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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	eternal_a	life_n	6,112	5	4.6142	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76959	The tree of Christian faith: being a true information, how a man may be one spirit with God, and what man must do to perform the works of God: in which is comprehended (compendiously) the whole Christian doctrine and faith. Item, what faith and doctrine is: an open gate of the great mystery of God out of the divine Magia, through the three principles of the divine being. / Written in High Dutch by Jacob Behmen.; Baum des christlichen Glaubens. English	Böhme, Jakob, 1575-1624.; Sparrow, John, 1615-1665?	1654 (1654)	Wing B3424; Thomason E808_8; ESTC R207521	28,149	56

understand that the Light is the Master in all the Forms for it containeth Meekness and is a Life which is begotten by furious Death as by an Anguish quality in the sinking as another Principle which consisteth subsisteth in the Fire without feeling yet it hath its feeling as the pleasant taste 41. Whereby we understand that the Water is begotten through Death by the sinking through the anguish of the Fire and we understand further how it is no death at all and for all that it is a death 42. But the Light maketh it spring up that there is a Life in it which Life standeth in the power of the Light where Life springeth up out of Death 43. And we understand the Entity as the Palpability for the Water in it self is dead but the fiery Life and the power of the Light is its life 44. Thus is the Ens esteemed as dead in which Life is a proper thing and possesseth it self in it self 45. Where the death of the Ens must afford a body into it as in our third Book is demonstrated where we understand also two Forms in the Life of Light and in the Water of Death and after the Anguish the third in the Fire 46. As first in the Anguish of Mortifying in the fury of Fire we understand a furious Water by reason of the first four Qualities unto Nature as Sharp Bitter Anguish and Fire is like unto poyson and it is a poyson also a hellish Entity in the Fury after the Original of the Principle into which the Wrath of God springeth 47. And secondly we understand the second Water in the Lights-crack when the Quality sinketh through the Mortifying and becomes in Death as a Nothing For in the Nothing is the eternal Freedom being the eternal Abyss of Eternity attained unto 48. Now if the incomprehensible Light sinking in it self giveth a glimpse into the Eternity and continually replenisheth the sinking then in the Light springeth up the power of the Light that is a Life out of Death which is sunk 49. For the Fury of the Fire abideth in the furious Quality of the fiery Water and doth not go along into Death neither can it be for the fierceness is the sharp omnipotent Life which cannot dye and that cannot reach unto the eternal Freedom for it is called and abideth in Eternity the Life of Nature 50. And though that in the Life of the Light there is found also a Life of Nature yet is it neither painful nor hellish as that in the Original of Nature after which God calleth himself a zealous angry God 51. For in the quality of Light comes the Water abroad which through Death is sunk into Liberty a quality and water of the eternal Life of Joy in which Meekness and Love springeth eternally 52. Where it is no more a sinking but a springing up which is called Paradise 53. And the Moving out of the Waters Spring is called Element that is pure Element in the Angelical World 54. And the Cause of the Fire in the Light is the eternal Firmament in which is revealed the eternal Knowledg in Gods Wisdom a similitude whereof we have in the outer Firmament and Stars 55. Thus we understand two Worlds one in another where the one doth not comprehend the other as one in the fury of the fiery Nature in the Water of Poyson and Anguish quality in which the Devil does dwell 56. And then also one in the Light where the Water of Light out of the Anguish is sunk into the eternal Freedom which the poyson Water may neither comprehend nor reach 57. And yet is not divided but only through Death where it doth separate it self in two Principles and is divided in two Lifes as the one in Wrath and the other in Love which Life is known to be the true Life of God 58. And herein standeth the Ground that as we went forth with Adam out of this Life into an external Life for whose sake God also became Man which was to bring us again through this Death and out of the furious Quality out of the Anguish of the Fire of Life through Death into the Light and Life of Love 59. Where indeed the door of Death was