Seeing then the first will is an Abysse to be esteemed as an Eternal Nothing therefore we apprehend it to be like a Looking-Glass in which one seeth his own Image like a Life and yet is no Life but a Figure of the Life and of the Image to the Life 9. Thus we apprehend the Eternal Abysse without and beyond Nature to be like a Looking-Glass for it is like an * AVGE An Eye ☉ AVGE Eye which there seeth yet bringeth nothing into the Seeing wherewith it seeth for the seeing is without being or substance whereas yet it becometh generated out of being or substance viz out of the Essential being or Substance 10. Thus it is apprehensible to us that the Eternal Abysse without or beyond Nature is a Will like an Eye wherein Nature lieth hidden like an hidden fire that burneth not which there is and is not 11. It is not a Spirit but a * Figure representation or portraiture form of a Spirit like the * Or a Glimmering Shadow like a Thought or Shape Reflexion or Aspect in a well glazed or clear Looking-Glass Shimmering Glimps or Reflexion in the Looking-Glass where all manner of forms of a Spirit is seen in the shimmering Glimps reflexion or Looking Glass 12. And yet there is nothing which the Eye or Looking-Glass seeth but its seeing is in it self for there is nothing before it which is deeper there 13. It is like a Looking-Glass which is a retainer of the Aspect of Nature yet it doth not comprehend Nature neither doth Nature comprehend the shimmering Glimps or Reflexion in the Looking-Glass and thus the one is free from the other and yet the Looking-Glass is really the retainer or preserver of the Image 14. It compriseth the Image and yet is impotent in respect of the shimmering Glimps or Reflexion for it cannot retain the shimmering Glimps or Reflexion for if the Image departeth away from the Looking-Glass then is the Looking-Glass a meer Glass and the Glance Shadow or Reflexion is a Nothing and yet all Forms of Nature lie hidden therein as it were Nothing and yet is truly and Entally or really but not Essentially 15. Thus we are to apprehend understand concerning the Eternal wisdom of God which thus * Note resembleth an Eternal Eye without Being or Substance it is the Abysse and yet seeth all all hath stood hidden in it from Eternity whence it hath its seeing But it is not Essential As the Glance shadow or Reflexion in the Looking-Glass is not Essential and yet that receiveth catcheth or compriseth that which appeareth before it 16. And then secondly as concerning the Eternal willing which is also without being or Substance we are in like manner to understand concerning the Spirit of God for No Seeing is without Spirit also no Spirit without Seeing 17. And understand thus that the Seeing appeareth out of the Spirit which is its Eye or Looking-Glass wherein the will is revealed or manifest for the Seeing maketh a will 18. Thus the Abysse of the Deep without Number knoweth to find no Ground nor limit and therefore its Looking-Glass goeth into it self and maketh a Ground in it self that is a Will 19. Thus the Looking-Glass of the Eternal Eye appeareth in the willing and Generateth to it self an Eternal Ground in it self that is its Center or heart out of which the seeing continually ariseth from Eternity and thereby the will becometh stirring and driving forth viz of whatsoever the Center Generateth 20. For it all becometh catched or comprehended in the willing and is a Being or Substance which Eternally ariseth in the Eternal Abysse in it self and entreth into it self and maketh the Center in it self receiveth catcheth or Compriseth it self in it self but goeth with that which is comprised out of it self forth and revealeth or Manifesteth it self in the Glance Shadow or Reflexion of the Eye and so appeareth out of the being or substance in it self and out of it self 21. It is its own yet in respect of Nature it is as a Nothing understand in respect of the Comprehensible or palpable being or substance as a Man may say whereas yet it is ALL and all originally ariseth from thence 22. * Note And we understand here the Eternal Being or Substance of the Deity with the Abyssal Wisdom for the Eternal will which catcheth or compriseth the Eye viz the Looking-Glass wherein the Eternal Seeing standeth viz the Wisdom is the Father 23. And the Eternal Comprised or catched in the Wisdom where the Catching or Comprising in it self compriseth a Ground or Center out of the Abysse into a Ground is the Form or Heart for it is the Word of Life or its Substantiality wherein the Will with the Glance or Reflexion appeareth 24. And the Entering into it self to the Center of the Ground is the Spirit for it is the finder which there findeth continually from Eternity where nothing is and that goeth again from the Center of the Ground Forth seeketh in the willing and then the Looking-Glass of the Eye viz. the Fathers and Sonnes Wisdom becometh Manifest and thus the Wisdom standeth before the Spirit of God * Which spirit which the Abysse manifesteth in †Or her viz the wisdom it 25. For its vertue wherein the Colours of the * Or Works Wonders appear becommeth manifest out of the Father of the Eternal willing through the Center of his heart or ground with the out-going Spirit 26. For †The Eternal Wisdom it is the outspoken which the Father speaketh forth out of the Center of the Heart with or by the Holy Spirit and standeth in the divine Formings and Images in the Sight of the Eye of the Holy Trinity of God yet as a Virgin without generating 27. It generateth not the Colours which appear in it stand manifest in the Ground and Being or Substance But All is together an Eternal Magia and dwelleth with the Center of the Heart in it self and with the Spirit out of the Center it goeth forth out of it self and manifesteth it self in the Eye of the Virgin-like Wisdom in infinitum Endlesly 28. For as the Being or Substance of the Deity hath no ground out of which it ariseth or proceedeth so also the will-Spirit hath no ground wherein it might Rest where there might be any place or limit but it is called * Isa 9.6 Wonderful and its Word or Heart from which it goeth forth is called the Eternal Power of the Deity and the will which generateth the Heart or power in it self is called Eternal Council 29. Thus is the Being or Substance of the Deity in all places and Regions the Deep of the Abysse as a Wheel or †Ezek. 1.15 to the 23. Eye where the Beginning alwayes hath the End and there is no place found for it is it self the place of all Beings or Substances and the fulness of all things and is apprehended or seen of Nothing 30. For
