are all things in another am not I he that filleth all things And in another through his Word are all things made that are made therefore we may say that he is the Originall of all things He is the Eternall unmeasurable unity 15. For example when I thinke what would be in the place of this world if the foure Elements and the starry Firmament and also Nature it selfe should perish and cease to be so that no Nature or Creature were to be found any more I finde there would remaine this Eternall Unity from which Nature and Creature have received their Originall 16. So likewise when I think with my self what is many hundred thousand miles above the starry Firmament Or what is in that place where no Creature is I finde the Eternall unchangeable unity is there which is that onely good which hath nothing either before or after it that can adde any thing to it or take any thing away from it or from which this unity could have its Originall There is neither ground time nor place but there is the onely Eternall God or that onely Good which a man cannot expresse A further Consideration How this one God is Three-fold 17. The Holy Scripture sheweth us that this only God is a Or Triune Thre fold viz. one onely threefold Essence having three manner of workings and yet is but one onely Essence as may be seen in the outflowne Power and vertue which is in all things if any doe but observe it but it is especially represented to us in Fire Light and Aire which are three severall b subsistent Formes sorts of workings and yet but in one onely ground and substance 18. And as we see that Fire Light and Aire arise from a Candle though the Candle be none of the three but a cause of them so likewise the Eternall unity is the cause and ground of the Eternall Trinity which manifesteth it selfe from the unity and bringeth forth it selfe in first Desire or will 1. Father 2. Sonne 3. Holy Ghost Secondly pleasure or Delight Thirdly proceeding or outgoing 19. The Desire or will is the Father that is the stirring or manifestation of the unity whereby the unity willeth or desireth it selfe 20. The Pleasure or Delight is the Sonne and is that which the will willeth and desireth viz. his Love and pleasure as may be seen at the Baptisme of our Lord Jesus Christ when the Father witnessed saying This is my c Or Love beloved Sonne in whom I d Have pleasure am well pleased heare yee him 21. The Delight is the e Or impressure of the will compressure in the will whereby the will in the unity bringeth it selfe into a place and working wherewith the will willeth and worketh and it is the f Or perception feelingnesse and vertue of the will 22. The will is the Father that is the stirring desire and the Delight is the Sonne that is the vertue and the working in the will with which the will worketh and the Holy Ghost is the proceeding will through the Delight of the vertue that is a Life of the will and of the vertue and delight 23. Thus there are three sorts of workings in the Eternall Unity viz. the unity is the will and desire of it selfe the Delight is the working substance of the will and an Eternall joy of feelingnesse in the will and the Holy Ghost is the proceeding of the Power the similitude of which may be seen in a g Or hearb Plant. 24. The h Or Loadstone Magnet viz. the Essentiall Desire of Nature that is the will of the Desire of Nature i Or formeth compresseth it selfe into an Ens or substance to become a Plant and in this compression of the Desire becommeth feeling that is working and in that working the Power and vertue ariseth wherein the Magneticall Desire of Nature viz. the outflowne will of God worketh in a Naturall way 25. In this working feelingnesse the Magneticall desiring will is elevated and made joyfull and goeth forth from the working Power and vertue and hence commeth the growing and smell of the i Or formeth Plant and thus we see a representation of the Trinity of God in all k Vegetables and animate things growing and living things 26. If there were not such a desiring feelingnesse and outgoing working of the Trinity in the Eternall unity the unity were but an Eternall stilnesse a Nothing and there would be no Nature nor any Colour shape or figure likewise there would be nothing in this world without this threefold working no there could be no world at all Of the Eternall word of God 27. The Holy Scripture saith God hath made all things by his Eternall word also it saith That word is God John 1. which wee understand thus 28. The word is nothing else but the l Or out-speaking out-breathing will from the Power and vertue a various dividing of the Power into a multitude of Powers a distributing and outflowing of the unity whence knowledge ariseth 29. For in one onely Substance wherein there is no variation or Division but is onely one there can be no knowledge and if there were knowledge it could know but one thing viz. it selfe but if it part it selfe then the dividing will goeth into multitude and variety and each parting worketh in it selfe 30. Yet because Unity cannot be divided and parted asunder therefore the separating consisteth and remaineth in the out-breathing will in the unity and the separation of the breathing giveth the different variety whereby the Eternall m Father will together with the n Sonne Delight and o Holy Ghost proceeding entreth into the p Or Science knowledge or understanding of infinite Formes viz. into an Eternall perceptible working sensuall p Or Science knowledge of the Powers where alwayes in the Division of the will in the separation one sense or forme of the will seeth feeleth tasteth smelleth and heareth the other and yet it is but one sensuall working viz. the great joyous band of Love and the most pleasant onely Eternall q Essence or substance Being Of the Holy Name JEHOVA 31. The Ancient Rabins among the Jewes have partly understood it for they have said that this Name is the Highest and most Holy Name of God r Or Jehova is the sensuall Name of the working Deity by which they understand the working Deity in Sense and it is true for in this working sense lyeth the true life of all things in time and Eternity in the ground and Abysse and it is God himselfe viz. the Divine working perceivingnesse feelingnesse Å¿ Finding Knowledge Invention Science and Love that is the true understanding in the working unity from which the five senses of the true Life doe spring 32. Each Letter in this Name intimateth to us a peculiar vertue and working that is a t Difference or d stinction Forme in the working
