Deity as a glance or Looking-Glass wherein the Deity seeth it self and in it standeth the divine Kingdom of joy of the divine Will and Pleasure viz the great wonders of Eternity which have neihere beginning nor end nor number 68. But is all an Eternal Beginning and an Eternal End and is together as it were an EYE which seeth where there is nothing in the Seeing or in Sight but the seeing ariseth out of the Essence of the Fire and Light 69. Understand in the Fires Essence the Fathers Property and the first Principle and in the lights quality or source and property the Sonnes Nature viz the second Principle and the driving Spirit out of both properties understand to be the spirit of God which in the first Principle is fierce or wrathful stearn astringent bitter cold and fiery and is the driving spirit in the Anger 70. And therefore resteth not in the fierce wrath and anger but is thrusting forth and blowing forth of the Essential fire in that it uniteth it self again in the Essence of the Fire for the wrathful Essences draw it again into them for it is their source or quality and life and yet goâ—th in the kindled fire into the light forth from the Father into the Sonne and openeth the fiery Essenceâ— in the source or quality of the light 71. VVhere then the fiery Essence in the great desire of the burning Love and the first stearn source or quality in the Lights quality or source is not known but the fierceness of the fire is only thus a cause of the light flaming Majesty and of the desiring Love 72. And thus we are to understand the Being or substance of the Deity and also the Eternal Nature and we understand alwaies the Divine Being or substance in the light of the Majesty for the meek light maketh the stearn nature of the Father meek lovely and merciful 73. And is called the Father of Mercy according to his Heart or Sonne for the Property of the Father standeth in the Nature of fire and light and is himself the Being of all Beeings or Substance of all Substances 74. He is the Abysse and the Bysse or ground and parteth him self in the Eternal Birth into Three Properties as into Three Persons also into Three Principles 75. Whereas yet in the Eternity there are but Two in Being or Substance and the Third is as a Looking-Glass of the first Two out of which this world as a comprehensible or palpable Being or Substance is created in a Beginning and End The Second Chapter Of the Revelation or Manifestation of the Mystery How out of the Eternal Spiritual Mystery the Temporary Mystery is flown forth 1. SEeing then thus there hath been a Mystery from Eternity therefore now its manifestation or Revelation is to be considered for we can speak no otherwise of the Eternity then as of a Spirit 2. For it hath all been only a Spirit and yet from Eternity hath generated it self into Being or Substance and that through Desiring and Longing 3. Neither can it be said at all that in the Eternity there hath not been Beeing or Substance for no Fire subsisteth without Being or Substance 4. Also there is no Meekness without the Generating of Being or Substance for the Meekness generateth VVater and the Fire swalloweth up the water and maketh it in it self one part Heaven and Firmament and the other part Sulphur 5. In which the fire Spirit by its Essential wheel maketh a Mercury and further awakeneth the Vulcan that is striketh up the Fire that so the Third Spirit viz the Air becometh generated 6. VVhere then the noble Tincture standeth in the midst as a Glance with the Colours and Originally ariseth out of the Wisedom of God 7. For the Colours arise from the source or quality Every Colour standeth with its Substantiality in the meekness of the quality or source of the water excepting the Black which doth not so that hath its Original out of the harsh astringent fierceness they all receive their colours from the source or quality 8. Thus now every form longeth after the other and from the Desirous Longing every form is impregnated from the other and the one bringeth the other to Being or Substance so that the Eternity standeth in a perpetual enduring Magia wherein Nature standeth in a sprouting springing and wrestling and the fire consumeth that and affordeth or giveth it also and so is an Eternal Band. 9. Only the light of the Majesty and Trinity of God is unchangeable for the Fire cannot comprehend it and it dwelleth Free in it self 10. And yet it is perceptible and known to Us that the light of the Love is desirous viz of the wonders and figures in the wisdom 11. In which desiring this world as a Model hath been known from Eternity in the wisdom in the Deep hidden Magia of God for the Desiring of the Love searcheth into or predominateth in the Ground or Byss and Abyss 12. Therein hath also from Eternity the desire of the fierce wrath and harsh stern source or quality in the Fathers Nature and property together mingled it self 13. And so the Image of Angels and Men have been from Eternity discovered in the Divine property in Gods wisdom as also in the property of the fierce wrath the Devil But not in the holy Light-flaming property 14. But yet in no Image or Being and Substance but in the way or Manner as in a deep sence a thought darteth up and is brought before its own looking-Glass of the Minde where in the Minde often a thing appeareth that is not in Being or Substance 15. Thus have the two Genetrixes viz the fierce wrath in the Fire and also the Love in the Meekness or Light set their Model in the wisdome 16. Where then the Heart of God in the Love hath longed to Create this Model into an Angelical Image out of the Divine substantiality that it should be a similitude and Image of the Deity and should dwell in the wisdom of God to fulfill the longing of the Deity and to the Eternal rejoycing of the Divine Kingdom of Joy 17. And now we are to conceive or apprehend of the Word Fiat that it hath comprised or câ—tched this and brought it into a Substance and Corporeal Being for the will to this Image hath existed out of the Father out of the Fathers property in the word or Heart of God from Eternity as a desirous will to the Creature and to the Manifestation of the Deity 18. But being it had not moved it self from Eternity till at the Creation of the Angels therefore there was no Creation performed till the Creation of the Angels 19. But the Ground and Cause thereof we are not to know and God hath reserved it to his own Power and Might how it came to pass that God hath once moved himself seeing or notwithstanding he is an unchangeable God and we shall here search no further for this
one another they break the Order or Ordinance of Nature and such a one is like a Brute beast and considereth not that in his seed the Eternal Tincture lyeth wherein the divine Substantiality lyeth hid and in that regard will one day in the wrath-part he awakened 54. Also that is a work which will follow after Man in the shadow and its source or quality will one day be made stirring in the Conscience 55. For the Tincture in the Seed ariseth out of the Eternity it is not transitory it appeareth in the Spirits form and passeth into the Magia of Man out of which it hath generated and shed forth Man 56. Mark this ye Whores and Whoremongers what you work in private Corners many times with great falshood and wickedness that passeth into your Consciences becometh to you an Evil Gnawing Worm 57. The Tincture is an eternall Substance and it would fain be in the Love of God but if ye cast it into a false or impure Vessel in abomination and inordinateness then it will hardly attain Gods Love and then it passeth with its Imagination again into the first Place viz into you 58. If it be come to be false in a false Vessel so that it can not rest then it will gnaw you indeed and also pass into the hellish abyss in the Conscience 59. It is not Fiction or jesting Matter be not so Beastial for a Beast hath its Tincture meerly from this world but you not so ye have it out of the Eternity and that which is Eternal dyeth not 60. Though indeed you destroy the Sulphur yet the will-Spirit in the Sulphur with the Noble Tincture passeth into the Mystery and each Mystery taketh that which is its own