Will which is called Father and is it self the Liberty desireth Nature and Nature desireth with great * Rom. 8 2â— groaning panting and longing the Liberty that it may be released from the Anguish source or quality 75. And it conceiveth or receiveth the Liberty in its sharp fierce wrath in the Imagination whence it skreeketh as a flash for it is a skreek of Joy that it is become released from the anguish source 76. And in the skreek exist Two Substances a dead one and a living one to be understood thus 77. The Will which is called Father which hath the Liberty in it self generateth it self thus in Nature that it might be capable to receive Nature and that it might be the Omnipotency of Nature The skreek of its Nature is a kindling of the fire 78. For when the dark anguish viz the very severe earnest stern Substance attaineth the Liberty in it self then it changeth it self in the Skreek in the Liberty into a flash and the flash apprehendeth the Liberty viz the Meekness and there * 1 Cor. 15.55 56. the sting of Death becometh broken and in Nature the second Will of the Father goeth up which he had framed to himself to be Nature in the Looking-glasse of Wisdoâ—e viz his Love heart that is the desiring of Love and the Kingdome of Joy 79. For in the Fathers Will the fire thus becometh generated to which the second Will giveth the power of Meekness and Love and the fire taketh the Love source or quality into its Essence and that is now its food so that it burneth and giveth forth out of the Consumingness out of the Skreek the †Triumphing or Exulting Spirit of the Kingdome of Ioy. 80. And here the Holy Spirit which in the original before or as to Nature is the Fathers Will-Spirit becometh manifest and Conceiveth here the Power of the Wonders And thus goeth from the Father viz out of the first Will to Nature out of the second willing in Nature out of the fire viz out of the Skreek of the Kingdome of Ioy into the source or quality of Love forth into the Substantiality of Meekness 81. For the Meekness is then also become desirous of the fires property and the desiring draweth the Meekness of Ioy into it self and that is now * John 4.14 the water of Eternal Life which the fire drinketh and giveth forth from it the Light of the Majestie 82. And in the Light now dwelleth the Will of the Father and of the Sonne and the Holy Spirit is the Life therein which openeth now the power of the meek Substantiality in the Light which is viz Colours Wonders and Vertues 83. And that is called the Virgin-like Wisdome For it is NO Genetrix also it self openeth nothing only the Holy Spirit is the opening of its Wonders 84. It is his Garment and faire beauteous Ornament and hath in it the Wonders Colours and Vertues of the divine World and is the house of the Holy Trinity and the Ornament of the Divine and Angelicall Worlds 85. In its colours and vertues the Holy Spirit hath the Quire of Angels as also discovereth all Wonders of Created Things Which all have become discovered from Eternity in the Wisdome Without Substance indeed but yet in the Wisdome as in the Looking-Glasse according to their Figures which Figures in the Fathers Mobility are passed into Essence and into a Creature all according to the Wonders of the Wisdome 86. Now concerning the second Substance where Nature in the Skreek parâ—eth it self into two Substances as is mentioned above viz one the Will of the Father in the fire that is in the fire world and out of the Fathers second framed or generated willing in it self in the Majestick Light-world 87. The second Substance viz. the house of the Skreek in it self in death in the darkness of the Enimicitious source or quality which Also must stand that in that anguish there be an Eternal * Rom. 8.22 panting or longing to be loosed from the source or quality 88. For that panting or longing maketh the first willing to Nature Eternally desirous to come to help its Substance whence then also in the Fathers willing the Mercifulness originally ariseth which entereth with the Liberty into the Anguish but cannot continue in the Anguish but goeth in the fire forth into the Love source or quality 89. His second willing viz his heart goeth forth in him as a well spring or fountain of Love and Mercifulness from whence the Mercifulness hath its original so that there is a pitty upon the Misery and Calamity and a fellow-suffering or compassion And then the Fathers Will which yet is free manifesteth it self in the fierce wrath of Nature so that the fierce wrathfulness becometh meekened 90. But nevertheless as to one part the Anxious wheele of the fierce wrath continueth to it self for in the Skreek a Mortifying is affected not through still death but a Mortal Life which is like the worst or basesâ— thing or substance like a water of separation or Aqua fortis or Poyson in it self for such a thing must be if the Center of Nature be to subsist Eternally 91. And on the other Part the Life goeth out from Death and so Death must thus be a cause of the Life Else if no such venomous poysonous fierce wrathful source or quality were the fire could not become generated and no fire sharpness and Essence could be and then also there would be no Light also no finding of the Life 92. The first Will which is called Father findeth it self thus in Wonders and the second Will which is called Sonne findeth it self thus in Power Moreover thus also the Kingdome of Joy ariseth for if there were no Wo there would be also no Kingdome of Joy But this is the Kingdome of Joy that the Life becometh released out of the Anguish though indeed the Life only thus ariseth 93. Therefore the Creatures have poyson for their Life viz a Gall The Gall is a Cause that there is a Mobility so that the Life ariseth for it causeth the fire in the Heart and the fire is the right Life 94. But it is not the figure of the Life out of the fire life existeth the right Spirit which goeth forth from the fire into the light which is free from the fire As the Aire which yet ariseth from the fire is free from the fire 95. For the right Spirit or the Spirit in Man which becometh generated out of the Soules fire that hath its property in the Light of Life which burneth out from the fire for it existeth out of Death it goeth forth out from the dying The enimicitious source or quality is gone from it and remaining in the fire and furthermore under the fire in the cause of the fire viz in the fierce wrathful * Or Anger Death 96 Thus is the fierce wrathfull Death a Root of Life And here O Men consider your Death also Christs Death