continually long for the first Ground againe viz. the Inward for the outward and the outward for the Inward 168. So also the foure Elements which are nothing else Inwardly but one onely Ground must one long for the other and desire one another and seeke the inward Ground in one another 169. For the Inward Element in them is divided and the foure Elements are but the Properties of that divided Element and that causeth the great anxiety and desire betwixt them they will continually to get into the first ground again that is into that one Element in which they may Rest of which the Scripture speaketh saying Every Creature groaneth with us and earnestly longeth to be delivered from the vanity which it is subject unto against its will 170. In this Anxiety and desire the Effluence of the Divine power and vertue by the working of Nature is together also formed and brought into figures to the Eternall Glory and contemplation of Angels and Men and all Eternall Creatures as we may see cleerely in all living things and also in vegetables how the Divine power and vertue x Fashioneth imprinteth and formeth it selfe 171. For there is not any thing substantiall in this world wherein the Image resemblance and forme of the Inward spirituall world doth not stand whether it be according to the y Or grimnesse wrath of the Inward Ground or according to the good vertue and yet in the most z Or Poysonous venomous vertue or quality in the Inward Ground many times there lieth the greatest vertue out of the Inward world 172. But where there is a darke Life that is a Darke Oyle in a thing there is little to be expected from it for it is the foundation of the wrath viz. a false bad Poyson to be utterly rejected 173. Yet where Life consisteth in a Or paine venome and hath a Light or brightnesse shining in the Oyle viz. in the fift Essence therein Heaven is manifested in Hell and a great vertue lyeth hidden in it this is understood by those that are ours 174. The whole visible world is a meere spermaticall working Ground Every b Or Substance thing hath an Inclination and longing towards another the uppermost towards the undermost and the undermost towards the uppermost for they are separated one from the other and in this hunger they embrace one another in the Desire 175. As we may know by the Earth which is so very hungry after the influence and vertue of the Starres and the Spiritus Mundi viz. after the Spirit from whence it proceeded in the beginning that it hath no Rest for hunger and this hunger of the Earth consumeth Bodies that the Spirit may be parted againe from the grosse Elementary c Or Property condition and returne into its d Separator Divider or salnitrous vertue Archaeus againe 176. Also we see in this hunger the Impregnation of the Archaeus that is of the Seperator how the undermost Archaeus of the Earth attracteth the uttermost subtile Archaeus from the Constellations above the Earth where this compacted ground from the uppermost Archaeus longeth for its ground againe and putteth it selfe forth towards the uppermost in which putting forth the growing of Mettals Plants and Trees hath its Originall 177. For the Archaeus of the Earth becommeth thereby exceeding joyfull because it tasteth and feeleth its first ground in it selfe againe and in this Joy all things e Or grow spring out of the Earth yes therein also the growing of Animals consisteth viz. in a continuall Conjunction of the Heavenly and Earthly in which the Divine power and vertue also worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground 178. Therefore Man who is so noble an Image having his ground in time and Eternity should well consider himselfe and not run headlong in such blindnesse seeking his Native Country afarre off from himselfe when it is within himselfe though covered with the grossenesse of the Elements by their strife 179. Now when the strife of the Elements ceaseth by the Death of the grosse body then the Spirituall Man will be made manifest whether he be borne in and to Light or Darknesse which of these two beareth the sway and hath the dominion in him the Spirituall man hath his being in it Eternally whether it be in the foundation of Gods Anger or in his Love 180. For the outward visible Man is not now the Image of God it is nothing but an Image of the Archaeus that is a house or huske of the Spirituall Man in which the spirituall Man groweth as Gold doth in the f Or drossie stone or Oare grosse stone and a Plant from the wild Earth as the Scripture saith as we have a Naturall Body so we have also a Spirituall Body such as the Naturall is such is also the Spirituall 181. The outward grosse Body of the foure Elements shall not inherit the Kingdome of God but that which is borne out of that one Element viz. out of the Divine Manifestation and working 182. For this of the Flesh and of the will of man is not it but that which is wrought by the heavenly Archaeus in this grosse Body unto which this grosse body is a house Toole and Instrument 183. But when the Crust is taken away then it shall appeare wherefore we have here been called Men and yet some of us have scarce been beasts nay some far worse then Beasts 184. For we should rightly consider what the Spirit of the outward world is it is a house huske and Instrument of the Inward Spirituall world which is hidden therein and worketh through it and so bringeth it selfe into figures and Images 185. And thus humane Reason is but a g Or dwelling house of the true understanding of the Divine knowledge none should trust so much in his Reason and sharp wit for it is but the Constellation of the outward Stars and doth rather seduce him then leade him to the unity of God 186. Reason must wholly yeild it selfe up to God that the Inward Archaeus may be revealed and this shall worke and bring forth a true Spirituall understanding ground uniforme with God in which Gods Spirit will be revealed and will bring the understanding to God and then in this Ground the Spirit searcheth through all things even the deep things of h Or of the Deity God as St. Paul saith 187. I thought good to set this downe thus briefly for the Lovers i Of Mysteries for their further consideration Now followeth a short explication or k Formula or Modell Description of the Divine Manifestation 188. God is the Eternall Immense Incomprehensible unity which manifesteth it selfe in it selfe from Eternity in Eternity by the Trinity and is Father Sonne and Holy Ghost in a threefold working as is before mentioned 189. The first Effluence and manifestation of this Trinity is the Eternall word or outspeaking of the Divine power and vertue
Aire in this world doth 151. Now the Spirit finding nothing like d Without it selfe it selfe and so not finding it selfe but in the Power therefore it is desiring for it dwelleth in the Ground of the Power and yet is not the Power it selfe therefore its desiring maketh a similitude of it selfe 152. For a desiring is a seeking and the figure of the seeking is in the seeking the figure maketh the Seeking manifest Thus the Spirit also dwelleth in its owne Figure in the Power and in the Light of the Majesty and e Viz. The Desiring it is an Image according to the property of the Spirit 153. The Spirit is not the Image but the seeking and its desiring is the Image for it dwelleth in it selfe in its seeking and in its figure it is another Person then the figure of the Power and according to this Essence God is said to be Threefold in Persons 154. But that we may open your Eyes wide that you may see the whole ground of the Deity for now it both shall and must be made manifest you must looke upon the Great wonders which we lost by going forth from Paradise where now we must labour in the sixe working dayes of this world Therefore consider now what and where we are and you shall here finde such a thing as was hidden even to Nature 155. Behold when you will speake of the Trinity then looke upon the first Number upon the A upon the Eternall beginning which is the Father and then look upon the O in the middle viz. the Sonne and then looke upon the V which is the proceeding of the Holy Ghost which in himselfe goeth with the sinking through the sharpe wrathfulnesse into the second Principle which hath E and goeth forth through the power as a light flaming flash which hath I. A. O. V. E. I. I. E. O. V. A. 156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternall f GoTtes God which consumeth in the wrathfulnesse as a flash but in the * LIebe Love in the I as an exceeding loving God Exasteth thorough pierceth and powerfully Exulteth Now if you put the L thereinto then you have the Matter of the Divine Essence in the power it is an Angel and in the out-birth out of the Centre it is g GOLT Gold 157. The World is Covetous and