311. But those Souls which have awak∣ned the Turba, they have lost the Image: For the Turba hath swallowed THAT into it self, and therefore those Souls get or ac∣quire in the Anger and in Hell, Beastial Images, according as the Turba is in them, as Lucifer got a Serpents Image, all ac∣cording as the Will or Mind hath here been figured or framed, so it standeth then naked and apparent.

312. For, the fierce wrathful Turba, seeketh continually the Image, and findeth it not, therefore it figureth or frameth the Image according to the Will; for the earth∣ly Desire sticketh in the Will, and such an Image standeth now in God's Wonders, in the Eye of the fierce wrathful Principle.

313. And here we understand the eighth Form to be the Turba, which seeketh the Image, and if it findeth the Limit, it break∣eth it, and goeth into it, and seeketh fur∣ther into it self, and findeth at last the Abomination of that, which the Soul had done here in this life.

314. And then we understand here, the Fire which at the End shall purge the Floar, and the earnest severe Judgement: And we understand how every Fire, will re∣ceive its Substance from the Turba, and what that is.

315. Where then the Fire, will swal∣low up the Earth, and draw the Elements with the Wonders in them into the Begin∣ning, where then the First will be again, and the Elements in One; And every thing will set forth its wonders there, eve∣ry thing in its own Fire, into which the Will is entered.

316. Let this be said to you ye Children

of Men, it concerneth you, for No Beast is come out of the Eternal Beginning, but out of the Model of the Eternal, and in its Spirit reacheth not the Eternal, as the Soul of Man doth.

317. Also the corrupt or perished Body, can∣not possess the Eternal, it is fallen home back to the Turba, but the New Man ge∣nerated or born in God, will possess the Eternal, for it is gone forth from the cor∣ruptible, and hath put on God in Christ, which hath God's Body in the Old Body.

318. The earthly source or fountain quality, the Turba taketh that along with it, the outward Body from the Earth, re∣maineth with the Earth, but the will tak∣eth its Substance doings or works along in∣to it self, for they stand in the New Body, and follow after it, therefore a Man should consider what he doth in this Life.

The Ninth Form of Fire. The great earnest Severity.

319. Thus we understand that all proceedeth out of the Beginning, and so one goeth out

of the other; and we understand, how the Fire is a cause of the Life, and how the Life divides it self into two parts, and yet breaketh not; but only the outward Life, which falleth home back to the Turba, which breaketh or destroyeth it; there∣fore we ought to consider, wherein it is that the Eternal Life consisteth, what its pre¦servation is, that the Body breaketh not; for Substantiality hath a beginning.

320. And yet we can say with good ground, that no End is therein; for it must have a Ground, else it belongeth to the Turba, which findeth the Limit: the Eternal Body must stand in no Limit, but be free in the Abyss in the Eternal Nothing; else there would be another substance or thing again in that substance or thing, which would cut that assunder and make a Li∣mit.

321. It is said before, how all must go or pass quite through the Fire, that will endure Eternally, for that which remain∣eth in the Fire, the Turba taketh that: there is no spirit created in the Fire, that it should remain in the Fire.

322. Only the Turba hath captivated mary of them, but not from or by God's will or purpose; for God's will is only

Love; but the Turba is his Anger-will, which hath with its vehement hunger, brought a great Kingdom of its Manifesta∣tion or Revelation into his wonders; viz. the Devils and wicked Souls of Men.

323. But being the Eternal Life standeth in Meekness, and hath no Death nor Turba in it: Therefore we must needs say, that the Soul and Spirit, stand not in the Turba, es∣pecially the Soule Body, else the Turba would break or destroy it.

324. To be understood as above menti∣oned, thus; that the Will in the Anguish∣source or quality, in the Fire, understand the Souls Will, sinketh down into it self, viz. into Death, and should not live in the Fire, and then that very Will falleth into another will, viz. into the Beginning; or to express it better, into the Free Eterni∣ty, into the Eternal Nothing; where there is no source or quality or pain, nor nothing that can either give or receive it.

325. But now there is in the sunk∣down will, no dying, for it is gone out from the fiery Beginning in the Eye, and so bring∣eth its Life into another Principle, and dwelleth in the Liberty, and yet hath all Forms of the Essences out of the Fire in it

self, but unperceptibly, for it is gone quite out from the Fire.

326. Therefore its Life of its Essences are in the Liberty, and is also desirous, and receiveth in the Desiring into its Es∣sences, the Power or Vertue of the Light, which shineth in the Liberty, that is, Power or Vertue without Turba: for that Fire is only Love; which consumeth not; but continually desireth, and satiateth, so that the will of the Soul attracteth a Body.