very part is God become Man that very part hath the * Covenant Ground of the Angelicall World for it hath its Originall out of the Angelicall World 16. But if as Many times wicked Parents wholly steep demerse and plunge themselves into the Anger of God and so beget Children Then indeed is their Seed shut up in Death and hath nothing of a right humane Essence in them which moveth it self but only that which the Constellation in the Spirit of the Great World Majoris Mundi hath in it self 17. †NOTE And there indeed is the divine Power somewhat stirring but the Anger 's power is Set in Opposition and it is very hard yet it is very possible for Gods becoming Man or Incarnation is set and presented to ALL Souls in the Lifes Light 18. But the Baptisme containeth somewhat Else Gods Essence viz the Water ef Eternall Life generated out of Gods Meekness must stirre the right humane Essence with Adam shut up or included in Death and must give in it self there as a New Life or a Living Essence Gods Water Must baptise the Holy Ghost must be the Workmaster 19. But I say according to my knowledge that the Water of the Eternall Life upon which the Holy Spirit * Hovereth or Hatcheth moveth is hardly given in to the poyson of the fierce wrath and of Death where there is not an Essence of desire within 20. I say thus that also a Child as soon as it hath the Life in the Mothers body or Womb So farre as the divine Essence which standeth in the heavenly part is stirring is clearly Baptised by the Holy Spirit and reacheth or attaineth the becoming Man or Incarnation of Christ 21. For the Baptisme standeth not in the Preachers authority that the Holy Spirit should wait upon him for the becoming Man or Incarnation of Christ waiteth not upon Mans authority but upon the Limit or Mark that God stuck or set in his Covenant 22. The Limit or Mark became blessed Therefore †Luke 1.42 said the Angel to Mary Thou art the Blessed among Women the Limit or Mark Stuck in her that became blessed and that blessed her also when Gods Heart made the Limit or Mark come stirring 23. That same Limit or Mark reached back even unto Adam and forward even to the Last Man and when God became Man then became the Limit or Mark in the heavenly Part stirring not in Mary alone but also in Adam and Eve and all their Children which have given themselves up into God they became all Blessed in the Limit or Mark. 24. For that is the Covenant of Grace which God instituted with Adam and Eve that very Covenant stood in all and every humane Essence but not in the Devillish 25. But the Baptisme is the Seal that God hung or annexed to the Covenant as in the Old Testament Circumcision was God giveth in the Baptisme divine Water to the humane for an Earnest or Pledge and Seal 26. But the Covenant is plainly there before the Baptisme it is made in Paradise yea * 1 Pet. 1.20 Eph. 1.4 before the foundation of the World As soon as a Soul in the Mothers body or womb is stirring so that a Principle and a humane Soul is generated or born so instantly it is in the Covenant 27. For Christ hath given himself into Gods Fire into the Principle and fulfilled the Covenant and is become the †Or Pâ—â—â—ne Earnest or Pledge of the Testament 28. That same Pawn or Pledge waiteth upon no outward Ordinance or upon the outward Mans conceit but as soon as a Soul is generated or born out of the Principle it is in the Prey of the Testament so farre as the divine Life in the Soul is stirring 29. But not in the Wicked Souls there must the Divine Life first be generated or Born Gods Anger devoureth Many a Soul and that yet in the Essence ere it attaiâ—eth or reacheth the Principle and therefore because it is out of false or wicked Essence from the Evill Seed of the Parents Objection 30. Reason saith What can a Child do to it that the Parents are wicked Answer Yea also what can God do to it Standeth it not in the power of the Parents to beget a Childe What Can God do with it that Whores and Whoremongers crawl together 31. Though indeed the false or wicked Tree doth not thus alone arise out of this Line or Lineage but also in the Marriage Is not Man Free If he awaken no Life then his Seed continueth an * Or Ground of Substance and Life Essence 32. Shall therefore God for the Childs innocency sake cast the Pearls before Swine Doth not the Kingdome of Heaven stand towards it it may enter in God †Or hindereth it shutteth it up from None 33. But an Evill Man is shut up in Body and Soul why also not in the Seed The Seed is truly the Fruit of his Body If a Man would reap good Wheat a Man must needs then sow Wheat but if Thistle-seed be sown then a Thistle groweth out of it And must God then change that into Wheat 34. Hath not the Sower power to sow in his Field what he will Or wilt thou say What can the Thistle do to it that it is a Thistle and pricketh It ought not to be among the Wheat but it groweth up together of it self 35. God would indeed be at quiet if no Thistle-Childe did grow it is also not his Ordinance * Luke 13.25 38 39. but the Devill soweth Weeds among the Wheat viz into Mans Mind Why doth Man let him doe that and destroyeth himself so that his Essence becometh a Thistle-seed and beareth Weeds for the Fire in the fierce Wrath of God 36. Also it lyeth not all in the Seed but in the Field or Soyle Many a Noble Grain of Corn perisheth in the Evill Field's or Soyle's Essence 37. The Heaven with the Sun giveth to all Vegetables or Sprouts Life and Power the Sun maketh no Weed also it desireth none but the Essence in the Field or Soyle maketh many somewhat Else and destroyeth the Good So also in Man 38. Many a Curse sticketh which one wisheth to the other when the other hath stirred up or provoked the Curse and is capable of it or Lyable to it as indeed is common among wicked married people who wish the Devill and Hell Fire to one another 39. If they both be wicked should not also their wicked Wills be done to them that they should beget wicked Children There is not any Good in them how then should Good proceed from or out of them 40. What can God doe to this Doth he not set his Word and Teaching before them and maketh their destruction known to them If they will not regard it Then let them goe whither they will thus also is their Seed and so many a Childe is Generated or born a Thistle and Evill Beast And is Baptised in the Anger
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