Ambitious especially those that will be counted Masters of Arts and say they know Gold and are blind people why doe you not then seeke it perhaps thou wilt aske how should ye seeke it Goe with the outward life into Death there the outward life must die and in the anguish yeild it selfe up into the Number of the Crowne viz. into the number 1000. and there the End is and the Death ariseth to a glorious life with a new faire body you need afford nothing to it but the soule which will then bring forth much fruit and then thou hast an Angel which is free from the wrathfulnesse for it is wholly pure seeke it and you shall finde it 158. Yet perhaps thou supposest thou shalt finde it as thou art h That is in the wisedome of Reason in the Old Adam in the Ihood and selfehood of the outward man in thine old Cloathes No Sir we will teach you another A B C learne that first then seeke it if you please if not let it alone For the O is much nobler then the L. 159. Behold now the A viz. the beginning of the Eye together with the V which is the marke of the Spirit and goe through the Middle of the i Or Eye O and so you will make a stroake or line through the O thus * Viz. two Principles ◯ ⃓ 160. Now part the two principles one from another seeing they part themselves and set them one to the other with its halfe like a Rainbow thus for so they stand in the figure and set the wrath at the left and the light at the Right hand for it cannot be pourtrayed otherwise but it is one Globe 161. And take the Spirit which is borne in the Fire and goe therewith out of the wrath in the sinking through Death into the other halfe Eye viz. into the second Principle and you shall see this Figure ̵ ̵ The figure following belongeth to this place The Exposition of the Philosophick GLOBE or EYE of both the Threefold * Or semicircles Circles which signifie especially the two Eternall Principles The k Third Principle Third being also cleerely understood therein and how it must be understood 162. THose Circles should be like Round Globes through which a Crosse should goe for it is the Eye of Eternity which cannot be pourtrayed It Representeth the Eye of the Essence of all Essences the Eye of God which is the Glasse of wisdome wherein all wonders have been seen from Eternity and hereby is described how it is entred into an Essence for the Reader of this booke to consider of 163. Not as if it could be described or pourtrayed for the Minde onely apprehendeth it and onely l That Minde that which can walke in the Divine Mystery Not by Art or Reason but by that understanding which the Spirit of God openeth to the humane Spirit of the soule in the Great Mystery otherwayes it cannot be apprehended 164. The Reader should observe the Numbers and also what standeth within or without a Circle and where every word in a Circle beginneth and endeth all of it hath its peculiar signification and meaning for every word standeth in its due place 165. That which is without the Circle and wheele signifieth the Liberty of the Abysse m Extra Principium without the Principle Number 1. Abysse 166. The Great Mystery of the Abysse wherein the Eternall Divine Essence in the Glasse of Wisdom doth bring it selfe forth in the n Or Centre Ground is marked with the number 1. and the number 2. standeth close by it which is so to be understood round about that whole Circle Of the Three Circles 167 The Three Circles drawne about one another signifie the Eternall Birth of the Divine Essence and All Etrrnall Mysteries both within-Nature and without Viz. the Originall of All Essences as it is here described Of that halfe of the Threefold Circle at the Left hand and of number 2. 168. The threefold Circle at the left hand where also there standeth without the Circle at Number 2. the Mystery o Extra Naturam without Nature signifieth how the Abysse bringeth it selfe into a Ground that is how the Eye of Eternity viz. the First will which is called the Father of Eternity and of all beginnings bringeth it selfe in the wisdome into Trinity into an Eternall Ground and dwelleth in it selfe and possesseth it selfe and how it bringeth it selfe into Nature also how Essence ariseth as also perceptibility and perception Of that halfe of the Threefold Circle at the Right
seene in the other g Or halfe Globe Circle at the Right side of the Heart where N. 12 Will standeth and Soule N. 13. which signifieth that the soule goeth out of the source of the Fire which is the Fathers property and Entreth into the Sons Property and dwelleth in the Divine power in the Light world HOLY GHOST number 14. 183. h Or beyond Without the Point of the Crosse N. 14. HOLY GHOST standeth signifying the Holy GHOST who ariseth from Eternity in the will of the Father at N. 9. before the i Or point of the Crosse point at the left hand and bringeth himself through Nature along through the Heart and Divine Power at the right hand out k Or beyond from Nature and also through the power of Angels or of the Spirit of the soule quite out and dwelleth in the Liberty in the Glance of the power and Majesty and is in Nature yet not comprehended by Nature but in the property of the Divine power onely Image number 15. 184. Beyond the Word H GHOST N. 15. Image standeth also without Nature which signifieth that the Noble Image groweth out of the Fire of the Soule as a flower groweth out of the Earth and hath no feeling of the fiery property for the fire is as it were swallowed up in it and yet it is there but in another source viz. in the Desire of Love a light flaming fire in the Divine property Abysse number 16. 185. After Image standeth Abysse N. 16. signifying that the true Image standeth in the Abysse l Extra without beyond all source and dwelleth in Nothing viz. in it selfe onely and through it God dwelleth therefore there is nothing but the Divine Power that can finde move or destroy it for it is not in Nature although it ariseth from Nature in its Roote yet it is quite another thing as an Apple differs from the m The tree it groweth upon Tree though it be upon the Tree and receiveth vertue from the Tree yet the Sunne also giveth vertue to it and so the Divine Sunne viz. the Majesty giveth vertue to the Image Of the Word Omnipotence number 17. and Wrath number 18. 186. Furthermore at the left hand N. 17. there standeth Omnipotence and it standeth without the n Or bounds Circle of Nature also which signifieth the Fathers Mysterie which bringeth it selfe by the Magia that is by the Desire into Wrath wherein the strong founding life and strength is understood in the entrance of Nature in the first three formes viz. Astringency bitternesse and Anguish and therefore the word wrath standeth in the space under the line N. 18. which signifieth that the Wrath toucheth not the Angle of the o Or number Three Ternarie but is borne in the Desire * Or Subtilty Craft number 19. 187. Craft standeth at N. 19. under the Word Omnipotence which signifieth the Essence coming out of the Glasse of the Principle which Craft in the second Principle is changed into a right understanding and here in the Magick fire it is but craft for it is subtile and sharpe and a cause of the understanding Devill number 20. 188. Over against craft Devill standeth N. 20. in the space of the darke world which signifieth the Malice of the Devill in that he is departed from the point of the Ternarie and hath put his will into Wrath and craft on purpose to Domineere over the Meeknesse of God thereby and to use the strength and power of the Fire and Wrath. Devills Art number 21. 22. 189. Under the Word Craft standeth Devills Art N. 21. 