327. For the Will is a Spirit, and the Soul is the great Life of the Spirit, which upholdeth or preserveth the Spirit, & thus the Soul becometh indued with Power and Vertue, and dwelleth in Two Princi∣ples, as God himself doth; and accord∣ing to the outward, in Three Principles; and is the Similitude of God.

328. The inward Water in the Spirit of the Soul, is the Water of the Eternal Life: concerning which, Christ saith, * 1.146 Whosoever drinketh of the Water that I give him, he will never thirst more; this is that Wa∣ter.

329. The Substantiality of the Spirit, which becometh put on to the Soul, is Gods,

Christs Body; concerning which, he saith, † 1.147 Whoso∣ever eateth my Flesh and drinketh my Blood, continueth in Me, and I in Him.

330. But the right true Life in the Light of the Majesty in the Ninth-Number, is the Virgin Tincture; it is a Fire, and yet not a Fire, it burneth, but consumeth not; it is the Love, the Meekness, the Humility, this is God's Life, the Holy Souls Life, an uncorruptible Life; and an unsearchable Life, for it standeth in the Abyss in it self, there is a Center therein, which Center is its First Life, and yet it doth not compre∣hend it, as the Fire doth not comprehend the Light.

331. Thus the Ninth Number is the Life in the Fire of God, and is called the Life in the presence of the Number Three; As an Angel, which standeth before the Cross to or for God's Deeds of Wonder, and to or for the Manifestation of the Hea∣venly Honour and Glory.

The Tenth Number and Form of Fire. The Gate into the Holy Ternary.

332. We know in Reason, that where there is a Root, therein also is a desirous will, as, viz. the Noble Tincture, which driveth upwards and forwards, and seeketh a Si∣militude according to its Form.

333. The Tincture is a Virgin, and is known or apprehended in God's Wisdom in the Wonders; It is no Genetrix, but an opener or manifester of the Wonders which stand in the Wisdom, it seeks no Looking-Glass, but meerly openeth or discovereth the Essences, that so a total Similitude may generate or produce it self out of the Essen∣ces, it driveth the Twig or Branch out of the Tree.

334. This we understand as to Angels and Souls, which are proceeded out of God's Essences, out of the total Tree, the Angels out of two Principles; and the Soul with the Body of the outward Life out of Three Principles: And therefore Man is higher dignified than the Angels, if he continue in God.

335. And in the Tenth Number upon the Cross, are the Angels and Souls awak∣ned, and become corporised in the Hea∣venly Substantiality, although the Tenth Number belongeth to the place, between the Fift and the Sixt; but in a Globe, to be understood so, that the Heart is in the midst in the Center, which is God's Heart, that is, God's Word, the Power and Ver∣tue in or of the whole Tree, as the Kernel or Pith in the Wood, hath the Essences, Vertue or Condition of the whole Tree.

336. Thus God is a Spirit, and the Word is his Heart, which he speaketh forth out of all Powers or Vertues and Wonders; therefore Isaiah calleth it, * * 1.148Wonder, Council, Power, Prince of Peace, viz. a Paci∣fier of the Anger, and an Eternal Power of Wonders, a Counsellour of the Gene∣trix.

337. For the Word upholdeth or pre∣serveth the Center of Nature, & is a Heart and Lord of Nature, it is the Genetrix in God's Eye, a Giver of the Power and Ver∣tue, and the strength of the Omnipotence: It holdeth the Fire-Center captive with the Love-Fire, so that it must be dark in it self, and the Word hath only the Light-Life.

338. We cannot apprehend the Tenth-Number any otherwise, then that it is a Cross, and is the Original of the Substance of all Substances; which Substance part∣eth it self into Three Beginnings, as above mentioned, whereof each hath its Substance and are in one another, and have no more than one Spirit.

339. And in the middle of the Point is the Center, which is the Cause of the Life, and in the Center, is the Light of the Majesty; out of which the Life, as ano∣ther Principle, existeth, out of which the Tree of the Eternal Life hath ever con∣tinually grown from Eternity, and the Twigs or Branches grow out of the Stock.

340. Which are the Spirits of Angels, which indeed have not been corporeal from Eternity, but the Essences or Qualities have been in the Tree, and their * 1.149 Image hath been † 1.150 discovered, & have appeared in the Virgin of the Wisdom from Eter∣nity: for they have been a * 1.151 Figure from Eternity in the Tincture, yet not Corpo∣real, but Essential, without Corporisation.

341. And therefore this is the greatest wonder that the Eternity hath wrought, that it hath created the Eternal into a Cor∣poreal Spirit, which no Reason apprehend∣eth, nor no Mind findeth, also it is not throughly searchable or fathomable to us.

