his wrathful Hunger may be changed into a Love and then they sleep together in their own Marriage Bed now the Devil is an Enemy of this Wedlock who soon cometh with a strange Desire and tempteth these married people but dares not lay an hand of violence on them but only afflicts and plagues them with a false strange Desire now if they yeeld their Desire unto his Will and his Desire overcome them then they become Enemies to one another and bring forth a false Child for Christ said An evil Tree bringeth forth evil fruits and a good Tree good fruits 51. Therefore the Artist must beware and keep himself from such Anger and yet must prepare a Cross for this married couple for he is their Foe and Friend that so they both in their Marriage Bed of Love might lift up their Desire to God and so with their Desire Gods Essence may be pregnant in their Desire and then in their Copulation they shall beget such a Child which they understand the Mother viz. the Female shall nourish in their Belly until it be ripe 52. In the mean time let the Mother take heed she bear no Love to any other besides her Consort and also not Imagine after strange things else she will imprint a spot or mark on the Child she must continue simply in one Love till the Child be perfect as to its body which comes to pass in the fourth Moneth yet according as the Parents are of one property even so strife and contrary will arise in the essence in the Child when as the Child is to receive its Souls life 53. But when the Essence is in its wresting Combate the Artist must assist the Soulish viz. the fiery propeity until the Souls-spirit attains its Life even then he appeareth in the Womans Form and Lustre Now supposeth the Artist that he hath the Child that it is born but there belongeth a further time unto it till the Soul grows strong and then it appeareth and shews it self in its red and white Coat 54. But there is yet a wonderful Process behind when the Souls life is born then the new Soul casteth away the Vegetable Life of the Parents which is propagated and inherited to the body from the Parents Vegitta wherein the body of the Child congealed and grew till the time of the Soul and the Life of the four Elements dyeth and the Life in the one Element ariseth the Child is hidden in the dark Death and the Artist supposeth it to be dead but he must have patience till the Childe be born The Peculiar Process in the shaping of the Magical Child 55. The Course of Christ upon the Earth is a real Type how the new Child is nourished in the Mothers Womb after its Conception as is before mentioned and attains a Vegetable Life and groweth up to the time of its right Souls and Spirits Life and how the Child ariseth from the Parents Essence and how in the Enkindling of its Right viz. of its own Life it casts away the Parents Vegitta and Working and how a new plant viz. a new peculiar Operation doth now arise according to the new enkindled Spirits property whereby the Child is more noble then its Parents understand as to its outward Life 56. But perhaps some rude clownish Sophister might meet with this Treatise and draw a strange Understanding from it in that I write of a Soul in the Vegetative Life but let him know that we do not understand the Image of God which was formed into a likeness according to God to be in Metals Stones and Herbs but we understand the Magical Soul how the Eternity viz. the Deity doth imprint and pourtray it self in its likeness according to the Model of its Wisdom in all things and how God filleth all in all we understand the Summum Bonum the Good Treasure which lieth hidden in the outward Worlds Essence as a Paradise 57. When Christ in his childhood grew up in humane and divine Property till he was twelve years old he went with his mother Mary unto the Feast at Jerusalem and went into the Temple among the Scribes asked them and harkened unto them and gave answer unto the Questions of the Teachers but when his Parents returned home supposing him to be among the Company he remained purposely behind among the Doctors and followed not the intent of his Parents but the divine Will until they came back again and sought him and then his Mother said unto him My Son wherefore hast thou dealt so with us Lo thy Father and I have been seeking thee Sorrowing Then he said unto them How is it that you have sought me wist ye not that I must be about my Fathers business And he went home with them and was subject unto them 58. In this Figure we have the Type of the Wills of the inward and outward World how they are in one another and against one another and yet are but one Even as in Christ there were two Kingdoms manifest one wrought unto Gods Will and brake the outward Worlds Will of his Parents in that Christ tarried behind contrary to the will of his Parents at which they were troubled which the divine Will in Christ knew well enough and the other Kingdom viz. of his Parents Will brake the divine Will that he went home with them and was obedient unto then according to their will 59. This Figure sheweth the Magus that he shall find two Wills in his Purpose which he thinks to carry on one will not be obedient and subject unto him viz. the divine Will and yet if his own peculiar external Will shall rightly apply it self thereunto and only seek the dear Child Jesus with Mary with desire and earnest sorrow and not earthly pleasure of the flesh then the divine Will will be obedient to him and go home with him and be used according to his good pleasure 60. Secondly It sheweth him the two-fold Working and Will in all things and if he will be a Magus and according to his Will turn the Will and Essence of the good Property out of the inward into the outward then he must be first capable of the inward viz. of the divine Will else he cannot change the inward Will into the outward as Christ was not obedient to the external Will of his Mother until she sought him with grief and sorrow of Heart and turned her Will into Gods Will and wrestled in his Compassion with Gods Will as Jacob the whole night until the Lord blessed him and God said unto him Thou hast wrestled with God and man and hast overcome or got the Victory 61. Also let the Magus know that he need not go about to implant the right Will to perfection from without into his purpose it is already in all things only he must introduce a divine desirous Will according to the things property into that thing which he taketh in hand which wrestleth with the divine Will as
the Darkness it is a Rust or Smoak therefore if its outward Water-body be cast into the fire understand that Body which it receiveth in Sulphur from the watery property then it doth evaporate for in the fire every property doth sever it self again into the first Essence whence it came Originally where all things were only a Spirit 44. And then secondly it severs it self according to the Water of the dark Impression into a Poyson source which yet cannot be understood to be a Water but only a Corporeal Essence of the Spirit for as the Spirits property is so is also its Water and even so it is in the Fire-flagrat 45. Further understand us in the fiery Flagrat concerning the Salniter whence the manifold Salts and Powers do arise for all the Properties of the Spirit are become Corporeal in the great Motion of the Essence of all Essences and entered into a visible and comprehensible Being This Flagrat is effected in the enkindling of the Fire and in the mortification of the Fire it doth impress into it self from the Waters Original a Water according to the property of the Flagrat which yet is rather Fire then Water but yet its mortal Essence is a Water according to the property of the Flagrat it is the Comprizal of all Properties it bringeth forth in its Comprehension viz. in the fiery Flagrat all Properties in it self and apprehendeth the property of the Light in its Powers and also the property of the dark Impression in its Powers and maketh all fiery one part according to the Coldness and one part according to the Heat but the most part according to the endless Mercury which is the Life of all Essences in Evil and Good in Light and Darkness 46. This Salniter is the Mother of all Salts in Vegetables and Animals viz. in Herbs and Trees and every thing he is in all things which give a taste and smell the first root according to each things property In the Good which grow in the Love-desire in the oyl of Brimstone he is good powerful and pleasant and in the Evil he is evil in the Anguish of Brimstone and in the Darkness he is the Eternal Horrour and Despair continually desiring in the Flagrat to aspire above the Gates in the Fire from whence ariseth the Will of all Devils and of all Pride to ascend above the Humility of the Love-desire and in the Fire is the Tryal of his Essence as we see how he clasheth and consumeth himself in the Flash as a sudden thought 47. For its Essence ariseth not in the Essence of Eternity also it cannot inherit it but in the enkindling of the Temporal fire yet it is perceived in the Eternal Spirit by reason of the Elevation of the joy but according to the Essence of mortification viz. according to the Salt of the Fire it subsists in the Fire for this property ariseth out of the first Desire viz. in the essence of the first Impression which property the Philosophers call Saturn therefore the Salt is manifold all sharpness in the taste is Salt the good taste ariseth out of the oleous Salt and so also the Smel which is the Egressive Spirit in which the Tincture appeareth as a lustre or fair Complexion of colours 48. Thus understand us aright the Salniter in the Fire-Flagrat is the Severation of the properties where Death and Life do Se Ver themselves viz. the life which entereth with the Love-desire into an Essence and Dominion and then the Life which in the Flagrat of Death according to the property of the cold sinketh down in the mortification of the Flagrat as an impotency and giveth weight and according to the Subtilness water and according to the Grossness of the Austereness Earth and according to Sulphur and Mercury Sand and Stones and according to the Subtilness in Sulphur and Mercury understand according to the Water of the same it maketh Flesh and according to the Anxious darkness a smoak or rust but according to the oleous property viz. according to the Love-desire a sweet Spiritual Essence and according to the Spirit a pleasant Smell and according to the moving of the Fire and Light it giveth the One Element and from the Lustre in the Fire-Flagrat with aspect of the Light it affordeth the precious Tincture which tinctureth all oyly Salts whence the pleasant taste and smell ariseth 49. The Salnitral Flagrat is the Sude in the Essence whence the growth and pullulation doth arise that there is a growing in the Essence its Impression viz. the Salt is the preservation or upholding of the Essence so that a thing subsists in a body or comprehension it holdeth the Sulphur and Mercury else they would part from each other in the Fire-Flagrat 50. All things consist of Sulphur Mercury and Salt In the Salnitral Flagrat the Element SeVers it self into four properties viz. into Fire Air Water and Earth which in it self is none of these but only a moving and gentle walming not as the Ayre but as a moving of the Will in the Body a cause of Life in the Essence For as the Eternal Spirit of God proceedeth from the Father who is a Spirit from the Fire and Light and is the motion and life of the Eternity so likewise the Air proceedeth forth continually out of all the properties in the Salnitral Flagrat in the Fire from the Anguish in Sulphur in the forcing Mercurial Wheel as an impetuous aspiring motion it is a Son of all the properties and also the life of the same the Fire of all the Forms doth afford it and also receives it again for its life the water is its body wherein it maketh the seething in the Salniter and the Earth is its power wherein it enkindleth its Strength and fire-Fire-Soul 51. There is but one only Element and that doth unfold it self in the Salnitral Flagrat into four parts viz. with the enkindling it giveth a consuming Fire of the Darkness and its Essence and in the Flagrat of the dying of the Cold and the Darkness it parts it self into Essences viz. according to the Subtilness into Water and according to the Grossness into earth and then according to the motion in the Flagrats walming into Air which doth most resemble the Element but not wholly essentially for the one Element is neither hot nor cold also not forcing or compulsive but gently moving Of the Desire of the Properties 52. Every Property keepeth its own Desire for a property is nothing else but an hunger and the hunger doth form it self into such an Essence as it self is and in the Salnitral Sude it giveth such a spirit into the four Elements for the Original of the Sude is in the Element whence four Elements proceed forth in the Flagrat 53. Each body stands in the inward motion in the Element and in the growth and life in the four Elements but every creature hath not the true life of the Element but only the
procreated heavenly Essence according to both Eternal Principles 6. But now Man was created Good and Perfect according to and out of all the three Worlds as an Image of the Deity in whom God dwelled and was even that Essence what God is according to Eternity and Time in all the three Worlds but a Creature with a beginning as to the Creature and dyed through Lubet as to the Heavenly and Divine Essence For the inward Lubet which was generated in the Center viz. in the fire wherein stood the Life in the Divine Essentiality that is that which enkindled the Essence of the divine Meekness wherein the Joyfulness or the Angelical Form consisteth that I say turned it self from the inward Lubet of the Liberty and Eternity into the Time viz. into the Extern Birth into the Planetick Property it departed out of the Pure Divine Element into the four Elements Thus the inward Divine Essentiality or inward Corporality did no longer retain any Leader or Life and this was the death for the Souls fire proceeding from the Fathers Property turned it self away from the Sons Property in which alone the Divine Life consists 7. Thus the Property of the Soul remained naked onely and alone with its Will in the outward Sulphur and the inward disappeared and continued stedfast in the Eternal Unchangeableness as in an Eternal Nothing wherein there was no more any Effecting or working Efficacy to bring to pass 8. Thus Man with his outward Body lived barely and meerly to the Time the precious Gold of the Heavenly Corporality which tinctured the outward Body was disappeared and so the outward Body stood barely and alone in the Life of Natures Desire viz. in the Souls fiery Property understand in the Form and Property of Mars viz. in the Wrath of God who is the Wrath in Sulphur viz. the Property of Gods Anger and the dark World but being the outward Body was created out of the Time therefore the Time viz. the Constellation with the four Elements presently obtained the dominion in him and the divine Property viz. the Desire of the Deity which Ruled and Tinctured Time so that there was a holy Life in the Creature out of the Time was vanished it s own peculiar Love in the divine Desire was turned to water and it became blinde and dead in the Will and Desire of God and the Soul must help it self with the Suns Light 9. But being that Time hath Beginning and End and the Will with the Desire hath given up it self to the Temporal Leader therefore the Dominion of Time destroyeth its own contrived spirit and so the Body also dyeth and passeth away and this is that which God said to Adam That he should not eat of the Tree or Plant of the Knowledg of Good and Evil of both Properties lest he dyed as it also came to pass he dyed in the Sulphur The Sul in the Kingdom of God viz. the Lubet of the divine Liberty out of which the Light of God shineth and in which the divine Love viz. the Love-fire burneth did disappear and withdraw from him 10. Now there was no remedy for him unless Gods Desire entered again into his dead Sulphur that is into his mort Sul viz. into the dead or mortified Essentiality and again enkindle it with the Love fire which came to pass in Christ and there the Heavenly Body wherein Gods Light shineth did again arise But if this must be effected then the Love-desire must again enter into the Desire of the Enkindled Anger and quench and overcome the Anger with the Love the divine water must enter again into the Souls burning fire and quench the wrathful death in the Astringent Fiat viz. in the Desire to Nature that the Love-desire which desireth God might be again enkindled in the Soul 11. For Mans Happiness consists in this that he hath in him a true Desire after God for out of the Desire springeth forth the Love that is when the Desire receiveth the Meekness of God into it self then the Desire immerseth it self in the Meckness and becomes essential and this is the Heavenly or Divine Essentiality or Corporality and therein the Souls-spirit which lay shut up in the Anger viz. in Death doth again arise in the Love of God for the Love Tinctureth the Death and Darkness that it is again capable of the divine Sunshine 12. And as this is done in Man so likewise it is in the Transmutation of Metals the Sulphur is shut up in Saturn viz. in the Death and yet there is no Death but a Vegetative Life and the outward Mercury is the Life thereof Now it the Metalline Body shall come to the Highest Perfection then it must dye unto the External Dominator viz. to the Elements and come again into such a Sulphur as it was when as yet it had not the four Elements on it but lay onely in the Element in unity 13 But now none can reduce it into such a Body save he onely which hath generated He that hath given it the four Elements He Alone can take them away and He that at first made it Corporeal He must aval it into himself and transchange it in himself into another Body and this is the Sulphur which hath Mercurius as its chief Faber in it self He must again take it out of dark Saturns bowels in the Fiat and introduce it into his own and with his own Fire separate the four Elements from it and reduce it into one as God at the last Day will in the Enkindling of his own Fire separate the Essence of the four Elements from the Pure Element that the eternal Corporality in the Pure Element may Arise and spring forth and as in the death of Man the four Elements do sever from the true Man who is the Element of God and the Heavenly Body remaineth onely in it self even so it goeth in the Transmutation of Metals Process 14. The Body lieth shut up in a disesteemed Form in Saturn not wholly in Saturns Property in a dark colour marked with Mercurius its Father and Sol its Mother clothed with Saturn and manifest with the Life of Mars but its Mother is not outwardly manifest and known on it unless its Faber be enraged with its own Iniquity which yet cannot be except an Alienate be applyed whereby its Propriate is enraged and then if his Anger be set on a fire or fury he becometh so very hungry and thirsty and yet can finde no refreshment in it self then it seizeth on its Faber who hath made it and fighteth against its Creator as the earthly wicked man against God so long till he devoureth and consumeth himself as a fiery pestilent Poyson consumeth the Body unless you remedy stay and allay its hunger yet there is none that can still this horrible Hunger but God himself who hath made him and if he assists not in due time then the Hunger in the Wrath