22. Devills standeth without the Circle of Nature and Art standeth within the Circle of Nature which signifieth that the Devill was created out of the Mysterie of the Father upon the line or stroake of the Crosse in the Eternall Nature as well as the other Angels But he did get his Art N. 22. in the Magick p Or sucking or Attraction seeking of Nature in the Centre of the darke world whereas he should have gotten it in the power of the Heart of God and that is the cause of his fall and of his Envie Will Number 23. 190. Over the line number 23. standeth Will signifying that the Devill hath raised up himselfe from the Divine Line upon which he was created as a proud Spirit who would faine have been his owne Lord and have ruled by his owne Art and Wit Darknesse number 24. 191. As also the Pride and subtilty of Men doth now who in the same manner raise themselves up from the Line of God from Obedience in owne selfehood in which the will cannot reach the Divine power and light but falleth into it selfe into the darke anguishing Magick Fire as above over the word Will is noted with number 24. and first into Darknesse for Reason loseth the Divine understanding and the Divine Desire wherein it can receive the Essence of God and so q Or fill impregnate it selfe with r Or Vertue power from God Fire number 25. 192. And then Å¿ Or Reason it kindleth the Magick Fire of Covetousnesse so that it willeth to have t Or more much and never hath enough as here N. 25. Anguish number 26. 193. And when it hath filled it selfe with Covetousnesse then the Magick Fire in the Anguish beginneth to burne N. 26. for that which is throwne into the fire by Covetousnesse is fewell for the Magick fire wherein the fire burneth and there Death is borne which must separate what Covetousnesse hath brought in Death number 27. 194. And herein also consisteth the Grievous fall of Adam who hath imagined as the Devill did and desired to have the variety of this world as his owne He would be cunning and get much * Or Wit skill and even the Earthly and hellish source in the skill Had he continued upon the stroake in the Line of God he had not been Earthy for the Spirit of his will should have dwelt in God and have brought Divine foode into the body but now he is in the Anguish N. 26. and must againe goe through the Principle into Death N. 27. where his body must be consumed in the Mysterie 195. And if he doe not in the time of this Life turne his will into the Crosse of Christ as is to be seene in this Figure then he is reserved in the Mysterie for the Judgement of God where he shall be tryed in the fire whether the Spirit of his will have any Divine u Power or Vertue power in it or not or whether he can subsist in the fire and there his proud Earthly workes will be burned up and if the soule remaine in the Darke Magick fire of the Will for it selfe is a Magick fire when the Divine Light-fire is not in it then one Magick fire receiveth the other and then there is no remedy to help out from thence Will number 28. Light number 29. Spirit number 30. Man
is that which goeth downwards and in the midst there is the Center l Or of the circumference which is the Father or whole God according to his manifestation 111. And as this is to be knowne in the Divine manifestation so it is also in the Eternall Nature according to Natures property for Nature is but a m Picture representation or shadow Resemblance of the Deity 112. Nature may be further considered thus the flash of the Originall of fire is a crack and salnitrous ground whence Nature goeth forth into infinite divisions that is into multitudes or varieties of Powers and vertues from which the multitude of Angels and Spirits and their colours and operations proceeded also the foure Elements in the Beginning of time 113. For the n Temperament or harmony temperature of fire and Light is the holy Element viz. the motion in the Light of the unity and from this salnitrous ground we meane spirituall not earthly salnitre the foure Elements proceed viz. in the o Compressure or impressure in every place where that word is used following compressure of the fiery Mercury Earth and stones are produced and in the Quintessence of the fiery Mercury the fire and Heaven and in the Motion or going forth the Aire and in the disruption or rending of the Desire by the fire the water is produced 114. The fiery Mercurie is a drie water that hath brought forth Mettals and stones but the broken or divided Mercury hath brought forth wet water by the Mortification in the Fire and the compressure hath brought the grosse rawnesse into the Earth which is a grosse salnitrous Saturnine Mercurie 115. By the word Mercurie you must understand here in the Spirit alwayes the outflowne Naturall working word of God which hath been the Separator Divider and former of every substance and by the word Saturne we meane the compressure 116. In the fift Property that is in the Light the Eternall unity is substantiall that is an holy Spirituall Fire an holy Light an holy Aire which is nothing else but Spirit also an holy water which is the outflowing Love of the unity of God and an p Ternarium Sanctum holy Earth which is all-powerfull vertue and working 117 This fifth Property is the true spirituall Angelicall world of the Divine joy which is hidden in this visible world ♃ The sixt Property 118. The sixt Property of the Eternall Nature is the sound noyse voyce or understanding for when the Fire flasheth all the Properties together sound the Fire is the mouth of the Essence the Light is the Spirit and the sound is the understanding wherein âll the Properties understand one another 119. According to the Manifestation of the holy Trinity by the effluence of the unity this sound or voyce is the Divine working word viz. the understanding in the Eternall Nature by which the supernaturall knowledge manifesteth it selfe but according to Nature and Creature this sound or voyce is the knowledge of God wherein the Naturall understanding knoweth God for the Naturall understanding is a platforme Resemblance and Effluence from the Divine understanding 120. The five Senses lie in the Naturall understanding in a Spirituall manner and in the second Property viz. in the motion in the fiery Mercury they lie in a Naturall manner 121. The sixt Property giveth understanding in the voyce or sound viz. in the q Articulation speaking of the word and the second property of Nature is the producer and also the House Toole or Instrument of the speech or voyce in the second Property the Power and vertue is painefull but in the sixt Property it is joyfull and pleasant and the difference between the second and sixt Property is in Light and darknesse which are in one another as fire and Light there is no more difference between them ☽ The seventh Property 122. The seventh Property is the substance that is the subjectum or house of the other six in which they all are substantially as the soule in the body by this we understand especially as to the Light-world the Paradise or budding of the working Power 123. For every Property maketh unto it selfe a Subject or r Or resemblance Object by its owne Effluence and in the seventh all the Properties are in a temperature as in one onely Substance and as they all did proceed from the unity so they all returne againe into one ground 124. And though rhey worke in different kindes and manners yet here there is but one onely substance whose power and vertue is called Tincture that is an holy penetrating growing or springing Bud. 125. Not that the seventh Property is the Tincture but it is the ſ Corpus aut Substantia Body of it the Power and vertue of the Fire and Light is the Tincture t Or with in the substantiall