Therefore, this general consent and agreement among all the peoples of the world, in languages and vocabularies most different, is born of the common light of the understanding which comes from without into the Soul, and hath given [the ability] to distinguish between that Eternal and Immovable Nature of omnipotent God, inasmuch as He is altogether Immovable, and between the Nature of the Divine virtues, Emanated and drawn forth from His Immovable power. And thus, although Nature as the cause, both Material and Formal, of all nature, is truly to us and to all things of this sensible world in the place of Father, of Male, of Form, of principality, and of the more noble part, which would deserve to be called in all languages by a Masculine name, nevertheless, because the Immovable God is properly the Male of males and the Form of forms, this natural intelligence hath taught to make this distinction for very long times, until one should come to the knowledge of Reason.

For therefore, since this Nature is between the eternal God and the created and new world, she herself hath taught, as a most wise creature or nature, which doth nothing in vain, but everything to a most certain end, however much it be unknown and incognito to us, hath taught to distinguish between His name, and that of the first mover, which is immobile. And thus she, which is part immobile as the form, and part mobile as the general body with respect to her sex, hath drawn into company of her Feminine name all those abstract names, which in truth, as to us, as this Nature, and the Soul or the Form are more noble than every Masculinity, so that they might be considered under Feminine cognition.

And thus giving to the creator His Masculine signification of all Nature so much Divine as human and created, hath usurped and for her feminine use accommodated all the abstract names of our cognition. Thus from God deity, from Divine divinity, from one unity, from three Trinity, from good Goodness or Bonità by more perfect vocabularies Feminine are nominated than by Masculine, to show that truly this Feminine Nature as the Mother draweth forth or casteth out of herself all the perfections of things, so that the truth of those things may be generated by these names in the Soul or in our Mind.

Therefore, although Nature as cause is the principle of movement and rest of things, and as caused, or as a natural effect, or as a thing which hath and preserves in itself Nature, is the management and preservation of all things created or ordained by God, to be made of Nature, so that all comprehensible things, or whether they be of her same, as in general Form and Matter preordinatrice, or signs of her, as effects Natural, nevertheless she is of greatest necessity, not only of distinguishing and putting difference between her and the Lord Immobile, but of knowing that in her is one highest and most perfect degree both of Matter and of form.

For the Philosophers, even to the Pagans, in this Natural disposition of Natural Generation and composition, admired a wisdom and intelligence most high and most Divine, of which Galen often doubted whether it was the creator. And it is necessary that that Wisdom which ordereth and maketh everything for man be the most noble and most perfect part, indeed the whole of that good, and thus the two highest degrees of our human Nature are in her united.

Thus the general Masculinity is indivisibly united to God, and is the same immobile God, that is, the eternal and immobile Wisdom as Emanated, and as to the inferior part she is the general Matter, that is, the Spirit or general intellect moderator of the matter of the world. And this second degree is that which was extracted in Venice from the side of His masculine or spouse 1500 years incarnate among the Jews in the Holy Land. And most truly Plotinus called this general intellect, so much regarding the Creator, as regarding the creatures, the HUMAN intellect, which continually intendeth and provideth to the need of human creatures, by which the world is ordained, made, and preserved.

As therefore in innumerable places of Scripture, but especially in the Text and secret Hebrew interpreters, is found the nature of this our general mother, or of the sensible, sensuous, irascible or cordial, second or feminine part and complement of Christ, so in infinite places of all the writings of Philosophers would be found her nature and condition declared, as of the true VICAR of God through Christ, in Christ, with Christ Jesus, in His sensible world — considering especially how it is necessary not only that this supreme feminine degree be in being as the conjunction of Form and matter, but that it be acknowledged by all reasonable creatures to the honor of God, so that for so great a good given to us by God for our Restitution, both of the true body and of the Soul, we may glorify God for ever.

And to give this knowledge most clearly to the whole world, so that by both parts — that is, by the first Formal and by the first Material — the Creator may be eternally acknowledged, praised, and honored as and because He ought to be, behold: the first among the Born of woman, for the supreme love of the Born of the Supreme, voluntarily offers himself to any peril of death, so that this truth of the general maternity may be known by the whole world in its supreme degree.