Souls spirit would live that is burn 22. Thus by Gods Curse or withdrawing the Heavenly Body was shut up and the Anger-Source set open and so the Heavenly Body lieth still shut up but seeing Man by the Eternal Mercury that is by the Word of Divine Power was in one part formed out of Eternity into Body and Soul none could disclose the Poyson-death and destroy the mortal Mercury and change it again into the Lights-Source viz. into the Source of the divine Joyfulness save only the very divine Mercury viz. the Power and the Word of Life it self for the Serpents poysonful earthly property was manifest and stirred up in man therefore when Gods Word did pity the Corruption of man and did again embrace him he said The Seed of the woman shall bruise the Serpents head and thou understand the Serpents poyson or fire shalt sting him in the Heel 23. Herein now lieth the Philosophers Stone to know how the Seed of the Woman bruiseth the Serpents Head which is done in the Spirit and Essence Temporally and Eternally the sting of the Serpent is Gods Anger-fire and the Womans Seed is Gods Love-fire which must be again awakened and illustrate the Anger and deprive the Wrath of its might and put it into the divine Joyfulness and then the dead Soul which lay avalled in Gods Curse doth arise when the poysonful Mercury which resembleth Gods Anger is Tinctured with Love then the Deaths Anguish in Mercury is changed into the highest Joyfulness and Desire of Love which doth again make a Love-essence in it self viz. an heavenly Body out of the earthly when Mercury is changed into an heavenly Source it desireth no longer or more the earthly mortal Life it desireth not the four Elements but only the One wherein the four are contained as it were avalled as the Light holdeth the Darkness avalled in it self and yet the Darkness is in it but not manifest in the Light as God dwelleth in Time and the Time comprehends him not unless it be translated and wrapt up into Eternity that the divine Light doth again shine in its Source and then the Time is manifest with its Wonders in the Eternity 24. On this wise also is the Process of the Wise men with the Precious Stone There is no nearer Consideration of the same then to consider and know how the Eternal Word viz. the heavenly divine Mercury in the divine Power is become man and slain Death and the Anger in man viz. changed the Mercury into the divine Joyfulness whereby the humane Mercury which before lay shut up in Gods Anger viz. in the Source of Death doth with its new enkindled Desire which now is called Faith in the Holy Ghost attract divine Essentiality viz. Christs Body unto it self and setteth it self in divine Power and Light above the Anger of God and the Poyson of the Serpent and bruise the head of the Anger viz. the poyson of Death with the Life of divine Joyfulness that is the Anger was Master but in the Light it became a Servant which now must be a cause of the Joyfulness as it is most plain clear and manifestly made known and shewn unto us in the Mercurial Life 25. Now observe the Process and meditate thereon ye dear Children of Wisdom and then ye shall have Enough Temporally and Eternally do not as Babel doth which tickleth and comforteth it self with the Philosophers Stone and boasteth of it but keepeth only a gross Masons-Stone shut up in Poyson and Death in stead of the precious Philosophers Stone what is it for Babel to have the Stone when as it lieth wholly shut up in Babel It is as if a Lord bestowed a Country upon me which indeed was mine but I could not take possession of it and remained still á poor man for all that and yet I boasted of the Dominion and so had the Name and not the Power Even thus it goeth with Babel about the precious Stone of the New-birth in Christ Jesus 26. In the Sweet Name Jesus Christ the whole Process is contained what and how the New-birth is out of Death into Life which is very clearly understood in the language of Nature for the Name Jesus is the property of the free Lubet of Eternity which yeelds it self into the Centre of the Pregnatress viz. into the Fathers property and figurizeth it self in the Centre in the Fathers property viz. in the Fathers Fire to a word of Eternal Power 27. Understand the Father viz. the Fathers fiery Forms do figurate shape this divine Voyce essentially in it self in the Lubet of the Liberty that is the Fathers fiery property maketh it self in the divine Essence of the eternal Love to a Mercury of Ioyfulness for the Fathers property is the Fire-source and the Sons viz. the eternal Lubets property is the Love-source and yet also there would be no Desire of Love if the Fathers Fire did not enkindle it and make it moveable viz. denrous from the Fire ariseth the Desire 28. The Father of all Essences begetteth this holy Desire through his Fire-source which is now his heart of Love which giveth in his Fire the shining Lustre and Splendor even there the Wrath in the Fires-property dyeth from Eternity to Eternity and is changed into a Love-desire 29. Thus observe it the free Lubets property is here in the Fires property called Christ which signifieth in the language of Nature a Potent Champion depriving the Wrath of its Power a Shine of the Light in the Darkness a Transmutation where the Love-Lubet ruleth over the Fire-Lubet viz. over the Wrath the Light over the Darkness Here the Seed of the Woman understand of the free Lubet in which there is no Source bruiseth the Head of the Wrath of the Eternal Nature viz. of the Eternal Desire for the Fires property is rightly called the Head for it is the Cause of the Eternal Life and the Liberty viz. the free Lubet or the Nothing is rightly called the woman for in the Nothing viz. in the Liberty of all Source consists the Birth of the Holy Trinity of the Deity 30. Now the Fire giveth Life and the free Lubet giveth Essence into the Life and in the Essence is the Birth where the Father viz. the Eternal Ground begetteth his Essence viz. his Heart out of the Abyss in Himself that is out of the Abyss in Himself into a Byss the Son is the Fathers Byss Thus the Father remaineth in Himself as touching his own property only the Byss of the Eternal Nature and the Son remaineth in the Father the Byss of the Power and Kingdom of Ioy a resemblance whereof you see in the Fire and Light And thus the Son Tinctureth the Father with the Liberty viz. with the Nothing and the Father Tinctureth the Son the Nothing that there is an Eternal Life therein and no more a Nothing but a Sound or Voyce of the Manifestation of the
captivated I say also that I cannot for it lieth not in my willing running and toiling but it lieth in the Compassion of God for I cannot by my own strength and ability overcome the wrathful Anger of God which is enkindled in me but seeing his dear Heart hath freely given it self again out of Love and in Love into the Humanity viz. into the poysonful enkindled Mercury in the Soul and Tinctured the Soul viz. the Poyson-Source of the Eternal Nature in the Eternal Fathers Natures property therefore I will cast my will into his Tincture and I will go with my will out of the Enkindled Poyson-Source out of the evil Mercury in Gods Anger into his Death and with my corrupted will I will dye with him in his Death and become a Nothing in him and then he must be my Life 62. For if my will is a Nothing then he is in me what he pleaseth and then I know not my self any more but him and if he will that I shall be Something then let him effect it but if he willeth it not then I am dead in him and he liveth in me as he pleaseth and so then if I be a Nothing then I am at the End in the Essence out of which my Father Adam was created for out of Nothing God hath created all things 63. The Nothing is the highest Good for there is no Turba therein and so nothing can touch or annoy my Soul for I am a Nothing to my self but I am Gods who knoweth what I am I know it not neither shall or ought I to know it 64. And thus is the Cure of my Souls sickness he that will adventure it with me shall find by experience what God will make of him As for example I here write and I also do not do it for I as I know nothing have also not learned or studied it so then I do it not but God doth it in me as he pleaseth 65. I am not known to my self but I know unto him what and how he pleaseth Thus I live not to my self but unto him and Thus we are in Christ only One as a Tree in many boughs and branches and he begetteth and bringeth forth the fruit in every branch as he pleaseth and thus I have brought his Life into mine so that I am Atoned with him in his Love for his Will in Christ is entered into the Humanity in me and now my Will in me entereth into his Humanity and thus his living Mercury that is his Word viz. the Speaking Mercury Tinctureth my wrathful Evil Mercury and transformeth it into his and thus my Mars is become a Love-fire of God and his Mercury speaketh through mine as through his Instrument what he pleaseth and thus my Iupiter liveth in the Divine Joy and I know it not the True Sun shineth unto me and I see it not for I live not to my self I see not to my self and I know not to my self I am a thing and I know not what for God knoweth what I am and so now I run and tend to and fro as a thing in which the Spirit driveth or acteth me as he pleaseth and Thus I live according to my inward Will which yet is not mine 66. But yet I find in me another Life which I am not according to the Resignation or Self-denyal but according to the Creature of this World viz. according to the Similitude of Eternity this Life doth yet stand in poyson and strife and shall yet be turned to Nothing and then I am wholly perfect Now in this same Life wherein yet I find my self-hood is Sin and Death and these likewise shall be brought to Nothing and in that Life which God is in me I hate Sin and Death and according to that Life which yet is in my self hood I hate the Nothing viz. the Deity Thus one Life fighteth against the other and there is a continual Contest in me but being Christ is born again in me and liveth in my Nothingness therefore Christ will according to his Promise made in Paradise bruise the head of the Serpent viz. of my Self-hood and mortifie the evil man in my Self so that he himself may truly live in me 67. But what shall Christ do with the evil man shall he cast him away No! for he is in Heaven and doth thereby accomplish and effect his Wonders in this World which stands in the Curse Now each laboureth in its own Vineyard the outward Man laboureth in the Cursed World which is Evil and Good in the Wonders of God viz. in the Mirror of Glory which yet shall be revealed in him and the inward Man is not its own but Gods Instrument with whom God maketh what he pleaseth till the outward with its Wonders in the Mirror shall also be manifest in God and even then is God All in All and he alone in his Wisdom and Deeds of Wonder and Nothing else besides and this is the Beginning and the End Eternity and Time 68. Now understand it aright unto the outward Man there appertaineth a Cure from the outward viz. from the outward Will of God who hath made himself external with this visible World and for the inward Man there is a Cure from the inward World which God is All in All only One not many one in all and all in one but if the inward Penetrates the outward and illustrate it with its Sun-shine and the outward receiveth the Sun-shine of the inward then is it tinctured cured and healed by the inward and the inward doth illustrate it as the Sun through-shines the water or as the fire do set the Iron quite through of a light glee here now needeth no other Cure 69. But seeing the Devil in the Wrath of the eternal Nature doth oppose the Soul as an enemy of the Soul and continually casteth his poysonful Imagination at the Soul to tempt and try it and the Anger or Wrath of the Eternal Nature is manifest in the outward Man which Adam awakened and stirred up thereupon this Wrath is oftentimes stirred up by the Devil and his servants that it doth effectually work and burn in the outward body and even then the inward Love-fire goeth out in the outward Man as a red-hot Iron is quenched in the water yet not so soon in the internal but in the external Man unless the outward Man continue lying in the mire of sin so that the Soul which had given it self into the Nothing viz. into the Liberty into the Life of God doth enter again with its Desire into the outward sinful Man then it loseth the inward Sun for it goeth again out of the Nothing into the Something viz. into the Source 70. Thus the outward body must then have an outward Cure and albeit the inward Man yet liveth in God yet whereas the Soul hath Imagined into the outward Wrath so that the divine Tincturation is no longer in the outward Man the outward Mercury viz.
the Expressed Word must have a Tincturation from the outward expressed Love and Light unless the Will-spirit of the Soul doth wholly re-enter into the inward hidden Man and be again transmuted and then the Cure may be again introduced into the outward Man being the through-shining Love of God in the Light which is exceeding precious 71. But now this Herb is rarely to be found upon the Earth for men do eat only of the forbidden Tree therefore the Poyson of the Serpent doth so spring up in them in the Wrath of the eternal and external Nature so that they must also have an external Cure for their Serpents Poyson in the outward Mercury 72. It is indeed Possible for a man to live without sickness but he must bring the divine Tincturation from the inward Man through the outward which is very difficult to do in the World for the outward Man liveth amongst the thorns of Gods Wrath which gall and sting him on every side and blow up the Wrath of God so that it burneth in the outward Man and then the Tincturation of Gods Love may not continue there it is indeed there but not in the outward enkindled Abominations but it dwelleth in it self like as the Light dwelleth in the Darkness and the Darkness comprehends it not also knoweth nothing thereof but when the Light is manifest in the Darkness then is the Night changed into Day 73. Thus it is likewise with Man of what Light Man liveth of that also cometh his Cure if he liveth in the outward World then the outward Goodness and Love viz. the outward Jupiter and Venus with the Sun must be his Cure or he remaineth in the Angry Mars and in the poysonful Mercury in the earthly Moon captived in the Impression of Saturn viz. in the earthly Sulphur which however is made manifest and awakened in the outward Man by Adam for whose sake the outward Man must dye putrifie and so enter again into the Nothing viz. into the End or as I might better say and signifie it into the beginning of the Creation into the Essence out of which it went and departed with Adam CHAP. X. Of the inward and outward Cure of Man 1. LEt the Lover of God understand us aright We do not go upon an Historical Heathenish Conjecture but only and alone upon the Light of the outward Nature both Suns shine unto us Understand us aright and see how God hath Cured Man when the Poyson of the Serpent and Devil held him imprisoned in Death and how he yet still cureth the poor Soul captivated in Gods Anger the like Process also must the Physician keep in curing the outward body 2. The divine Light and Love was extinguished in Adam because he Imagined into the Serpents property viz. into Evil and Good so that the Poyson of Death began effectually to work in Mercury and the Source of Anger was inflamed in the eternal Mars and the dark Impression of the eternal Natures property took possession of him his body became Earth in the dark Impression in the Poyson of the enkindled Mercury and was an enmity against God he was utterly undone and there was no remedy for him by any Creature neither in Heaven nor in this World the wrathful Death captivated him in Soul and Body 3. Now how did God do to Cure him and Tincture him again did he take a strange thing thereunto No! He took the Likeness and cured him with that what was corrupted in him viz. with the divine Mercury and with the divine Venus and with the divine Jupiter understand in Man was the Expressed Word which I call the Eternal Mercury in Man for it the true ruling acting Life it was inspired or in-spoken into Mans Image which God created out of his Essence into an Image according to God as into a Creatural Image which was the Soul with the Property of all the Three Worlds viz. with the World of Light and Understanding which is God and with the Fire World which is the Eternal Nature of the Father of all Beings and with the Light Love-World which is Heavenly Corporality for in the Love-desire is the Essence viz. the Corporality 4. The Desire of Love is Spirit and is the Heart of God viz. the right divine Understanding In the Love-Essence Mercury is Gods Word and in the fiery Nature he is the Wrath of God the Original of all Mobility and Enmity also of Strength and Omnipotence the fiery Property maketh the Light viz. the Liberty desirous so that the Nothing is a Desire and this Desire is the Love of God which Adam did extinguish in him for he Imagined after Evil and God that is after Earthliness the Earthliness came forth into a Being both out of the Wrath and out of the Love-Being and that through Gods Motion that the Wonders of the Abyss and Byss might be made manifest that Good and Evil might be made known and manifest and this Adam being the Image of God should not do for God had created him unto his Image He should have Tinctured the Fire-World and outward World with the Word of Love that so none of them should be manifest in him like as the day holdeth the night avalled in it self 5. But by false Imagination he hath awakened and manifested the dark and poysonful Mercurial Fire-World in him so that his bodily Essence of the dark Impression is fallen unto the evil Part in the poysonful Mercurial Property and the Soul is become manifest in the Eternal Nature in the Fathers Fire-property viz. in the poysonful hateful Mercury according to which God calleth himself an angry zealous God and a consuming fire 6. Now to help and restore this again viz. the Image of God God must take the right Cure and even the same which Man was in his innocency But how did he effect it Behold O Man behold and see open thy Understanding thou art called 7. He introduced the holy Mercury in the Love-flame viz. in the fiery Love with the Desire of the divine Essentiality or after the divine Essentiality which Desire maketh divine Corporality in it self again into the Expressed Word viz. into the Mercurial Fire-Soul understand into the Souls Essence in the Womb of Mary and became again that same Image of God He Tinctured the Poyson viz. the Wrath of the Father of all Essences with the Love-fire He took only even that same Mercury which he had breathed into Adam for an Image and formed into a Creature He took only that same property yet not in the Fires property but in the burning Love He did with the Love introduce again the Light of the Eternal Sun into the humane property that he might Tincture the Wrath of the enkindled Mercury in the humane property and inflame it with Love that the humane Jupiter viz. the divine Understanding might again appear and be manifest 8. Ye Physicians if ye here understand nothing then ye are captivated in the Poyson of