and that Mystery at the last Day when the Spirit of God will move it selfe in all the Three Principles will be Manifested and there you will see your fair Works 61. Thus the great Mercy of God over all the Generations of Mankind is highly known to us that God would help Man thus else if God had 〈…〉 the beastial property he would at the same instant have 〈…〉 than and a Woman he would not have made One alone with 〈◊〉 the Tinctures 62. But God knew well the Fall of Man as also the Treachery of the Devil which thus with or by Eve was brought to derision The Devil supposed thus when Adam fell down into a Sleep Now I am Lord and Prince upon Earth but the seed of the Woman hindered that 63. We are to understand the awakening of Adam out of his sleep he slept in the heavenly world and awaked and to the Earthly world the Spirit of the great World awakened and raised him up 64. Then he saw the Woman and knew her that she was his flesh and his Bone for the Virgin of the wisdom of God was yet in him and he looked upon her and Imagined into her for she had gotten his Matrix as also the Tincture of Venus and so instantly the one Tincture received the other by the Imagination therefore Adam took her to him and said Man shall call her Woman because she is taken out of Man 65. Also Eve is known to be no Pure immaculate Virgin as also all her Daughters The Turba hath destroyed the Virginity and Made the pure Love Earthly the Earthly Imagination destroyeth the right Virginity 66. For Gods wisdom is a pure Virgin in which Christ was conceived and in a right Virgin-like Vessel became Man as hereafter will follow 67. Thus also could not the Earthly Virgin continue in Paradise though they were yet in Paradise also they had both of them the Paradisical Source or Quality but mixed with Earthly longing 68. They were Naked and had the beastial Members for propagation and knew it not also they were not ashamed for the Spirit of the Great World had not yet the dominion over them till they did eat the Earthly fruit and then * their eyes were opened for the Heavenly Virgin of Gods wisdom departed from them and then they first felt the Kingdom of the Starres and Elements 69. When the Spirit of God withdrew forth then the Earthly Spirit with the fierce wrathful source or quality drew in and there the Devil gat an entrance and infected them and brought them into the fierce wrath and Evil Malice or Malignity as it is still at this day 70. For the wrath of God out of the Eternal Nature which the Devil hath kindled and awakened sticketh in the Earthly Centre also no life can be generated unless the Centre be awakened for the Principle standeth in the Fire wherein all Life standeth and the Centre of Nature hath fierce wrathfulness in its forms 71. Therefore it is this only that will do it stoop and submit thy self and enter into Meeknesse and let thy Life be right and just 72. For the Life is Fire and the Lifes Image which is the similitude of God that is in the Light viz in the Love-fire 73. But the Love-fire doth not afford or give the Centre of Nature and therefore the Devil alwaies supposeth that he is a greater Lord then the Creatures in the Love-fire 74. Indeed he is more strong or stern but he liveth in the darkness and devoureth the strong or stern Substantiality into himselfe and therefore also he is an Enemy to the Love 75. And we are to know that the Devil is in fault and the Cause that Man was created in his stead also we are to know that he is guilty of Mans Fall 76. Although Adam and his Eve when God had divided Adam could not stand they were indeed in Paradise and should have eaten paradisical fruit after an Angelical manner but they have not eaten thereof for the Tree of knowledge of Good and Evil was more acceptible to them 77. And Eve as soon as she was made imagined into or longed after the Tree of Temptation and though Adam did open the Commandement and made it known to her yet the Lust or longing was onely after the the Tree 78. For the Earthly Essences were not yet Manifested in Adam and Eâ— e they were yet captivated therefore they drove so on into the Lust for †they would needs be Lord. 79. And this came to pass through the Infection of the Devil through his Ascendent false or wicked Imagination and therefore he laid himselfe in the form of a Serpent at the Tree and praised the fruit to Eve that it maketh Wise or Cunning. 80. Yes Wise and Cunning indeed to know Evil and Good misery enough for a Two fold source or quality to rule in one onely Creature the not knowing it were better 81. He telleth them Lyes and Truth together they shall be Cunning or Wise and their Eyes shall be opened 82. Yes sufficienâ—ly they quickly saw that with the Earthly source or quality they were fallen home to the Spirit of this world so that they were Naked and knew their Earthly
Understand here also the Fall of Man who turned his Imagination into the Materiall Essentiall substantiality and is gone forth out of the Light 74. For which cause the will of the Love out of the light world is again entered into the Material Substantiality in the humanity and hath again espoused or united it self to the Essential fire-spirit in Man viz of the soul and given it self thereinto and hath introduced the same quite through death and the Fire into the light-world in Ternarium Sanctum into the Holy Ternary viz in the willing of the Holy Trinity 75. Let this be a finding and knowing to you and despise it not for the Great depth sake which will not be every Mans comprehension the Cause is the darkness wherein Man plungeth himself 76. Else every one might very well find it if the Earthly way were once broken through and that the Adamical evill malignant or Malicious flesh were not so dearly loved which is the hinderance The Fifth Chapter Of the Principle in it self what it is 1. WE ought further to consider the first four Forms of Nature and so we shall find what a Principle is 2. For that is properly a Principle when a thing becometh what it never was before where out of Nothing a source or quality cometh to be and out of the source or quality a right life with understanding and senses or thoughts 3. And yet we know the right Principle to be in the fires Original in the fire-source or quality which breaketh the substantiality and also the darkness 4. Thus we acknowledge and understand First the Essence and property of the Fire for a Principle for it maketh and giveth the Original of Life and of all mobility also the strong might of the fierce wrath 5. Secondly We understand and acknowledge that also for a Principle First which can dwell in the fire unapprehended by the fire Secondly which can take away the might of the fire And thirdly can change the fires quality or source into a Meek love Fourthly which is omnipotent over all Fifthly which hath the understanding to break the Root of the fire And out of the fire to make darkness and a dry hunger and thirst without finding any case or refreshment as the Hellish quality or source is 6. This is the Abyss wherein the substance is spoiled where death domineereth with its sting as a spoiled or faintened Poyson 7. Wherein really there is an Essential Life but it hateth and is at enmity with it self where the right fires kindling is not attained but onely appears as a flash without blazing 8. And thus we give you to understand that in the Eternal there are no more but two Principles viz one is the burning or blazing fire which becometh filled with the Light the Light giveth it its property so that out of the burning source or quality an high Kingdom of Joy cometh to be 9. For the Anguish attaineth the Liberty and so the burning fire continueth onely to be a cause of finding the Life and the Light of the Majesty 10. The fire taketh into it self the Lights property viz the meekness and the light taketh into it selfe the fires property viz the Life and to find it self and the second Principle is understood in the Light or to be the Light 11. But the Essential substantiality out of which the Fire burneth continueth Eternally a Darkness and a source or quality of fierce wrath wherein the Devil dwelleth 12. As ye see plainly that the fire is