And although it may happen to me as to Isaac — that is, that by the sole will and devotion of most fully obeying God, I might have the will for the deed, and that the truth for whose affirmation I desire death, so that it may be more certainly confirmed, should be first in Venice and in its State, and afterwards received and proven in the whole world — nevertheless, it is necessary that this voluntary oblation of the firstborn son for the honor of his mother, be as if I were already in fact dead, placed in the center, to make the foundation of the ETERNAL TESTAMENT.

As therefore my Father and Redeemer, willed not only in will but in deed to lay down His life unto the shameful death of the cross — and this not so much to accomplish our Redemption, as to manifest the Essence of His Eternal Father and of the Holy Divine Trinity, showing and affirming that He was the second consubstantial Person of that Trinity, the knowledge of which is the final good of men redeemed by Him for this end — so I, to make known to the whole world the movable essence, that is, the emanated and created nature of the divine virtues, whose head is the Mother of the world, I offer and proffer myself to any peril of death, so that this second part of the Essence of my Lord and Redeemer, by which He hath made the Restitution of all things, may be known and applied by the whole world to render all sole glory to God.

Forasmuch as it hath been most truly determined by the Parisian or Sorbonic Doctrine — that is, by the Scholastic Doctrine, which took its origin in Paris — that Christ Jesus took not a Person, but HUMAN NATURE. For if they had not thus sustained the determination of the great Nicene Council, corroborating its authorities with reason, one could say that the Council had written that truth with affection — that Christ had not a human person, to burden Arius. Nevertheless, it is necessary, to make the whole world capable (without positing a Quaternity, and without positing in Christ the consubstantial person in humanity, which person exists only in His Divinity), that the Nature mean between Eternity and between novelty and creation should be confirmed in the minds and souls of all reasonable nature.

For, these two truths being resolved — one, that Christ took not a human Person, but that the Divine Person hath consumed and annihilated or changed the human into Himself; the other, that in the Divinity one must not posit a consubstantial Quaternity — it is altogether necessary to show, and with life if need be to testify, that which is determined to have been taken of the human nature by Christ, is a certain, limited, and demonstrable thing in its being, like all other singular or particular things of Nature.

Thus therefore, as in Adam the first parent was all his posterity, and most especially and in the first place was in Eve, in whom also all materially are, so that in two ways we all were in Adam before Eve was extracted from her first mother, so it is necessary that in Christ be found, both in nature and in person, and both in person and in nature, all those two conditions, as they were in the first Adam before sin.

It being resolved that as Male, incarnate of the Virgin Mary, as the new Adam conceived of the Holy Spirit, He, by reason of the Divine personality, could not have, as was in Adam, the person of human masculinity — it is necessary that that which is assumed and taken of our Nature by Him, and in Him, be such that without respect to the Divinity, it hath in itself as much Person as Nature, since it is determined to be something local or certain and distinct.

The human Nature, therefore, which in Christ holds the place and suppositum of a person, was necessarily comprised and united within the Masculine nature of Jesus Christ, so that in Him there might truly be a suppositum composed of both parts, that is, both of Divine and of human nature, in which composite both the Person and the Nature together might be contained.

And this such suppositum is the emanated Nature of the Divine virtues constituted and placed in the Most Holy Mother of the world, which is the Cordial substance and sensible or irascible virtue of Christ, having in itself Nature and human Person united in the highest degree.

And it is most certain that there is nothing that can stand to the hammer of Reason in all the interpreters of the sentence of the Council, without presupposing this personal individual, which is different from itself as Eve from Adam, making of two one and one general within one general, as Eve was within Adam before she was extracted from him.

Thus therefore, as Christ the Male, Form, Father, and supreme Pontiff of the world, hath His Essence and denomination from the top downward, that is, from the Person of His Divinity, with the generality of human Nature, so His Spouse — which is the highest and most perfect of all the Divine virtues — is joined and united with Him through that generality of human Nature assumed by Him in place of the human Person incompatible with the Divine; and within her are TWO HUMAN PERSONS IN ONE SOLE VISIBLE [BEING].