Body but the seventh Property is the substance which the Tincture penetrateth and sanctifieth we meane that it is thus according to the power and vertue of the Divine manifestation but as it is a Property of Nature it is the substance of the attracted desire of all properties 126. It is especially to be observed that alwayes the First and the seventh Property are accounted for one and the second and sixt also the third and fift and the fourth is onely the dividing Marke or u Or Limit bound 127. For according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongeth to God the Father yet it is onely a Spirit but in the seventh Property the Desire is substantiall 128. The second is the Divine power and vertue and belongeth to God the Sonne in the second Number it is onely a Spirit but in the sixt it is the substantiall Power and vertue 129. The third belongeth to the Holy Ghost and in the beginning of the third Property it is onely a fiery Spirit but in the fift Property the great Love is manifested therein 130. Thus the Effluence of the Divine Manifestation as to the three Properties in the first Principle before the Light x Appearet is Naturall but in the second Principle in the Light it is spirituall 131. Now these are the seven Properties in one onely Ground and all seven are equally Eternall without beginning none of them can be accounted the first second third foutth fift sixt or last for they are equally Eternall without beginning and have also one Eternall beginning from the unity of God 132. We must represent this in a typicall way that it may be understood how the one is borne out of the other the better to conceive what the Creator is and what the Life and Substance of this world is Of the third Principle viz. The visible world whence that proceeded and what The Creator is 33. THis visible world is sprung from the Spirituall world before mentioned viz. from the outflowne Divine Power and vertue and it is
fast in the darkenesse there is a great anguish for it is troubled and attracted and also darkned and bringeth anxiety to it selfe in it selfe and desireth liberty and drawing so strongly at the liberty would faine draw it selfe into the Liberty and so it maketh it self more eager rough and hard and the Darknesse is like an horrible consuming sharpenesse 42. For it snatcheth the Liberty into it selfe but it is so sharpe that it appeareth in the Liberty as a flash of lightning which consumeth the darknesse with its eagernesse and hence it is that God saith I am a a Deut. 4.24 consuming fire 43. Hereby understand how every b Materia matter consisteth in the power of the true Fire and how the floare shall one day be purged for it is the Originall of the Fire which hath all power for it consumeth whatsoever the Desiring hath made whether it be stone or minerall Centrum Naturae for it is the sharpnesse of the Eternall Liberty and maketh the Centre of Nature 44. But that you may search yet deeper know that the Fire Originally consisteth in three Formes viz. in the Desire and then in the matter of that which is attracted viz. in the darkenesse in which Essentiality proceedeth from the Attraction and thirdly the Anguish source and it selfe maketh the fourth Forme that is the flash for the Liberty causeth that and is the kindler of the anguish source 45. For the Desire in the Darknesse would have nothing else but the Liberty and the Liberty is a light without shining it is like a very deepe blew colour mixed with greene so that it is not knowne what colour it is for all colours are in it and the Desire in it selfe in its eager anguish and sharpnesse breaketh the colours and maketh an horrible consuming flash in it selfe and changeth it according to the anguish that it becommeth Red. The fourth Forme 46. Now the Liberty in the Desire suffereth it selfe not to be bound or captivated but changeth it selfe from the Red flash into Light into a glance of the Majesty and it is an exulting great Joy in the Liberty 47. For the Eye is made manifest in the Light and the a Or Substantiality Essentiality is made mannifest in the Will and then it is knowne what Light or Darknesse is also thus the Eternity is knowne and so Gods Holinesse alwayes ariseth in the wonders from Eternity and it hath neither limit nor beginning for it is an Eternall beginning comprehended in Nothing but only in the Wonders which are its owne Essence where there is neither limit nor b Time or yeares number 48. And thus nothing is knowne in the still Eternity but the glance of the Majesty and the Spirit which is borne in the Will and the Majesty hath the c Regiment Dominion 49. Beloved friend understand the sense right we meane not that the Birth apprehendeth the Liberty without but within it selfe in its Centre it apprehendeth it selfe in it selfe and maketh Majesty in it selfe and yet there is no including there but it is as when life ariseth from Death or from Nothing which d Life dwelleth onely in it selfe and this is called a e Principium Principle and that wherein it dwelleth is called Nature which hath seven Spirits and Formes as is to be seene in our second and third Booke 50. Yet this Principle hath but one Spirit which is the life of that Principle and it hath but one will neither which is the f Or satiating fulfilling of the Eternity with the glance of the Majesty 51. For this principle is the Power proceeding from the will of Eternity and the entrance or the Eternall beginning of the Power is the Life and the Spirit of the power which thrusteth forth the Essences of the begettresse and openeth the Originall of the Majesty 52. And the whole Eye which hath thus g Or formed or figured made it selfe a Glasse in the A and O is all things it is the Eternity and in it selfe in the Eye it begetteth the Majesty which is the Heart and power of the Eye and also the Spirit which proceedeth from the Power in the Heart even from the fiery Light flaming Essences 53. Thus understand the Holy Ternary in one Essence the Father is the Eternity without Ground which is Nothing and yet all things and in the Eye of his glance he seeth that he is all things and in the Power of the Majestie he feeleth tasteth and smelleth that he is Good that is that he is God although the h The Tau or Crosse T. viz the i Schwerigkeit oft Breetheit guere harshnesse ariseth in the Centre 54. And in the Spirit is the moving of the Power and the Multiplication without ground and number wherein consisteth an Eternall bottomlesse multitude and all in Power 55. For that which hath no ground hath no number nor is there any shutting up or comprehension therein and that which is within it selfe cannot be knowne k Or without ab extra externally but it may be felt by the Spirit Thus the Internall driveth out from it self and manifesteth it selfe in Figures or else God could not be known 56. Thus God is together one Spirit and is from Eternity in three beginnings and ends and that onely in himselfe There is no place found in his sight and he hath nothing in himselfe that may be compared to him also there is nothing which can search and manifest any thing further then his Spirit which alwayes manifesteth it selfe from Eternity to Eternity 57. He is an Eternall seeker and finder of himselfe in the great Wonders and that which he findeth he findeth in the Power He is the Opener of the Power Nothing is like him neither doth any thing find him but that which yieldeth it selfe to be his owne that entreth into him That which denyeth it selfe to be in that thing the Spirit of God is all things For it is one onely Will in the Eternall Nothing and yet it is in all things as Gods Spirit it selfe is 58. And this my beloved friend is the Highest Mysterie Therefore if you would finde it seeke it not in me but in your selfe though not in your Reason neither which must be as dead and your Desire and will must be in God and so God becommeth the will and the deed in you also the Spirit of God bringeth your will into himselfe and then you may well see what God is and what Spirits child this hand is and from what kinde of Spirit it writeth 59. Furthermore I brotherly exhort you that you seeke not with such eagernesse you will not reach the bottome of it with such searching although you are knowne and beloved of God and therefore we give you this for a Rule yet externally I have no power to give it you 60. But follow my counsell leave off your laborious searching in Reason and enter into the will of God into Gods