342. For, no Spirit can throughly search out or fathom it self, it seeth its own deep very well even into the Abyss; but its framer or moudler it comprehended not, it behold∣eth him well, and searcheth into him, even into the Abyss, but yet it knoweth not its making, all that is hidden to it, and no∣thing else.

343. For a Child knoweth its Father and Mother well, but knoweth not how his Fa∣ther hath made or begotten it; it is also as high in Degree of Nature as its Father; but it is hidden to it how it was in the Seed; and though it search that, yet it knoweth not the Time and Place, nor did not; for it was in the Seed, in the Wonder; and in the Life a Spirit in the Wonders.

344. And here it is forbidden us to search further, and commanded us to rest from it and to be silent, for we are a Creature, and

should speak so far as the Creature reach∣eth, both in the inward and outward, in body and soul, in God, Angels, and Men, and Devils, also in Beasts, Fowls, Worms, in Leaves and Grass, in Heaven and Hell, all this we can search, only our own Ma∣king, not.

345. Yet of that, we know the Fiat, and know how we are made, yet we know not the first moving of God to the Creation: The making of the Soul, we know well, but how that which hath stood fixt in its Sub∣stance from Eternity, is become moveable, of that we know no ground, for it hath no∣thing, that hath stirred it up, and it hath an Eternal will, which is without begin∣ning and unchangeable.

346. But if we should say, the Angels and Souls, have been from Eternity in the Spi∣rit; the Propagation of Souls will not per∣mit that, as it is before our eyes; There∣fore this is God's Mystery alone; and the Creature should continue under God in humility and obedience, and not elevate it self further; for it is not altogether as God himself is.

347. God is a Spirit from Eternity,

without Ground and Beginning; but the Souls and Angels Spirit, hath an Original, and standeth in Gods hand, the Third Num∣ber, hath the casting shovle, and purgeth its Floar; Only Patience and Humility in Obedience is requisite, else it availeth no∣thing to be or exist from God: The Devil was also an Angel, yet his highmindedness, throweth him notwithstanding into the Darkness: Let none climbe up above the Cross, else he falleth into Hell to the De∣vil.

348. God will have Children, and not lordly ones about him; he is Lord and none else, * 1.152 of his Fulness have we received, out of his Essences are we born or generated, we are his right and true Children, not step∣children, of a strange Looking-Glass, also not only a similitude, but children; yet the Body is a similitude, and the Spirit is a si∣militude according to God's Spirit, but the right and true Soul is a Child born or generated out of God.

349. * 1.153 God's Spirit giveth witness to our Spirits, that we are God's Children, not in that kind as Babel makes a rumbling noise,

which so would fain be God upon Earth.

350. No, but our selves are Children begotten of God's Seed, our heavenly Bo∣dy is out of or from God's Body, which the holy Soul carrieth about it, hidden to the Devil and to the Old Adam.

351. Therefore beloved Brother in God's Body, know this clearly, and it is our An∣swer, upon your first Question; Whence the Soul originateth:

352. Viz. It originateth out of God, from Eternity, without Ground and Num∣ber, and continueth or endureth in its Eter∣nity: But the beginning to the moving of the Creature, which is done in God, that should not be mentioned.

353. Only we give or offer you this, that the Number Three hath pleased de∣lighted or longed to have Children like it self, out of it self, and so hath revealed or manifested it self, in Angels & in the Soul of Adam, and passed or transmigrated into an Image, as a Tree which bringeth forth Fruit, and generateth a Branch out of it self; For that is the right manner of Eter∣nity, and no other.

354. It is not a strange or different

thing, but one Looking-Glass out of the other, one Substance out of the other, and all seek the Beginning, and is all a Won∣der.

355. This is the entrance, and we should but in brief give you summary An∣swers upon the Questions, because you see in this description clearly all your Questi∣ons, Answered; yet to pleasure and accom∣modate the simple, and such as have not our knowledge, we will go through with them particularly.

