“Thereupon it clearly appears who this macrocosmic Stone Aben ... really is, and that his fiery spirit is the foundation stone of all and given for all (sit lapis seu petra catholica atque universalis) ... which was laid in Zion as the true foundation, on which the prophets and the apostles as well have built, but which was also to the ignorant and wicked builders a stumbling block and bone of contention. This stone therefore is Christ who has become our Cornerstone....” (Summ. Bon., p. 19.) “If we consider now the stone Aben in its significance for the microcosmos ... we shall soon be sure that as a stone temple of God it can have no less value for every outer man in so far as the Holy Ghost also reserves a dwelling in him forever.” (Summ. Bon., p. 20.) “That is also the reason why the stone Aben appears in double form (quod ambae petrae), that is, in the macrocosmic and in the microcosmic.... For the spiritual stone is Christ that fulfills all. So we also are parts of the spiritual stone and such are also living stones, taken out of that universal stone (a petra illa catholica excisi)....” (Summ. Bon., p. 20.) Here again we have the alchemistic distinction between the universal and the particular, and the like distinction is also expressed by the opposition of the celestial and the terrestrial stones. The second chapter of I Peter speaks of the living stone. I Corinthians X, 4, says likewise: “And did all drink of that spiritual Rock that followed them and that Rock was Christ.” Alchemistically expressed it is called aurum potabile (drinkable gold). “But,” now you ask, “where then is all the gold with which those alchemists [Fama] glitter so famously?” So we answer you.... “Our gold is indeed not in any way the gold of the multitude, but it is the living gold, the gold of God.... It is wisdom, which the psalmist means, Ps. XII, 6, ‘The words of the Lord are pure words as silver tried in a furnace of earth, purified seven times.’ If you now wish ... to put before yourself the true and actual animal stone, then seek the cornerstone, which is the means of all change and transformation, in yourself.” (Summ. Bon., pp. 34 ff.) “Finally the brother works towards the consummation of his labors in the form of a master builder (_denique sub architecti figura operatur frater ad huius operis perfectionem_).... Only for the better carrying out of our building and thereby to attain the rose-red bloom of our cross concealed in the center of our foundation ... we must not take the work superficially, but must dig to the center of the earth, knock and seek.” (Summ. Bon., p. 48; Trans. Katsch, pp. 413 ff.) Just after that he speaks of the three dimensions, height, depth, and breadth. The masonic symbolism is accompanied clearly enough in the “Summum Bonum” by the alchemistic. Notice the knocking and seeking, and what is mentioned in the doctrines about the form of the Lodge. Immediately thereafter is a prolix discussion of the geometric cube.