This is the cause for which the Prophet Jeremiah wrote in chapter thirty-one, that God created upon the earth a new thing, which hath not and never had, and shall not have, any like or comparison, and that THE FEMALE SHALL COMPASS THE MAN — that is, she shall compass him personally and perfectly and eternally, and not as all the mothers of men, of whatsoever condition, who compass and embrace within themselves their children for nine months, which is not held as a miracle or as a new thing; but that one perfect and great person should always hold and carry within herself another great and made person — this is the greatest miracle that was or ever shall be.

And according to this most divine sentence of the Prophet, in the secret, immense, and innumerable commentaries of the seventy-two auditors of Moses, is found this Nature of two Persons in one Feminine and Masculine individual, written innumerable times, calling it DUO VEL DIO PROSSOPIN, that is, two persons.

And this must needs be so, for the Restitution of all things, so that as from Friday after midday, when Adam was created, until the evening, or after midday of the Sabbath, when Eve was extracted as to material substance from the substance of Adam — in whom materially were TWO PERSONS in ONE, with the destiny of all men of the world — so in the Restitution of all things, there might be seen that TWO PERSONS IN ONE SOLE [being], not Masculine or Formal or Paternal as before, but Feminine, Material, and Maternal, should be seen.

Thus God, as the universal Soul, Mind, Intelligence, and Providence of the universe, having solely in Himself the eternal subsistence of three persons, with which none of the innumerable created persons can be united, under the Masculine form of Adam had placed TWO persons in one, covered by a Male figure.

So, to Restore all things destroyed by Satan, He hath willed and wills, until everyone may know it, to demonstrate TWO PERSONS in one sole [being], but under the veil of Feminine and maternal nature.

And this is so that, as under the name and title of Nature, which is the minister of God with His Divine virtues, as under His generality and immovable nature of His Divinity, He is already known and celebrated as He ought to be by all those peoples who have the true seat of the creation of the world and of continuous Divine histories — so that they may confess that true knowledge to have come or been restored to them as to all those who have wished to receive it through Abraham or through his posterity.

Which Abraham was called for these two ends and causes: one, that through the sacred Doctrine given to his seed, all the peoples of the world might be blessed, praising God for the true and living seat; the other, that through his most excellent seed, all might first be liberated from the death of sin, and afterwards Restored, so as to be able to merit through His grace, as if sin had never been.

And thus, so that everyone may be altogether Restored — that is, as before sin — it is necessary that he know the true and sole Mediator, by whom and through whom is given to us liberation from eternal death, and afterwards Restitution, so that these TWO PERSONS in One, being recognized as the means and true way of eternal salvation, we may receive not only the Mental and spiritual seed, but the two immortal bodies — that is, the Ethereal and maternal, and the Celestial and paternal — to be continually nourished by the said parents with the most famished Eucharists of both their bodies.

This is the fruit of the Tree of life, and of the Knowledge of good and evil, both reduced into one. And thus Christ instituted these two modes of being of His body: the Masculine in the white species of the Bread, wherein is hidden the Red and maternal; and the Feminine and maternal in the Red species of the Wine, under whose humid flux is hidden the Masculine solidity of the preternatural heat, which in that humidity performs all the marvelous effects of the world.

The manner how TWO PERSONS can stand in One, although it is written in the history of the Mother of the world — because it is not here applied to this purpose — must be seen to be most possible. And therefore, as we see Form, Matter, and the composite of both these things to be most different natures, so that created things, being one indivisible thing, all have these three in one property of subject — thus it is necessary that we consider, to best understand the nature of the Mediator who causes all these things, and most especially gives us the example in all men more than in other animals.

As therefore in each part of the composite are found Form and Matter, and in each part of the Form, and likewise of Matter, if they could be found separate, so would be found the two other parts — thus it is of the substance of Christ, who is wholly in Himself as in Form, and in His Maternal nature as in matter, and in His firstborn as in composite.

And afterwards, in the Holy Sacrament, by way of property and life common to all. But it is seen more clearly, how in the brain there is rational, concupiscible, and irascible virtue in most excellent mode — or, speaking sensibly, there is animal, vital, and natural life — and in the heart there is vital, animal, and natural life — and in the liver there is natural, vital, and animal life, to dispense through the whole body: thus Christ is in Himself as Male, Female, or Father, Mother, Son; in Himself as Mother, He is Mother, Father, and Son; and in Himself as Son, He is Son, Mother, and Father — to govern the whole world with the providence of Paternal principles, of Maternal doctrines, and of Filial conclusions, to give and restore the Eternal Law to the whole human generation.