the hunger or the desiring in the Power it is not the Omnipotencie but the Driveresse in the Power and Might or Introducer into the Power and Might the Heart of God is the Power and the Holy Ghost is the Opening of that Power 37. Yet it is the Desire in the Power and also in the introducing or driving Spirit For it hath in it the Fiat whatsoever the Will-Spirit openeth in it that it driveth into a Substance through the harsh Astringency which is the Fiat all according to the Modell of the Will As the Will doth Modell it in the Wisdome so the desiring Magia receiveth it in for it hath in its Property the Imagination as a Longing Lubet Lust or Delight 74. The Imagination is soft and pliable and resembleth the Water but the Desire is rough and drie like to hunger it maketh that which is pliable to be hard and so findeth it self in all things for it is the greatest Substance in the Deity It driveth the Abysse into the Bysse or the Bottomlesse into a Ground and the Nothing into Something 75. In the Magia do lye all the Forms of the Substance of all Substances it is a Mother in all the Three Worlds and maketh every thing according to the Modell of its Will it is not the Understanding but it is the Creatrix or Maker according to the Understanding and Suffers it self to be used either to Good or to Evill 76. All whatsoever the Will doth Modell in the * Witz Inspective or Scientificall Faculty Ingenium Wit or Inventive Faculty of the Mind if the Will of the Understanding entereth in along with it that is by the Magia made into a Substance and serveth those that Love God in †The Divine Substance Gods Substance for it maketh in the Understanding Divine Substance and receiveth it from or out of the Imagination that is out of the Meekness of the Light 77. It is that which maketh divine Flesh and the Understanding is from or proceeds out of the Wisdome for it is a knower or discerner of the Powers Colours and Vertues the Understanding leadeth the true and right Spirit with a Bridle for the Spirit is volatile and fleeting and the Understanding is its Fire 78. The Spirit is not backsliding or departing away so as to backslide or depart from the Understanding but it is the very Will of the Understanding but the Sences or Thoughts in the Understanding they are fleeing forth or volatile and backsliding or departing away 79. For the Senses or Thoughts are the Flash out of the Fire-Spirit and they bring into it in the Light the Flame of the Majesty and in the Darknesse they introduce the Flash of the Terrour like a fierce wrathfull flash of Fire 80. The Senses or Thoughts are of so subtil a Spirit that they do enter into all Substances and force all Substances into them but the Understanding tryeth all in its Fire it rejecteth the Evill and reteineth the Good And then it receiveth the Magia its Mother and bringeth it into a Substance 81. The Magia is the Mother to Nature and the Vnderstanding is the Mother proceeding forth out of Nature the Magia leadeth into a fierce wrathfull Fire and the Vnderstanding leadeth its own Mother the Magia out of the fierce wrathfull Fire into its own * Love-Fire or Meeknesse Fire 82. For the Vnderstanding is the †Or Fire of the Power Power-Fire and the Magia is the Burning-Fire and yet is not to be understood that it is Fire but the Potentia possibility or Mother to the Fire The Fire is called Principium or a Principle and the Magia is called Desire 83. By the Magia are all things accomplished both Good and Evill it s own Working is Negromantia and yet it parts it self forth into all Properties in the Good it is Good and in the Evill it is Evill It serveth the Children of God to bring them to his Kingdome and it Serveth the Witches to bring them to the Kingdome of the Devill for the Understanding can make thereof what it will It is without Understanding yet it Comprehendeth ALL for it is the Comprehension of ALL Things 84. No Man can expresse its Depth or Profundity For from Eternity it is a Foundation or Ground and Preserver or Upholder of all Things it is a * School-Mistresse Mistresse of Philosophie and likewise a Mother thereof 85. Yet Philosophie leadeth its Mother the Magia according to its own Pleasure As the Divine Power viz the Word or Heart of God doth bring the severe Father into Meekness so doth Philosophie viz the Vnderstanding bring its Mother into a Meek Divine Source 86. The Magia is the Book of all Schollers All that will learn must first learn in the Magia whether it be a high or low Art The very Ploughman in the Field must go into the Magick School if he will till his Ground aright 87. The Magia is the Best †Theologia Divinity Theologie for in it the true Faith is both grounded and found and he is foolish that reproacheth it for he knoweth it not and reproacheth God and himself and is rather a Juggler then an understanding †Theologus Divine Theologist 88. Like one that fighteth before a Looking-Glasse but knoweth not what he fights with for he fighteth without the Looking-Glasse so the ungodly Theologist also looketh upon the Magia through Looking-Glasse as by a Glimpse and understandeth nothing of the Power for it is Divine and he is Ungodly and also Devillish according to the Property of each Principle In Brief The Magia is the Acting in the Will-Spirit or the performance in the Spirit of the Will The Sixt Point Of the Mystery What it is 89. THe Mysterie is no other then the Magick-Will which yet sticketh in the Desire It may Image it self in the Looking-Glasse of the Wisdom how it will And as it Imageth it self in the Tincture so it is comprehended in the Magia and brought into a Substance 90. The Mysterium Magnum or Great Mysterie is no other then the Hiddenness of the Deity together with the Substance of All Substances out of which Continually One Mysterie proceedeth after another and every Mysterie is the Looking-Glasse and Representation of the Other And it is the Greatest Wonder of Eternity wherein ALL is included and from Eternity made known in the Looking-Glasse of Wisdome And there is Nothing cometh to passe which is not known from Eternity in the Looking-Glasse of Wisdome 91. But you must understand this according to the Property of the Looking Glasse according to All the Formes of Nature viz according to Light and Darknesse according to the Comprehensibility and Incomprehensibility according to Love and Wrath viz according to Fire and Light as is clearly mentioned in other Places 92. The Magus hath Power in that Mysterie to deal according to his own pleasure and can make what he will 93. But he must be armed in that Substance which he