its refreshment in Love then all the seven Forms do manifest themselves in this Property as came to pass in the Process of Christ in his Miracles but as yet they are not perfect in the operation of their Properties manifestation 19. The Universal is not yet there until all seven do give their Will into One and forsake their property in the Wrath and depart from it with their Will and take into them the Loves-property they must take in the Will of the Nothing that their will be a Nothing and then it can subsist in the Wrath of the Fire and there is no further Turba therein for so long as the Desire of the Wrath is in the Form it is adverse and opposite unto the second Form and enflameth the second Form with its wrathful property that is it striketh the Signature of the second and awakeneth it in the Wrath and then the voyce or sound of the second enkindleth the first Forms property in Mercury and so no Form can attain unto any perfection that it might enter into Love 20. Therefore the Artist can effect nothing unless he gives a Meat unto the Forms which they all do desire and love to eat wherein there is no Turba now the Properties cannot eat being their mouth is frozen up in the Impression of Saturn the Artist must first open their mouth and make them alive in their Zeal that all the Forms may be hungry and then if there be Manna they do all eat together thereof and so the precious grain of mustard-seed is sown 21. Now when Mercury doth thus awake from the Death of the Impression of Saturn and gets Manna into the mouth of his property of the poysonful Deaths-Source then ariseth the Flagrat of the Kingdom of Joy for it is as a Light which is enkindled in the Darkness for the Joy or Love springeth up in the midst of the Anger Now if Mercury apprehends the glimpse or aspect of the Love in Mars then the Love dismayeth the Wrath and it is as a Transmutation but it is not fixt and stedfast and as soon as this cometh to pass the Angelical Properties do appear in view and ken The Process in the Temptation 22. Jesus was led by the Spirit into the Wilderness and the Devil came unto him and tempted him When the Soul of Christ did hunger the Devil said unto Jesus Open the Centre in the Stones that is the Impressed Mercury and make thee Bread eat the Substance of the Souls property what wilt thou eat of nothing viz. of the speaking Word Eat of the expressed Word viz. of the property of Good and Evil and then thou art Lord in both this also was Adams bit wherein he did eat Death Then said Christ Jesus Man liveth not by bread alone but by every word which proceedeth from the mouth of God 23. Mark Whence had the Person of Christ the Will that he would not eat with the Souls Hunger of the Bread which could have been made of stones which he could well have performed Or how had it been if the Hunger of the humane Property had after the Unction of Baptism here eaten in the Temptation of the Mercury in the Impression of Death viz. of the Sulphur of the expressed Word in which was the Anger and from whence the Love was fled as it is so in the earthly Property 24. Observe The Will and Desire to eat of the Speaking Word came into the Souls property from the Motion of the Deity when as the same had moved it self in the Soulick Essence shut up in Death in Mary his Mother in her Essence or Seed and introduced the Aspect of the Eye of God in the Love into the dead Souls Essence and had manifested the Love in Death then one Divine Property desired the other and the Desire of the bodily Hunger to eat of Gods Bread or Essence came from the Baptism When the Water of the Body which in the Impression of the Substance was enclosed in Death did taste the Water of eternal Life in the holy Spirit viz. the holy Spirits Corporality or Essentiality in the Baptism then the Incentive of the divine Hunger of the Ardent Desire after Gods Essence did arise in the flesh as a divine Hunger a glimmering or shining Incentive of Divine Property 25. Now the Man Christ must hereupon be tempted in Body and Soul of which he would eat on one part the Expressed Word of Love and Anger was represented before Body and Soul in which the Devil would be Lord and Master and rule therein omnipotently and on the other part the Speaking Word in the Love property was only represented to the Soul and Body 26. Here now began the Combate which Adam should have undergone in Paradise for on one side Gods Love-desire which had manifested it self in the Soul did eagerly attempt the Soulick and bodily property and introduced its Desire into the Souls property that the Soul should eat thereof and give the Body Manna thereof and on the other side the Devil in Gods wrathful property did assault in the Souls property and brought his Imagination into the property of the first Principle viz. into the Centre of the dark World which is the Souls fire-Fire-life 27. Here was the Contest about the Image of God whether it would live in Gods Love or Anger in the Fire or Light for the property of the Soul as to its fire-Fire-life was the Fathers according to the Fire-world and being the Soul in Adam had quenched the Light-world the Light-world was again incorporated with the Name Jesus which came to pass in the Conception of Mary 28. Now it was here tryed in the Temptation of which property man would live whether of the Fathers in the Fire or of the Sons in the Light of Love Here the whole property of Christs Person was Tempted The Devil said as he had also said unto Adam Eat of the Evil and Good Hast thou not Bread then make Bread of Stones why dost thou Hunger so long in thy own Property Then said the Divine Desire Man liveth not of Bread alone but of Every Word of God 29. Thus the property of the fiery Soul resigned it self with its Desire into the Love viz. into the Speaking Words property and the fiery Desire did eat Manna in the Love-desire O ye Philosophers observe it well when this was done the Love transmuted the fiery property into its Love-property here the Father gave the fire-Fire-Soul unto the Son understand the fiery property of the Expressed Mercury to the Speaking Mercury in the Light for Christ also said so afterwards Father the men were thine and thou hast given them me and I give unto them Eternal Life 30. Here Gods Love gave the Eternal Love-Life to the Corrupted Humanity the Love did wholly give it self in unto the Fire-wrath and transmuted the Wrath of the Soul into a Triumphant joyful Love but if the Souls and Bodies property had obeyed the Devil in Gods
do dye in the blood of Venus in the Philosophick work and do both enter together into Death and arise both together in one Love in one Will. 26. Therefore let the Artist observe the Tincture it is more noble and precious for mans use in this valley of misery then the body which ariseth in the Tincture for the Spirit is the life the body is only a Figure of the Life and the blood is a mansion of the Spirit 27. The Artist must well observe this in the blood of the young man when his Pearl giveth it self to the three Murtherers that it also sheddeth its blood in and with the young mans then the Champion standeth in Hell and disclaimeth the Humane Self-hood then the white Lyon appeareth upon his Crimson-coloured Beast even there lyeth the Cure of sickness and the death of death 28. The body is dissolved in the blood of Love in the Death out of the Earthly into an Heavenly property The Tincture gives it self into the new body and afterwards when the body ariseth in Sols splendor it doth also forsake its will it resigneth it self wholly into the bodies essence and becomes its beauty splendor and colour which the Artist can never separate for they are together in the fifth Essence viz. in the mystery of the Verbum Fiat and do belong to Gods motion of the final day of Separation in this time unto his own manifestation unto his honour and deeds of wonder but after this time to the crystalline world in the glassie Sea before the ancient in the Apocalyps A brief Summary of the Philosophick WORK 29. Our meaning might seem very difficult unto the Reader in that we go so far about and shew Christ all along therein at which let no man wonder we do not seek gold or any Temporal goods thereby and drive man into vain curiosities we speak only with the Children whom God hath chosen thereunto for the Time is born where that which is lost shall be again found yea not only the Universal for the body of this World but also for the Soul 30. The Process is very short in both and it is only of one property which is thus the Tree understand the Life is divided into seven Forms now the curse of God is come into the seven Forms so that they are in strife and enmity and one Form doth annoy the other and can never agree unless they all seven enter into Death and dye unto the Self-will Now this cannot be except a Death comes into them which breaks all their will and be a death unto them as the Deity in Christ was a death to the Humane Self-hood and the seven Forms in the Humane Life thus is it here also the Humane Will was changed in Christ into the Eternal Sun viz. into the Resignation in God even so must all the Forms in the Philosophick Work be changed into one viz. into Sol Seven must become one and yet remain in Seven but in one desire where each Form desireth the other in love and then there is no more any strife and contest 31. Therefore let the Artist but consider how he may give death to the death with the pure life and how he may awaken the dead and disappeared life which is Heavenly and lyeth hidden and captivated in the Curse so that it may again receive the Fire-soul and if he doth but bring it so far it worketh of it self 32. When the Virgin doth again receive her Bridegroom who hath been faithless then he is prepared and fitted to the work otherwise he is no way at all fitted but all is in vain and to no purpose which he attempteth there is not any possibility for the Heavenly Image according to Gods likeness in man to be otherwise helped and restored after that the Fire-soul had entred into its self-hood unless the Spirit of God did introduce it self into the disappeared Image viz. into the Heavenly Essentiality and give it self in with the same Image awakened in it into the Souls Fire viz. into the wrath of Death and be a death to Death viz. to the wrathful anger of God that it might be drowned in the Love in the blood of the Heavenly Essentiality and although there could be no parting nor dying yet there was a dying of the Wrath so that the Wrath was changed into a joy and Love 33. Even thus the Artists Work is exactly and throughout no otherwise For Man was created out of all Beings out of the Heaven and Earth but when he became wholly earthly and the Curse seized on him the Curse also came over the earthly Being whence Man was made Thus the Heaven was shut up from man and the Heaven also was shut up in the Earth in Metals Trees and Hearbs in the food of Man and whatsoever belonged to his Ornament and Delight 34. The soul of the Earth viz. the property of the Fire of the first Principle is entered into its self-hood viz. into Gods anger now the Heaven is hidden in it therefore the Artist must in his Work reduce the Soul in the Curse and the Heaven again into One He must introduce the Soul again into Heaven or else there is no possibility now he cannot bring the Soul in its iniquity into Heaven for it will not and therefore he must bring the Heaven into the Soul and wholly give in the Heaven to the Soul that the Soul may eat of Heaven will she or nill she the Heaven must be as Death in the Soul so that the Soul cannot get rid of it how angry soever she be and vehemently rage against it until she be overcome in her wrath and entereth with the Desire into Heaven viz. into the disappeared Essence and willeth to murther it as the Jews Christ and if she so entreth into the Heavenly Essence then the Image of the Heavenly Essence falleth into the jaws of the Murtherer 35. Thus when the Heavenly Essence giveth its desire unto the Murtherer the Murther is dismayed at the Dear Love-life and ariseth in the Flagrat in the dismayment in the Heavenly Essentiality thus the disappeared Essence doth again receive the Fire Flagrat into it self and wholly uniteth it self with the Fire-life and so the Fire must burn in the Love and Meekness and forego its right in the Centre as the Light which shineth from the Fire thus and no otherwise the Heavenly Essence obtaineth its life and as a Fire doth through-heat an iron that it appeareth as if it were meer Fire and it is so but the iron doth still retain its substance even so the disappeared Essence viz. the Heaven is manifest in the poysonful Mercurial and Martial Fire-soul and maketh of Seven Wills only one and yet Seven remain but the Enmity ceaseth 36. This is a Universal which also changeth the Enmity or Malignity of all Diseases in the Humane body into one Will into unity So that the raging and raving viz. the seven
four Elements viz. into the Centre of Darkness in the Creation whence Heat and Cold ariseth 24. His Desire in the beginning was bent inclined into the Liberty of God viz. into the Element where he was Resigned in God and then Gods Love-will ruled him with the free Lubets property but he departed out of the free Lubet of God out of the Resignation into a Self-ful Will which he forged in the Centre to Nature whence the Pain and Torture doth arise viz. Heat and Cold so also astringency sowre bitterness and all the Properties of the dark Impression 25. Even there he fell into the Eternal Death viz. into the dying Source in which the Mercurial Life in the Sulphur ruleth in the Poyson where one Form in the Mercurial Sphere doth envy hate annoy and destroy the other where there is meer Anguish Aking Tormenting and Enmity for the free Lubet was quenched in him wherein the holy Element viz. the divine Body doth consist and there arose in the same pure Element the four Elements of the outward Source even there the Image of God was cursed which is nothing else but that Gods Love-will which ruled in the Image of his likeness did withdraw from man and so man fell into the Dominion of Nature and being the four Elements have a temporal beginning and end and must again enter into the End therefore also the humane Body which is now become wholly earthly in the four Elements must fall again into the four Elements and be destroyed therein and therefore now we are to consider of his Cure and Restoration how he may again be delivered from Death and he again introduced with the Body into the Pure Element and with the Spirit into the Dominion of Gods Will. 26. Now there is no other remedy save that he with the Spirit which ariseth in the Chaos and was inspired by Gods Will-spirit into the created Image doth again depart out of his self-hood viz. out of his natural Will and resign himself up fully and freely into the first Will which in the beginning formed him into an Image He must wholly dye to his self-hood in himself in the Death of the dark Impression so far as he liveth therein to his own will in the self-desire of the outward life of the four Elements and cast himself with total Resignation into Gods Will viz into Gods Mercy that he may no longer live and will to himself but unto God viz. to the first Will of God which created him in its Image whereby God did manifest himself in an Image and so he is with the first Astrum viz with the Chaos of the Soul again in the same comprehension wherein God created him unto his Image 27 But seeing the Self-hood viz. the self-ful Will doth strive against this and will in no wise dye to its Self-hood understand by Self-hood the Will of the outward World which is from the outward Stars and four Elements therefore Gods food must be given to the inward Will of the Spirit to eat of that it may live without need and Hunger as to the outward Being that it may continually mortifie and break the Will of the earthly Self-hood until the Earthliness viz. the earthly Body doth freely unloose or dissolve it self in Death and also enter again into the Mother whence it was created and forsake its self-hood that the pure Body of the Element in which the true Life in Gods Will-spirit doth again enkindle the Soul in the Resigned Will and the disappeared Body from the Pure Element may become a mansion of the Soul viz. a Paradisical Budding or bloomy Renovation in the Eternal Spring-time of Paradise 28. And that the own Will of the Soul might be able to do this viz. that it might break it self off from its self-hood and willingly enter into the Death of its self-hood and become a Nothing in its self-hood the free Will of God viz. the Eternal Lubet to the Chaos of the Soul which is the Eternal Mercury in the Power of the Majesty is again entered into the disappeared Image of God proceeded from the Pure Element viz. into the Virgin-like life and draweth the Will of the Soul to it self and giveth it again cut of Love and Grace the Heavenly Corporality of the pure Element for Food and the Water in that Element in the Tincture of the Fire and Light viz. of the Eternal Life for Drink and hath encorporated it self in the Humanity and freely tendereth it self to all Souls with full desire that Soul which dyeth to its self hood and bringeth its Hunger again into Gods Mercy may enjoy this food whereby it doth again become the first Creature in Gods Love 29. Now we are to Consider how the poor Soul captivated in Gods Anger being devoyd of the heavenly food doth live in meer anguish and distress and restless pain as the outward earthly body in its properties doth live in its Hunger in meer anguish distress and oppressing pain unless that the Soul with the Pure Element doth so over-power and keep it under that it doth not fully domineer in its own Dominion of the outward Astrum and four Elements in the poysonful Mercurial Wheel according to the dark Impression by reason of the Influence of the Element if that the Universal doth withstand it then it may stand in quiet rest but yet no longer then the inward doth Penetrate the outward body and Tincture it There is in the four Elements no perfection till the body is changed again into the Pure Element therefore it must enter again into that whence the four Elements do arise 30. Now in this time of the four Elements there is meer pain and Vexation the Soul amuseth it self on the outward Astrum which doth force into it whence its false Imagination doth arise and the body doth stir up the poysonful Mercurial Wheel whence sickness and pains befall it therefore the Soul must be cured with the Inward Perfection viz. by the Speaking Word wherein it standeth in Gods Hand which alone is able to Tincture the Soul and bring it into rest the outward Body must be tinctured and healed with the expressed Mercury and of the outward Mercury doth also stand in the Curse as a Poyson-wheel then he must be tinctured with his own light in his Mother in the Body or Womb of Sulphur Mercury his own Will and Hunger must be broken that the envious odious Hunger may become a Love-desire 31. And now to knâ—w how this may be brought to pass we must consider the generation in Sulphur whence Joy and Sorrow doth arise for the poysonfuâ— Mercury may not otherwise be resisted and also nothing can resist it save its own Mother which brings it forth in whose Womb it is couched as nothing can resist the cold but the heat only and yet the heat is the colds Son even so also the poysonful Mercury must be resisted with its own child which he himself doth generate in