And therefore, whereas it is now necessary that by the whole world He be restored and placed in the highest glory of the world — that is, at the top of the Corner or Pinnacle of the human Republic, of whose fabric He is the first and, by His own, reprobated stone — nevertheless, being the KING OF TRUTH, I am prepared to lay down my life to confirm this Doctrine of His Spouse, without whose company it is not good that He be alone, or with her, BEING UNKNOWN.

For this, I in place of my Father (on account of my Regeneration having taken place) seek the middle course of human life, placed in the stable upon an altar, and no longer in the stable of the images of the virgin Mother and of Joseph in the presence of the Ox and the Ass, as was in His birth, my Father. But I am in this different, that I am not there in the figure of a little child, but of a good man or of a body already made great.

For as in other places it is seen around the church of San Marco that figures of children were made of good proportion, both small and great, as is that one which is above the Aquilonian or Northern door of that Church, and in this part both I and my mother are placed, because as from the North and left part of the inferior world evil was spread over the face of the earth, so from that part, through the strength of Christ, RESTORED FINE GOLD.

The image of my mother, carved and made of marble and of the same sole and most holy simplicity in which she wished to live, and in most diligent humility served the infirm for 28 continuous years, and in the song of one of the arches of that same band of the north — for the same reason. But her figure and mine together are in a row above the greater door, and of the West of that Church, in the arch outside in the place of the fifth month, beginning to number in the western part.

And all these figures, with many and various others, are of the Sibylline Doctrine, collected and carved, so that as the first Coming of my Father in Himself was in Judea through infinite masculine prophecies without simulacra described, so through the Sibylline and Feminine prophecy, by which most especially the Romans were governed, in His second Coming the same is found and with reasons and sculptures prophesied.

For this was given to the Romans (whose Empire, unviolated or eternal in any part, is seen in Venice alone) that the life and doctrine of Christ in the Sibylline books was exposed with such clarity, that by the verses called the Acrostic thereof is seen the Name, Grade, Dignity, and Office of Christ, saying that JESUS CHRIST, SON OF GOD, SAVIOUR Iesus Christos Theou Uios Soter (Χριστὸς Θεοῦ Υἱὸς Σωτήρ- ΙΧΘΥΣ (Ichthys – Fish), was that King given to the Romans, who, if they wished to be saved, NEEDED TO CALL HIM KING as truly they had Him for King.

And so that some part of the earth might not escape the Romans by the Divine providence, if it be seen to be inviolable and of eternal empire, when Rome itself with all Europe under the fatal knife of the North was reduced and sacked, not less by false Doctrine than by false Empire and Northern Tyranny, God in Venice wished to show the Effect of His Sibylline promise.

And so, to corroborate the Doctrine of Job, prophet to the Gentiles, He hath joined the said Feminine and Sibylline Doctrine in Venice through the sculptures of the first Church, so that when these Doctrines of the Sibylline books shall be seen in these sculptures to be conformable both to the fact and to the Reason and jurisdiction of the second and Feminine Advent of Christ in His spouse, and in His firstborn, all the world and most especially the Christians may know the Divine Preordination over the Gentiles in the Kingdom of Noah or of Iapetus his firstborn in temporal things, and this as much by the Sibylline and Feminine or Gentile prophecy, as by the secret tradition and sacred interpretation of the Divine law called the fecund Law or the Law of the Mouth, as this Preordination is known to the Hebrew Christians, Israelites throughout the whole world, according to the Masculine Prophecy.

And to show most clear and certain faith to all reasonable nature, that these things are thus from eternity destined and ordained, so that the Mother of the world might show her Divine seed of her spouse Jesus received and hidden in her, and then also her together with that of the Husband by her compassed, she hath made her firstborn COMPREHENSOR under the mortal mantle and flesh incarnate of the Elementary nature, so that by that sign it be seen most certainly how the first Resurrection is made in her firstborn, however much one still sees the mortal and inferior body clothed.