Breathing Which is called Gods Word Viz the Speaking or Breathing of the Unity of God the Foundation of the Power In this is the true Holy Ghost understood in the efflux of the Love-Speaking viz the Moving or the Life of the Love 38. Also thus is the Angelicall as also the Souls Spirit therein understood in which God is Manifest or revealed and dwelleth but the Ground of Souls and of Angels according to their Nature is understood in the Eternall Nature-fire * Note the difference between the Deity and Nature For the clear Deity becometh not Creaturely For it is an Eternall Unity but it dwelleth through and through Nature As Fire gloweth or shineth through and through the Iron 39. And at this Place we understand the †Potentiality possibility of Angels and of Souls if they loose the Love-Fire so as they separate away from the divine Unity and enter into own self desire then the Anger-fire burneth in them and that is then their right and proper Life 40. But if the divine Love-fire burneth in their Centrall-fire then is their Fire-life a meet Joy and a meek well doing or benificence and the Fire of God and the Fire of Nature Standeth in them in * In Concordance Harmony or Temperature ONE only Ground 41. In this Fift Property the Glory and Majesty of God becometh manifest or revealed viz a Light of Love Of which the Scripture saith †1 Tim. 6.16 God dwelleth in a Light that none can come unto signifying that no Eternall Creature at all is become generated out of the Centrall fire of the Love for it is the holiest Fire of all and God in his Ternary or Trinity it self 42. * Note And out of this Holy Fire is out-flown the IAH viz a Beam of the perceptible Unity the same is the highly pretious Name JESUS which redeemeth or releaseth the poor Soul from the Anger-fire again and did in the assuming of the humanity in the departed Centrall Anger-fire Gods Anger give in it self into the Soul and kindled it again with the Love fire and UNITED it with GOD. †Note O ye Men observe this 43. Thus now understand the right foundation In God there is no Anger it is meer and clear Love Only in the foundation through which the Love becometh Moveable is the Anger-fire but in God it is no other then a CAUSE of the Joy and of the Power And in the CENTER of the Anger-fire it is the Greatest terriblest darkness pain and source or Torment And these two are in one another as Day and Night where none of both may comprehend the one the other But the one dwelleth in the other and they make two Principles viz two Eternall Beginnings 44. The First Beginning is the Kingdome of Gods Love and the Second Beginning is called the Kingdome of Gods Anger viz the foundation of Hell in which the out-cast or rejected Spirits dwell 45. The Foundation of the Kingdome of God is meer pure IAH viz powers of the separable Word And the Foundation of the Anger of God is meer NEIN or No from whence the LYE Existeth Whereupon said Christ that * Joh. 8.44 the Devill was a father of Lyes For his foundation is meer NEIN or No and a Contradiction or gainsaying of the Truth viz the IAH 46. The Sixt Property in the out flown Will is the Sound Voice Understanding Discourse or the Distinctions viz the true Understanding and standeth in both Centrall Fires alike at once 47. In the Center of the own receptibility of the Naturall Fire without co-working of the Holy Fire if these two Fires are become separated as is to be apprehended in the Devils and Damned Souls there is †NOTE no Understanding but only fraudulent Cheating Subtilty Craft and Sharp-wittedness or Acuteness viz a trying or Probation of the foundation of Nature a meer misusing of the Powers of Nature whence Treachery or Deceit base cunning Surmisings Folly Sottishness and * Or Voluptuousness Wanton-lightness do exist 48. In this Sixt Power stand the holy Names viz the divine Powers in the opening of the Unity in the working and desiring and they stand in both the Fires alike at once viz in the Fire of the Naturall Mobility and in the Fire of the Flame of Love 49. And here standeth the Wonder-doing Word in its working for the Great Name of God Tetragrammaton is here the Center of the Wonders of God which worketh in both the Centrall Fires which the Evill Spirits in their transmutation according to the Center of the Nature of the Fire doe misuse 50. And the Ground of the whole Cabala and Magia is comprehended in this ground for it is the working Powers where the unperceptible co-worketh in the perceptible 51. And at this place lyeth the Law of Moses before it not to misuse it upon pain of Eternall punishment as is to be seen in Exodus 20. Exod. 20. from 1. to the 18. especially 2 3 and 7. for those that are OURS enough is here said and for the Wicked there is a strong Lock or Barre before it 52. The Seventh Property of the out-spoken desirous Will is the Substantiality in which all Powers lye in the Substance and working viz a subject of all Powers whence the Visible World is Existed and through the Moving of the Wonder-doing-Name is flowen forth and gone into divisibility and formability 53. Whereupon there is in all Beings or Substances of this World both the Centrall Fires according to Gods Love and Anger as is to be seen in the Creatures but the Holy Fire lyeth hidden to them which the Curse viz the Moving of the Anger of God with Sinne holdeth shut up Note Note as is to be seen by the Tincture and yet through Gods permission there is a possible Entrance 54. This out-flown Holy Fire when it yet wrought together through the Earth was the Paradise and it is so still indeed but Man is thrust out from it and many a one seeketh himself to death in this Fire and yet findeth it not unless he hath before hand found it in himself 55. Understand us thus in this Question of the Love and Anger of God that there is a twofold Fire understood as first a Love-Fire where is meer clear Light and that is called Gods Love viz the perceptible Unity and Secondly an Anger-Fire from the receptibility of the out-flown Self or own-will where through the Love-Fire becometh Manifest which Anger-Fire is a ground of the Eternall Nature and in the Center of its Inwardness is called an Eternall Darknesse and Pain or Torment 56. And yet BOTH these Fires are but ONE only Ground and hath been and remained continually from Eternity in Eternity But yet parteth it self into two Eternall Beginnings as is to be Considered Conceived and pondered of in Fire and Light The Fourth Question What was there before the Angels and the Creation were Answer 1. THen was God with