desire to thy Self but wholly and fully introduce thy Desire again with the Resignation into the Eternal viz. into Gods Will that the same Will may be thy Will and Desire 7. Without this there is nothing but misery and death a continual dying and perishing for hence ariseth the Election of Grace If the Humane will which is departed out of the Unity of Eternity and entred into a self-fulness viz. into a selfish Lust and desire doth again break it self off from Self hood and enter into the mortification of Self-will and introduce its desire again only into the first Mother then the first Mother doth again choose it to be its Child and maketh it again one with the only Will of Eternity but that Will or Person which continueth in Self-hood he continueth in the Eternal Dying viz. in an Eternal selfish enmity and this also is only called Sin because that it is an Enmity against God in that the Creature will be at its self-ful command and Government 8. Thus in its Self-hood viz. in a Contentious strife-ful Dominion it cannot either will or do any thing that is good and as it doth impose awaken and powerfully stir up to its Self nothing else but the Dying and Death so likewise it can do nothing else unto its fellow-members for hence also ariseth the falshood or lyes that the Creature denyeth the Union with or in the Will of God and setteth his Self-hood in the place so that it goeth forth from the Unity into Desires and self-Lusts If it did but truly know that all Beings were its Mothers which hath brought it forth and did not hold the Mothers Substance for its own but for Common then the Covetousness Envy Strife and contrary Will and Enmity would not arise from which the Anger viz. the Fire of Destruction doth arise 9. All Sins arise from Self for the Self-hood doth force it self with the Desire into its Self-fulness it maketh its Self Covetousness and Envy it draweth in its own Desire strange Effence into it self and maketh the Possessor of the strange Essence also an enemy against it self so that Sin is wrought with Sin Vileness with Vileness and all run confusedly in and among one another as a meer Abomination before the Eternal Mother 10. In like manner also we are to consider of the regenerate Will which goeth out of its selfishness or Self-hood again into the Resignation the same becomes also an Enemy and an Abominate to self-hood as Sickness is an enemy to health and on the contrary Health an enemy to sickness Thus the Resigned Will and also the Self-Will are a continual enmity and an uncessant lasting War and Combate 11. Self-will seeketh only what serveth to its self-hood and the resigned Will is not at all careful but bringeth its Desire only and alone into its Eternall Mother that it might be One with her It will be a Nothing that the Mother might be alone all in it Self-will saith to the Resigned Will thou art foolish in that thou givest thy self to death and yet mightest well live gloriously in me but the Resigned Will faith thou art my Abominate Pain and Enmity and bringest me out of Eternity into a Time only into perplexity and misery thou plaguest me a while and then thou givest my Body to the Earth and the Soul to Hell 12. True real Resignation is the mortification of the Abominate against God He that wholly forsaketh his Self-hood and giveth himself up with Mind and Desire Senses and Will into Gods mercy into the Dying of Jesus Christ he is dead to the Earthly World with the Will and is a two-fold man where the Abominate worketh only in it self to Death but the resigned Will liveth in Christs death and ariseth up continually in Christs Resurrection in God and albeit the Self-desire sinneth which indeed can do nothing else but sin yet the Resigned Will liveth not in sin for it is mortified to the desire of sin and liveth through Christ in God in the Land of the Living but Self-hood liveth in the Land of Death viz. in the continual Dying in the continual Enmity against God 13. The earthly man is in the Curse of God and is an Abominate before Gods holiness he can do nothing else but seek his Self-hood for he is in the Wrath of God and albeit he doth something that is good yet he doth it not from his own self-will but the Will resigned in God compelleth him that he must do what his Self would not willingly do and now if he doth it he doth it as an Instrument of the Resigned Will not from his own Desire but from Gods Will which guideth the Resigned Will in its Desire as an Instrument 14. Therefore now whosoever will see the Kingdom of God and attain thereunto he must Educe or bring forth his Soul out of self-hood out of the Earthly Desire as the Physitian brings forth the Cure of the Desease from the painful Tormenting desire and introduceth it into a Love-desire and then the Cure also bringeth forth the Sickness in the Body out of the painful Desire and sets it into a Love-desire Sickness becomes the Physicks servant and so likewise the evil Earthly will when the Souls will is cured is the Resigned wills servant 15. The Elemental and Sydereal man must only be the instrument wherewith mans Soul laboureth in the Resigned Will for thereto God hath also created it but the Soul hath made and set up it self in Adam for Lord and Master and is entered into his Prison and given its Will thereinto but if it will be acknowledged for Gods child then it must again dye to the same and be wholly mortified to the earthly Self-hood and Desire in Gods Will in Christs death and be wholly regenerated a new in Gods Will and deprive the earthly Will in Self-hood of its power and rule over it and guide it in subjection and command as a Master his Instrument and then Self-hood loseth the power and prevalency and the lust of Self-hood ariseth as a continual longing Self-hood doth then continually long after the forms of its own life viz. after Self-glory and after earthly Abundance also after Envy and Anger whether it may be able to attain that Abundance and also after the cunning lyes of falshood these are the vital forms of the Earthly Self-hood 16. But the Resigned Will doth as a potent Champion continually bruise the head of this Serpent and saith Thou art arisen from the Devil and Gods anger I will none of thee thou art an Abominate before God And although the Resigned Will is sometimes captivated with false lust when it doth overwhelm and over-power it with the Devils desire and insinuation of its Imagination yet the Resigned Will doth forth-with cry unto the Word of God That Gods Will doth again bring it out of the Abominate of Death 17. The Resigned Will hath no rest here in this Cottage but must always be in Combat for it
26. What is the Heaven created out of the midst of the Water and what is the Separation of the Water above the Firmament from the Water underneath the Firmament 27. What is the Ground of the Male and Female Kind in the Essence of this World whence is the Conjunction and Desire arisen could not the same be effected in one only Ground without distinction of Sex 28. What are the Principles in the Spirit of this World from the uppermost to the lowermost Being 29. What is the Sperm of the Generation of all things 30. What is the difference of the Sperm betwixt Metals Stones and Vegetables viz. Herbs Trees and earthly things 31. How is the same Copulation and Conjunction of the Female and Male nature effected whence their Seed and Growth ariseth 32. What is the Tincture in the Spermatick Nature whence the Growth and Lustre ariseth 33. Out of what are all the Creatures of the mortal Life sprung forth and created 34 What was the Archeus and Separator of their Nature and Property which formed them and still to this day formeth them ' 35. What are the six work-days of the Creation and the Sabbath 36 What is the difference of the mortal Creatures and what is their Chaos wherein each Kind liveth and wherein they are distinct and Severed one from another 37. To what End or wherefore were the mortal Creatures created 38. Whence was man Created as to the Body 39 What was the Inspiration whereby man became a living Soul ' 40. What is the Immortal Life in Man and what is the outward Life of this World in him 41. What is the IDEA or exact Image of God in Man wherein God worketh and dwelleth 42. What was Paradâ—se wherein God created Man Is the same changeable and a Creature or doth it stand in the Eternal Ground 43. Wherefore did God create at first but one man and not forthwith a man and woman together as he did the other kinds of Creatures 44. Was the first man in such Habit created to eternal Life or to Alteration 45. In what Image or Likeness was Adam before his Eve In what form and fashion was he when he was neither Husband nor wife but both 46. Had Adam before his Eve Manlike members and such bones stomack guts teeth and all that we now have 47. If that Adam was such a one as we are now how should he in such manner and condition have been able to Stand without Suffering and Corruption 48. What should have been Adam's Eating and Drinking in a Paradissical manner without care distress and sorrow if he had stood out the Tryal 49. Should Adam in Paradise have eaten such fruit as the Heavenly Eating shall be after this time or of what should he have been Able to eat Where should the same have continued seeing all the Beings of this World are earthly and transitory and he only was an eternal heavenly Image and needed not the Vanity 50. Did four Elements also rule in Adam in his Innocency or but one only in the likeness of the four Elements did he also before he fell feel Heat and Cold 51. Should any thing have been able to have killed or destroyed Adam 52. What should have been Adams condition and estate upon the Earth what should he have eaten if he had continued in Paradise ' 53. What was the Earth with its fruits before the Curse when it was called a Paradise 54. Should the Propagation have been effected without Man and Woman seeing in the Resurrection of the dead they shall not be man nor woman but like to the Angels of God in Heaven Mat. 22. 30. 55. How could it have bin possible that a man woman should have continued Eternally will God change these Creatures of men seeing in the Life eternal they shall be like to the Angels was Adam also in the beginning created in the same Angelical Form or in another Form or Image then he shall arise in and live for ever 56. What were the Trees in Paradise which were pleasant to behold and good to eat 57. What was the Tree of Life and the Tree of the Knowledg of Good and Evil each in its Power Essence and Property 58. Wherefore did God create this Tree seeing He knew well that man would offend thereby 59. Wherefore did God forbid man that Tree what was the cause 60. Wherefore should man upon the Earth Rule over all the Beasts how and to what End could that have been 61. Wherefore did God say It is not good that man should be alone whereas in the beginning he lookt upon all his works and said They are very good yet of man he saith 'T is not good that this man should be alone wherefore was it not good 62. Wherefore caused God a deep sleep to fall upon Adam when he built a woman out of his Rib what doth it mean 63. How was the woman made out of Adam what doth the Rib taken out of his side signifie of which God made his wife as Moses writeth 64. Did Eve also receive a Soul and Spirit from Adams Soul and Spirit or a new strange one peculiarly given of God 65. How was the parting of Adam into the woman effected 66. Why did Adam presently take his Eve to him and said that she was his flesh how could he know her 67. What was the Serpent on the Tree of the Knowledg of Good and Evil which deceived Eve 68. Why did the Serpent perswade Eve and not Adam to the Lust to eat of the fruit what was the fruit whereby they did both eat Death 69. What was the Sin and how came it to be a Sin that the same is an Enmity of God 70. Why did not God hinder it from being effected being he did forbid it them 71. How were the eyes of Adam and Eve opened that they saw they were naked which before they knew not 72. What was Adams and Eves shame that they hid themselves behind the Trees of Paradise whence came their fear and terror 73. How did Adam and Eve really dye in the Fall to the Kingdom of Heaven and Paradise and yet live naturally to this world 74. What was the Voyce of God in the Word when the day grew cool How did God recall Adam how is this to be understood 75. What is the Seed of the Woman and the bruising of the Serpent what did God speak again into them was the same nothing else but an outward Promise or an Incorporation of the effectual working Grace 76. What is the Curse of the Earth what is thereby brought to pass 77. How was Adam and Eve cast out of Paradise into this world what was the Cherub with the Naked Sword before Paradise 78. Wherefore was the first man born of a woman a Murtherer 79. What was Cains and Abels offering wherefore did they offer what did they Do thereby 80. Wherefore was Cains Murther for the offering sake what is the ground of it what
Resurrection walk forty days upon the Earth ere he went to Heaven 141. What is Christ's Ascention that he went up visibly whither is he gone and where is he now 142. What do the two men in white Apparel signifie who said Yee men of Galilee why stand ye gazing up into Heaven This same Jesus which is taken up from you into Heaven shall come again in like manner as you have seen him go into Heaven 143. Wherefore must the Disciples of Christ yet wait forty days for the sending of the Holy Ghost why was it not done presently 144. Why must the Disciples wait and remain together in one accord till the Holy Ghost came 145. What is the Feast of Pentecost How was the pouring forth of the Holy Spirit effected and how was the band of tongues loosed in the Disciples of the Lord 146. How is the Diversity of tongues to be understood in them that they at one and the same time spake all Speeches together in one only Sence that all Nations could understand them 147. What profit is this pouring forth of the Holy Ghost unto us and what benefit is Christ's Death Resurrection Ascention unto us how may the same also be wrought and brought to pass in us 148. What is both the literal word and the living word Christ in this Diffusion or Effluence how are they distinguished seeing they did not all hear the Holy Ghost teach out of the mouth of the Apostles For some said They are full of wine These indeed did hear the words of men but not Christ Teaching in his Resurrection 149. How doth Christ himself teach present in the Office of Preaching and yet sitteth at the Right hand of the Power of God or by whom doth Christ teach what is a Shepheard in the Spirit of Christ and a Letter-teacher without the Spirit of Christ each in his Office 150. What is the office of the Keys Mat. 20. How can the same be rightly used or who is worthy and capable of this office of the Keys How is this to be understood Doth Christ himself hold them in the Office or Function and is he himself the Function or hath he given man liberty that he may forgive Sins without the Spirit of Christ or how is the same effected 151. What is the Testament of Christ with the last Supper with Bread and VVine How is Christ really enjoyed what Flesh and Blood is it and what is the mouth to it 152. Where is the place in Man wherein Christ's Flesh and Blood remaineth as he himself saith John 6. whosoever eateth my flesh and drinketh my blood he remaineth in me and I in him Also If ye shall not eat the flesh of the Son of man and drink his blood then ye have no life in you 153. How is and becometh man to be a branch on the Vine of Christ How doth Christ dwell in him and yet sit at the right hand of God in Heaven How can he also sit in Man at the right hand of God and yet the outward man is not the same 154. What kind of Christian is a Titular Christian without Christ who only comforteth himself and applyeth the merits of Christ to himself but is not regenerated of Christs Spirit and liveth bestially Doth Christ also belong to him in such working or Doing Or what doth he receive in the Supper of Christ 155. Can the Flesh and Blood of Christ be enjoyed of the faithful without the Testamental Order and Use or how may it be effected 156. VVherefore did Christ ordain and institute this Testament and said That so often as we do it we should do it to his Remembrance To what profit and use is it administred with Bread and VVine and not without the same or can it also be enjoyed without Bread and VVine 157. Is the true real Testamental Enjoyment strictly bound to the first Apostolical use or have men power to alter that order as it is come to pass 158. Is the Testament also powerful and effectual in the changed Order or no 159. What do the Learned when they revile and reproach one another for the exceeding precious Testament of Christ and for the Covenant of Grace and give one another over unto the Devil for the same Do they officiate the Function of Christ Is it right or wrong Do they this as the Ministers of Christ or whom do they serve by doing thus 160. VVhat is the true mark of a right Christian upon the Earth whereby is he distinguished from a titular Christian 161. VVhat is properly and exactly a Christian within and without How is he a Temple of the Holy Ghost â—n whom the Kingdom of God is manifest inwardly How doth he walk also both in Heaven and upon the Earth 162. VVhat is the Anti-christ upon the Earth in Christendom 163. VVhat is Babel the Beast and the whore in the Revelation 164. VVhat is the destruction of the Beast and how shall the same Seven-headed Beast be cast into the bottomless pit or Abyss 165. How doth Christ then take possession of the Kingdom when this Beast is slain 166. What is the true Regeneration in the Spirit of Christ is the same wrought in this life-time or after this life-time 167. What is the dying of a true Christian what dyeth in him 168. What is the Dying or death of a wicked man being the same is called an Eternal dying 169. Whither goeth the Soul when it separates from the Body be it saved or not 170. What do the Souls Do and what is their life until the last day 171. What is the last Judgment or how shall the same be effected 172. How is the Resurrection of the Dead what is that which ariseth 173. How shall this World perish or pass away and what remaineth of it 174. What shall be after this World when God shall be All in All Where all Dominion and Authority shall be put down 2 Cor. 15. 24. 175. What shall the Saints and Damned Do and not do 176. Where shall Hell be and also the Eternal Habitation of the Saints 177. What shall be the Eternal joy of the Saints and also the Eternal pain of the wicked or may there be an alteration The Authors Preface unto these Questions Reader IT is written The natural man understands nothing of the Spirit of God it is a foolishness unto him he cannot apprehend it and it is also written The Spirit of God searcheth all things yea the depths of the Deity Now if Mr. Wiseling without Divine Light should undertake to clear and expound these Questions he shall not be able to do it nay perhaps he may esteem it a sin to ask such deep questions being he himself cannot understand them Therefore we bid him to let them alone and leave them for those to whom Gods Spirit which search all things through the spirit of man shall give the understanding being it is an Impossibility unto him and also seems