another thing then that out of which the fire burneth 13. Thus the Principle consisteth in Fire and not in the Essential source or quality of the Substantiality 14 The Essential source or quality is the Center of Nature the cause of the Principle but it is dark and the fire shining 15. And here is rightly shewn you how the breaking of the fierce wrath viz of the Death and the Eternal Liberty out of Nature both together are the Cause of the shining 16. For Therefore is the Wonder-spirit of the Abyss desirous viz that it might become shining and therefore it bringeth it self into source or quality that it may perceive and find it self and that it might manifest or reveal its wonder in the source or quality for without source or quality there can be no Manifestation or revelation 17. Now understand us further thus The source or quality viz the fierce wrath hath no right substantiality but the harsh fierce wrath is the substantiality of the sting wherein it sticketh or stingeth 11. And the Anguish together also with the fire are or make also no right substantiality but it is onely such a Spirit yet the one must be thicker then the other else there wâ—uld be no finding 19. As viz the harsh astringency maketh thick and dark and so the bitter sting findeth the Anguish in the harsh dark property as in Matter for if there were no Matter there would be no spirit or finding 20. The Abyss findeth it selfe in the harsh astringent darkness but it breaketh open the darkness and goeth forth out of the harsh darkness as a spirit which hath found it selfe in the anguish-source or quality 21. But it leaveth that hard Matter of the darkness wherein it found it selfe and goeth in into it selfe again into the Liberty viz into the Abyss and dwelleth in it self thus must the source or quality be its sharpness and finding and is to it also a kindling of its Liberty viz of the Light wherein it seeth it selfe what it is 22. And thus now it desireth no more for it selfe but the source or quality but modelleth it self and seeketh or seeth it self according to all Forms 23. And every form is desirous to find and to manifest or reveal it selfe and thus also every form findeth it selfe in it self but yet goeth with the desiring out of it self and setteth it self there represented as a figure or Spirit and that is the Eternal wisdome in the Colours wonders and virtues and yet is not particular but all totally universally yet in infinite forms 24. These forms have with the moving of the first willing which is called Father incorporated or corporised themselves into Spirits viz into Angels that so the hidden substance might perceive and find and see it self in Creatures and that there might be an Eternal sport or Scene in the wonders of Gods wisdom 25. And thus we understand further the substantiality of the Light-world which really is a right substantiality for no right substance can consist in fire but the Spirit onely of the Substance 26. But the fire causeth the substance for it is a hunger an Earnest desiring it must have substance or it extinguisheth 27. Vnderstand this as followeth The meeknese giveth and the fire taketh the Meekness is a going forth out of it self and giveth a substance of its likeness every form out of it self 28. And the fire devoureth that yet it giveth the Light out of it it giveth that
it hath found and gotten the Pearl not withal conâ—dering that God's Kingdom is not of this world and that Flesh and Blood cannot know or apprehend it 12. Therefore now it concerns every one that will speak or teach of the Divine Mysteries that he have the spirit of God and know in the Light of God those Matters which he will give forth for true and not suck or draw them from his own Reason and so without divine knowledg run upon the bare Letter in his opinion and drag the Scripture by the Hair of the Head to prove it as is usualy done by Reason 13. From this so exceeding many errors are arisen in that the divine knowledg hath been sought in mens own wit and Art and so men are drawn from the truth of God to their own Reason so that the Becoming Man of Incarnation of Christ hath been accounted a strange work and thing 14. Whereas yet we must all in that Becoming Man or Incarnation be born of God again if we will ever escape the wrath of the Eternal Torment or Nature 15. But seeing it is a familiar intimate and native innate work to the children of God wherewith they should exercise themselves daily and hourly and should alwaies enter into the Becoming Man or Incarnation of Christ and go forth from the earthly Reason and so in this miserable life must be born in the birth and Becoming man or Incarnation of Christ if they mean to be the children of God in Christ 16. I have therefore undertaken to write this high mystery according to my knowledg and gifts for a memorial that so I may have cause also heartily to be refreshed and quickened with my Immanuel 17. Seeing I also together with others the children of God and Christ stand in this birth that I may have a Remembrancer and support or stay if the dark earthly Flesh and Blood together with the Deviâ—s Poyson should surprise me or prevail over me and obscure and darken my Image 18. Therefore I have undertaken it as an exercise of Faith whereby my Soul may thus as a Branch or twig in its Tree Jesus Christ quicken it self from his Sap and vertue 19. And that not with wise and high eloquence of Art or from the Reason of this world but according to the knowledg which I have from my Tree Christ that my little sprout in the Tree and life of God together with others may grow and flourish 20. And though I search sublimely and deep and shall set it down very clearly yet this must be said to the Reader that without the Spirit of God it will be a Mystery to him and hidden from him 21. Therefore let every one take heed how he judgeth that he fall not into the judgment of God and be captivated by his own Turba and that his own Reason cast him not down headlong This I say out of good will and give it to the Reader to ponder of 22. When we will write of the Becoming Man or Incarnation and birth of JESUS CHRIST the Sonne of God and speak rightly thereof then we must consider the cause and what it is that moved God to becom Man seeing he needed not that to the accomplishment or perfection of his Being or Substance 23. Neither can we by any means say that his own Being or Substance hath altered it self in the Becoming-Man or Incarnation 24. For God is unchangeable and yet is become what he was not though his property for all that remaineth unaltered that which was only aimed at was the salvation of fallen Man that he might bring him into Paradise again 25. And here we are to cnosider of the first Man how he was before his fall for whose sake the Deity hath moved it self which ought highly to be considered by US Men. 26. VVe know what Moses saith That God Created man according to his Similitude in an Image of or according to him understand it thus That God who is a Spirit beheld himself in an Image as in a Similitude 27. Nevertheless he hath also created this World that so he might manifest the Eternal Nature in substantiality also in living Creatures and Figures that all this might be a Similitude and out-birth or expresse Image out of the Eternal Nature of the first Principle 28. VVhich Similitude before the time of the world stood in the wisdom of God as a hidden Magia and was beheld in the wisdom by the Spirit of God 29. VVho in the time of the beginning of this world moved the Eternal Nature and opened and brought forth the similitude of the hidden divine world 30. For the Fiery world stood as it were swallowed up or hidden in the light of God in that the light of the Majesty ruled alone in it self 31. And yet we must not think that the Fiery World was not then It was then but it severed it self in or into its own Principle and was not manifested in the Light of God's Majesty 32. As we may observe in the Fire Light that the Fre is indeed a cause of the Light and yet the light dwelleth in the Fire un-apprehended by the Fire and beareth or hath another source or quality then the Fire 33. For the fire is fierceness and