Notes

• * 1.1

  Three Prin∣ciples.
• † 1.2

  Threefold-Life.
• † 1.3

  or, Abomina∣ble substance.
• * 1.4

  The ho∣ly Spirit.
• * 1.5

  Mark 10. 27.
• * 1.6

  Rom. 11. 36.
• † 1.7

  2 Cor. 5. 18.
• h 1.8

  Act. 17. 28.
• * 1.9

  Different or distinct kinds or manners of Subsistences.
• † 1.10

  Threefold∣life.
• * 1.11

  Wheel or Orb, or Sphear, or Globe of Look∣ing-Glass.
• † 1.12

  Or, ex∣press.
• * 1.13

  Or, tran∣sparent.
• † 1.14

  Or Example or Instance.
• * 1.15

  Or distinct man∣ner of differences.
• * 1.16

  Or Representation.
• † 1.17

  Or, a shadowing every where, to make the repre∣sentation of figures, as blak shadowings or drawings on white, or shadowings of all colours, to represent things lively by, And this is done in the Mind as to all Re∣presentations.
• * 1.18

  AVge signifies an Eye in the German Tongue.
• * 1.19

  [illustration]
• * 1.20

  [illustration]
• * 1.21

  Rev. 1. 8. I am A and O, Alpha and Omega, the Begining and the End.
• * 1.22

  GOTT in the German tongue is GOD.
• † 1.23

  Wheel, Sphere, or Globe.
• * 1.24

  Or Fi∣gure.
• * 1.25

  Or Circum∣scription.
• † 1.26

  Or con∣taineth.
• * 1.27

  Commonly cal∣led Qualities.
• * 1.28

  Deut. 4. 24. and Chap. 9. 3. Heb. 12. 29.
• † 1.29

  Mat. 3. 12:
• † 1.30

  Whose Colour is Yellow.
• * 1.31

  Three Principles.
• † 1.32

  Threefold Life.
• * 1.33

  The Tan or Crosse.
• † 1.34

  Schwa'rigkeit, the hardness, heaviness, so∣lidity, density, or pon∣derosity.
• * 1.35

  Jer. 23. 24. 1 Kin. 8. 23, 27.
• † 1.36

  Psal. 86. 8.
• * 1.37

  Outward Reason.
• † 1.38

  Phil. 2. 13.
• † 1.39

  Mat. 7. 6.
• h 1.40

  The Reason or the earthly desire of the outward Carnal Man, of mortal corrupt flesh and blood.
• † 1.41

  Wesen, matter or work.
• † 1.42

  Immer∣seth.
• † 1.43

  Or, Repre∣sentation.
• * 1.44

  Deut. 4. 24.
• † 1.45

  Three-fold Life.
• * 1.46

  Into Good Desires.
• * 1.47

  Or represen∣tation.
• * 1.48

  〈 math 〉〈 math 〉
• † 1.49

  Threefold-Life.
• * 1.50

  Or Liquor; that is Oyl.
• * 1.51

  AEIOV IEOVA
• * 1.52

  †GOTT, God. GOLT, Gold,
• * 1.53

  [illustration]

  AV

  A O V

  ⊙
• † 1.54

  [illustration]
• * 1.55

  [illustration]
• * 1.56

  Or halves of Circles as joyned.
• * 1.57

  Or halves of Circles as joyned.
• † 1.58

  Though here parted into two halfe Globes.
• † 1.59

  Though here parted into two halfe Globes.
• * 1.60

  [illustration]
• * 1.61

  Outward Reason.
• † 1.62

  Or two halfe Circles, as joyn∣ed.
• * 1.63

  Or two half Circles,
• † 1.64

  Or two halves of one Wheel, as joyned.
• * 1.65

  Circles.
• * 1.66

  Or two three-fold half Circles, as joyn∣ed.
• † 1.67

  Or half Circles, as joyned, and yet parted.
• † 1.68

  Or half Circles, as joyned, and yet parted.
• † 1.69

  Or half Circles, as joyned, and yet parted.
• * 1.70

  Or unsearchable∣ness in the Text.
• * 1.71

  Or half Circle, as joy∣ned, and yet parted.
• * 1.72

  Or half Circle, as joy∣ned, and yet parted.
• † 1.73

  Or half Threefold Cir∣cles, being one.
• * 1.74

  [illustration]
• * 1.75

  Half Eye in the half Circle, thus,

  [illustration]

  which turned, are a whole Eye, & whole threefold Cir∣cle thus,

  [illustration]

  though half Globes, and joyned, make a whole Globe, yet each being every where together, they make each a whole Globe of dark or light though both together, every where as one; though also parted as to the Eternal Manifestation, virtually into half Globes, though whole,
• * 1.76

  Or half Circle.
• † 1.77

  Or half Cir∣cle.
• † 1.78

  Or point or end of the Arm of the Cross.
• * 1.79

  Or end of the Arm of the Cross at the left hand.
• * 1.80

  Turn to be like the Light.
• † 1.81

  Or End of the Arm of the Cross at the right∣hand.
• * 1.82

  Beyond the end of the arm of the Cross at the left
• * 1.83

  God dwelleth through & through it, yet is besides it, every where in it.
• † 1.84