so he may step into the most inward and holiest place of Theosophical Mysteries whereinto none are admitted to come but those that have received the high and holy Unction But lest I should transgress in being too large I will endeavor briefly to hint unto the Reader what this Book doth contain albeit the Spirit of Wisdom herein cannot be deliniated with Pen and Ink no more then a Sound can be ainted or the Wind grasped in the hollow of the hand but pknow that herein he doth lively decipher and represent unto thee the Signature of all Things and gives thee the Contents of Eternity and Time and glanceth at all Mysteries Herein the Author sets forth fundamentally the Birth Sympathy and Antipathy of all Beings how all Beings do originally arise out of one Eternal Mystery and how that same Mystery doth beget it self in it self from Eternity to Eternity and likewise how all things which take their Original out of this Eternal Mystery may be changed into Evil and again out of Evil into Good with a clear and manifest Demonstration how Man hath turned himself out of the Good into the Evil and how his Transmutation is again out of the Evil into the Good Moreover herein is declared the outward Cure of the Body how the outward Life may be freed from sickness by its likeness or Assimulate and be again introduced into its first Essence where also by way of Parable or Similitude the Philosophers Stone is lively described for the Temporal Cure and along with it the Holy Corner Stone Christ alone for the Everlasting Cure Regeneration and perfect Restitution of all the true faithful eternal Souls In a word his intent is to let thee know the inward Power and Property by the outward Sign for Nature hath given Marks and Notes to every thing whereby it may be known and this is the language of Nature which telleth for what every thing is good and profitable And herein lieth the Mystery or central Science of the high Philosophical Work in the true Spagirick Art which consummates the Cure not only for the Body but for the Soul But let the Reader know that the sharp speculation of his own Reason will never pry into the depth of this Book but rather bring him into a maze of doubtful Notions wherein he will be wilder himself and think the Authors phrasetedious irkesom and strange and therefore the understanding lieth only in the manifestation of that Spirit which in the Day of Pentecost gave forth the true sence and meaning of all Languages in one Now if that Spirit doth rule and dwell in thee then thou mayst understand this Author in the deepest ground according to thy creatural Constellation both in the Eternal and Temporal Nature but if not these things will be but as a Relation of Nifles and Chimera 's unto thee And therefore if thou beest of a Saturmne property dull and dark shut up in the house of Luna soar not too high with thy censure and scorn or with a critick speculation of thy outward Reason lest thou fall indeed into the deep Abyss of darkness but wait patiently till the divine Sol shall shine again in thy dark and selfish Saturn and give thee some beams and glimpses of his Eternal Light and then thy angry Mars will be changed into pure Love-zeal and thy prating pharisaical and hypocritical Mercury into a meek milde and Christian Speaking of Gods Works and Wonders in the dispensation of his Wisdom and thy doubtful unsetled Jupiter will be turned into a Plerophory or most full assurance of true joy and saving comfort in thy Religion thy earthly Venus into heavenly Love and thy eclipsed mutable Luna into the pure perfect and cristalline streams of Light Life and Glory But the proud Scorner that will take no warning is of Lucifers Regiment who saw the Mystery of Gods Kingdom to stand in meekness simplicity and deep humility and therefore out of his pride would aspire to be above the divine Love and Harmony of obedience to Gods Will and so fell into the Abyss of the dark World even into the outmost darkness of the first Principle which we call Hell where he and his Legions are Captives from which the Almighty God of Love deliver us Amen And so I will end with the words of the Author at the conclusion of the Book where he saith thus I have faithfully with all true admonition represented unto the Reader what the Lord of all Beings hath given me he may behold himself in this Looking-glass within and without and so he shall find what and who he is Every Reader be he good or bad will find his profit and benefit therein It is a very clear Gate of the Great Mystery of all Beings by Glosses Comments Curiosity and Self-wit none shall be able to reach or apprehend it in his own ground but it may very well meet and embrace the true Seeker and create him much profit and joy yea be helpful unto him in all natural things provided that he apply himself thereunto aright and seek in the fear of God seeing it is yet a time of Seeking for a Lilly blossometh upon the mountains and valleys in all the ends of the Earth He that Seeketh Findeth And so I commend the Reader unto the Grace and Love of Iesus Christ in whom are hid all the Treasures of Wisdom and Knowledg Yours in the true Service of all Christian Love J ELLISTONE Signatura Rerum J. B. CHAP. I. How that all whatsoever is spoken of God without the knowledg of the Signature is dumb and without understanding and that in the mind of man the Signature lieth very exactly composed according to the Essence of all Essences 1. ALL whatsoever is spoken written or taught of God without the knowledg of the Signature is dumb and voyd of understanding for it proceedeth only out of an Historical Conjecture from the mouth of another wherein the spirit without knowledg is dumb but if the Spirit doth open unto him the Signature then he understands the speech of another and further understandeth how the Spirit hath manifested and revealed it self out of the Essence through the Principle in the Sound with the voyce For that I see one to speak teach preach and write of God and albeit I hear and read the same yet this is not sufficient for me to understand him but if his Sound and spirit out of his Signature and Similitude entreth into my own Similitude and imprinteth his Similitude into mine then I may understand him really and fundamentally be it either spoken or written if he hath the Hammer that can strike my Bell. 2. Hereby we know that all humane properties proceed from One that they all have but one only Root and Mother else one man could not understand another in the Sound for with the Sound or Speech the Form doth note and imprint it self into the similitude of another one like tone or sound catcheth and moveth
one from another to the lowermost In every external thing there are two Properties one from Time the other from Eternity the first property of Time is manifest and the other is hidden yet it setteth forth a likeness after it self in each thing 19. Whatsoever hath its beginning out of the Lubet of the Liberty standeth with the Root in an Heavenly Property and with the Body in an earthly but the Eternal standeth in Time and manifesteth it self with Time 20. Sulphur is on one part in the Internal Heavenly and as to the Body earthly yet putteth forth an Heavenly likeness according to the Eternal out of it self which is fixed and stedfast as is to be seen in Gold and is much more to be understood in the Humane Body if it were not corrupted in the Desire in Mercury for the spiritual or heavenly Man consists in Sulphur and in Mercury the Corporeal viz. the Similitude of the divine Man so also the Metalline Property in Sulphur is the noblest most excellent and highest for it is the highest Spirit 21. Understand it thus in the Heavenly Being there is also a property of a Sude when the Liberty is apprehended and enkindled in the highest Desire wherein the Joyfulness ariseth this is effected in the Heavenly Sulphur where it is made essential in the Heavenly Mercury viz. in the Eternal Word which is a spiritual Essence 22. But if the same Spirituality longeth to manifest it self in a likeness both according to the Property of the Spirit and the Essentiality too according to the Trinity of the Deity according to the Mortal and Immortal Essence then that Image is represented in the Stars and Elements and lastly it is set forth in Man who is a lively Image of the whole Essence according to the divine and outward World also the inward and outward World is represented with the Metals in a mortal Image as a Resemblance and Similitude of the living Heavenly Essentiality 23. The beginning is in Sulphur for Sul is the Lubet of the Light or the Liberty which longeth to manifestation and it cannot otherwise be effected save through Fire in Phur ariseth the Desire viz. an Austere Attraction which maketh the dark earthly Property and the Austereness of the Spirit viz. the fiery Essence In this Austereness ariseth Saturn which is the thing Impressed and Mercury is the desire of the Hunger and the Rager Raver and Breaker and Mars is the wrath in the Hunger a cause of Anger these three are the Property of Phur viz. of the free Lubets-desire 24. The free Lubets Property begetteth the Essence in the three fore-mentioned Forms viz. in Saturn Mercury and Mars for it giveth it self in to each Property and the Property in the Hunger of Mercury maketh it a Corporeal Form but if the free Lubet turneth also to an Hunger in the Austere desiring then it maketh also three Forms according to it self viz. Jupiter who is the understanding of the Lubet and Venus which is the desire of the Lubet and Luna which is the body of the Lubet and according to the Property of the Light it maketh Sol all this is Spirit but now in every Spirits Hunger there is also an Essence both according to the mortal and immortal Ens a fixt and unfixt a Figure according to the Heavenly and a Figure according to the Earthly Being or Property 25. In the Saturnine Property the desire of the free Lubet maketh according to Saturns own Property Lead and according to the watry Property in Saturn Salt and according to the mortal and earthly Property in Saturn Stones and Earth and all whatsoever is of that Sort and Semblance 26. But according to the Liberty or according to the Free Desires own property in that it yieldeth up it self to Saturn viz. to the Desire it maketh in Saturn Gold according to the desire of the Light where the Spirit and Body do sever the Spirit of its Desire is Sol and the Body is Gold understand the golden Body is in Saturn according to the property of the free Desire and not according to Saturns property his property in himself is Lead Salt and Earth but he keepeth the golden Child shut up in Himself as a black Raven not in his gray form but in a darkish glee He is a great Lord but his Dominion by reason of the golden Child which he hath in his bowels standeth not in his own Power He is not Father of the Child but Mercury is he which formeth the Child but he puts his morning Mantle upon it that he can have no joy with the golden Child but he Corporizeth the fair Child for he is its Fiat or Creator and doth hide and cover it close under his Mantle He cannot give it the Body from his own property for it understand the golden Body is the Essence of the free Desire in the highest degree of Corporality in the fix'd Death where yet there is no Death but an Enclosing and in the Similitude a Representation of the divine Heavenly Essentiality 27. Mercurius is the Master-workman of this Child which Saturn hideth when he getteth it into his Hunger he casteth off his black Cloke and rejoyceth in it but he is too malignant in his Fire-wrath he devoureth the Child and turns it wholly to his own property when he is most sharply hungry in the Fire then Sol must be given him it is his wife that his Hunger may be appeased and then when he is satisfied he laboreth in the Materia of the Child with his own Hunger or Fire and filleth up his sufficed Desire out of Sols property which he before had eaten down and nourisheth the Child till it getteth upon it all the four Elements with the Constellation and he grows exceeding pregnant with the Child and then it belongeth or is fit unto a strange Fire and yet not strange unto an Earnest Fire and then the Father giveth it the Soul viz. the Fire-spirit and its first Mother which Mercury did eat down in its Hunger which was fixt and perfect giveth the Souls-spirit viz. the light-Light-life even then the Death ariseth and the Child is born and becomes afterward its own and a Child of the Liberty and careth no more for its Work-master it is better then its Father but not better then its Mother in whose feed it say before the Father wrought in it it bruiseth the Head of its Fathers fiery Essence viz. of the Serpent and passeth freely through death in the Fire dost thou understand nothing here then thou art not born unto the highest knowledg of the Spargirical Science 28. Further we are to consider of the Degrees what the Liberty viz. the Eternal Lubet giveth to the Hunger of the other Forms in Sulphur in the property of the other Planets the Form of the Birth is as a Turning Wheel which Mercury causeth in the Sulphur 29. The Birth of the highest Degree
turneth round viz. the Desire for this World is round so also the Birth when as the Liberty hath given its highest Lubet as a golden Hunger unto Saturn and placed Mercury for Work-master then it betaketh it self into it self into its Defire according to the property of Meekness for the first Conception to the golden Child is effected according to the property of Joyfulness but this out of goodness and meekness resigneth it self to Luna for it is a pleasant demission by reason of the meekness which Mercury doth apprehend and worketh therein also this Body is Silver and cometh from the first Impression where the yellow and white separate in the Fire viz. the Colours of the Vertue then Luna ariseth out of the yellow and turneth into white by reason of the divine Meekness and because its Original is from Sols Colour therefore it hath a perpetual Hunger after Sol and receiveth the Suns Lustre into it putteth it on and shineth therewith 30. Now as the Superior is so is likewise the Inferior namely Metals therefore Silver is the next degree to Gold and as Gold is generated so is also Silver Venus clothes it which Mercury cannot endure being he is the Master-worker and he gives his garment also but the Silver hath neither the property of Venus nor Mercury for it retaineth the property of its Mother viz. the meekness in the Liberty and is hatched as the Gold by reason of the Sun The Moon hath an Heavenly Property but in reference to its own proper Form from the property of the Desire it is of a very earthly property it is a Cabinet and Keeper of the earthly and heavenly Essence As the outward body of Man which before the fall in Adam was comparable to Silver but when he dyed in the Lubet then the earthly property only lived in him and therefore he continually hungreth after Sols glance and glory he would fain take again his splendor with Luna from the Sun but he getteth only an earthly Lunatical Lustre wherein he acts and exerciseth Pride unless he be born again out of Sols splendor that is out of Gods Power in the Heavenly Mercurius and so he becomes again the golden filver-child in divine Essentiality only covered and clothed this life-time with the Earthly Moon that is with Earthly Flesh. 31. Saturn also is the House of silver he is likewise the Cause of the first Conception but he turneth his Desire onely upon the golden Childe and leaveth the silver its garment and takes it into his stony Earthly Property and lets Mercury hatch it 32. The Desire of the Free Lubet is fixt and stedfast as concerning the Property of the Desire onely which bringeth its Will again from the Body into the Combate in the Senses and maketh Jupiter that is on the Orb upwards under Saturn under the Saturnine Power its metal is Tin and it is the third degree for the Lubet of the Liberty in the Desire proceedeth forth into the Desire of the Austereness and so gives it self into the Fiat 33. We must understand it thus The Lubet of the Liberty goeth forth out of it self as a Plant and maketh one degree after another in order but Mercury maketh the Sphere for he is the Work-master And as the Eternal Birth is in it self in the Heavenly Mercury viz. in the Eternal Word in the Fathers Generation so likewise with the Motion of the Father it came into a Creatural Being and so proceedeth in its Order as may be seen in the Wheel of the Planets for the Order is just so placed as Man is in his Order 34. First there is in him the true golden divine man which is the likeness of God Next there is in him the man of heavenly Essentiality viz. the inward holy body generated from the Fire and Light in the Tincture which is like to the pure Silver if it were not corrupted Thirdly there is in him the Elemental man from the pure Element resembling Jupiter Fourthly the Mercurial which is the growing or Paradisical man Fifthly the Martial from the fire viz. the Soulick man according to the Fathers property Sixthly the Venerine man according to the outward Desire and the waters property Seventhly the Solar according to the Suns property viz. according to the outward World as a Seer and Knower of the wonders of God and yet it is but the one onely man yet is both in the inward and outward World Thus likewise is the similitude or form of the Seven Metals with one property according to the inward World and with another visible palpable property according to the outward World 35. From Jupiter the Sphere turneth round and out of the Severation Mercury proceedeth forth with a broken metal according to his spirits property externally quicksilver and internally he is a Paradisical working he is in his spiritual property the Distinguisher or Articulator of the words voyces and speeches It is written God hath made all things by his Word The heavenly Eternal Mercurlus in his Word which the Father expresseth in the Enkindling of his Light and the Expressed is his Wisdom and the Word is the Worker Framer and Maker of the Formings in the Expressed Wisdom Now what the inward Mercurius doth internally in Gods Power that likewise the outward Mercurius effecteth in the outward Power in the Created Essence He is Gods Instrument wherewith he worketh extrinsecally to death and to life in each thing according to its property he buildeth and breaketh down 36. According to Saturns property he buildeth and according to his own property he distinguisheth and dissipateth the hardness in Saturn viz. the Enclosed and openeth it to life He openeth the Colours and maketh Forms and shapes and carryeth in him an Heavenly and also an Earthly Property in the Earthly he carryeth out of the first Desire to Nature viz. out of Saturn Mars viz. the wrathfulness of the Impression for he is his Soul wherein Mercury liveth he giveth him the fiery Essence and standeth under Jupiter in the order upwards on the Sphere for he carryeth the fire-spirit in Sulphur into all Planets and forms and giveth to each thing its Source and true spirit of life 37. Mars in the first Impression is the great Anguish and causeth the Love-will of the Liberty to separate from him and the Severed is called God and the Anguish or Fire-Source is called Gods Anger viz. the Wrath of the Eternal Nature And as internally Gods Love Severs from Gods Anger that is from the wrathful Property of the Eternal Nature viz. Heaven from Hell God from the Devil so also it is effected in the Birth of the outward Nature 38. Love proceedeth out of the Wrath and is an Humility or Submission Thus likewise it came in the Creation into Order therefore Venus standeth in the Sphere on the line of Mars under the Sun for so is the Separation in Nature and so one proceeds forth from another Its Metal is Copper the