consumeth and the light is meekness and out of its virtue or power cometh Substantiality viz Water or the Sulphur of a thing which the Fire attracteth into it self and useth it to its strength and life and so is an eternal Band. 34. This Fire and divine Light have each stood still in it self from Eternity each standing in its order in its own Principle and having neither Ground nor Beginning 35. For the Fire hath in it self for its source or quality it s own Form viz the Desiring out of which and in which all Forms of Nature are generated one being continually a cause of the other as is mentioned expresly at large in the other writings 36. And we find in the Light of Nature that the Fire in its own Essence hath been as in an astringent desirous source or quality a darkness in it self which in the Meekness of God hath stood as it were swallowed up so that it hath not been qualifying or producing its Quality but Essentially in it self and not kindled 37. And though it hath as it were burned yet that hath been as a Principle of its own in it self only perceptible 38. For there have been only two Principles from Eternity the one in it self the Fiery world the other also in it self the Light-flaming world 39. And yet they were not parted asunder as the Fire and Light are not parted asunder and the Light dwelleth in the Fire unapprehended by the Fire 40. And thus we are to understand two Spirits one in another viz 1º One fiery according to the Essence of the Astringent and stearn Nature out of the hot and cold stearn Essential Fire which is understood to be God's wrath-spirit and source or quality and
belongeth to the Fathers property according to which he calleth himself an angry jealous God and a consuming fire in which the first Principle is understood 41. And 2º The other a Meek Light-flaming Spirit which from Eternity conceiveth its variation or transmutation in the Cnter of the Light for it is in the first Principle in the Fathers Property a Fiery Spirit and in the second Principle in the light a meek light-flaming spirit and is only one and not two but is understood to be in two sources or qualities viz in Fire and Light according to the property of each source or quality 42. As is sufficiently to be understood by us in every outward Fire wherein the Fire source or quality giveth a wrathful fierce spirit which is consuming and the source or quality of the light giveth a meek amiable Air-Spirit and yet is Originally but one Spirit 43. In like manner we are to conceive of the Being or Substance of Eternity viz the holy Trinity which in the Light we apprehend to be the Deity and in the Fire to be the Eternal Nature as is sufficiently cleared in the other writings 44. For the Omnipotent Spirit of God with both the Principles hath been from Eternity All itself there is nothing before it It is it self the Ground or Bysse and the Abysse 45. And yet the Holy Divine Being or Substance is especially observed to be a Being or Substance of its own in it self and dwelleth without or beyond the fiery or fiering Nature and property in the lights property and is called GOD not from the Fires property but from the Lights property 46. Though indeed both properties are unsevered as we may understand by this world wherein there lieth a hidden Fire in the Deep of Nature and hidden in all beings or substances and Things else no outward fire could be brought forth 47. And we see that the Meekness of the water holdeth that hidden fire captive in it self that it cannot manifest it self for it is as it were swallowed up in the water and yet is though not substantially yet Essentially and in the awakening is made known and Operative or qualifying and all were a Nullity or Nothing and an Abysse without the Fire 48. Thus we understand also that the Third Principle viz the source or quality and the Spirit of this world stood from Eternity hidden in the Nature of the Fathers property and was known by the Light-flaming Holy Spirit in the Holy Magia viz in the divine wisdome in the Divine Tincture 49. For the sake of which the Deity hath moved it self according to the Nature of the Genetri◠and generated the great Mystery wherein then ALL lay whatsoever the Eternal Nature was able to do 50. And it hath been only a Mystery and hath not been as a Creature but as a Chaos Quintissence Mist or Mixture together 51. VVherein the wrathful or fierce Nature hath generated a Dark Mist or Cloud and the light flaming Nature in its property hath generated the Flame in the Majesty and the Meekness which hath been the VVater source or Quality and the cause of the Divine substantiality from Eternity 52. And it is only virtue or Power and Spirit which hath been of no Similitude and there is no footsteps of any thing therein but the Spirit of God in a two-fold source quality and form viz a hot and a cold stearn fire-source or quality and then a Meek love-source or quality according to the kind of the Fire and of the Light 53. These have as a Mystery gone one into another and yet the one hath not comprehended the other but have stood as it were in two Principles 54. VVherein then the Astringency viz the Father of Nature hath continualy comprehended or compacted the Substantiality in the Mystery where then it hath formed it self as it were into an Image and yet hath been no Image but as a Shaddow of an Image 55. All this in the mystery hath indeed thus continually had an Eternal beginning of which a man cannot say that there is any thing which hath not had its figuree as a Shadow in the Eternal Great Magia 56. But it hath been no Beeing or Substance but a spiritual or divine Scene or sport one in another and is the Magia of the great Wonders of God where there is continually what was not or where there was nothing but only an Abysse and that is now in the Nature of the Fire and Light come into a Ground 57. And yet it is out of or from Nothing but only out of the Spirit of the source or quality which is also no Being or substance but a source or quality which generateth it self in it self in or into two Properties and also severeth it self into two Principles 58. It hath no seperater or maker but is it self the cause as is particularly mentioned at large in the other writings that the Abysse introduceth and generateth it felf into a Ground 59. Thus now we may coneeive of the Creation of this World as also of the Creation of Angels also of Man and all other creatures All is Created out of the great Mystery 60. For the third Principle hath stood before God as a Magia and was not or hath not been wholly manifested or revealed 61. Also God hath had no similitude wherein he could discover his own Being or Substance but only the wisdom that hath been his longing delight and hath stood in his will with his Being or Substance as a great wonder in the light flaming divine Magia of the spirit of God 62. For it hath been the habitation of the spirit of God and is no Genetrix but the manifestation or revelation of God a Virgin and a cause of the divine substantiality 63. For in it stood the light flaming divine Tincture to the heart of God viz to the word of life of the Deity and it hath been the revelation or manifestation of the Holy Trinity 64. Not that from its own ability and production it manifesteth or revealeth God but the divine Center out of God's heart or being and substance manifesteth it self in it It is a Looking-Glass of the Deity 65. For every Looking-Glass standeth still or quiet and steady and generateth no Image but receiveth the Image and thus the Virgin of wisdom is a Looking-Glass of the Deity wherein the spirit of God seeth it self as also all wonders of the Magia which with the creation of the Third Principle are come into Being or Substance and is all created out of the great Mystery 66. And this Virgin of the wisdome of God stood in the Mystery and in it the spirit of God hath discovered the formation of the Creatures for it is the out-spoken or express Image of whatsoever God the Father hath spoken forth out of his Center of the light flaming divine Property out of the Center of his heart out of the word of the Deity by his Holy Spirit 67. Itstandeth before the