hand of the Crosse signifieth that its originall is in the Fire and it containeth the first Principle and so belongeth to the Father and standeth in the Originall Eye in the strong and eager power as a Lord and Ruler over Nature 6. And the nether part of the Crosse representeth water viz. humility or Death signifying that it should not domineere in the Fire and enflame it selfe but should sinke downe in it selfe and under it selfe before the Majesty of God and be as it were dead in its will that God may live in it and the Holy Ghost leade and governe it so that it may not doe what the Turba in the fire will but what the Will in n Or Love Light willeth 7. Therefore its will should sinke downe into soft humlilty in the presence of God and so it goeth out from the Turba of the Fire for its will is not in it and then there can be no Imagination which can bring forth such a Glasse as in which it may behold it selfe in the Fire and finde that it is a Lord and so be proud and rule it selfe by its owne Might as Lucifer did and Adam in Paradise 8. We meane thus the soule in it selfe is a Globe with a Crosse and two Eyes an Holy Divine one and a wrathfull hellish one in the Fire this it should shut and o Or hiddenly secretly raigne therewith through the Anguish viz. through Death in the second Principle in Love 9. And if Love embrace it then the wrathfull fire is as it were dead and not perceived but it becommeth the joyfull life of Paradise otherwise there would be no life nor Dominion in the Meeknesse if the fire did not put it selfe into it but the still Eternity would remaine without Essence for all Essences arise in the Fire 10. And then thirdly as to the whole Body with all its members the soule is formed as followeth 11. The soule is the stock or Root resembling the Centre of the Ternarie which is like an Eye a Globe a Crosse and its will which proceedeth from the Eternall will is a Spirit which hath the true soule p Or under in its power And this Spirit openeth the Essences in the fire and water so that its whole forme seemeth like a Tree having many twigs and branches being distributed into all the Branches of its Tree which must be understood as followeth 13. The Spirit parteth it selfe into the whole body wee meane in the Tincture into all the Members they are all of them its branches The Spirit of the soule resembleth the whole Man with every member 14. And herein it is the true Image of God also for the Holy Ghost dwelleth in the Spirit of it if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and Idea or shape or Image Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medicine or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power it governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work-master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it
l Or through and through transparently wholly perspicuously and the m Or Glance or Luster brightnesse of God shall be the light thereof and the Holy Jerusalem the Great City of God shall be therein where they shall offer up the calves of their lips there shall the bright City of God with rhe Wonders and Wisdome be established and the Temple of God the New Jerusalem shall be prepared upon the New Earth which is adorned from the Power and Wonders of God 5. All what ever the Prophets have written shall be there fulfilled for Gods word and Wonders shall flourish afresh upon the New Earth as grasse 6. There is no Death any more also no feare no sorrow no sicknesse no Superiour but onely Christ who will dwell with us we shall have one Communion with the Angels wee shall have fruit grow according to our desire and wish 7. There will be no old Age but one of a hundred yeares will be as a new-borne childe and we shall live in meere delightfull Love 8. All what ever is joyfull will be sought after and there the will of all will be bent to make one another rejoyce 9. We shall lead an Holy Priestly Life and we shall all speake of Gods wisdome and Eternall Wonders for the Divine Magia hath infinite and innumerable Wonders the more that is sought the more there is in it and this is the encreasing of the will of God 10. To this end God hath made himselfe manifest in his Images viz. in Angels and Men that so he might have joy in himselfe and eternally rejoyce with the essences of his Life Hallelu-jah 11. Thus my beloved friend we have set you downe according to our guifts a round Answer to your Questions and we exhort you as a brother not contemptuously to despise us in respect of our simple speech and n Or unlearnednesse incongruity 12. For we are not borne of Art but of simplicity and we speak great things in simple words take this as a singular guift from God you shall finde more in it then in the best o Artificiall Eloquent Oratours Eloquence of the highest Art except they also have their birth from this Schoole and then we will prescribe nothing to such but acknowledge them for our loving Brethren in Christ with whom wee have assured hope to rejoyce eternally in the heavenly Schoole of which wee here have attained a little fore-taste 13. Yet our knowledge here is but in part when we shall attaine p Or the totall perfection then we will say what God is and can doe AMEN A short Summary Appendix OF THE SOULE The Image of the soule and of the TURBA which is the Destroyer of the Image Written by the same Author I. B. In a Short Summary Appendix of which in the other writings of this Author is written fundamentally and at large .1 THE soule is an Eye in the Eternall Abysse a similitude of Eternity a perfect figure and Image of the first Principle and resembleth God the Father in his Person as to the Eternall Nature 2. The Essence and substance of it meerely and purely as it is in it selfe is first the wheele of Nature as to the first foure * 1. Astringent 2. Bitter 3. Fire 4. Anguish Formes 3. For the Word of the Lord q Or formed or fashioned or created comprised the soule by the Eternall Fiat in the Eternall will of the Father in the Center of the Eternall Nature and opened it with the Holy Ghost or blew it up like a fire which lay hid in the Eternity and wherein all formes of the eternall Nature stood from Eternity and r The soule the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Å¿ Or being thing hath not been substantiall but Essentiall and hath been knowne in the Principle in the flash where the fire ariseth But the shadow of it hath from Eternity in a figurative Image figured it selfe in the Desiring will of God and hath stood t Or in the presence of the Ternary before the Ternary of God in the Magia in the wisdome of God as a similitude of the Holy Trinity in which God hath manifested himselfe as in a Glasse 5. The substance and Image of the soule may be resembled to the Earth having a faire flower growing out of it and also to the fire