Original whereof is this That the Love is a Desire and desireth onely Light and Joy for the Materia is made out of the Desires Property But if the Love-desire shall come to be corporeal in the Impression then it must resign it self to the wrathful Fiat viz. to Mars his Desire in the fire or in the fiery Property for the Saturnine Property taketh all into its might and maketh it Corporeal 39. Therefore the Metal of Venus is so nigh allyed to gold by reason of her own Property from the Liberty but Mars makes it too wrathful and too spreud and because it separates it self out of Mars his fire it retaineth a great part of Mars his Property in it 40. Mars his Metal is Iron for he is the Wrath in Sulphur in which the fire enkindleth and ariseth his Original with the Materia is in the Austereness of the Desire Copper doth sever it self in the Generation out of Iron for it Ariseth from the Will of Venus and they differ as Body and Soul for Mars is the Fire soul of Venus and maketh Venus Corporeal else Venus as to her own Property giveth onely water in the mortification in the Salnitral Flagrat for her fire is onely a pleasant Shine Smile or Love-fire as she is alone devoyd of other mixture and therefore she cannot produce any Corporeal Essence from her own Power and Ability which is hard and tough she is onely the Mother to her childe without a creatural Soul Mars is her Soul and Saturn maketh her Body 41. The spirit of Sol may Tincture Mars and Venus and change them into the highest Metalline Perfection viz. into Gold which cannot so easily be effected in Silver unless it be reduced into the first Maetria where Saturn Mars and Mercury are together in the Sulphur and then it can be done Venus receiveth its toughness from Saturn and its redness from Mars as the fire 42. Now the Desire of Venus is onely Eager and longing after Sol as after her first Mother whence she springeth forth in her Birth in the first Original for the Love cometh forth originally from God and so it is likewise in the extern Birth in the Figure The Desire of Venus goeth into Sol into the Sun and receiveth in its Desire the Property of the Sun and shineth from Sol she hath a very Peculiar Shine and Lustre above all the Planets and Stars which she receiveth from her Mother and in her Mothers Power consists her Joy viz. the Pleasant Twinkling Smiling Aspect which she hath in her she is in her own Property as she is purely alone without the property of the other Planets a real Daughter of the Sun understand in Sulphur where all is enwrapt together therefore she standeth next under the Sun as a childe of the Sun not that the Sun did generate that Star for he is likewise created with her but in the Sulphur without the Creation meerly in the Generation it is so both in the Heavenly and Earthly Being or Principle 43. For God the Father Generateth the Love through his Heart now the Sun by way of similitude betokeneth his Heart for it is a figure in the outward World according to the Eternal Heart of God which giveth strength and vertue to every Life and Essence 44. And understand it aright As All things proceed from the Word and Heart of God which is the Divine Sulphur in the Birth of the holy Trinity and manifest themselves in and through the Proceeded or Egressed Essence which is Gods Wisdom and yet again do eagerly force and press out of the Egress in and towards his Heart and Power and vehemently long after it as Paul saith all Creatures do groan and pant with us to be delivered from Vanity 45. So also doth the outward Essence in the outward Birth of Metals Planets Stars and Creatures Each thing longeth after its Center viz. after its first Mother whence it proceeded viz. after the Sun in Sulphur for it is the Tincture of all Essences Whatsoever the first Desire with the Impression in Saturn maketh Evil in the Wrath of Mars that the Sun turns again into good As the Divine Sun Tinctureth the Anger or Wrath of God so that the wrathful Property of Gods Anger is changed into a Joyfulness so likewise the outward Sun Tinctureth the outward Sulphur viz. Saturn and Mars that there is a pleasant Temperature viz. a growth springing and blooming in all Metals and Creatures therefore the Sun is the Center which Reason will not beleeve understand in the Planetick Orb and in all Vegetables and Animals CHAP. V. Of the Sulphurean Death and how the dead Body is revived and replaced into its first Glory 1. ALl Life and Motion with Understanding Reason and Senses both in Animals and Vegetables consist originally in Sulphur viz. in Natures Desire and in the Lubets Desire of the Liberty 2. In Natures Desire ariseth the Death and Enclosing and in the Desire of the Liberty ariseth the Opening and the Life for the Liberties Desire Tinctureth the Desire of the dark Nature so that the wrathful Mother foregoeth her own Right and freely resigneth to the Liberties Desire and so the Life groweth in Death for there is no Life without Light but if the Light goeth out in the Essence of the Sulphur then it is an Eternal Death which no man can revive except God move himself in the Lubet-desire in the same Death for Death can receive no Life into it unless the first Desire viz. the free Lubets Desire doth manifest it self in the Desire to Nature wherein the Enclosing and Death is generated 3. Therefore when Man dyed in the Sulphur none could have made him alive again unless the Free Lubet viz. the Desire to the Eternal Life did again enter into his Phur viz. into the Birth of the Nature of the humane Property and moved the enclosed Death viz. the Center of Nature and give it self again into the Center viz. into the Soulike Property and into the Souls Essentiality and Corporality and this was so brought to pass 4. We know that the right Sulphur is a generation of all Spirituality and Corporality so far as concerneth its first Original where it is heavenly it is the Generation of the Essence of all Essences For all whatsoever Eternity and Time is in it self hath and is able to effect lieth in this Birth But now as to the Kingdom of this World it is earthly viz. a figure of the Eternal for in it the Time and Creature consist and all whatsoever is visible and invisible 5. Now Man and every Life also as to the Kingdom of this World was created and generated out of the outward Sulphur Man out of the inward and outward Sulphur and the outward Creature onely out of the outward for Man is an Image and likeness of God and the other Creatures are as a Similitude according to the Figuration in the internal Generation in Gods Wisdom viz. in the expressed or
consumes the Body and puts it into the eternal Darkness 15. This Hunger desireth nothing but the Mercy of God that he might be freed from the Anguish of Hell but this he cannot obtain of himself for he is shut up in the Anger of God and his dear Mother which nursed him in the beginning is also shut up in Death but if God sheweth his Grace and gives him again of his Love then the Anger is dismayed at the Love and this is a Flagrat of great Joy for he again tasteth the sweetness of his dear Mother and then he knoweth full well that he hath been so vile and wicked and repenteth of his Iniquity and will turn and mortifie the old Adam and cast it away from him 16. So the Artist taketh him presently away with the old Adam from the strange Anger and layeth him in a soft bed for the old Adam is sick and will dye and then his own Faber in the old Adam is in the Love of God which destroyed the Anger and will make a young childe and rejoyceth in the childe and the old Adam grows sick and weak wholly dark and swart and dyeth and the four Elements go out from him with their colours so the Faber gives him even Leave to go and continually laboreth on the new Body which shall arise from Death and none seeth his labor for he worketh in the dark 17. But the Artist takes no care about the work but giveth the Faber his own food till he seeth that a Vegetative Life appeareth in the dark Death with a new colour out of the black and then when the new Man is ready the Artist cometh and brings the Soul and gives it the Faber at which the Faber is dismayed that another Life cometh into him and he puts the Soul into the new Body and goeth inwardly in the Anger Thus the new Man ariseth in great Power and Glory from Death and bruiseth the Head of the old Serpent in the Anger of God and passeth through the Anger and the Anger can do him no harm at all Whoe'er thou art that hereunto art born Thou hast a chosen work no way for lorn CHAP. VI. How a Water and Oyl is generated and of the difference of the Water and Oyl and of the Vegetable Life and Growth 1. ALl Life Growth and Instigation consist in two things viz. in the Lubet and then in the Desire the Lubet is a free Will and as a Nothing in comparison to Nature but the Desire is as a Hunger in the Desire ariseth the moving Spirit viz. the Natural and in the Lubet the Supernatural which yet is Natures but not out of its own property but out of or from the property of the Desire 2. The Desire is the Instigation of the Essence viz. an Hunger and the Lubet is the Hungers Essence which it taketh into it self for the Desire is only an hungry Will and it is the natural Spirit in its Forms but the Lubet is out of the Liberty for God is desire-less as concerning his own Essence in so much as he is called God for he needeth nothing All is his and he himself is All. 3. But he hath a Lubet-will and he himself is the Will to manifest himself in the Lubet yet in the free affection-less Lubet no manifestation can be effected for it is voyd of Desire it is as if 't were nothing in respect of Nature and yet it is All but not according to the Desire viz. according to Nature but according to the satisfying of Nature it is the satisfying of the hungry Desire viz. of Nature it freely and willingly gives it self into the Hunger of Nature for it is a Spirit without Essence and Desire wholly free as a Nothing but the Desire doth essentialize or materiate it in it self and that according to two Properties viz. one according to the Eternal Liberty which is free from the Source and the other according to the Desire which giveth a vegetative Life viz. a growing or a giving forth it self 4. The Free Essence is and giveth an Oyl and the Desires property giveth a Life of the Oyl the Oyl is a Light and the Desires property giveth to the Light the Essence viz. the Fiery property so that the Light shineth as is to be seen in the Fire and Light and the free Lubet remaineth yet a free Will in it self but giveth its Meekness viz. a free Resignation into the Desire that it cometh to Essence and Lustre its Will is only good it hath no other Desire save only to be good meek and pleasant there is also no other possibility therein for it is as a Nothing wherein no disturbance or Source can be but it is the Meekness it self 5. But being it cannot be a Nothing by reason that it is a Cause and Beginning of the Desire therefore it giveth it self freely as the Sun-shine freely gives it self into every property and the Desire conceiveth or taketh this free Lubet viz. the Lustre or shine of the Abyss of Eternity into it self and makes it in it self into Essence according to its property so much property as is in the Desire so much also there is of Essence and we are to consider that when the free Lubet doth give in it self into the Hunger of the Desire that the Desire then maketh out of the free Lubets property a Similitude according to the Liberty which is as if 't were nothing and yet is this is a Water and Oyl 6. But seeing the Desire that is the Hunger is filled with the free Lubet it maketh its own property in the Essence of the Liberty also to Essence its Essence is Water and the Essence of the free Lubet is an Oyl Thus a two fold Property ariseth in one only Spirit viz. a fiery Property according to the property of the Desire and a joyful or Lucid Property according to the Liberty 7. The fiery giveth in its Essence viz. in its Water a sharpness from the austere Desire which is saltish or a Salt and from the fiery Anguish a Brimstone whence in the Impression and Creation of the World are made stones earth and metals so also the Elements and Stars all according to the forms in the Desire and the oleous property giveth its Meekness viz. a Love-Lubet wherein the fiery is impressed with the Desire and maketh Corporality and the oleous giveth it self out in its Meekness and maketh the Vegetable Life viz. a springing and growing in the fiery Impression whereinto the Fire must give its Essence and Instigation viz. the vehement Compunction in the Attraction of the Desire which is the Severator in the Corporality viz. the Distinguisher Carver and Causer of the Essence and Multiplicity or Variety 8. Philosophers have called this Form Mercurius from the anxious inciting Sphere which is the Cause of all Life and Motion and a Faber in the oyly and watry Property 9. Thus we are
his Desire also into the Anger that is into the Austere Might where the Poyson-life Ariseth viz. into the Fiat of the wrathful Property out of which Form are proceeded Vipers Serpents Toads and other venomous worms not that the Devil hath made them That he cannot onely as the Desire was in the Impression of the Fiat such also was the Creature in the Evil and Good 12. For in the Impression of the Fiat in the Original of the outward Mercury viz. of the Life which is manifest to it self internally was the SeVeration where God and the World Sever viz. God inwardly the World outwardly as a Similitude of the Abyss or a Looking-glass of Eternity even there the inward Wrath whence God is called an angry zealous God and a consuming fire manifested it self externally in figures as in a Similitude of the inward Birth in the Center like as the Eternal Lubet which He is himself stirreth up awakeneth and causeth the Desire to the Nature of the eternal Manifestation and gives in it self into the Desire and turneth the Wrath of the Desire into Joyfulness 13. Thus it is also with the Serpents craft in the highest Mercury is the highest sharpest proof of all things the more poysonful a thing is the more sharply it proveth a thing for the sharpest Taste and Smell consists in the great Poyson viz. in a Dying Source 14. And as the Eternal Light is generated out of the Fathers sharpness that it attains the Shine and goeth forth with its own Source through the sharpness out of the Anguish-Source again into the Liberty viz. into the Nothing where the Light by reason of the Fires-Source and Property becomes also a Desire which is the Desire of the Divine Love and Joyfulness in which Desire Mercurius the Eternal Word or the Understanding of Eternity or Deity is rightly Considered and Named and this Efflux from the Fire understand from the Eternal Magical Spiritual Fire is a Procreation viz. of the Word of the Power Colours and Vertue and this Desire of the Same Mercury or Word doth also immodelize the Power into its own Desire and maketh it essential which is the Meekness and the Love which quencheth the Wrath of the Eternal Father viz. of the Eternal Nature-Desire with Love and changeth it into Joyfulness where the Name of God hath its Original from Eternity This immassed Essentiality causeth two Properties viz. one Oleous which is Heavenly Essence a cause of the shining of the Light and also a Powerful Property from the Motion of the Eternal Impression or Desire of the Father after the Birth of the Son whence the Divine Ayr as the Power through the Shine of the Light proceedeth forth out of this Love-fire which is the Spirit of God 15. In like manner know this That the Eternal Love understand the Essence viz. the Heavenly Essentiality hath given it self forth into the Creation with the Verbum Fiat to set the Fathers Anger viz. the form of the Eternal Nature into the highest Joyfulness and to set forth the likeness of the Eternal Generation and where the Nature of the Wrath was most elevated through the Fiat there also the Desire did most incline it self towards the Liberty to be free from the Wrath and to bring it into the Kingdom of Joy whence the great and deep Knowledg is Arisen and also the most precious and highest Tincture understand the Desire of the wrathful Hunger received that into it self after which it hungered viz. the Liberty for all things were created good in the beginning also the Devil was good while he was an Angel so also the Serpent was good in its Creation before the Curse 16. But being the Devil went into the highest Fires-Desire God departed from him as a light that is put out or extinguisheth in a Candle and afterwards he lived according to his own Desire 17. But seeing he knew that there was such a Tincture in the Serpent and the Serpent being created out of the beginning of Time therefore he insinuated with his Desire into the Serpent and took possession of the Serpents Tincture and wrought forth his Desire through the Serpent against Man to introduce him to long after the Serpents Property For the Serpents Tincture was from both Originals viz. out of the deadly Mercury from the Dying in the fire viz from the coldness in the Impression and then also from the Wrathful fiery Property in the Impression The cold Impression is earthly which Ariseth from the Wrath viz. from the Dying in the Wrath in the Impression and the fiery Impression ariseth from the quick Poyson of Mercury in which Property the Spirits life consists 18. Thus Adam and Eve were infected with the Devils Desire through the Serpent viz. through the earthly deadly Property of the Serpent and also through the wrathful poysonful living Property of Gods Wrath according to the Devils own Property and was inflamed in his Divine Oyl that is in the Heavenly Essentiality 19. Even then the Divine Light which shone out of the Divine Body of the Heavenly Essentiality was extinct unto him for the Curse seized upon the Soul Now Gods cursing is a withdrawing viz. the Divine Power which was in the Body departed into its own Principle and his holy Oyl wherein the Power of God dwelt and had made a Kingdom of Joy viz. the Paradise became a Poyson 20. For the Earthly Part according to the mortifying of the water viz. the Cogastrish Property was manifest and forthwith Mercury viz. the coldness in the Deaths Property got he Dominion whereas before he was as it were swallowed up in he divine Power Thus Adam dyed unto God and lived to Death here it was necessary that God should regenerate him and therefore the Serpent was cursed because it had served and willingly obeyed the Devil 21. Thus we understand what lieth hid in the greatest Anguish viz. in the strongest Mercury viz. an Oyl which Cureth and Tinctureth all Diseases but the cold Poyson viz. the Deaths-Source must be done away and put into a fiery property which is desirous of the Light for God created all things good in the beginning but through his Cursing or withdrawing the Evil came in for when Gods Love-desire dwelt in the outward Worlds-Source and Penetrated it as the Sun the Water or the fire an Iron then the outward World was a Paradise and the divine Essence sprang forth and budded through the Earthly the Eternal Life through the Mortal but when God cursed it for mans sake the mortal Life was manifest in man and also in the fruit of which man should eat which property before was only manifest in the Tree of the Knowledg of Good and Evil on which Adam and his wife were Tempted whether their Desire would enter into the Eternity viz. into Gods Essence or into the Essence of Time into the living or mortal Oyl in which Source the