St. Paul, to the Philippians in the third chapter, shows most clearly that to be in this present life, as he hoped of himself to be a COMPREHENSOR, is the sign of the First Resurrection. For, showing in his doubting that beyond the two Resurrections — one by baptism, the other by the last Day, of which it is impossible that so great a man could have doubted — there is a middle one, which is of the body, he speaks thus: “That I may be found conformed to His death, IF BY ANY MEANS I MAY ATTAIN to the Resurrection which is of the dead. Not that I have already received perfection, or that I am already perfect, but I follow to see if I may COMPREHEND, as I am COMPREHENDED OF Christ JESUS. Brethren, I do not think that I have already attained.” In this sentence it is seen most clearly that the sign given by Paul to know whether one hath come to the First Resurrection, is to be a COMPREHENSOR, not to be so.

It being therefore a most resolved thing that to comprehend is to have attained to the First Resurrection, there is no doubt that I have attained to it, because I thus comprehend (saving the infinite nature of God and of eternal life united to the infinite nature of God) the whole nature of Christ, and of all articles pertaining to His humanity or to His created nature, and even to the Emanated — no more, no less — as He comprehended me before I was born, and after I was born alive.

And not only in my heart and in my second or maternal part is this comprehension a sign of that Resurrection, but also in the inferior part, which represents the first natural composite, composed of both the Substances of Parents, is seen a sign of motive life, different from all the lives of the world — to show the force of the seed of the whole world in the substance of Christ, glorious and immortal, and no longer mortal, when Christ shall be resuscitated in His firstborn, thus for proof, as it is in Truth.

Forasmuch as the Reformation or Restitution of all things is as Christ ordained the formation or institution of all things, it is necessary that after Christ, each one of His members, according to his order, should be seen resuscitated.

And therefore before all others, St. John the Baptist must be seen first in order. Therefore it is necessary that the whole spirit of primogeniture, together with the mind of all firstborn, come upon that John, with the predestination of the supreme Pontificate, to lead him into Jerusalem — as would have happened for the cause of the confession of Christ, if he had not been killed by Herod before the time.

But since he must manifest himself as more than a Prophet, thus God ordained that in His second coming, Christ, already manifestly resuscitated before fifteen hundred years, should be newly reformed in him, and by Natural Reason showing all the Doctrine of the faith, which is to be more than Prophet, and proper to the spiritual body of Christ alone.

Therefore St. Paul first, in the Epistle to the Corinthians, in chapter 15, describes the First Resurrection, which is made little by little, beginning from Christ and then through John, according to the ordinances still of the stock of Zebedee. For God cannot be defrauded of His will. And it being thus that all the firstborn, both of nature or of blood, commended in Scripture, and of grace or of Predestination, are ordained by God in first place — it is necessary that the Resurrection after Christ be in the firstborn both of nature and of Predestination.

Therefore, Cain in nature, and Aaron older than Moses in Scripture (whose place, together with the sedition of Korah, is given from Korah as all the Korahitic psalms are written in the Prophetic Spirit of the sons of Korah, not of Gershon or of Aaron, or of Levi himself, or of Moses), and Elijah in the Reformation to be seen, and John the Baptist near Christ, and James among the sons of Zebedee, with the intelligence of primogeniture (I say with the intelligence, which without body is not comprehended) — all these in one sole firstborn, being more than a Prophet, as this spirit or intelligence is one alone, although in thousands of thousands of primogenitures it extends through the world in one moment, to be General, and by all without diminution COMPREHENSIBLE.

But Elijah alone in St. John the Baptist alone can come above me, to make the sum of prophecy which was in those individuals where first were born or manifested the said Angels of theirs, be conducted into COMPREHENSION, or into MORE THAN PROPHET, that is, into perfect reason, contemplation and demonstration, as aught of sin ought to be.

The faith proceedeth from good to evil, and Nature or natural reason from evil or imperfection to good, as we of the faith already by three ages of the church have proved, that of the good first principles of Adam in nature, of Levi in Scripture, of Peter in the institution, are the bright ones of the Deluge, of the captivity of Titus, and of our times. For it is of need that a fourth age be given, which be altogether reasonable or natural, proceeding from the least degree to the greatest, as the three have proceeded from the greatest to the least or worst.