through the Wisdome How the breathing of divine Power maketh to it self an Object Representation or reflex Image and how the Out-flown Will introduceth it self into receptibility and especially into seven Properties to the Eternall Nature of Perceptibility and Operability in which Operability the Eternall Will of God is apprehended to be Naturall and a Creator of the Substance wherein especially the Angelicall and Soulish Ground together with the Eternall Spirituall Fire and Light is understood The Second Table 11. In the Second Table is understood t visible World viz an Efflux of that same inword Spirituall Power-world Shewing how the Properties of the Inward Ground have severed themselves and introduced themselves again into an Object Representation or reflex Image out of which the Starres Elements and Creatures have taken and gotten their originall The Third Table 12. In the Third Table is Man understood according to all the Three Principles as a reflex Image of God out of Eternity and Time as to what he is I. in Soul in Spirit And III. in Body Also what he was in Paradise in the first Creation and what he is become through the Fall and Apostacy through the Spirit of Errour What the Poyson of the Serpent in him is and how Christ is come to help and New generate him again and what he is in Christ in the New Regeneration The Explanation of the Scheme ADONAI 13. The Word Adonai signifieth the Opening or self-motion of the Abyssall Eternall Unity and how the Eternall Generation opening and Exit of the Trinity of God is in it self 14. The A is a Threefold I which compriseth or formeth it self * * Crosswise in it self viz * in a Beginning IN-going and OUT-going 15. The D is the ††Motion of the Threefold I. viz the †Opening The O is the * Circumference of the Threefold I. viz * the Birth or Geniture of the Space or Place of God in it self 17. The N is the ††Threefold Spirit which goeth forth out of the Circumference out of it self as a Threefold I. 18. This lower A is the* * Object Representation or reflex Image or the * working of the Threefold I. or Spirit whence originally Motion Power Colours and Vertue Eternally Exist 19. I is the Substantiall ††Efflux of the Threefold I where the Trinity in the Vnity floweth forth And in this whole word ADONAI Men understand the Eternall Life of the Vnity of God The Explanation of the Word Father 20. The Word Father is the Eternall Beginning of the Working and willing in the Threefold I of the Unity Sonne 21. The Word Sonne is that which is Effected or Wrought by the Power viz the Inclusibility of the willing whereinto the Threefold Spirit closeth it self viz a place of the divine †Or Somewhat nesse I-hood or Selfnesse Spirit 22. The word Spirit is the living out-going motion in the Comprised or closed Power as by Similitude a Man may understand in a Blossom or Flower The Opening or Working of the Sprout or Vegetation is the beginning The power of the working is the Surrounding or Corporeall Inclusion of 〈◊〉 Sprout or Vegetation And the Smell which goeth forth out of the Power is the Motion or the Sprouting out-going Joy-Life of the Power out of which the Blossom springeth forth Wherein a Man seeth a Similitude shewing how the Generation of the divine Power pourtrayeth it self off or Imageth it self Power 23. The word Power signifieth the out-breathing or out-speaking out going intelligible perceptible Life viz the Ground and Source of the out-flowing Skill or Knowledge of the distinguibility Colours 24. The word Colours signifieth the Subject or Object Representation or reflex Image of the Power where the Distinguibility and Originall of the Sensible Life and Knowledge is understood where an Eternal visibility Originateth Will. 25. The Word Will signifieth the Willing or the moving in the Opening Vnity wherewith the Unity willeth it self into Trinity viz the Nothing into its own * Or Heart Something wherein the same hath its working and willing †Text. Lust Delight 26. The word Longing Delight signifieth the operative perceptibility of the willing viz the Highest Ground of the Originall Love where the Will of the Abysse perceiveth it self in its Something where it giveth it self into its something viz into its perception and in the perceptibility in its own tast or rellish worketh and willeth Science 27. The word Science signifieth the operative perceptible Skill Knowledge and Understanding in the Love-Tast or Rellish a Root of the Five Senses and a Ground of the Eternall Life out of which the Understanding Springeth forth and the Eternall Vnity Foundeth Searcheth or Groundeth it self therein Word 28. The word Word signifieth how the Eternall Love of the perceptible Unity together with the Skill or Knowledge Eternally speaketh forth it self into an Object Representation or reflex Image the Word is the speaking or breathing of the Willing out of the Power through the Understanding it is the Driving of Imaging of the ONE only Power into INFINITY of Multiplicity viz the Creator of the Powers out of the Eternall Power into Vertues Wisdome 29. The Word Wisdome is the Out flown word viz an Object Representation or reflex Image of the divine Skill or Knowledge of the divine willing viz the Substantiall Power of the Great Love of God out of which all things have received or conceived their Motion and possibility a Ground of all the Three Principles * Note note ye wise men a Manifestation or Revelation of the Unity of God a passive or passible Substance of divine Operation and Ground of all Humility a Genetrite of all Skill or Knowledge of the Creatures and an Eternall House or Habitation of the working Love of God a Ray or Beam and Breath of the Omnipotent Spirit Jehova 30. The word Jehova is the Most Holy Name of God viz the divine sensuall Life the one only Good wherein the Holy Trinity together with the Glory and Omnipotence is understood a Life of the Abysse that is of the Unity which standeth especially in the Eternall One only Love and the Most Holy Name JESUS is therein understood viz the out-flowing I. a Ground and Source of the speaking or breathing of the Unity of God a formation of the Understanding For the Efflux of the Unity brings it self with the I. into the ††E. that is into a vision or seeing of a Chaos wherein the Great Mystery Mysterium Magnum according to the divine manner and kind is understood and it is a Threefold Speaking or Breathing of the Power IE HO. VA. 31. The IE is the Speaking or Breathing of the Unity And the HO is a speaking or breathing of the IE And the VA. is a speaking or breathing of the HO and yet it is but one only speaking or breathing but it makes a Threefold Exit of Three Centers or Comprehensions And we understand therein how