and Light as we see that Earth is a u Ground foundation or soyle or the Mother of that which groweth upon it Center but no Life yet it is Essentiall and a faire flower groweth out of it which is not like Earth neither hath it the smell and taste of the Earth much lesse the figure of it and yet the Earth is the Mother of the flower 6. And so the soule also x shone appeared out of the Eternall Center of Nature out of the Eternall Essence with the word Fiat in the will of God and was held in the Fiat so that it x shone appeared as a fiery Eye and similitude of the first Principle in a creaturely forme and substance 7. And from this Eye went the Glance of its Fire as Light doth from fire and in this Glance of its owne Fire the Eternall Image which is in the wisdome of God was seen and conceived by the will of the Heart of God in the second Principle that is by the word Fiat of the second Principle in the Love and Power of the Holy Trinity whence the Holy Ghost proceedeth 8. And thus the soule was a whole similitude and Image of the Holy Trinity here we must take the soule for the Center of Nature and its fiery Life for the first Principle but the sprout or the Image of the soule which is a similitude of God buddeth forth from the soule as a flower from the Earth and is comprised by the Holy Ghost for it is his Mansion 9. Now if the soule put its Imagination out from it selfe wee meane out from its y Or property source of fire into the Light of God then it receiveth the Light as the Moone doth the glance of the Sunne and so its Image is in the Majesty of God and the soule in the Light of God and its fiery Property is changed into meeknesse and fervent Love and then it is know ne to be the child of God 10. But seeing the soule is Essentiall and its owne substance a Desire it is plaine that it consists in two Fiats one of them is its corporeall propriety and the other is the second Principle proceeding from Gods will which is in the soule in which God desireth to have z The soule it his Image and similitude 11. To which End Gods desiring is as a Fiat in the Centre of the soule and continually draweth the will of the soule towards the Heart of God for the Longing of God would have the soule a Lust pleasure will
Power J. 33. For I. is the Effluence of the Eternall indivisible Unity or the sweet gracefulnesse of the ground of the Divine u I I-hood selfe or selfenesse somethingnesse E. 34. E is a threefold I where the Trinity shutteth it selfe up in the Unity for the I goeth into E and joyneth IE which is an out-breathing of the Unity in it selfe H. 35. H is the Word or x Or speaking breathing of the Trinity of God O. 36. O is the Circumference or the Sonne of God through which the IE and the H or breathing out-speaketh from the compressed Delight of the Power and vertue V. 37. V is the joyfull Effluence from the y Or speaking breathing that is the proceeding Spirit of God A. 38. A is that which is proceeded from the power and vertue viz. the wisdome a Subject of the Trinity wherein the Trinity worketh and wherein the Trinity is also manifest 39. This Name is nothing else but an out-speaking or expression of the Threefold working of the Holy Trinity in the unity of God Read further of this in the Exposition of the Table of the three Principles of the Divine Manifestation Of the Divine Wisdome 40. The Holy Scripture saith the wisdome is the breathing of the Divine Power a ray and breath of the Almighty also it saith God hath made all things by his wisdome which wee understand as followeth 41. The Wisdome is the outflowen word of the Divine Power vertue Knowledge and holinesse a Subject and Resemblance of the infinite and unsearchable Unity a Substance wherein the Holy Ghost worketh formeth and modelleth I meane he formeth and modelleth the Divine understanding in the Wisdome for the Wisdome is the passive and the Spirit of God is the Active or Life in her as the soule in the Body 42. The wisdome is the Great Mysterie of the Divine Nature for in her the Powers Colours and vertues are made manifest in her is the variation of the power and vertue viz. the understanding she is the Divine understanding that is the Divine z Or Contemplation vision wherein the Unity is manifest 43. She is the true Divine Chaos wherein all things lye viz. a Divine Imagination in which the a Formes Or Images Idea's of Angels and soules have been seen from Eternity in a Divine Type and resemblance yet not then as Creatures but in a resemblance as when a man beholdeth his face in a Glasse therefore the Angelicall and humane Idea did flow forth from the wisdome and was formed into an Image as Moses saith God created Man in his Image that is he created the body and breathed into it the breath of the Divine Effluence of Divine Knowledge from all the Three Principles of the Divine Manifestation Of the b Or Great Mysterie Mysterium Magnum 44. The Mysterium Magnum is a subject of the wisdome where the breathing word or the working willing Power of the Divine understanding floweth forth through the wisdome wherein also the unity of God together floweth out to its manifestation 45. For in the Mysterium Magnum the Eternall Nature ariseth and two c Essences or Beings substances and wills are alwayes understood to be in the Mysterium Magnum the first c substance is the unity of God that is the Divine Power and vertue the outflowing wisdome 46. The second substance is the separable will which ariseth through the breathing and outspeaking word which will hath not its ground in the unity but in the Mobility of the Effluence and out-breathing which bringeth it selfe into one will and into a Desire to Nature viz. into the Properties as farre as Fire and Light in the Fire the Naturall Life is understood and in the Light the Holy Life that is a manifestation of the unity whereby the unity becommeth a Love Fire or Light 47. And in this place or working God calleth himselfe a loving mercifull God according to the sharpned fiery burning Love of the unity Or zealous and an Angry d Jealous God according to the fiery ground according to the Eternall Nature 48. The Mysterium Magnum is that Chaos out of which Light and Darknesse that is the foundation of Heaven and Hell is flowne from Eternity and made manifest for that foundation which wee now call Hell being a Principle of it selfe is the ground and cause of the Fire in the Eternall Nature which fire in God is onely a burning Love and where God is not manifested in a thing according to the unity there is an Anguishing painefull burning fire 49. This burning Fire is but a manifestation of the Life and of the Divine Love by which the Divine Love viz. the unity e Or over inflameth kindleth up and sharpneth it selfe for the fiery working of the Power of God 50. This ground is called Mysterium Magnum or a Chaos because good and evill ariseth out of it viz. Light and Darknesse Life and Death Joy and griefe Salvation and Damnation 51. For it is the ground of soules and Angels and of all Eternall Creatures as well evill as good it is a ground of Heaven and Hell also of the visible world and all that is therein therein have laine all thing in one onely ground as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and fashion it 52. Yet we cannot say that the spirituall world hath had any beginning but hath been manifested from Eternity our of that Chaos for the Light hath shone from Eternity in the Darknesse and the Darknesse hath not comprehended it as Day and Night are in one another and are two though in one 53. I must write distinctly as if it had had a beginning for the better consideration and apprehension of the Divine ground of the Divine Manifestation and the better to distinguish Nature from the f Or Divinity Deity also for the better understanding from whence evill and good are come and what the g Or Essence of all Essences is Being of all Beings is Of the h Centrum Center of the Eternall Nature 54. By the word h Centrum Center we understand the first beginning to Nature viz. the most Inward ground wherein the i Or owne arisen selfe raised will bringeth it selfe by a reception into k Ihood or I-nesse or owne-nesse somethingnesse viz. into a Naturall working for Nature is but a Toole and Instrument of God which Gods Power and vertue worketh with and yet it hath its own l Or Mobility Motion from the out-flowne will of God thus the Center is the Point or ground of the owne receivingnesse to somethingnesse from whence something commeth to be and from thence the seven Properties proceed Of the Eternall Nature and its seven Properties 55. Nature is nothing but the Properties of the receivingnesse of the owne arisen Desire which Desire ariseth in the m Or separation variation of the Breathing Word that is of