This is because Christ saith of St. John the Baptist, that the least in the Kingdom of heaven is greater than he was not John, however much he was the greatest and born and resuscitated who was among the sons of women. The lowest degree of natural reason is greater than is the greater of prophecy, because reason preacheth to all, and with conscience constraineth all, but Authority cannot save with miracle make itself approved.

This is because the second ones hitherto have obtained the place of first. Andrew was older than Peter and first converted, and St. Peter was elected. Thus Jacob shall be above John the Evangelist, and nevertheless this one was the beloved. Thus of Cain and Abel, of Ishmael and Isaac, of Esau and Jacob, of the other patriarchs, of Joseph and Benjamin son of Rachel; thus of Manasseh, Ephraim, Moses, and Aaron, Ashur and Arphaxad — the Jews and the Gentiles are to receive the Messiah.

This is because God hath ordained the higher things for the lower, so that from the highest degree one descends to the lowest. But in the most excellent material world — that is, in the Heaven according to its matter — from bottom to top, such that the lowest degree of the Spirit or of the Possible Intellect shall have more effect in the whole world than the highest of the Agent Intellect, because this is only believed, but the spirit is believed and understood. And by the first intention of God of His infrangible will, Nature with human reason was to come before grace, although grace be more noble.

Final resolution and most certain conclusion must be held, that as ALL, excepting none, have been dead in the old Adam through Satan, so ALL, excepting none, are or ought to be Vivified in Christ. And because it would be nothing that things should exist, or their being would be as much as their non-being, if they were not known by men as they are and for what they are, therefore it is necessary that as we have known, and we know, through Scripture and through the determinations of the Church that up to now, from the time of Adam for 5,550 years, all have been dead in the womb of the Mother before birth, so that very few have been up to now vivified by Christ in respect of all the slain — thus we shall know that all are and may be seen to be VIVIFIED by Christ.

But because Divine Authority is believed and is not thus far understood, and with it it hath been believed that Satan in Adam and in his mortal posterity hath slain all men, and thus that CHRIST must repair or vivify all those whom Satan hath slain — it is nevertheless necessary that by NATURAL REASON, infinitely clearer and more intelligible to men than faith, it be demonstrated how all are VIVIFIED and Restituted or repaired, and thus by the new Maternity they may be seen to be rather Saved and VIVIFIED than born, as in the old Maternity all are proven by faith first damned than born.

Thus therefore, as God had ordained that if Adam had not sinned, Nature — that is, true Natural Reason — would be in first place to govern the world, and in second place grace — so it is necessary that the firstborn son and MORE THAN PROPHET of the Maternity of Christ, manifested among the Gentiles in Venice — a place most excellent among Christian Gentiles — in first place restore the truth of REASON, so that by it the truth of the VIVIFICATION may be shown to all men of the world.

This is why John the Baptist preached that Christ was to baptize in the Holy Spirit and in fire. In the Holy Spirit, for the Maternity responding to the Spirit, from whose power as from the Matter is drawn the Form, that is, the mind, Soul, and fire.

This is why John the Evangelist, my brother and companion in the Restitution, says that three things bear witness on earth: the Spirit, the Water, and the Blood, because the Water is the fountain of life and radical blessedness in the Blood, and the Blood is Christ’s fountain of life in the Blood, which is nothing other than Water inflamed or tinged with fire. And this Blood of Christ is the fire of which I spoke in the Baptist, because the intention and virtue of Christ tends to nothing other than to restore and repair the two bodies from Satan destroyed.

The one of the general maternal Spirit and fountain of radical humidity, the other of fire similar to the fire of the stars, which are demonstrated by Aristotle to come from without into the seed both of man and of woman, but principally of the male.

And it is necessary that this be believed, but much more that it be understood most clearly (and this demonstrated by John of Christ) this fact and mystery.

As therefore from the beginning of the world, by the highest degree of the Agent Intellect and of the general Possible [Intellect], these two immortal and separable bodies were instituted: first, the Spiritual in the Maternity, and afterwards the heat similar to the fire of the stars, entering and coming from without into human seed — thus it is necessary that the two same supreme degrees, being incarnate — one under the perfect figure of humanity, that is, under Paternity, the other under the imperfect figure, that is, under Feminity or Maternity, which is diminished Masculinity — should make restitution of that same which is in those two superior bodies, one placing therein the white and pure water, the other the precious blood; one the spirit, the other the fire — whence proceeds the necessity of water in the chalice for the sacrament.