lockt in the Fury in the humane Soul where the. Soul stood in the Anguish quality in the inner Nature in the Fire of Poyson as in the Water of Anguish 60. There the Prince Christ broke the lock of Death and is sprung up again with his humane Soul through Death in the Light of God and now its Life leadeth Death captive and Death is become an Ignominy 61. For by this Closure Lucifer intended to become a Lord and an omnipotent Prince 62. But when the Closure was broken then the Power of the Deity in the Light destroyed his Kingdom there he became an imprisoned Servant for Gods Light and the Water of Meekness is its Death for Wrath is killed thereby 63. Thus went Love and Light into Wrath with the Paradisical Element and also the Water of eternal Life and Gods Wrath was quenched 64. And continueth only in it self an anguishing furious quality when its body is a Poyson a quality of a poysoned water 65. And is turned out of Gods Fire into the Matrix of eternal Nature as into the austere Sharpness which begetteth eternal Darkness wherein the the Devil leadeth the severe Government in the anguishing Mercury and is as one that is put to shame or that is expelled 66. Who at the Original was a Prince but goeth now only for an Executioner a graceless Servant who remains in the Fury of God like a Hangman which doth execution upon evil doers being commanded by his Superiors further he hath no power 67. Though he be a Deceiver and catcheth after many to increase his Kingdom that so he might be numerous and not be ashamed in a few 68. He is like a Whore having many of her condition she excuseth the matter that she is not alone a Whore she is as others are so he coveteth after a numerous multitude thereby to mock God 69. For he still blameth God for his Fall as if his Fury had thus drawn him and precipitated him into such a will into Pride that he could not subsist 70. He supposeth that he can draw many unto him to increase his Kingdom that he gets a great many which will do like himself and curse God and justifie themselves that this is his strength and pleasure in his dark sharp Anguish when he still rouzeth the Fire up unto himself and goeth above the Thrones so he still counteth himself a Prince and King 71. Though he be evil yet he is a Prince in his Legions in the Wrath in his creatures but with the Wrath without his creatures he hath no power whereby he remaineth an impotent Prisoner 72. Thus understand the humane Life in two Forms the one after the Fire of Nature and the other after the Fire of Light which burneth in Love in which

the noble Image of God appeareth 73. And we understand herein that the will of Man must enter into Gods Will and then he entereth into Christs Death with Christs Soul through Death into the eternal Freedom of God into the Life of Light and there is he with Christ in God 74. And the third Form of Life is the external created Life out of this World as out of the Sun Stars and Elements 75. Which the Spirit of God breathed into Adams nostrils with the spirit of the Macrocosm where he became also an external Soul which moveth in Blood and Water and burneth in the outward kindled Fire as in a Warmth 76. That same external Life should not reach into the Image in the inner Life neither should the Image let it come into the inner Light which appeareth through Death and springeth up with his Power in the eternal Freedom for the external Life is only a similitude of the inner Life 77. The inner Spirit was only to reveal in the external Mirror the eternal Wonders which were seen in Gods Wisdom in the Abyss in the divine Magia and bring it to a formal Mirror as to a wonderful Game to the honour of God and to the joy of the inner Man born out of God 78. But his will should not have gone thereinto to draw the external Wonders into the Image as we now know in our misery how man draweth an earthly treasure into the mind and imagineth and thus destroyeth the pure Image of God in the second Principle 79. For the spirit of his will goeth into the earthly Being but bringeth his Love in which the Image standeth into the earthly Being as into an earthly treasure into an earthly vessel 80. Now the Image groweth earthly through imagination and so goeth again into Death loseth God and the Kingdom of Heaven for the spirit of the Will standeth with the Love in the external Life 81. Now the external Life must dye and break that the created Image of the inner Kingdom may appear 82. Thus the spirit of the Will striketh with the Love into the external Wonders and bringeth them at the death of the external Life along before Gods Judgment 83. There the spirit of the Will must go through pass the Fire and