known to be Earthly and therefore it was called Paradise as a sprouting through the Anger where the love of God sprouted through the Anger and bare fruit as the Language of Nature clearly uuderstandeth the same without any Exposition or far fetch'd Meaning 52. And thus we are further to understand how God dwelleth in this world and the world is as it were swallowed up in him It is impotent in him and he Omnipotent thus was Man also and thus he did Eat his earthly Eating was heavenly 53. As we know that we must be born again so the Paradisical fruit was born again out of the Anger into the Heavenly Essentiality 54. Or as we see that a good sweet hearb groweth out of the bitter Earth which the Sun qualifieth or causeth to be otherwise then the Earth had qualified or caused it to be so the Holy Man qualified the Paradisical fruit in his Mouth so that the Earthlinesse was swallowed up as Nothing and stirred not Man at all 55. Or as we know that the Earth shall at the Eâ—d be swallowed up and be no more a palpable body so was also Mans outward Bating he did eat the fruit in the Mouth and needed no Teeth for that for there was the dividing of the Power 56. There were Two Centres of the power in Adams Mouth each took its own the Earthly was changed into a Heavenly source or quality as we know that we shall be changed as to our Bodies and be turned into a Heavenly powerful Body thus also was the transmutation in the Mouth 57. And the Body received the Power for the Kingdom of God consisteth in Power and thus Man stood clearly in the Kingdome of God for he was immortal and a Child of God 58. But if he should have Eaten thus into the Guts and have had Such a Stink in his Body as we now Have I will ask a Reason whether that were Paradise and whether Gods Spirit did dwell in that whereas Gods Spirit was to dwell in Adam as in the Creature of God 59. His labour in Paradise upon the Earth was Child-like but with heavenly Wit or Ingenuity understanding and skil he might plant Trees also other Plants all according to his pleasure in all there would grow to him Paradisical fruit and all would be pure to him he did what he would and did all right 60. He had no Law but onely the Law of the Imagination or longing pleasure and delight that he was to place with or by his Spirit in God and so he should have continued Eternally 61. And although God had changed the Earth yet he had continued without necessity and Death all would be but changed into Heavenly Substantiality 62. So also is to be understood concerning his drinking the inward Man drank the Water of Eternal Life out of Gods Beeing or Substance and the outward drank the Water upon the Earth 63. But as the Sun and the Air suck up the water and yet is not filled with it so it was also in Mans Mouth it separated it selfe in the Mystery 64. As we conceive and certainly know and it is the whole Truth that God Made all things out of Nothing but onely out of his Power so all whatsoever was Earthly should in Mans Mouth go again into that which it was before the Creation of the World 65. The Spirit and power thereof belonged to Man but not an Earthly Body for God had once created him a Body which was Eternal and needed no Creating more 66. Hee understand Adam was a Princely Throne made out of Heaven Earth Stars and the Elements as also out of Gods Beeing or Substance A Lord of the World and a Child of God 67. Observe this ye Philosophers it is the true ground and highly known Mingle no School fictions with it it is clear enough Opinion doth it not but the true Spirit born of God knoweth it aright 68. All Opinion without knowledge is an Earthly folly and here understandeth Earth and the four Elements But Gods Spirit understandeth the One Element onely wherein the four lie hidden 69. Not four should rule in Adam but the One over the four the Heavenly Element over the four Elements of this world and thus we must be againe if we will possesse Paradise for which things sake God is become Man 70. Let this be told you Ye School-Disputers or wranglers ye go about the Circle and enter not within as the Cat about the scalding Broath which is afraid of the burning Heat so are ye afraid and ashamed before the fire of God 71. And as little as the Cat eateth the scalding Broath but goeth about smelling at the Edg thereof so little also doth Man eat the Paradisical fruit unless he go out from Adams skin which the Devil hath defiled and enter again into the regeneration of Christ 72. Hee must Enter within the Circle and cast away the skin of Reason and then he attaineth Humane Wit or Ingenuity and Undershanding and Divine skil and knowledge No learning doth it but to be born or regenerated in it The Fifth Chapter Of the Lamentable and Mâ—serable Full of Man 1. IFwe will rightly describe the Becoming Man or Incarnation of JESUS CHRIST it is necessary that we should set down the Cause why God is become Man 2. It is no small cause or for nothing as the Jewes and the Turks look upon it the Christians also are halfe dumb concerning it for indeed it must needs be a great Cause wherefore the unchangeable God hath moved himselfe Therefore observe this we will set you down the Cause 3 Adam was a Man and * an Image of God * a whole similitude according to God although God is no Image he is the Kingdom the Power also the Glory and the Eternity All in All. 4. Yet the Deepe without ground longed or pleased to manifest it selfe in Similitudes as indeed there were such manifestations which were done from Eternity in the wisdome of God as in a Virgin-like Figure 5. Which yet was no Genetrix but a Looking-Glass of the Deity and of the Eternity in the Ground or Byss and in the Abyss an Eye of the Glory of God 6. And according to that Eye and in that Eye the Thrones of Princes became Created viz the Angels and in the End Man he had again the Throne in himselfe as being Created out of the Eternall Magia out of Gods Beeing or Substance out of the Nothing into somewhat out of the Spirit into Body 7. And as the Eternal Magia Generated him out of it selfe into an Eye of the Wonders and Wisdom of God so he should and could generate another Man out of himselfe after a Magical manner without dividing or rending of his Body 8. For he was conceived in Gods longing Pleasure or delight and the Desire of God had generated him and brought him forth and so he also had that same longing to his own impregnating of himselfe 9. For Venus's
Tincture is the Matrix which was Impregnated with the substantiality viz with Sulphur in the Fire which yet in Venus's Water cometh to Beeing or Substance 10. The Fire Tincture giveth Soul and the Lights Tincture giveth Spirit and the Water viz the substantiality giveth Body and Mercurius viz the Centre of Nature giveth the wheele of the Essences and the Great life in the Fire and Water heavenly and Earthly and the Sal or Salt Heavenly and Earthly holdeth it in the Beeing or Substance for it is the Fiat 11. For as Man hath the Outward Constellation or Astrum in him which is his Wheel of the outward worlds Essences and Cause of the Minde so also he hath the Inward Constellation or Astrum of the Centre of the fiery Essences as also in the second Principle he hath the Light flaming Divine Essences 12. He had the whole Magia of the Beeing of all Beeings or Substance of all Substances in him it was the possibility in him he could generate Magically for he loved himselfe and desired his likenesse again out of his Centre As he was Conceived from Gods desire and brought forth by the Genetrix in the Fiat so should he also have brought forth his Angelical or Humane Hoast 13. But whether they should all have been generated out of One viz out of that one Princely Throne or successively all one out of another is not needfull to be known for the limit is broken we have enough in the Knowledge in that we know what we are and what our Kingdom is 14. Indeed I find in the Deep in the Centre that one should have proceeded out of the other for the Heavenly Centre hath its Minutes as well as the Earthly which always strike where the Wheele with all the Three Principles always goeth and always one wonder openeth it selfe after another 15. Thus