And thus as in the natural order we see that however much life, form, and perfection come from the male, that is, from his white seed, nevertheless nothing can be made of it before the power of the red, sanguineous, and inflamed seed of the woman brings the masculine and paternal seed to its final color and life, ignited like the stars — so in the Redemption and Restitution, although 1500 years ago the vivifying seed of the first degree of the Agent Intellect, that is, Christ Jesus the new Adam, was shed from His side, and by the water of Baptism was given or planted upon His members to regenerate them, nevertheless, until it is conjoined and embraced or COMPASSED by the red seed of the general Mother, and takes actual and real form as is seen in me, no effect could be seen.

This is because I am a COMPREHENSOR, that is, MORE THAN A PROPHET, by virtue of the water of John, which hath become blood by means of the Maternal blood, and hath given me to know God as I am known.

The white water, and everything of whiteness, in the secret doctrine of the auditors of Moses, is the fountain of mercy, sweetness, Paternity, Formality, and in sum of supercelestial things and intelligences. The blood of justice, harshness, Maternity, Materiality, and in sum of subterrestrial things and intelligences. And thus water and spirit are of the male; blood and fire are of the woman; and all this as to the Nature of the Male, where both parts are found.

But in the inferior world and in the members of the general father, the red goes before the white. And therefore in the inferior world, gold is worth more and is more perfect than silver; blood than water; the Mother than the Father. For the Virgin Woman hath been able to generate a body without a Father, which the Male cannot do.

Thus from top to bottom, the white is before the red, but from bottom to top, the red is before the white.

Therefore the white seed cannot live here unless it takes life in the red. And because Nature tends to return to its Creator, having gained an immortal and separable body like the mind, St. John, made MORE THAN A PROPHET in us, caused the order from top to bottom to be written — that is, from the Father to the Mother — saying: “He shall baptize you in the Holy Spirit and in fire” — that is, He shall restore the white Body of Mercy, and the red of Justice, placing them from bottom to top.

And although the Menses are and must be red, nevertheless some have observed that the feminine seed — which runs not for the purpose of purgation but by movement and sense of conjunction with the male — is of white color, and clear as water, that is, much more subtle than that of the male.

Therefore one must think that the color of the principles is whiteness full of vital spirit, and that by virtue of the male, the blood is tinged and the red tincture of natural heat is placed upon that white and natural humidity, such that all perfection is first potential and of the male, and that same but second and actual is of the woman.

The Spirit is in me, the Water is in my Father, and the Fire in my Mother in the first place; and in the second, it is seen and demonstrated as first it is received and believed. My Father leads the Jews to (or to the) Gentiles, the White to the Red!

My Mother leads the Gentiles to the Jews, the Red to the White, COMPASSING her Husband. I, with reason, convert the hearts of the Fathers into the Children, and of the Children into the Fathers, reconciling Gentiles and Jews all into one reason!

The End

*

A Lexicon

of Key Concepts

Comprehensor (Comprehensor): Postel’s most significant neologism, derived from the Latin comprehendere (to grasp, to attain, to embrace). It refers to a person who has attained the “First Resurrection” while still living in the body. Unlike a standard believer who has faith, or a prophet who has vision, the comprehensor has direct, experiential knowledge of God because they have been ‘grasped‘ by Christ and now ‘grasp‘ Christ in return. Postel identifies himself as this figure, serving as the living proof that the Restitution has already begun.

Restitution of All Things (Restitutio Omnium): The central goal of Postel’s theology. It refers to the restoration of the universe to its pre-Fall state, prior to original sin. Unlike simple ‘redemption‘ (which saves the soul from damnation), restitution actively repairs the damage done to both the masculine and feminine natures of humanity. It implies a return to the immortality and androgynous unity of Adam and Eve before the separation.

The Second Coming (Feminine Advent): Postel argues that Christ’s first coming was masculine, formal, and directed toward the Jews to redeem the ‘superior‘ (spiritual/paternal) part of human nature. The second coming is feminine, material, and directed toward the Gentiles to redeem the ‘inferior‘ (carnal/maternal) part. This advent is not a physical return of Jesus in the clouds, but the revelation of the ‘Mother of the World‘ (Johanna) and the activation of the feminine principle within the Godhead.