the Image must be approved in the Fire and all Earthliness must burn away from the Image she must be pure and without spot 84. Even as the Light subsisteth in the Fire so the spirit of the Will must subsist also in Gods Fire and if it cannot there pass freely through Gods Fire then this Image is spued out into eternal Darkness 85. And this is the heavy Fall of Adam that he did set the spirit of his Will into the external Life into the outer Principle in the false Infection and imagined after the earthly Life 86. And thus he went out of Paradise which springeth up through death in the second Principle in the outer and thus entered into Death and thus he dyed and thus was his Image destroyed 87. This by an Inheritance we had from Adam and from the second Adam Christ we have Regeneration 88. Where we must enter into Christs Incarnation and with him into his Death and from Death with him spring up in the Paradisical World in the Entity of Gods Freedom The Sixth Chapter 1. THus we understand that Lust is the Cause why Corruption is come in and still doth 2. For Lust is an Imagination where the Imagination windeth her self into all the Forms of Nature so as that they become all impregnated with that thing out of which the Lust ariseth 3. And we understand the external spirit of man who is a similitude of the Inner did lust after the fair Image and therefore hath set his Imagination into the Inner whereby the Inner was infected 4. And because he did not feel death instantly therefore hath he brought the spirit of his Will to the Outer thus the Outer went to lodg in the Inner and at last is become Host in the Inn and hath obscured the Inner so that the fair Image deceased 5. There the Image fell amongst the Murtherers and among the seven spirits of Nature and the Originals of Life these kept the Image imprisoned and pulled off her Paradisical Garment murthered and left her half dead 6. Now there was need of Christ the Good Samaritan and this is the Reason why God became Man 7. And if the Wound could have been healed by speaking of a word or a verbal remission then God would not have become Man 8. But God and Paradise was lost and then the noble Image was destroyed and wasted and must be new born again out of God 9. Therefore did God come with his Word which is the Center in the Life of Light and became Flesh And so the Soul obtained again a divine Paradisical Mansion Conceive it thus 10. That as Adams Soul had opened the door of the Essences of Fire and let in the earthly Essences whose Springs were turned into the Paradisical Image and made the Image earthy 11. So the Heart of God opened the Door of the Essences of Light and embraced or encompassed the Soul with heavenly Flesh and thus the Essences of the Holy Ghost imagined after the Image after the Essences of the Soul 12. Thus was the Soul impregnated again so as she entered with the spirit of her will through death into the Paradisical Life 13. And from hence came the Temptation of Christ that he was tempted whether the Soul would feed on the Lords Word and whether she could enter again through death into the Life of God 14. Which was accomplished upon the Cross where the Soul of Christ went through the Fire of the Fury through the severe Qualities through death and sprang up again in the holy Paradisical world in which Adam was created 15. Thus we Men were helped up again and it is requisite for us to turn away our wills or the senses of our will and mind from all earthly things and turn it into Christs sufferings dying death and Resurrection 16. That we still crucifie the old Adam with Christs death and stil dye unto sin in the death and dying of Christ arise with him out of the anguish of death in the new man and grow up in the Life of God as there is no other Remedy nor no other Help 17. We must dye unto the earthly world in our will and must still be new born again to the new world in Faith in the Flesh and Blood of Christ we must be born out of Christs Flesh if we intend to see the Kingdom of God 18. It is no easie matter to be a True Christian it is a most difficult business The Will must become a Warrior and fight against the corrupted Will 19. He must sink himself out of the earthly Reason in Christs death into Gods wrath and break the power of the earthly will like a valiant Champion 20. And he must hazard hard