  Or half Globe of Nature, as par∣ted and yet joy∣ned.
• * 1.85

  Or fierce Wrath.
• † 1.86

  Or Arm of the Cross at the left hand.
• * 1.87

  Or end of the Arm of the Cross, whose three upper Arms signifie the Trinity.
• * 1.88

  Or cun∣ning Sut∣tlety.
• † 1.89

  Or within the place of the Dark World, or dark half of the Globe in the lower space of that from the middle down ward.
• * 1.90

  Or half Globe.
• * 1.91

  Or half Globe.
• † 1.92

  Or Arm:
• * 1.93

  His own cau∣sing of his own Fall.
• † 1.94

  Or stroak or Arm of the Cross.
• o 1.95

  Geitz-fewer, Covetousness-Fire
• o 1.96

  Schwere; or weighty.
• * 1.97

  At the left hand or left half Globe or Eye or Looking-Glass, in the upper space or quarter of it above the left Arm of the Cross.
• † 1.98

  Stroaks or legs drawn with pricks.
• * 1.99

  Above the three half circles of the left half Globe, Eye or Looking Glass.
• † 1.100

  Or these two halves of the whole set back to back with the Cross appearing in the midst.
• † 1.101

  Or Threeness.
• † 1.102

  Or lyable to the apprehen∣sion of Nature
• † 1.103

  Or two half Cir les or Globes joyned in one.
• † 1.104

  Dreyfal∣tigkeit.
• {inverted †} 1.105

  Or half Circle.
• * 1.106

  Or half Circles.
• * 1.107

  Or half Circles.
• * 1.108

  Half Circle.
• * 1.109

  Half Circle.
• † 1.110

  The outward Circle being ac∣counted whole.
• * 1.111

  Endures everla∣sting Burnings. Isa. 33. 14.
• * 1.112

  Col. 2. 15.
• † 1.113

  1 Cor. 15. 54.
• * 1.114

  Or halves of the whole Circles.
• * 1.115

  Note.
• * 1.116

  Rom. 13. 14. Gal. 3. 27.
• † 1.117

  Or half of the Circle on the left side.
• † 1.118

  Or half of the Circle on the left side.
• † 1.119

  Or half of the Circle on the left side.
• * 1.120

  Or that half of the Circle at the left.
• † 1.121

  Or the two Halves at the right, of the two first Cir∣cles.
• † 1.122

  Or third half at the right of the third Circle, and so into the Liberty.
• * 1.123

  By this it appears the Circles are whole though parted, and the words in the Liberty go round at the ends of the halves of the Circles, as if the Cir∣cles were joyned, and yet are considered as invisibly in the Li∣berty.
• † 1.124

  The left or the Right half of the one Circle.
• † 1.125

  Or Wonders, or Works, or Products.
• † 1.126

  Or half out∣ward Circle at the Right.
• * 1.127

  Outward self Reason,
• {inverted †} 1.128

  [illustration]
• * 1.129

  ✚ X.
• * 1.130

  Outward Compu∣tation in the Ro∣man Numbring with Capital Letters.
• * 1.131

  10.
• * 1.132

  [illustration]

  That is, Two halves of one round Globe, conceived thus vir∣tually partible, and yet alwayes whole and entire.
• † 1.133

  Or any.
• * 1.134

  True Spiritual Eyes.
• † 1.135

  Every word stands as it doth and every where al∣so; therefore it is impossible to express it with any words.
• o 1.136

  Or the very In∣vention it self.
• h 1.137

  All is but Babel the Knowledge of all Mysteries; right∣ly as the Apostle mentions, Without Charity, which is the New Birth, is but a tinckling Cymbal; or Babel a mere babble, of parts, words, if not understood by them that speak them, in the true experimental sence of the Spirit.
• o 1.138

  Pra••get Boasts & makes a glorious shew in Pomp and Pageantry, as in Theatrick Sceens and Masks.
• o 1.139

  Or Represen∣tation.
• h 1.140

  X. 10.
• * 1.141

  Or Represen∣tation.
• * 1.142

  Or Represen∣tation.
• † 1.143

  Shadow, Re∣presentation, or Resemblance.
• * 1.144

  Sphear or Globe.
• * 1.145

  Mark 10. 24.
• * 1.146

  John 4. 14.
• † 1.147

  John 6. 56.
• * 1.148

  Isa. 9. 6.
• * 1.149

  Or Represen∣tation.
• † 1.150

  Shone forth.
• * 1.151

  Or Represen∣tation.
• * 1.152

  Joh. 1. 16.
• * 1.153

  Rom. 8. 16.