was to undergo the Combare of this Tryal when the humane Essence was to enter again with its Desire into the Deity and eat of Gods Bread that is of the divine Essentiality He went to Jordan and was baptized of John Wherewith With the Water in Jordon and with the Water in the Word of Life viz. with divine Essence which must Tincture our mortal Essence in the outward Humanity of Christ whence the divine Hunger arose in the humane Essence that he desired to eat of Gods Bread therefore the Spirit of God took him and carried him into the Wilderness and there the Fathers Property in the Wrath did oppose him through the Prince in the Wrath and there Gods Bread and also the Bread of Gods Anger according to the Deaths Desire was tendered unto him now it was tryed whether the Soul which was generated and created out of the Fathers Property would after this Tincturation of Baptism enter again into the Love-desire viz. into the Nothing out of all Source 43. What is hereby intimated unto the Magus A Mystery is hinted unto him if he will do Wonders with Christ and Tincture the Corrupt Body to the New-birth he must first be baptized and then he getteth a Hunger after Gods Bread and this Hunger hath in it the Verbum Fiat viz. the Archeus to the new Generation that is the Mercury but I do not speak here of a Priests Baptism the Artist must understand it Magically God and man must first come together ere thou baptizest as it came to pass in Christ the Deity first entered into the Humanity but the Humanity could not presently comprehend it until it was quickened through Baptism and the Hunger viz. the dead Mercury in the Humane Essence was again stirred up in the Heavenly Part. 44. And Here began again the Humane Eating viz. the Mercury received again Divine Property and Will and then the inward Mercury understand Mans Property did eat in the Taste of the Divine Word of Gods Essence and the four Elemental Properties did eat of the Nights Property so long till the Humane Mercury sublimed its Life and changed the four Elements into One and the Life Tinctured Death which was done on the Cross then the four Elements departed from him that is He dyed unto Time viz. to the Night that is to the four Elements and arose in the Pure Element and lived to Eternity 45. The Magus must keep and observe this Process also with his Alchimy Dost thou ask how I will not put it into thy mouth by reason of the wicked who is not worthy of it Observe onely the Baptism that thou baptizest the dead Mercury which lieth in the Heavenly Essentiality enclosed and shut up in Impotency with its own Baptism and mark of what Essence he is in a thing but thou must have his divine Water and also the earthly for the earthly Mercury cannot else Receive the Divine Being except the Divine Mercury receiveth of its Power whereupon it stirreth and hungereth even then the Heavenly Mercury seeketh but yet findeth not Divine Essence about it for its food Thereupon it brings its Will through the Desire of Death into it self viz. into the Verbum Fiat which hath made and produced it and setteth its Hunger upon the same whereupon the Divine Essence inclineth it self unto it and will become Joyfulness in him even then ariseth the beginning of the new Body out of the Divine Essentiality which the Desire nourisheth and bringeth up and when the new Life is born viz. the Day then the four Elements dye and then the new Body is shut up in the dark Death and on the third day it riseth again from Death for the Night is avalled in the Grave and the Morning riseth 46. If thou didst understand this then hadst thou the Pearl But my Intent and purpose is otherwise I will shew thee Christ along with it and also this Pearl therefore none shall finde it but he that Loveth Christ. 47. Thou sayst Tell me the Baptism and I have already told it thee Every Hunger is a Desire after its Property now if thou givest again the Property of Death unto the Hunger of Death then Death encreaseth but if thou givest him Heavenly Property then Death receiveth it not for Hell is against Heaven therefore thou must give Death and the Anger of God to Death and in this Anger give him Heavenly Essence viz. the Baptism and so the Baptism will Aval the Death into it self even then the Anger dyeth in the Death through the Baptism but not presently thou must first keep the Process of Christ and suffer the baptized to Preach that is appear in his divine Form and Colours exceedingly persecute and plague him and give him no rest for so the right Mercury becomes working and active and when he hath shewn all his Wonders through the old Adam even then thou must east the old and new Man into Gods great Anger and slay the old Man ventilate him and hang him naked on the Cross and again take him thence and lay him into the Putrifaction viz. into the Grave 48. And then Christ will arise from death and appear but only his own know him He walketh about in Heavenly Form and sometimes in his own Form which he had here until the Feast of Pentecost for now here is tryed in him the highest Perfection whether he will persist in the Angels-form and eat only of the divine Essence and then cometh the Holy Ghost and proceedeth with his Power out of the whole Corpus viz. out of the Body and Soul which then Tinctureth the dead and broken Being as may be seen in the day of Pentecost where Saint Peter Tinctured three thousand Souls at once with his Heavenly Mercury and delivered them out of death 49. Dear Seekers herein lieth the Pearl had you the Universal then ye could also Tincture as Saint Peter did but your covetous Death doth withhold you and shut you up for ye seek only Covetousness and Temporal Honour in the pleasure of the flesh to generate your selves in the Nights property therefore the Pearl doth hide it self from you yet the day shall again appear when the wrathful Anger of God is fulfilled satisfied and appeased in the blood of the Saints and turned unto a Love-life and the time is near Process 50. Every Creature keeps in its generation and propagation unto its own Kind the male to the female and the female unto the male Now God said to Adam and Eve after the fall The seed of the Woman shall bruise the Serpents head He said not the seed of the Man Herein lieth the Baptism of Nature the Male hath the Fire-spirit and the Female the Water-spirit to the Tincture now the Mercury is a Fire-life and maketh himself a Body according to his Hunger and Desire now the chief of the work is in the beginning to give the Fire-hunger a Love-Virgin out of its Kind for its Consort that so
Jacob and blesseth the Will introduced to Gods Will that the divine Will yeelds it self freely into the Hunger or incline it self to the Desire and maketh the imperfect Will which earnestly presseth into his Compassion Perfect and then is it rightly said Thou hast wrestled with God and hast overcome then thy Purpose obtaineth a transformed Body which is Heavenly and Earthly 62. Observe it It is the first beginning to Baptism and so you are fit and prepared to the Baptism and not otherwise else you baptize only with the water of the outward World but the true Magus baptizeth with the outward and inward Water if he hath a right divine Desire in him then Gods Will in his Baptism is the first glimmering Tinder in Mercury so that the Life enkindleth Death viz. the Mercury shut up in Death and he getteth divine Desire even then Mercury beginneth to Hunger after divine Essence and doth his first Miracle and turneth the water into wine as Christ did after his Baptism This is the first Tincturation in the dead Corpus in the Power of Baptism that the Vegitta or working energetical Life obtaineth another Property viz. an Hunger of Love wherewith she embraceth her Bridegroom viz. the Fire-Source that he is enkindled in her Love and changeth his cold deadly Wrath and Will into a fiery Love-will then the mortal Water turneth into Wine a sharpness of a fire and water-taste out of which at last cometh an Oyl to another Baptism after the manner and disposition of the Artist viz. according as he intendeth and beginneth after the Magus hath joyned the Virgin and young man together then Christ viz. the Bridegroom is lead with his Bride into the Desart and tempted of the Devil 63. Here is the Tryal whereby the Artist is proved by God what he seeketh with his Baptism for here is the proof in Paradise to try whether the Bridegroom be not too bad for the Virgin casteth her Love upon him and inviteth him if he receiveth it with desire and giveth his Will thereinto then she giveth him her heart and will wholly This is the Heavenly Tincture which giveth it self into the enkindled Anger of God viz. into the Curse of the Earth when God cursed it that is into the Mercury enclosed in Death which is the Bridegroom for the Seed of the Woman viz. the Heavenly Tincture must bruise the Head of the Serpent viz. the poysonful Mercury in the property of Death and change his Poyson into Wine and then the Virgin receiveth the Seed of the Bridegroom and not before 64. The Desart is the earthly outward Body where Mercury is Tempted when the Devil appeareth unto Mercury and plagueth him and assaulteth him in his fiery Essence then must the Virgin come to help him and give him her Love now if the Mercury eateth of the Virgin-like Love that is of Gods Bread then he may stand before the Devil and at last the Angels come to him and serve him the illuminated Magus will well understand what is meant by the Devil 65. Hereby let the Magus in the Temptation seeing the whole Marriage standeth in the Devils Temptation have a careful eye upon his purpose and if the Angels do not appear in forty days space then is his purpose in vain therefore let him look that he suffer not too fierce a Devil to tempt and also not too weak lest Mercury become Light and desire to continue in his own poysonful Deaths property and devour the Baptism as a Wolf and the old one remain 66. So soon as he doth espy the forms of Angels let him bring Christ out of the Desart and let the Bridegroom eat again his own food and dismiss the Devil that he may no longer plague him and then Christ will do many Wonders and Signs at which the Artist will marvel and rejoyce even then he hath nothing to do the Bride is in the Bridegroom they are already married he need only make their Bed ready they will warm it well enough themselves the Bridegroom embraceth the Bride and the Bride the Bridegroom and this is their food and pastime until they beget a Child 67. But if the Artist will needs be so diligent as to warm the married Couples Bed then let him have a care that he do not anger and enrage them in their Love what he beginneth he must go on with only the Bridegroom is wonderful He hath continually two Wills viz. an earthly Hunger after Gods Anger and an Hunger after his Bride therefore he must always have his own earthly Food given him but not into his Belly but Magically that so he may satisfie only his Wills-Hunger His Food is his Mother that begetteth him as is before mentioned 68. In brief the whole Work which men do speak so wonderful much of consists in two things in an Heavenly and in an Earthly the Heavenly must make the Earthly in it to an Heavenly the Eternity must make Time in it to Eternity the Artist seeketh Paradise if he finds it he hath the great Treasure upon the Earth but one dead man doth not raise another the Artist must be living if he will say to the Mountain Arise and cast thy self into the Sea 69. When the Incarnation of the Child beginneth then first of all Saturn takes it and then it is dark and disesteemed and is contemned and derided that such a Mystery should lie hid in such a mean form there Christ walketh in a poor simple form upon the Earth as a Pilgrim and hath not so much room and propriety in Saturn as to lay his Head He goeth as a stranger as if he were not there at home 70. After this the Moon takes it and then the heavenly and earthly Properties are mixed and the Vegetative Life ariseth and then the Artist rejoyceth but he is yet in danger 71. After the Moon Jupiter takes it who maketh an understanding in Mercury viz. a pleasant Habitation and gives him its good will and in Jupiter his Enclosed Life viz. Mercury is quickened who taketh it with its Orb and forceth it into the highest Anguish and then Mars apprehends it and giveth the fire-Fire-Soul to Mercury and in the Flagrat of Mars the highest Life doth enkindle it self and Severs it self into two Essences viz. out of the Love into a Body and out of the Fire into a Spirit then the Life of Love in the fiery Flagrat sinketh downwards and appeareth beautiful but it is Venus a Woman then the Artist supposeth that he hath the Treasure but the Hungry Mercury devoureth Venus and the Child turns to a black Raven then Mars Afflicts Mercury in himself until he grow faint and yeelds himself to Death then the four Elements Depart from him and the Sun receives the Child into its Property and sets it forth in a Virgin-like Body in the Pure Element for in the property of Mars the Light is enkindled and the right Life is born and standeth in the Pure Element no
for the Meekness is like a Stilness but the Source of Anguish sublimeth it and turns into a pleasant laughter also the Anguish viz. the Darkness is the death and destruction of the Oyly property for if it gets the upper-hand in the oleous property it takes possession of the Corpus and turns the Oyl into a poysonful Source viz. into a dark Spirit or Body wholly earthly as Adam was when he Imagined into the Evil. 9. And yet we do not acknowledg that the Oleous property doth take any Poyson-Source into it self but Mercury viz. the Fire-Life insinuates it self into the Anguish and poysoneth the Essence of Time which the outward Mercury it self maketh in its own Desire that is he departeth from the inward oleous Essence and then the Internal Being remaineth immoveable in it self and the Essence and Spirit of Time do Se Ver from the Essence and Spirit of Eternity and yet there is no parting or dividing but both Principles remain in One Essence whereas there be two Essences but the one comprehends not the other as Eternity doth not comprehend Time for thus also Adam and Eve dyed the Souls Mercury departed with its Imagination from the Essence of Eternity into the Essence of Time viz. into the Anguish source and then the Essence of Eternity lost its Leader which Christ restored again by the divine Word or Mercury so that the Essence of Eternity which in Adam was forsaken of the Souls Mercury obtained the Life again 10. And thus we know that the Essence of Eternity lieth hid in the Anxious Mercury as in the Fortress of Death and our writing and teaching is to shew how a man may bring the poysonful Mercury with its Desire so far as to enter with its Desire again into the Essence of Eternity viz. into the Enclosed and re-assume the Essence of Eternity for a Body and with the same Tincture the Essence of Time and reconcile them in One that the whole Corpus of the inward and outward World may be only One that so there may be only one Will in the Spirit viz. a Love-Hunger and this Hunger doth then make unto it self only one Essence and then every Spirit eateth of its own Essence or Body so that afterward no Evil Will can arise any more therein 11. Thus we understand that Joy and Sorrow Love and Enmity do originally arise through Imagination and Longing for in the Inclination or earnest Desire towards God viz. the Free Love the Kingdom of loy doth arise in the midst of the Anguish of Death and if the Desire departeth our of the free Love into the Anguish of Death viz. into the Source of Darkness then is the Desire filled with the Source of Death and so Mercury worketh effectually in the Source of Death 12. Thus we declare with ground that there is nothing so bad but there lieth a Good therein but the Badness is not capable of the Good also there lieth in the most poysonful Mercury the greatest Pearl and Jewel if his poysonful Will may be introduced into the same then he himself manifests the Pearl for he changeth himself as is to be seen in the Earth where Mercury seeks its Pearl and turns it in the Oar to Gold and to other Metals according as the Sulphur is in each place 13. For there is a continual Combate in the Earth the Eternity travels with Longing through Time to be free from Vanity and in its Longing it giveth it self to Mercury as to its Life and Faber and when Mercury obtains it in his Hunger he becomes joyful and maketh this free Luber Corporeal in him and there ariseth Gold and Silver together with other Metals and good Herbs all according to the powerful Efficacy of each Place As the Boyling is in each Place so likewise is the Metal all according to the Property of the seven Forms of Nature that Form which is chief in a place according to the same Property groweth a Metal also Herbs and Trees 14. Here the Physicians must observe that they learn distinctly to know what kind of property is the strongest in each thing wherewith they would Cure if they do not know it they will oftentimes give their Patients death Also they must know that they are to understand and very exactly to know the property of the Patient which of the properties among the seven Forms of Nature is the Mercury in Sulphur for such a Salt he also maketh Now if the Physician giveth him a contrary Salt Mercury is only thereby the more vehemently enraged and made more venomous but if he may obtain his own Salt according to his own property after which he hungereth then he rejoyceth and readily quitteth his Poyson-Source in Mars his Fire But the Right Physician hath another Cure he first bringeth his Mercury wherewith he will Cure out of Deaths-Anguish into the Liberty He may well Cure the other is dangerous and uncertain if he doth happen to cure it is by chance and very unconstant and cannot cure any disease fundamentally for the outward Mercury is shut up it cannot reach no further then into the four Elements into the mortal-Essence it is able to do nothing in the Sydereal Body but if it be turned and introduced into the Love as is before mentioned then it toucheth the very Root and Ground and reneweth it even to the Divine Power in the Second Principle 15. We have an excellent Resemblance of this in the blooming Earth on the Herbs for in the Earth Mercury is earthly and venomous but when the Sun tinctureth him then he reacheth after the Suns Power after its Light and bringeth it into his Hungry fiery Mars desire into his Salt viz. into his Corporeal Essence viz. into Sulphur which is his Mother and wheels it about with his Rotation in the Essence as if he also boyled and then the Liberty viz. the highest Power reacheth after its Property viz. after the Solar Property and apprehendeth Mercury also along with it 16. Now when Mercury tasteth the Heavenly Being in it self it grows exceeding desirous after the Power of Love and draweth the same into its Desire whereupon it changeth it self and its Salt so also its Mother the Sulphur into a pleasant Source and now if the Liberty be so introduced into a Moving Life with Mercury then it is very full of Joy and springeth up in its Joy as a light from the Fire and putteth forth through the Sulphur-spirit in the Salt Thus is the growing of the Root and thence the Root geteth such a pleasant smell and taste for in the Original the Salts sharpness in the first Impression from Saturn is a sharpness of Deaths Anguish and here it is turned to a pleasant Power for all taste in Herbs in Salt 17. Thus understand us further about the Root in the Earth when the inward Power of the Liberty in Mercury his Property which now is changed doth thus force it self forth