was Mans Image also found and contrived wherein the wonders lie without number they should be opened by the Humane Hoast 16. And clearly in Time one Greater Wonder is opened in one then in another all according to the Heavenly and Earthly Birth and wonderful Variation or Alteration as is done also at this very day that in One more Art and understanding of the Wonders lyeth then in an other 17. Therefore I conclude that one man should have been generated and proceeded from another for the sake of the Great Wonders and for the pleasure delight and joy of Man wherein a Man would have brought forth his like 18. Thus should the Humane Generations have stood in the Generating till God had set the Third Principle of this World again in its own Ether 19. For it is a Globe with Beginning and End for the beginning reacheth to the End that the last may passe into the First thus all is finished ond entire 20. And then will the Middle again be cleared and goe again into that which it was before the Times of this world even all but the Wonders which continue in Gods wisdom in the great Magia standing as a shadovv of this World 21. Now seeing Adam was so Glorious an Image moreover in the sted and place of extruded Lucifer the Devil would not allow or afford him that but Envied it vehemently and set his Vizard and Imagination alwayes before Adam he slipt also with his Imagination into the Earthlinesse of the fruit and Imagined or represented before Adam as if Great Glory did stick in his enkindled Earthliness 22. Though indeed Adam did not know him for he came not in his own Form but the forme of the Serpent as in the form of a Sumptuous Beautiful Cunning Beast and Managed his Apish Sport like a Fowler who deceiveth the fowles and so catcheth them 23. So did he also he infected the Earthly Kingdom with his disease and venome of Pride and halfe killed it as is to be seen in Earth and Stones which though so very much diseased venomed and full of vanity yet would very fain be loosed from the vanity 24. And when it found that Adam was a child of God and had the Glory and the Power then it Imagined or longed vehemently after Adam together with the Kindled Anger of God that also Imagined or longed after Adam to delight it selfe in this living Image 25. All drew Adam and would have him the Kingdom of Heaven would have him for he was created for it 26. Also the Earthly Kingdom would have him for it had one part in him it would be his Lord seeing he was but a Creature 27. Also the fierce wrath set open its Jawes and would be Creaturely and substantial to satiate its great fierce hunger 28. And thus stood Adam in the Trial or Proba for forty Dayes so long as Christ was tempted in the Wilderness and Israel on Moant Siâ—â—i when God gave them the Law to see whether it were possible that this people could in the Fathers source or quality in the Law stand before God 29. And whether Man could have continued in Obedience so as to have set his Imagination upon God so that God should not have needed to become Man for which cause God did such wonders in Egypt that man might see that there is a God and so love and feare him 30. But the Devil was a lyar and deceiver and seduced Israel so that they made a Calf and worshipped it for God now seeing it was not possible for Israel to stand therefore * Moses came from the Mountain with the Tables upon which the Law was written and brake them and slew the worshippers of the Calf 31. So also must not Moses bring this People into the promised Land it could not be JOSUA and lastly JESUS must do it who stood in the Temptation before the Devil and the Anger of God who overcame the Anger and brake Death in peeces as Moses did the Tables of the Law 32. The first Adam now could not stand though the Kingdom of God stood before his Eyes and he in Paradise yet Gods Anger was so very much inflamed that it drew Adam for he was too much kindled in the Earth through the Devils Imagination and strong willing 33. Now saith Reason Had the Devil so great Might yes deare Man Man had it also he can throw down Mountains if he entereth strongly with his Imagination 34. The Devil was also out of the great Magia of God and a Prince or King of this Throne and Entered into the strongest Might of the Fire in a will and entention to be a Lord over all the Hoast of Heaven 35. Thus the Magia became kindled and the Great Turba Generated that had wrestled with Adam to try whether he would be strong enough to possesse the Devils Kingdom and to rule in the same with other Sources or Qualities 36. This Adams Rational Spirit did not understand but the Magick Essences strove against one another whence the whole Lust and the will did exist till Adam began and Imagined after the Earthliness and would have
and dwelleth in the wisdome and weareth it upon it selfe as its Garment of the Great wonders 55. Secondly it is the Cause to the indrawing to the Substantiality of the darknese viz to the other world and is the Cause and the Spirit to the Originall of the Essential Fire it is it selfe the source or quality in the Anguish of the Principle and also of the fiery world viz of the Great Life 56. And then Thirdly It is it selfe also that which the power in the dying of the principle bringeth forth out of the Fire wherein the power out of the anguish out of the dying severeth it selfe from the Dying goeth into the Liberty dwelleth in the Liberty and maketh the Light-world and so it is the flame of the Love in the Light-world 57. Here in this place ariseth the deare Name of God of the Father of the Sonne and of the Holy Spirit 58. For in the Fire-world it is not called the Holy Spirit or God but Gods Anger Gods fierce wrath wherein as to this God calleth himself a Consuming fire 59. But in the Light-world viz in the Sonne of God it is the Flame of Love and the power of the Holy divine Life wherein it is called God the Holy Spirit 60. And the Light-world is called the Wonder Council and Power of the Deity which the Holy Spirit openeth for it is the Life therein 61. And is all together as farre as our Heart and Mind or Thought can reach Nothing but onely these Three worlds it ALL standeth therein 62. Viz First there is the Eternal Liberty and therein the light with the power in the Looking-Glass of wisdome which is called God the Father Sonne and Holy Spirit 63. Secondly there is the dark substantiality in the Imagination in the harsh astringent desirous willing the Impregnation of the desiring wherein all standeth in the Darkness viz in the anxious death 64. Thirdly There is the fiery world viz the first Principle which standeth in the Anguish viz the Great strong Omnipotent Life wherein the Light-world dwelleth but runapprehended by the Fire The Fourth Chapter Of the Principle and of the Originall of the Fire-World and of the Center of Nature also how the Light severeth it selfe from the Fire so that from Eternity in Eternity two Worlds are one in another 1. WEe will not write mutely or not to be understood but demonstratively with good Evidence We perceive and know that every Life doth originate it selfe out of the Anguish as in a venome or poyson which is a dying and yet is also the life it selfe As it is plainly to be perceived in Men and all Creatures 2. For without the Anguish or poyson there is no Life as is very well to be seen in all Creatures Especially in Man which existeth in Three Principles 3 As First One in the Fire wherein the Great Life standeth to which a dying Poyson viz the Gall belongeth which Poyson maketh the Anguish-Chamber wherein the Fire-life originally ariseth 4 And Secondly out of the fire-life the second Principle viz the Light-life out of which the Noble Minde with the Senses or thoughts Existeth wherein we bear and understand our Noble Image for the fire-life in the Heart originally ariseth from the Death of the Gall. 5. Thirdly We understand the Third Principle in the other Anguish-Chamber viz in the Maw or Stomack or Entrails whereinto we stuffe the four Elements with the constellation or Astrum where then the other Anguish-Chamber viz the third Center is viz the Kingdom of this World a stinck and Evil source or qualities house