THE TREE OF Christian Faith BEING A True Information how a Man may be one Spirit with God and what Man must do to perform the works of God In which is comprehended compendiously the whole Christian Doctrine and Faith ITEM What Faith and Doctrine is An open Gate of the Great Mystery of GOD out of the Divine Magia through the Three Principles of the Divine Being Written in High Dutch by JACOB BEHMEN LONDON Printed by JOHN MACOCK M. CX.L.IV The Tree of the Christian Faith Chapter the First CHrist saith Mat. 6.33 But first seek the Kingdom of God and his Righteousness and all these things shall be added unto you 2. Item My Father will give the Holy Ghost to those that ask him when he cometh then will he lead you into all truth he will put you in mind of all what I have told you of 3. For he will take it of me and inform you of it he will give you speech and wisdom what you are to speak 4. And St Paul saith We do not know what we shall pray or speak but the Spirit of God intercedeth powerfully according to the pleasure of God 5. Now Faith is not an historical knowledg that a man should set down Articles unto himself and depend only upon them and so force his mind into the works of his Reason But Faith is a Spirit with God for the Holy Ghost goeth into the spirit of Faith 6. True Faith is a Power of God a Spirit with God it worketh in God and with God 7. It is free and not bound to any Article but only to true Love from whence it fetcheth the power of its life and strength and the opinions of men are of no consequence 8. For as God is free from all inclination he doth what he pleaseth and is not accountable for it so true Faith also is free in Gods Spirit It hath but one Inclination viz. unto the Love and Mercy of God to cast its will into the Will of God and it goeth forth out of the starry sydereal and elemental Reason 9. It doth not seek it self in fleshly Reason but in Gods Love and if it doth so it findeth it self and then it findeth it self in God and worketh with God not according to Reason what she pleaseth to have but in God what the Spirit of God willeth 10. For Faith esteemeth not the earthly life that so it may live in God and the Spirit of God be in it the will and the deed It submitteth in all humility unto Gods Will and sinketh down with Reason into Death but springeth up with Gods Spirit in the Life of God It is as if it were not and yet it is in God in All. 11. It is a Crown and Ornament of the Deity a Wonder in the divine Magia It maketh something where there is nothing and taketh something where nothing is made It worketh and no body seeth its Being 12. It exalteth it self and yet hath no need of any ascending it is of a mighty Power and yet it is the lowliest Humility It hath all and yet comprehendeth no more then Meekness thus it is free from all Malice 13. And it hath no Law for the fury of Nature toucheth it not it holdeth or subsisteth in Eternity because it is not comprehended in any ground it is not shut up in any thing 14. Even as the Abyss of Eternity is free and resteth no where but only in it self where there is an eternal Meekness even so doth true Faith in the Abyss 15. It is in it self a Being the Being it liveth but seeketh not its life but it seeketh the life of the eternal still Rest it goeth out of the spirit of its life and possesseth it self 16. Thus is it free from Torment and dwelleth in the eternal Freedom of God 17. It is with the eternal Freedom of God as a nothing and yet it is in all all comes well to pass to it what God and Eternity hath in his power It is comprehended of nothing and yet it is a fair habitation in the great Power of God 18. It is a Being yet is it not comprehended of any Being it is a companion and friend to the divine Virgin of Gods Wisdom in it stands the great Wonders of God and yet it is free of all 19. Even as the light is free from the fire and yet is continually begotten of the fire and yet it can neither touch nor move the quality of the fire so in like manner we give you to understand that Faith is begotten out of the Spirit of Life as out of an ever-burning fire and shineth in that fire and filleth the fire of life and yet is never comprehended 20. But if it be comprehended then it self is entered into Reason as into a prison and is no more in the Freedom of God Gods Freedom but it is entered into pain torment 21. It tormenteth it self whereas it might be at liberty it worketh in Reason the Wonders in the Fire of Nature and in the Freedom it worketh the Wonders of God The Second Chapter 1. NOw seeing Faith is thus viz. one Spirit with God we are then to consider its Original For we cannot say it is a Form or Image of Reason but it is the Image of God it is Gods Similitude and eternal Form 2. And yet during the time of this life it may break it self or be changed into an Anguish quality 3. For it is in its own Being in the Original meerly a naked Will and the same Will is a Seed which the spirit of the Fire the Soul must sow into the Freedom