it is an Eye in it self as †Ezekiel hath seen such a thing in a Figure in the introducing his will-will-spirit into God where his spiritual figure became introduced into the wisdom of God with or by the Spirit of God and there he attained the Vision and otherwise that cannot be The Second Text. 31. THus we understand that the Divine Being or Substance in the Trinity dwelleth in the Abysse in it self yet generateth to it self a Ground in it self viz the Eternal Word or Heart which is the Center or Limit of Rest in the Deity where yet there is nothing understood concerning or as to the Substantiality but concerning or as to a Threefold Spirit where alwayes the one is the Cause of the Birth of the other 32. And yet that very Threefold Spirit is not measurable or circumscriptive divisible or fathomable for there is no place found for it and it is in like manner as the Abbysse of Eternity which generateth it self in it self into a Ground 33. And there can be no Place or Space conceivable or found where the Spirit of the Trinity is not Present even in all things or substances but hidden to the Thing or Substance dwelling in it self as a Substance that equally or alike at once filleth all and yet dwelleth not in Substance but it self hath a Substance in it self as we may find by the Bysse or Ground and Abysse how they both are to be understood as to one another 34. Thus we understand the Eternity I. First How it hath been before the times of the Creation of this world II. Secondly we understand further what the Divine Being or Substance is in it self without and beyond a Principle III. Thirdly what the Eternal Beginning in the Abysse is and the Eternal End in its own Bysse or Ground generated in it self viz the Center to the Word which word is the Center it self IV. Fourthly And yet the Eternal Geniture or Birth of the Word in the Will in the Looking-Glass of the Eternal Wisdom viz in the Virgin without generating or bringing forth is continually effected or produced from Eternity to Eternity 35. In this Virgin of the Wisdom of God is the Eternal Principle as a hidden Fire which becometh thus apprehended as in a Looking-Glass in its Colours and hath been known from Eternity to Eternity in the Figure and also thus becometh known in all Eternity in the Eternal Original in the Wisdom 36. And in that Looking-Glass where the Principle out of the Eternal Abysse becometh opened is the Substance of the Three Principles according to the substance of the Holy Trinity become seen with its wonders as in an Abyssall Deep and that from Eternity 37. And now it is to be understood thus that the First Principle in the Original is * See the small six Points Verse 65. the word Magical Magicall for it becometh generated in the desiring in the willing from thence then to generate its seeking or Longing and contrary opposite will 38. And seeing then in the first and second Principle it is only understood as a spirit without comprehensible or palpable being or substance therefore the seeking or Longing is further to generate the Third Principle where the Spirit of the Principles might rest and manifest it self therein in Similitude 39. And although each Principle hath its Center yet the first Principle standeth in the Magical source or quality and its Centre is Fire which cannot subsist without Substance and therefore its hunger and desiring is after Substance 40. And it is to be understood concerning or as to the first Principle if we speak meerly of One though it is not One alone that the Abyssal will in the Center of the Abysse as wherein the Eternal Word continually becometh generated from Eternity is desirous for the Will desireth the Center or Heart 41. Secondly it desireth that the Heart might be manifest for in the Abysse there is no manifestation or revelation but an Eternal Nothing a stilness or vacuum without Being or Substance or Colours and Vertues 42. But in this desiring Colours powers and vertues come to be and yet is thus only hidden in it self and if it should Eternally not be manifested then there would be no Light Lustre Bright Glance or Majesty but a Threefold Spirit in it self which would be without source or quality of any Being or Substance 43. And thus is the Substance of the Deepest Deity without beyond or besides Nature 44. And further the Eternal Will of the Deity desireth to manifest it self out of its own Bysse or Ground in the Light of the Majesty 45. Where then the first will of the Father to the Son and to the Light of the Majesty is apprehended to be desirous and that in two wayes the First way to the Centre of the Word the Second to the Light of the Manifestation or Revelation 46. For every desiring is attractive though in the Abysse there is Nothing which there can be drawn yet therefore the Desiring draweth it self and impregnateth the Second willing of the Father which Imagineth to the Light of the Majesty out of the Center of his word or Heart 47. And now is the Heart impregnated with the Light and the first will impregnated with Nature and yet thus there would be no manifestation if the Principle were not generated 48. For the Father generateth the first Principle out of the first willing viz Nature which in the Fire cometh to the highest Perfection 49. And then he generateth the second Principle in and out of the second willing to the Word in that it desireth the Manifestation or Revelation of the Word in the Light of the Majesty where the Fire of the Second Principle in the Light of the Majesty is a fulfilling of the Second willing viz. Meekness which is set opposite to the fire of the first Principle and quencheth its fierce wrath and is put into an Essentiall Substance as into an Eternal Life Where the Fire is hidden in the Light and giveth the Light its Power Strength and Might so that it is together an Eternal Band and one without the other would not be Hitherto of the highest divine Mysterie how and what God is without and beyond Nature Now followeth Of the First Principle in it Self what it is only and alone in it Self 50. HEre the Desiring is to be considered of For every Desiring is attractive of that which is in the desirous willing 51. Yet now God desireth only Light viz the Glance out of his Heart that it may appear in the Wisdome and so the Total God as in himself together with the outgoing Spirit out of it self may be manifested in the virgin of his Wisdome and that there be an Eternal perfect Joy longing or delight and fulfilling in * The out-going Spirit it 52. And this now can be no otherwise generated then through the fire where the will becometh put into the deepest sharpness of the Omnipotency in that it becometh Consuming