wherein the third Life viz the starry and Elementary life becometh generated and through the outward Body governeth with the Reason of the third Principle 6. Now we understand very well that in the Heart viz in the Center there standeth another world hidden which is incomprehensible to the starry and Elementary source or qualities house for the Heart sigheth or panteth after that World 7. And the Spirit which becometh generated out of the Death of the Hearts Poyson possesseth that other world for it is free from the Poyson which kindleth the Fire and yet dwelleth in the Fire of the Heart 8. But with its Imagination it conceiveth or comprehendeth the other world of the Libertty in the Imagination and dwelleth in the Liberty without of beyond the fire-source or quality but that onely so farre as it brings or bears a longing pleasure to or into God 9. Now then seeing there is such a Threefold dominion in Man sure it is much more so without or beyond Man for if that were not it could not possibly have come into Man for where there is nothing there also Nothing comes to be but if somewhat cometh to be it cometh out of that which is there Every Imagination modelleth onely its like in it selfe and manifesteth it selfe in the Similitude 10. Seeing then that the Substance of all Substances is an Eternall Wonder in Three Principles therefore it bringeth also forth onely Wonders Every Principle according to its Property and Every property again out of its Imagination whereby we know that the Eternal is a meer wonder 11. Therefore now we are to think upon these wonders and to consider the kind and property of the Eternal Genetrix for there can be no property unless it have a mother that giveth or affordeth it 12. Therefore we understand now first in this Great wonder of all wonders which is God and the Eternity together with Nature Especially seaven Mothers out of which the substance of all Substances originally ariseth and yet they are all seaven but one onely substance none of them is the first or the Last they are all seaven alike Eternal without beginning their beginning is the Opening of the Wonders of the ONE onely Eternal willing which is called God the Father 13. And then Secondly the Seaven Wonders could not be manifested or revealed if the ONE onely Eternal will which is called Father were not desirous 14. But if it be desirous then it is an Imagining in it selfe and is a longing pleasure to find it selfe 15. And it findeth it selfe also in the Imagination it findeth Especially Three forms in it selfe whereof None is the other and also none is without the other but every one generateth the other and if the one were not the other would not be but the will remaineth an Eternal Nothing without substance also without shining or Lustre 16. So now if the will be desirous therefore it is in-drawing of that which is in the Imagination wherein yet there is nothing and so it draweth it selfe and impregnateth it selfe in the Imagination and not in the willing for the will is as Thinne as Nothing 17. But now every desiring is harsh or astringent for it is its property and that is the first Mother 18. And the willings indrawing in the desiring is the other or Second Mother for these are two forms which are contrary or
whether it be ordained of God or whether it takes its original from deceit and selfe state and pride and out of Covetousness 19. If thou findest that it be of Gods Ordaining then look to it and walke therein according to the Commandment of Love and Righteousness Consider that therein thou art a Servant and Minister and Not a Lord over Christs Children 20. And not that thou fittest therein onely to draw their sweat to thee but that thou art their Judge and shepheard and that thou shalt give an accompt of the Office 21. Five Talents have been given thee thou shouldst return them up to thy Lord with increase and usury thou shouldst lead thy inferiours in the right way thou shouldst give him good Example in Instruction and reproving of evil and wickedness 22. For it will be required of thee If thou reprovest not the wicked and protectest not the Oppressed and afflicted 23. Thou art not therefore their Ruler that thou shouldest be their Lord not thou but God is their Lord. Thou shouldst be their Judge and part them in their fallings out and decide their differences 24. Not for thy Covetousness onely art thou their Judge but for their Conscience sake that thou shouldest instruct lead and direct the simple not onely with squeezing of his sweat but with Gentleness and Meekness 25. Thou hast a heavy burden upon thee thou must give an Earnest severe accompt thereof 26. When the Miserable sigheth concerning thee in his oppression he complaineth of thee before his and thy Lord thou shalt and Must stand with him before the Judgment for the sentence passeth upon thy soul no Hypocrisie will help 27. Whatsoever was sown with Teares in right Earnestness that becometh a substance and belongeth to the Judgement of God except a man Convert and reconcile himselfe with wel-doing and benefit to the oppressed that they may bless him then that Substance breaketh 28. Therefore ye Rulers and Superiours you ought to look narrowly to your state and Condition whence it ariseth Originally the Root will shortly be narrowly sought after every one shall give an accompt of his state and Condition 29. But have a care that therewith you ride not in the Hellish fire as the fierce wrathful Devil himselfe doth and so ye be found his servants and Ministers as the Spirit of the Wonders sheweth us that ye are become the fulfilling of the Eternal anger and fierce wrath 30. Say not in thy Heart thus have my Parents Elders Ancestors and predecessors walked I have inherited it from them Thou knowest not into what Lodging they are entered 31. Wilt thou be a Christian and a Childe of God then thou must not look upon the way of thy predecessors How they have rid on in Pleasure and voluptuousness but look upon Gods word that must be the Light of thy Feet 32. For Many who have done Evil are gone into the Abyss and thou wilt follow after them if thou walkest in their footsteps 33. Suffer not the Devil to pourtray or paint before thee the Hypocritical way his Colour glistere outwardly and in the Essences it is Poyson 34. O how dangerous away have we to wander and travail through this world and it were to be wished that there were no Eternal thing in the wicked then they would not suffer Eternal Torment and be in the Eternal scorn and reproach 35. As they have here in this life been the Enemies of Gods children so also they continue to be for ever the Enemies of God and of his children 36. Therefore must the Children of God take the Cross upon them and here sweat in the Thistly and Thorney Bath and become born anew in Anguish they must walk in a Narrow steep Path where Reason alwaies saith Thou art a Fool thou mightest live in Joy and Jollity and be saved well enough 37. O how often outward Reason striketh and smiteth the Noble Image which springeth up out of the Thorney Bath out of Tribulation how many sprouts become torn of from the Pearl-Tree through Doubting and Unbelief which bring Man into the False and wicked way 38. The Miserable sigh and paint after temporal sustenance and Curseth the Oppressor which bereaveth him of his sweat and thinketh he doth right in it yet he doth but destroy himselfe therein he doth even as wickedly as his driver or Oppressor 39. Did he take to himselfe Patience and Consider that he walketh upon the Pilgrime's Evil Path and did set his Hope in his Journeys End and did Consider that thus under the Cross and misery under oppression he laboureth in the Vineyard of Christ O how Happily and blessedly should he doe 40. He hath cause hereby to look for another and better life seeing he must here swim in Anguish and Misery if he rightly understand it how well God entendeth it towards him that so he might the more seek and hunt after him that he might not build upon the Earthly Life 41. Being he seeth that it is but a vale of Misery affliction and oppression and that he must spend his dayes here in hard streights in Misery in vain Labour weariness and Care yet