of God 4. Then there groweth a seed out of that Tree upon which the Soul feedeth and mitigateth her fire-life that she becomes powerful and giveth strength to the root of this Tree whereby the Tree groweth in the Spirit of God and springeth up in Gods Paradise 5. And though it be so that in this we might be dumb and ignorant for Reason would fain comprehend and know all therefore we will hold it forth clearly to the light why Faith and Doubt are one by another and are as it were chained together so that there is a vehement strife in man all his time so long as he is a guest in the cottage of this earthly life 6. Unless he sink so much in himself that he can bring the Fire of Life into the Freedom of God Then he is as it were dead in Reasons-life or in the life of Reason and if he liveth he liveth to God 7. Which indeed is a most precious dear life in a man and is seldom or rarely found in any for it is like unto the first Image which God did create 8. And although the mortal part sticketh unto him yet it is as it were dead just as if a dead image stuck unto him which belongs unto the corruption breaking in which the true man doth not live 9. For the true Life standeth turned and is in another World in another

Principle and liveth in another quality or source 10. Therefore understand us now in this way You see and know the original of mans life how the same existeth in the Mothers womb and you see also wherein it doth qualifie and moveth as chiefly in four forms viz. in Fire Ayr Water and Earth 11. And though it standeth therein thus yet is it no more in it then an animal life for he receives his Reason from the Stars and it is found that the Sun and the Stars make a Tincture in the four Elements from whence comes Reason and qualification lust and unlustiness or indisposedness 12. And is yet far from the true humane life for this Reason seeketh no further but her self in her Wonders 13. Yet in man it is a desire and a great longing after a higher better and eternal life in which there is no such quality 14. Though Reason doth neither comprehend nor see it yet there lieth a Mystery in Reason which tasteth and knoweth from whence existeth the languor or gnawing 15. Whereby we know that the same Mystery was implanted also in or at the first Creation and is mans propriety and we find it thus that it standeth in a desire or longing as in a Magical groaning 16. Moreover we find that we are in a strange lodging with the same Mystery that the same Mystery doth not stand in the spirit of this world for it comprehends it not neither does it find it 17. Here we know the heavy Fall of Adam for we find that Mystery in the will of the mind that it is a hidden Spring or Fountain which openeth it self in another Principle 18. We understand also how that Mystery standeth hidden in the Anguish-quality and openeth it self through the anguish of the Will 19. And then thirdly we find how the same Mysterium is held imprisoned by the Spirit of this World 20. And how the Reason of the external life hath power to enter into it and to corrupt it whereby that Mystery cannot come into the light because it doth hide it that the Genetrix may not bring forth her fruit and so lies hid as a Mystery 21. And if the Body dyeth then the will hath not another which might reveal the Mystery therefore the Spirit of the Fire or of the Soul abideth in darkness and the Mystery stands hid in him eternally as in a Mystery 22. Thus we know the Mysterie to be Gods Kingdom which stands hid in the Soul which gives a Lust and Desire to the Soul that it imagineth into that Mystery 23. Where she is magically impregnated in the same Mystery from whence ariseth a Will unto her to go out of the life of the Fire into Gods Mystery 24. And if it so come to pass that she lifteth up the Will and casteth the same into the Mystery then is the Will impregnated with the Mystery 25. For the Will is longing and getteth the body of the Mystery as the Being of the Mystery which is Gods Being which is incomprehensible unto Nature Thus the Will of God doth attract the similitude or image 26. Now if the Will be begotten out of the Souls fire then it standeth also with its Root in the Soul and there is no Division betwixt the Will and the Soul but the Will becomes a Spirit with God and becomes the Garment of the Soul so that the Soul is hid in the Will in God 27. And although she dwells in the Body yet is she encompassed with her Will and is hid in God and thus is she in the Will which is the true earnest Faith a Child of God and dwells in another world 28. This is not to be taken for an Historical Will where Reason knoweth that there is a desire after God