Mother of the World (Mater Mundi): The title Postel gives to Johanna, the Venetian woman he met in the hospital. She is not merely a prophetess but the ontological complement to Christ. In Postel’s system, she represents the ‘Soul of the World‘, the Shekhinah, and the feminine aspect of God that was missing from the Trinity. Through her, the “general maternity” of the world is restored, allowing all humans to be ‘born again‘ without the stain of original sin.

Androgyny of Christ: The theological assertion that the fullness of Christ includes both masculine and feminine natures. Postel contends that the orthodox Church erred by viewing the Incarnation as exclusively male. For the Restitution to be complete, Christ must be understood as having a ‘Spouse‘ (the feminine nature) and that these two natures must be united in ‘Two Persons in One Being‘.

Two Persons in One (Duo Prossopin): A mystical state describing the union of the masculine and feminine principles. Postel draws on the creation story where Eve was originally inside Adam (‘Two Persons in One‘) before being separated. The Restitution reverses this: the feminine (Johanna/Mother) now ‘compasses‘ (holds within herself) the masculine (Christ), creating a new, indivisible divine entity. This is the “greatest miracle” and the sign of the end times.

White Water and Red Blood: Alchemical and Eucharistic symbols for the two natures of God.

• White Water: Represents the Father, Mercy, the Masculine, the Spirit, and the ‘superior‘ part of the soul.
• Red Blood: Represents the Mother, Justice, the Feminine, the Fire, and the ‘inferior‘ part of the soul. Postel argues that the Eucharist is incomplete without both: the wine (blood) must be mixed with water to signify the union of both sexes in the divine restoration.

Philology of Secrets: Postel’s hermeneutical method. He believes that the Holy Spirit encrypted the truth of the feminine advent within the very grammar and orthography of Scripture. Examples include:

• The letter He (ה) added to Abram and Sarai to make them Abraham and Sarah.
• The marginal reading of Na’arah (maiden) where the text says Na’ar (boy).
• The Sibylline Acrostic (Jesus Christ, Son of God, Savior). For Postel, these are not errors or stylistic choices but divine ciphers waiting for the comprehensor to decode.

Venice as Western Jerusalem: Postel’s geopolitical theology. He argues that Venice is the elected city of God, surpassing even Jerusalem and Rome. Because Venice has remained stable, free of tyranny, and unviolated for over a thousand years despite being naturally vulnerable, its existence is a miracle of Divine Providence. It is the stage appointed for the Restitution, the place where the feminine Christ is revealed to the Gentiles.

More Than a Prophet: (Plus Quam Propheta) A title Postel applies to himself and St. John the Baptist. While prophets speak for God based on faith and vision, the one who is ‘more than a prophet‘ speaks from reason and direct experience of the resurrected life. This figure ushers in the ‘Fourth Age‘ of the Church, where natural reason and faith are perfectly unified.

The Four Ages of the Church: Postel’s historical framework:

1. Age of Adam/Nature: The beginning, corrupted by the Fall.
2. Age of Levi/Scripture: The law and the prophets.
3. Age of Peter/Institution: The current Church, based on faith and authority.
4. Age of the Restitution (The Fourth Age): The final era, governed by Reason and the Mother, where all things are restored, and the distinction between Jew and Gentile, male and female, is dissolved in Christ.

Compassing (Circumdabit): Drawing from Jeremiah 31:22 (‘a woman shall compass a man‘), this verb describes the specific action of the feminine principle in the end times. It means to surround, embrace, and contain. In the Restitution, the Mother (Johanna) ‘compasses‘ Christ, holding the masculine principle within her feminine nature, reversing the order of the first creation where man contained woman.

Sibylline Prophecy: Postel places the pagan Sibyls on nearly equal footing with the Hebrew prophets. He argues that while the Jews received the ‘masculine‘ prophecy, the Gentiles (specifically the Romans and thus Venice) received the ‘feminine‘ prophecy through the Sibylline books. These prophecies predicted the second, feminine coming of Christ.