he is to Consider that God letteth it not pass so in vain but that in like manner he thus giveth cause to seek the true Rest which is not in this world 42. Besides he must every hour expect death and leave his work to another what is it then for a Man to build his Hope upon this world wherein he is but onely a Guest and a Wanderer or Pilgrim which must there wander through the way or Passage of his Constellation 43. If he did assume the Inward Constellation O! how happily and blessedly would he labour in Gods work and let the outward go as it may or can be 44. A Man in this world that entendeth to possess the Kingdom of God he hath no better way neither can he have any better Council and advice but that he continually Consider and Conceive that he is in the Vineyard of God with all his doings and substance and whatsoever he is and that he do it to or for God 45. His Minde should in a Constant Hope be looking towards God that he shall obtain his wages for his Labour from God and that he laboureth in Gods deeds of wonder and therefore should be diligent in the Labour which he performeth 46. And when he must oftentimes serve his driver or oppressor in weariness without wages then let him but Consider that he laboureth for God and be patient in Hope that God will well bestow his wages upon him in due time 47. For the Lord of the Vineyard doth not pay his Labourers off at Noon day but in * the Evening when their Day Labour is done when we go home to our Lord our of the Vale of this Tabernacle and then every one receiveth his wages 48. Those then who have laboured much for a long time have much wages
breaketh and he that loveth the same is bereaved thereof 27. And he is like one who in a great water buildeth his house upon the sand and the water carrieth away his house and so it is also with the Earthly Hope 28. O Child of Man thou Noble Creature let it not have the power it costeth thy Eternal Kingdom seek thy self and find thy self but not in the Earthly Kingdom 29. O how very well is it with him that findeth himself in Gods Kingdom who draweth on the heavenly and divine Mystery and entereth thereinto 30. All the Ornament and Bravery of this world is Dung in respect of the Heavenly and is not worth a Mans setting his Love upon it 31. Although it be so that it must yet be brought to the Wonders to which End also God hath Created it that Man understand the outward Man should open the Wonders of the outward Nature viz in the outward Mystery both out of the Earth and above the Earth 32. All whatsoever the Starres can do and the Earth hath in it should Man bring into Wonders into Forms and into Being and Substance according to the Eternal Figure which became seen in Gods wisdome before the Times of the World 33. But he should not set his willing therein and Esteeme that for his Treasure but for his Joy and Ornament he may use it but with the Inward Man he should labour in Gods Mystery and then Gods Spirit helpeth him also to seek and finde the Outward 34. Seeing then we are through the Heavy fall become so perished that our Mind is become turned out of the heavenly Mystery into the Earthly as into the Looking-Glass so that we are found as it were half dead therefore it is highly necessary for us that we go quite forth out of the Earthly with our Mind and willing and seek our selves first before we seek the Earthly Beauty and Ornament that we may first learn to know where we are at home and not make our Mind Earthly 35. For though Man standeth clearly in the Image of God yet he is in a Three fold Life but if he loose Gods Image then he is only in a Twofold 36. The First Life is the Soules Life and it originally ariseth in the Fire of the Eternal Nature and standeth Especially in Seven Forms all according to the Spirit of Nature as in our second and Third Book is expressed and declared 37. And the Second Life standeth in the Image which is or becometh generated out of the fountain of the Eternal Nature viz out of the souls Fire which Image standeth in the Light in another source or quality and hath its living Spirit as you may find it in Fire and Light 38. For the source or quality of the Light is not as the source or quality of the Fire and yet the Light existeth out of the Fire where a Man is to understand in the source or quality of the Light the meek pure amiable Spirit and in the source or quality of the fire the Cause thereof 39. As you see that out of the fire the Air Originally ariseth which is the Spirit and the Air also is understood to be in Four Forms as First one Day according to the fierce wrath of the fire and Secondly a Moist or damp one viz water from the harsh astringent attraction and Thirdly a Meek one from the Light and Fourthly a swelling rising one from the fierce wrath of the fire-Crack 40. Wherein we then understand that the Light in all Forms is Master for it hath the Meekness and is a Life which becometh generated through the fierce wrathful Death viz through the Anguish source or quality in the sincking down viz as another Principle which subsisteth in the fire without feeling and yet hath its feeling in it self viz the Laudable worthly Relish 41. Wherein then we understand that the water becometh generated through the Death through the sincking down through the fires Anguish and we understand further how yet it is no Death and yet it is a Death 42. But the Light maketh it Sprouting so that there is a Life therein which life standeth in the Lights Power wherein the life sprouteth out of Death 43. And understand the Substantiality viz the Comprehensibility or Palpability for or to be the water which is dead in it selfe but the fire-life and the Lights power is its Life 44. Thus the substantiality is esteemed as it were dead where the Life is its own therein and possesseth and generateth it self in it self 45. Wherein the Death of the substantiality must give the Body thereto as is declared in our Third Book where then in the Light-life and in the water of the Death we understand two forms and according to the Anguish in the Fire the Third 46. As First in the Anguish of the Mortifying or killing in the fierce wrath of the Fire we understand a fierce wrathful water which in respect of the first four forms to Nature viz harshness bitterness anguish and fire is like Poyson and is also Poyson a hellish substantiality in the fierce wrath according to the original of the first Principle wherein Gods Anger springeth or floweth up 47. And Secondly we understand the other water in the Lights Crack in which the source or quality sincketh down quite through the Mortifying and in the Death becometh like as it were nothing for in the Nothing the Eternal Liberty viz the Eternal Abyss of the Eternity becometh attained 48. And if then the incomprehensible Light in that very sincking down into the Eternity shineth or discovereth it selfe and alwaies filleth the sinking down then sprouteth forth in the Light the power of the Light viz the Life of the demersed or sunck down Death 49. For the fierce wrath of the Fire abideth in the fierce wrathful source or quality of the fierce wrathful water and goeth not along into Death also it cannot be for the fierce wrathfulness is the stern Almighty life that cannot dye nor attain the Eternal Liberty for it is called remaineth to be in Eternity the Nature-life 50. And though indeed in the Light-life there is found also a Nature yet it is not painful odious or Enemicitious as that in the Original of Nature according to which God called himselfe a zealous jealous Angry God 51. For in the Light-source or quality the water which is sunck down through death into the Liberty becometh a source water of the Eternal life of Joy in which the Meekness and Love Eternally flow up 52. Where then there is no more sincking down but a sprouting which is called Paradise 53. And the movinng out of the waters-source is called Element that is the pure Element in the Angelical world 54. And the Cause of the fire in the Light is the Eternal Firmament wherein the Eternal skill and knowledg in Gods wisdom becometh opened as we have a similitnde hereof in the Firmament and Starres 55. Thus we understand two worlds