30. For he is attracted by two, viz. by the spirit of God, and by the devil, in whose bands also he is tied, according to the outward sinful man: and his centre standeth directly upon the cross, and he is in this world like a balance, whereof one part goeth suddenly up, and then suddenly down again: and we are here only in a valley of misery, anguish, and perplexity.
31. Now seeing God is so near us, yea in our selves, therefore let us seek him: and if we would find him, we must turn away from this world, and become like a little infant, that is without understanding, which only hangeth to the breasts of its mother: and we must be new born in God, with our mind and thoughts, or else we cannot see him: and Christ himself teacheth us the same, [saying] that his light shineth in us.
32. We must wholly reject our own reason, and not regard the dissembling flattering art of this world, it is not available to help us to that light; but it is a mere leading astray, and keeping of us back.
33. This we intimate to the Reader, that he may know [what it is which] he readeth: [it is] not the writing of a man of understanding, but of a child; as a child [newly born] from the mother is a stranger to this world, [and hath no understanding of it].
34. Therefore we speak of our child-like birth in God, for our beginning is upon the cross: we are created upon the cross as to our soul, therefore the body also is a cross: and the centre (viz.
the heart) is in the midst of the cross: and we are with Adam, gone forth from the image of the cross, into the image of the serpent: But the Son of the virgin hath regenerated us again on the cross to a heavenly image.
35. Therefore we will speak, what we see and know in the ground, and not be silent; for a cross-birth keepeth its centre in Ternario sancto [in the Holy Ternary], understand it rightly, in the holy number Three, but not in the Majesty, which is without essence, but in the distinction of the Trinity, where the Deity is called Father, Son, and Holy Spirit, where the two Principles part, the holy and the wrathful; and there it is that the flash maketh a cross, and upon the cross, the Heart of God is generated [from eternity to eternity], and standeth as a heart in the body, or as God the Father's Word in his centre, and so maketh another centre in itself, [as the light maketh another centre than the fire, and yet they are not parted asunder]. For it entereth into itself, into the light of the liberty of the Father.
36. Therefore it is the Heart of God, for it is the power of the Majesty, and affordeth the lustre, power, and glory of the Majesty.
37. Out of this Word the Father speaketh forth his spirit, [as the fire sendeth forth the air through the light], which spirit goeth forth from the Word, into the meekness of the Word, and bringeth with him the glance of the Majesty; for the meekness taketh its beginning with the flash [of lightning] which is the separating mark of the two Principles: where the wrath goeth upwards, and the meekness downwards: and are both the substance of the corporeity.
38. For although the wrath in the flash inclineth upwards, and also side- ways [cross-wise or square], yet the sinking down of death is in it also: for the flash killeth the hard strong might, as is seen how it dissipateth the darkness, and yet the sting of the wrathfulness remaineth in it, where no death is perceived, but substantiality, without understanding: as also in the sinking of the captivated meekness in the light, there is no understanding either, but substantiality, and yet it hath the tincture, which springeth in the substantiality, and is like a growing: and the understanding remaineth merely in the centre on the cross in the Number Three [Trinity].
39. Thus we say the Holy Ghost goeth forth from the Father and the Son [as the air from the fire and the light]: But whither doth he go? Into the substantiality, with the glance of the Majesty, wherein the Deity standeth revealed. This gate is called by me in all my writings, Ternarius
30. For he is attracted by two, viz. by the spirit of God, and by the devil, in whose bands also he is tied, according to the outward sinful man: and his centre stands directly upon the cross, and he is in this world like a balance, whereof one part goes suddenly up, and then suddenly down again: and we are here only in a valley of misery, anguish, and perplexity.
31. Now seeing God is so near us, yea in our selves, therefore let us seek him: and if we would find him, we must turn away from this world, and become like a little infant, that is without understanding, which only hangs to the breasts of its mother: and we must be new born in God, with our mind and thoughts, or else we cannot see him: and Christ himself teaches us the same, [saying] that his light shines in us.
32. We must wholly reject our own reason, and not regard the dissembling flattering art of this world, it is not available to help us to that light; but it is a mere leading astray, and keeping of us back.
33. This we intimate to the Reader, that he may know [what it is which] he reads: [it is] not the writing of a man of understanding, but of a child; as a child [newly born] from the mother is a stranger to this world, [and has no understanding of it].
34. Therefore we speak of our child-like birth in God, for our beginning is upon the cross: we are created upon the cross as to our soul, therefore the body also is a cross: and the centre (viz.
the heart) is in the midst of the cross: and we are with Adam, gone forth from the image of the cross, into the image of the serpent: But the Son of the virgin has regenerated us again on the cross to a heavenly image.
35. Therefore we will speak, what we see and know in the ground, and not be silent; for a cross-birth keeps its centre in Ternario sancto [in the Holy Ternary], understand it rightly, in the holy number Three, but not in the Majesty, which is without essence, but in the distinction of the Trinity, where the Deity is called Father, Son, and Holy Spirit, where the two Principles part, the holy and the wrathful; and there it is that the flash makes a cross, and upon the cross, the Heart of God is generated [from eternity to eternity], and stands as a heart in the body, or as God the Father's Word in his centre, and so makes another centre in itself, [as the light makes another centre than the fire, and yet they are not parted asunder]. For it enters into itself, into the light of the liberty of the Father.
36. Therefore it is the Heart of God, for it is the power of the Majesty, and affords the lustre, power, and glory of the Majesty.
37. Out of this Word the Father speaks forth his spirit, [as the fire sends forth the air through the light], which spirit goes forth from the Word, into the meekness of the Word, and brings with him the glance of the Majesty; for the meekness takes its beginning with the flash [of lightning] which is the separating mark of the two Principles: where the wrath goes upwards, and the meekness downwards: and are both the substance of the corporeity.
38. For although the wrath in the flash inclins upwards, and also side- ways [cross-wise or square], yet the sinking down of death is in it also: for the flash kills the hard strong might, as is seen how it dissipats the darkness, and yet the sting of the wrathfulness remains in it, where no death is perceived, but substantiality, without understanding: as also in the sinking of the captivated meekness in the light, there is no understanding either, but substantiality, and yet it has the tincture, which springs in the substantiality, and is like a growing: and the understanding remains merely in the centre on the cross in the Number Three [Trinity].
39. Thus we say the Holy Ghost goes forth from the Father and the Son [as the air from the fire and the light]: But whither does he go? Into the substantiality, with the glance of the Majesty, wherein the Deity stands revealed. This gate is called by me in all my writings, Ternarius
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