in her but keeps that Desire imprisoned in wickedness that the Will cannot go out of the Soul and enter into Life or Gods Mystery but causeth opinions and setteth the Will into a Fancy 29. Where the Will is not able to reach the Mystery of God and thus abideth in the Fancy or quite bid in the Soul so to be judged at a future time where Reason holdeth the Will imprisoned in the Flesh groaning in the syderial Magia and still saith To morrow shalt thou go forth and seek the Mystery of God 30. There is truly no self-power of finding he that thinketh so is deceived neither is there any liberty in any Fancy where the Will might enter and see God that Reason durst imagine to make or to do any thing and so to please God thereby 31. For there is not any way which is more direct then to go with the Will out of Reason and not to seek it self but Gods Love and to cast himself wholly into Gods Will and to let alone all what Reason can object 32. And though they were great sins and crimes committed into which the Body was entered only pass them over with the Will and esteem Gods Love more highly then the filth of sins 33. For God does not accept of sins but he regardeth and accepteth the obedient Free-will he suffers not sin to come unto him 34. But an humble Will which goes out from the house of sin and refuseth sins and sinketh himself beyond Reason into his Love as an obedient humble Child that he receiveth because it is pure 35. But whilest it stands in the Fancy then is it encompassed with the Fancy and is not free 36. Now as God is free in himself from Malice so must the Will also be free then is it Gods Similitude Image and Property for that which cometh unto him into his Freedom he will not turn it out as Christ teacheth us The Third Chapter 1. UNderstand us now further in the way We know and the holy Scripture also speaketh of it and it is discernable also as well in the light of Nature as in all other Beings That all things descend from the eternal Being Good and Bad Love and Anger Life and Death Joy and Misery 2. Now we cannot say for all that therefore that the evil and death cometh from God for in God there is no evil nor death and in all Eternity there comes no evil to him 3. But the Fury descends out of the Fire of Nature where Life standeth as in a Magia where the one form desireth and exciteth the other from whence arise the essences of Plurality out of which are born the Wonders in which Eternity reveals her self in similitudes 4. And yet we must needs say that there is a desire in Gods Will which causeth the Magia out of which existeth Multiplicity 5. And yet this Multiplicity is not the Will of God it self which is free from all Being But in the groaning of the Will Nature begetteth her self with all the Forms so then every thing existeth out of the Desire as out of the eternal Magia 6. And we must further know that whatsoever getteth Life which imagineth into Longing and setteth his Will into Nature is the

and spend his earthly life about it and by no means give over unless he have broken the earthly will This indeed is a sharp War where two Principles fight for the Victory 21. Here is no jesting earnestness must be used in fighting for the Garland of Vallor for none obtaineth it unless he get the Victory He must break the power of the earthly Will which yet out of his own power he is not able to do 22. But if he doth sink himself out of the earthly Reason into Christs Death with his inner will then he sinketh through Christs Death through Gods Fury and through all the lets and stops of the Devil into the Paradisical World into the Life of Christ 23. He must make his will as if it were dead then he liveth unto God and worketh into the Love of God though he liveth in the external Kingdom 24. I speak of the warlike Garland which he geteth in the Paradisical World if he once presseth through for there is then sowed the Noble Seed there he getteth that most dear Pledg of the Holy Ghost which afterward leadeth and guideth him 25. And although he must walk in this world in a dark vail when the Devil and the worldly wickedness still assaulteth him and many times flingeth the external man into abominations and hideth that noble Mustard-seed yet it cannot be hid 26. But it springeth up and groweth to a Tree in Gods Kingdome against all the raging of the Devil and his complices 27. And the more the noble Pearl Tree is sought the more forcibly and powerfully it groweth it will not be supprest though it should cost the external life 28. Thus my dear mind search after the Tree of thy Christian Faith rightly it doth not stand in this world 29. True it must be in thee but thou must be with the