which Spirituall growing in the beginning of the world grew through all the Four Elements and Imaged or propagated it self out from the Earth in all Fruits and changed all Properties of the Fiercenesse into the Temperature 11. But when the Properties of the fierceness with the Four Elements awakened through the averted or apostate desire and false or wicked Will of Adam and gat the dominion then this Sprouting or Vegetation flew back that is it remained standing in the Tincture of the inward Ground and it is yet still indeed in the Four Elements but yet only in the inward Pure Element and cannot become attained but only in the New Regeneration of the inward Man and in the Materiall Tincture wherein the Paradisicall working is also totally manifest for those that are OURS to understand 12. This Table sheweth from whence all Substances of this World are sprung and what the Creator is viz that the Creator is the Spirituall or divine power-world which the Unity viz the Eternall Will hath moved which Will is God himself 13. But the Seperatour or Divider was the Out-flown Will out of the Spirituall World which in that Motion is out-flown out of it self and hath made to it self an Object or reflex Image for its working where in such Motion there is alwayes flown forth one Object or reflex Image out of another even unto the most Externall Matter or Masse of the Earth 14. And that was through the divine Motion drawn into a Lump or Masse and that very attraction of the Motion remaineth still so and therefore all Matters in the Deep fall towards the Earth and this is the Cause thereof that the power of the Motion standeth still thus and will doe to the End of the Time 15. The seven Dayes and seven Planets signifie the seven Properties of the Spirituall World and the Three Principles in the Spirit of the World Tria Principia in Spiritu Mundi and in the Materiall inanimate and in the living Creatures as Salt Brimstone and Oyl or Sal Sulpher Mercurius signifie the Ternary or Trinity of the Divine Manifestation or Revelation as a perpetuall enduring Source Well-Spring or Fountain out of which all outward Creatures flow have flowen and yet will flow forth to the End of this Time and the Seperatour is therein understood with or in the seven Properties 16. And we see in this Table what is flown forth out of the seven Properties and how the Spirituall Power hath brought it self into a Materiall as in the Seven Spaces downwards in each of them is to be seen wherein a Man may understand out of what Evill and Good in this World is sprung forth The Explanation of the Third Table MICROCOSMOS 1. IN this Table is Man set forth or represented as an Expresse or Reflex Image of the Three Worlds as to Soul Spirit and Body What he was in the beginning as to his Creation and what he became in the Fall through the Spirit of Errour or Seduction and what he is become through the Spirit of Christ in the New Regeneration Which is a true reall substantiall Image out of the Three Principles of the divine Manifestation or Revelation viz out of the out-flown Word of the divine Willing 2. As to the Soul Man is the Eternall Nature of the fiery or fiering kind of disposition as a Sparkle out of the Center out of which the Fire originateth and if this Ground cannot attain or reach the divine Light then it is a Darknesse from the Magnetick attracting desiring power 3. But if it attain or reach the Light out from the Fire so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love then the true Good Spirit Springeth forth out of the Fire as the Light shineth or springeth forth out of the Candle 4. This now is two Principles viz in the Fire of the Eternall Nature the * The First Principle Soul and in the Light of the divine Power the †The Second Principle Spirit But the * The Third Principle Body is the Third Principle as viz a Substance of the visible World of the Starres and Elements out of the Seven Properties of Nature made into an Image 5. The Soul hath the Seven Properties of the inward spirituall World according to Nature But the Souls Spirit is without properties for it standeth without or beyond Nature †Note note in the Vnity of God and yet becometh manifest through the Soulish fiery or fiering Nature in the stilnesse for it is the true reall express or reflex Image of God viz an Idea in which God himself worketh and dwelleth so farre as the Soul bringeth its desire into God and giveth it self up to the Will of God But if not then is this Idea viz the Souls Spirit dumb or mute and Worklesse and standeth only as an Image in a Looking Glasse which disappears or vanisheth and hath no Substance as besell Adam in the Fall 6. But if the Soul giveth it self up to God and introduceth its Magnetick hunger into Gods Love Then the Soul draweth divine Substance into it self viz the Substantiall Wisdome of God and so its Idea or Spirit becometh Substantiall in the Lights power and attaineth divine Life and then it is the true Temple of God wherein Gods Unity is manifest or revealed and Operative 7. * Note Note Yet if the Soul introduceth it self with the desire into it self viz into own self-Love and turneth in with the desire into the Seven Properties to prove them and eateth of the Lust or Longing delight of the Properties then it lifteth up it self and maketh it an â—â—â—estrum viz an Astrall Object or reflex Image which Evestrum then instantly hungereth after the vanity of false or wicked Lust as befell Lucifer and Adam where the Evestrum of Lucifer Imaged it self in the Phantasie and the Evestrum of Adams Soul in the †Or fiery Beastiall property of the outward World whence the Soul became venomed or poysoned and instantly kindled the Body which was from or out of the Limus of the Earth so that the Beastiall properties awakened in him and lusted after the Earthly Beastiall Food viz after Heat Cold Astringent Bitter Sweet and Soure and introduced themselves with such Properties into an own self Source or Fountain of such Lust And did with the desire eat of Evill and Good Whence the Image of God viz the Idea became dark and worklesse and then the right Spirit viz the operative Idea became dumb or mute and dead as an Image in a Looking-Glasse is dead 8. Thus the Soul became seperated from God and stood in a Naturall willing for Gods willing in the Spirit wrought no more and the willing of the Evestrum began viz the reflex Imaging of the dark and outward World for the Holy * Or Angelicall Substance Genius was changed TINCTUR 9. IN this Table Tinâ—â—ure standeth above distributed in the Seven Properties Which signifieth the Likenesse or Equality