Princlples arise here viz. the Darknesse harshnesse sharpnesse and paine dwelling in it selfe and the feeling power and vertue of the unity in the Light upon which the Scripture saith that God that is the Eternall unity dwelleth in a Light to which none can a Or approach come 92. For so the Eternall uity of God manifesteth it selfe through the Spirituall Fire in the Light and this Light is called Majesty and God that is the Supernaturall unity is the Power and vertue of it 93. For the Spirit of this Fire receiveth Ens or vertue to shine from the unity or else this fiery b Or Spirit ground would be but a painfull horrible hunger and pricking desire and it is so indeed when the will breaketh it selfe off from the unity and will live after its owne desire as the Devils have done and the false soule still doth 94. And thus you may here perceive two Principles the first is the ground of the burning of the Fire viz. the sharp moving perceivable painfull darknesse in it selfe and the second is the Light of the Fire wherein the unity commeth into mobility and Joy for the Fire is an object of the great Love of Gods unity 95. For so the Eternall Delight becommeth perceiveable and this perceiving of the unity is called Love and is a Burning or Life in the unity of God and according to this burning of Love God calleth himselfe a mercifull loving God for the unity of God loveth and pierceth through the c Akeing painfull will of the Fire which at the beginning arose in the breathing of the word or outgoing of the Divine Delight and changeth it into great Joy 96. And in this fiery will of the Eternall Nature standeth the soule of Man and also the Angels this is their ground and Center therefore if any soule breake it selfe off from the Light and Love of God and entreth into its owne Naturall Desire then the ground of this darknesse and painfull d Or source property will be manifest in it and this is the hellish Fire and the Anger of God when it is made manifest as may be seene in Lucifer and whatsoever can be thought to have a Being e Or every where any where in the Creature the same is likewise without the Creature every where for the Creature is nothing else but an Image and Figure of the separable and various power and vertue of the universall Being 97 Now understand aright what the ground of Fire is viz. Cold from the Compressure and heate from the Anguish and the Motion is the f Or striker of fire Vulcan in these three the Fire consisteth but the shining of the Light ariseth and proceedeth from the conjunction of the unity in the ground of Fire and yet the whole ground is but the outflowne will 98. Therefore in Fire and Light consisteth the Life of all things viz. in the will thereof let them be g Or inanimate or dumb insensible vegetable or rationall things every thing as the Fire hath its ground either from the Eternall as the soule or from the temporary as Astrall Elementary things for the Eternall is one Fire and the Temporary is an other as shall be shewne hereafter ♀ The fift Property 99. Now the fift Property is the Fire of Love or the h The Power and Light-world world of Power and Light which in the darknesse dwelleth in it selfe and the darknesse comprehendeth it not as it is written Iohn 1 chap. The Light shineth in the darknesse and the darknesse comprehendeth it not also the word is in the Light and in the word is the true understanding Life of Man viz. the true Spirit 100. But this Fire is the true soule of Man viz. the true Spirit which God breathed into Man for a creaturely Life 101 You must understand in the spirituall fire of the will the true desirous soule out of the Eternall ground and in the Power and vertue of the Light the true understanding Spirit in which the unity of God dwelleth and is manifest as our Lord Christ saith the Kingdome of God is within you and Paul saith Ye are the Temple of the Holy Ghost who dwelleth in you This is the place of the Divine inhabiting and Revelation 102. Also the soule commeth to be damned thus when the fiery will breaketh it selfe off from the Love and unity of God and entreth into its owne Naturall Propriety that is into its evill properties this ought further to be considered 103. O Zion observe this ground and thou art freed from Babell 104. The second Principle viz. the Angelicall world and the Thrones is meant by the fift Property for it is the motion of the unity wherein all the Properties of the fiery Nature burne in Love 105 An Example or similitude of this i Or thing ground may be seen in a Candle that is Lighted the Properties lie in one another in the Candle and none of them is more manifested then another till the Candle be lighted and then we finde Fire Oyle Light Aire and water from the Aire all the foure Elements become manifest in it which lay hidden before in one only Ground 106. And so likewise it must be conceived to be in the Eternall Ground for the temporary substance is flowne forth from the Eternall therefore they are both of the same quality but with this difference that one is Eternall and the other transitory one Spirituall and the other corporeall 107. When the Spirituall Fire and Light shall be kindled which hath indeed burned from Eternity in it selfe then shall also the Mysterie of the Divine Power and knowledge be alwayes made manifest therein for all the Properties of the Eternall Nature become spirituall in the Fire and yet Nature remaineth as it is inwardly in it selfe and the going forth of the will becommeth Spirituall 108. For in the k sissing or noyse crack or flash of the Fire the darke receivingnesse is consumed and in that consuming the pure bright fire-Spirit which is pierced through with the Glance of the Light goeth forth in which going forth we finde three severall Properties 109. The first is the going upwards of the fiery will the second is the going downewards or sinking of rhe watery Spirit viz. the Meeknesse and the third is the going out forwards of the oyly Spirit in the midst in the Center of the fiery Spirit of the will which oyly Spirit is the Ens of the unity of God which is become a substance in the desire of Nature yet all is but Spirit and Power but so it appeares in the figure of the Manifestation not as if there were any severing or division but it appeares so in the Manifestation 110. This threefold manifestation is according to the Trinity for the Centre wherein it is is the onely God according to his manifestation the fiery flaming Spirit of Love is that which goeth upwards and the meeknesse which proceedeth from the Love