Tree with Christ in God so that the world doth only as it were hang about thee as it did hang on Christ 30. It is not my meaning as if this world were worth nothing or of no use before God it is the great Mystery 31. Man is created into this world to that end as a wire Governor of it that he should reveal all the Wonders which are in the Sulphur from Eternity out of which this world with the Stars and Elements is created and bring them after his will into Forms and Images all to his joy and glory 32. He was freely created without any Law he had no Law but only the Law of Nature viz. that he should not mingle one Principle with another 33. The inner man should not have permitted any earthliness to have entered into him but should omnipotently raign over the external Principle then no death or dying would have entered into him 34. Neither could the external Elements stir him neither heat nor cold could have toucht him 35. For as the Noble Image must hold in the Fire even so the same noble Image throughout the whole Man should rule and govern all through all the three Principles and fill it with a Paradisical Quality 36. But seeing it could not be and the flesh is become earthly therefore we must now be born in Faith where indeed the earthly life covereth the true Life 37. Therefore we must put on the true Garment which is called Hope and set our will on Hope and still work on in the Tree of Faith that he may bring his fruits as that gracious Love towards God and his Neighbor 38. He must do good not only for his own sake but he may edifie his Neighbor by his godly life and conversation 39. He must think that he is a Tree in Gods Kingdom that he bears fruit to God and grows in Gods Ayr that his fruit belongeth to the Lords Table 40. And that he take in his works and wonders into the true Love and walk in Love that he may bring her into Gods Kingdom 41. For God is a Spirit and Faith is a Spirit also in him and God is become Man in Christ and the Spirit of Faith is born Man also in Christ 42. Thus the spirit of the Will walketh in God for he is one Spirit with God and worketh with God divine works 43. And though it be that the earthly life hideth him that he knoweth not his works which he begot in Faith yet will it be revealed at the breaking of the earthly body 44. For Hope is his Chest and a Mystery into which the works of Faith are sowed and kept also The Seventh Chapter 1. NOw Man standing thus in a threefold Life each Life is then a Mystery unto the other and is desirous of the other to which this World with all its Beings is created 2. For the Divine Entity desireth the Mirror or Similitude 3. For this World is a similitude after Gods Being and God is revealed in an earthly similitude For the Wonders of the Mystery could not be revealed in the Angelical World in the lower birth 4. But in this World where Love and Wrath is mingled there is a twofold Genetrix there it might be 5. For all things exist out of the Root of the Fire but are encompassed with the Water of Meekness so that it is a pleasant Being 6. But if the Fire in the Angelical World be not known for the Center of the Genetrix standeth in the Light and is the Word of God then the Wonders of Nature may not any other way be revealed then in a spiritual Magia that is are foreseen in Gods Wisdom 7. But because the same is almost incomprehensible to the Angels and Souls of Men and seeing that God will be known in Angels and Men therefore the Angelical World lusteth after the great Wonders to know them which stood in Gods Wisdom from Eternity 8. And these are brought to a Being in the earthly Similitude into Forms and Images all after the eternal Essences of the Center of Nature that the Wonders may stand eternally 9. But not essentially but in Forms Images and Similitudes in Figures after the Will Magically indeed but yet the Genetrix is in the Center of Wonders 10. For she was once excited out of the Fire but is swallowed again into the Mystery and standeth as a hidden life 11. Therefore all Beings must be revealed as it were in a shadow in the Angelical World and such as are brought into Gods Will into the Mystery 12. For there are two sorts of Mysteries which are eternal as the one in Love and the other in Wrath where the spirit of the will turneth in with his wonders there stand also his works and wonders 13. So we are in like manner to know that the outer is vehemently desirous of the Inner for all runneth after the Center as after the Original and is desirous of the Freedom 14. For in the Fire of Nature is anguish and torment Now the form or the image of Meekness in the quality of Love will be free and yet may not be free in the