Wrath and made Bread of the Enclosed Mercury and eaten thereof then had the Will entered again into its self-hood and could not have been transmuted 31. But being it entered into Resignation into the Speaking Word of God and was willing to be and do what ever that pleased then the Will went from its self-hood though the wrathful Death of Gods Anger viz. from the Expressed Word which the Devil had poysoned with his Imagination quite through the property of the Wrath and sprang forth afresh with a new Love-desire in God here the Will was Paradise viz. a divine Lovebudding in Death 32. Thus now the Love-will being set in opposition to the poysonful Mercury of the Souls property in the Anger of God then came the Devil and said Thou art the King who hast overcome come and shew thy self in thy Miracles and Deeds of Wonder and he brought him upon the Pinacle of the Temple and said Fall down that men may see it for it is written He bath given his Angels charge over thee that they should bear thee up in their hands left thou dosh thy foot against a stone Here the Devil would fain that he should use again the Fires might viz. the Souls self-hood in its own fiery property and depart out of the Resignation into an Arrogation of Self in its own Fire-will as he had done and also Adam when he went with the Desire in his own Might into Evil and Good and would have his eyes open in Evil and Good as Moses writeth thereof that the Serpent did perswade them thereunto 33. Here came the fine Adorned Beast again and tempted the second Adam also for God gave him leave seeing he said the Fires Matrix had drawn him he could not stand here now that should be tryed for he was an Angel also as well as the humane Soul which he had Seduced but the humane property in Body and Soul in the Person of Christ had once cast it self into the Resignation out of its Self-hood into Gods Mercy and stood still in the Resignation viz. in the divine Will and would not cast himself down or do any thing save what God alone did by it and said unto the Devil It is written Thou shalt not tempt the Lord thy God which is as much as if he had said A Creature of God shall will not do nothing but what God willeth and doth by it there must be no other God besides the only One to Rule and Will the Creature must go and do as the Will-spirit of God doth lead it it must be Gods Instrument wherewith he worketh and doth only what he pleaseth 34. In this proof Adam did not stand for he went from the Resignation into an Arrogation of Self into an own self-will and would try Evil and Good Love and Anger and prove how Evil and Good tasted Here dear man was the trying state before the Tree of Temptation in Paradise and that was fulfilled which the first Adam could not and would not do in divine Obedience in Resignation 35. When the Devil saw that in this also he had no success that the Humanity would not give way to depart out of the Resignation out of Gods Will he carried the Humanity upon an high Mountain and shewed it all the Riches of the World all whatsoever doth live and move in the Expressed word all the Dominions and Might in the outward Nature over which he calleth himself a Prince but hath only the one part in the Wrath of Death in possession and said unto it understand to the humane property If thou fallest down and worshipest me I will give thee all this 36. The Humanity should again depart out of Resignation into a Desire of Propriety and desire to Possess something of its own in arrogation of Self in the Cursed Property Evil and Good this had been a dainty dish and delight unto the Devil then had he remained King and his lyes had been Truth in this Adam also was Corrupted and entred into selfish Propriety and desired worldly Dominion and Covetousness which may be seen in Cain which is the Heart of the poysonful Mercury viz. its Hungers-desire which maketh it self Essence according to the property of its Hunger not Manna but Earth as we may see in the wilde Earth what he hath made in the Enkindling or Motion of the Father in his Fires property in which Inflammation viz. in the poysonful Wrath of the Expressed Mercury the Devil thought to be a Prince and is so in the same property in the wicked and also in the Government of the World in the Wrath but God holdeth him captive with the Water and Light of the third Principle so that he is not Prince in the Dominion of the expressed Word but the Judges Executioner He must look where Turba Magna is enkindled in the Wrath and there he is busie so far as Turba Magna goeth in the Wrath further his Courage is cooled 37. He would give the Humanity of Christ this whole Dominion to rule in and above all in the Essence of all things as a mighty God which notwithstanding he only possesseth in the part of the Turba in the Wrath of God and hath it not in his full Domination He should but set his Desire thereinto and introduce his Will into him and he would bring his Mercury of the Creature into the Greatest Omnipotence that he should be a Lord over Good and Evil and have all things at Command to do therewith as he pleased for so Adam had fooled it 38. His Mercury went with the Desire into the Impression whence Cold and Heat ariseth and Imagined thereinto and so the property of the cold and hot Fire did presently boyl up in the Mercury of the Creature and so also the outward Heat and Cold did soon pierce into the enkindled Mercury of the humane property so that the body now suffereth pain from the Heat and Cold which property before when as it stood in the free Will of God in the Resignation was not manifest and thus Evil and Good did Rule and domineer in Adam 39. For the Centre of Wrath viz. the dark Worlds property was manifest in him in a poysonful Deaths property as the Mercury in Man is yet to this day so poysonful and of a venomous Source whereas indeed he is changed in the vital Light into a Solar property but yet the poyson and property of Death doth hang unto it and it is his Root as we plainly see that so soon as the ready Instrument of his martial fiery Properties Signature or Form is a little struck or played upon that his evil poysonful fiery Property doth come forth and shew it self and inflameth the body that it doth even tremble and shake for the very poyson of Wrath and will ever enter into the Enkindled Poyson Source in him who hath awakened and enkindled the same and assimulate in his malice with the malignant Fomenters malice and wrestle in the poysonful
only in the Impression in the cold Sulphur in the sharpness of the Wrath it turneth to a false desire viz. to a false Love which is contrary to the meeknes for its desire is Saturn and Mars 2. It putteth forth its Sun understand its luster of life in Mars and the warming Light which also receiveth its fiery sharpness in the Impression in Sulphur from Mars bringeth its desire again into the liberty viz. through the dying in the Fire through the anguish It doth wholly and freely give it self forth in the dying of the Fire and forsaketh the property of the wrath 3. And so it becometh a Generall joy and not its own only even like the Sun that giveth forth its shining Lustre Universally the Sun-shine is neither hot nor cold only Mercury in the Spirit of the great World doth make in Mars and Saturns property a heat therein for the Sun doth enkindle their desire whereupon they grow so very hungry eager desirous and operative that even a Fire is found to be in the Light which heat is not of the Lights own property but of the Soul of the great Word which doth so sharpen the pleasant Light in its Splendor that it is unsufferable to the eye 4. And we are highly to consider and know that if another Fire-desire which is not like unto the outward life in Mercury would rule in the Austere wrath of the outward Nature that then it would be an Enmity contrary to the Austere cold bitter and fiery Dominion and Life and that they would exalt or exasperate their wrath eagerly desiring to be rid of it Even as it so came to passe when the Divine Love desire did manifest it self with its great meeknesse to the false cold proud and austere Fire desire of the Saturnalites Martialists and especially of the false Mercurialites It was a great Opposition and Enmity to them that Love should rule in the Death of Poyson and dwell therein this they could not not would not endure for Heaven was come into Hell and would overcome the Hell with Love and take away its might as it is to be seen in the person of Christ he loved them and did them all manner of good and healed their plagues or diseases but in that he was not arisen from their wrathful might and that he said he was descended from above and was Gods Son this was unsavory to the cold hot Fires might even that he should rule with Love over them 5. Even thus it goeth in the Philosophick Work when the wrathful Forms of the Earthliness viz. the outward Saturn Mars and Mercury do see the Heavenly Champion with the Virgins property among them and perceive that he hath far another desire then they then they are angry in themselves for the Love-desire when it glimpseth on the Fire-flagrat doth awaken their Fire-flagrat and then the wrath proceeds forth from the Anxiety into Love where-from ariseth a Deaths-flagrat in the Love but being there can be no death therein the Love condescendeth in the Fire-flagrat and giveth forth or distuseth it self into their desire and leaveth its Essence so that in their desire they reach after its Property in the Deaths-flagrat this is a poyson to Death and a pestilence unto Hell and in this Property Death was deprived of its power in the Humanity For Christ when as he shed his Heavenly blood in the Flagrat of Death and left it in Death the wrath of God was driven to retain the Heavenly Love-essence in it self Even there the Fire-desire in the enkindled Humanity was changed into a Love-desire and out of the Anguish of Death proceeded a Joy and strength of Divine Power 6. But I will hereby give the Wel-wisher fundamentally to understand how it went with Christ and how in like manner it goeth with his Philosophick Work both have wholly one process Christ overcame the wrath of Death in the Humane property and changed the Anger of the Father into Love in the humane property the Philosopher likewise hath even such a Will he willeth to turn the wrathful Earth to Heaven and change the poysonful Mercury into Love therefore observe us here aright we will not here write parabolically but wholly clear as the Sun-shine 7. God would change the Humanity after that it was become Earthly and had awakened the poysonful Mercury in the Love-property which poysonful Mercury had devoured the Love and changed it into it self again in to the Divine Heavenly property and make Heaven of the humane earth of the four Elements only one in One desire and change the wrath of God in the humane property into Love 8. Now his Anger was a might of the Fire and Wrath and was inflamed in man and therefore there must be right Earnestnesse to withstand the same and change it again into Love the Love must enter into the Anger and wholly give it self in unto the Wrath it would not be enough that God should remain in Heaven and only aspect the Humanity with Love it could not be that the Anger and Wrath should thereby yeeld up its might and strength and freely give it self unto the Love as the Fire is not made better by the light it still holds its wrath for all that in it self but when a meek Essence as water doth come into the Fire then the Fire goeth out 9. Even so Heavenly Divine Essentiality understand Heavenly water which the Tincture of the Fire and Light doth change into Blood must enter into the wrathful Fire of God and become the Fires food so that the Fire of God might burn from another Essence for water could not have done it the Fire doth not burn in the Water but the meek oleous property of the Fire and Light in the Essence of Divine meekness in the Love-desire that did effect it 10. The humane Fire-life doth consist in the Blood and therein ruleth the wrath of God now another Blood which was born out of Gods Love-essence must enter into the Angry humane Blood they must go both together into the death of the wrath and the wrath of God must be drowned in the Divine Blood and therefore the outward Humanity in Christ must dye that it might not any more live in the Wraths property but that the Heavenly bloods Mercury viz. the Speaking Word might alone live in the outward Humanity and solely rule in peculiar Divine Power in the outward and inward Humanity that the Self might cease in the Humanity and Gods Spirit might be All in All and the Self only his Instrument whereby he maketh what he pleaseth that I say the Self hood might be solely Gods instrument and wholly in Resignation for God hath not created man to be his own Lord but his servant He will have Angels under obedience and not Devils in their own Fire-might 11. Now when as His Love would give it self into Death and deprive Death of its might then the two Worlds viz. the Fathers Fire-world with
But in this life-time albeit the Spirit be changed in the Divine power and the Spirit be baptized with the Virgins baptism and putteth on the Image of Christ internally viz. Venus's body in the Love yet Adam is not capable of it until he also entreth into the Transmutation of Christ which comes to pass in death or in the dying unto this mortal life 56. But in the mean while Jubn as the Teacher of Christ in Christs stead must provide for the outward Mother according to the outward man and feed and teach the Lambs of Christ with Christs Spirit and it doth exactly shew us how the outward Man is not Gods Mother for Christ doth separate himself from his outward Mother and gives her unto John he hath put on the Eternal Mother viz. the Father of the Eternal Birth and therefore they do very ill that honour and worship the outward Mother of Christ for Gods Mother 57. The whole true Christendom is Christs Mother which beareth Christ in her And John viz. the Servants and Ministers of Christ are her Nurses which take care for the Mother of Christ as John did he presently received the Mother of Christ and provided for her as her Son and not as her Lord for Christ said also unto him Behold she is thy Mother even so should all the Disciples and Teachers of Christ do and take care of the poor Christendom as Sons with great Humility towards the Mother provide for and cherish her with diligence and circumspection and serve her with all discreet modesty courtesie and humility feed and comfort her with the Spirit of Christ not as the Priests in Babel do who ride over her as wealthy rich domineering Masters and will be Lords over the Mother and only seek Honours and to fatten their Bellies in pleasure and live in Strife and Contention these one with the other of what Name or Title soever they be are not all Johannites but they are the poysonful Mercurial Pharisees in whom there is nothing but meer anguish vexation pain and torment where one property doth continually torment envy and hate the other and holds it out for false and yet they are all only out of one root and have all only one will save that one colour doth not glister as the other 58. For Saturn is not as Jupiter Jupiter is not as Mars Mars viz. the Fire spirit is not as the light of the Sun and the Sun is not as Venus with her meek water-Source and Venus is not as Mercury with his Sound for she is meek and still and Mercury soundeth and setteth up his note and Mercury also is not as Luna which as a simple body doth give body to all the rest for manifestation the one is far otherwise then another and have not one property and will and yet they are in the Centre of the Essence viz. in Luna and Saturn in the property of the Soul and Body all of them one and the same batch Thus the partial Sectarian Mercurialites and Baals Servants are divided in these properties they are the Pharisees which judg and condemn Jesus in his Members 59. They wrangle and contend only about the Church and yet none will take care of the poor forsaken Mother of Christ they are mad in their Martial and Mercurial Contest and are not Johannites they enter not in Christs Spirit at the door of Christ into the Sheep fold They are Wolves Lyons and Bears yea Foxes and fearful Hares who fly from and forsake the Mother their Rise and Original is out of Babel where they continually contend wrangle grin and bite one another for the Letter Every one will be Lord and Master over the Letter and transpose and place it as he pleaseth only for the Honour Applause and Pleasure of this World They consider not that the Mother is a Widow and that Christ hath left and ordained them that they should be such Curates for her as John 60. O thou dear Mother of Christendom let these Wolves Bears and Lyons go and shelter themselves where they please regard no longer these evil Beasts take the John the Disciple of Christ who teacheth the Love and Humility 61. O thou dear and worthy Mother art thou not only One Wherefore dost thou suffer the Lyons to rent and teer thee in pieces Christ is thy Husband all these are Strangers and Hirelings unless they walk in thy filial Love and humble themselves towards the Mother and provide for her as Ministers else they be all Wolves Bears and teering Lyons although there were many thousand of them yet one is not at all better then another unless he comes forth in the line of Iohn and take care of Christs Mother and provide for the Mother with earnestness in Christs Spirit which if he hath not he is not then called of Christ to be a Guardian or Curate to the Mother but he is a Mercurialite a Pharisee such as Christ called the Seed of Serpents and Generation of Vipers who crucifie Jesus in his Members 62. And thus the Philosopher must consider of well observe Christs Mother whom he recommended unto Iohn to take care for he must likewise be a Iohn and know that his business is about the Mother and that his work in this world is not wholly Heavenly he will not so manifest Paradise that God will appear and be manifest face to face in his Work no he remaineth in the Mother yet he obtaineth the Universall in the Mother for the Mother of Christ obtained it also for it was said unto her Thou art the blessed among all women 63. So likewise the Philosopher reacheth unto the Blessing in this valley of misery that he is able to bless his corrupt body that is Tincture it and free it from sickness even to the limit of his highest Constellation according to Saturn and therefore let him take heed of Covetousness for so he introduceth the Turba 64. By the Type of Iohn and the Mother of Christ he is to know that the Kingdom of God and the Kingdom of this World are two in his Work and that Gods Kingdom lyeth shut up in the Mother viz. in his work of which he must take care be a Minister thereunto and not a Lord of the Mother but an Alms-giver and not a gatherer of Treasure and Wealth not a covetous Muck-worm also none shall attain unto it or understand our meaning that wil not be a Guardian of the Mother the most High hath laid a bar before the foolish understanding that it is blind until it be weary with secking I speak in the ground of truth 65. And when Iesus had commended his Mother unto Iohn he again turned his desire into the Mother of the Humane property and said I thirst he thirsted after the Members of Humane property and desired the Salvation of Mankind viz. the health of his Members understand of his Children which should be begotten in Him and the Iews
gave his Humanity Gall and Vineger to drink and when he tasted it he would not drink it 66. Here is again the outward Type shewing how it went inwardly The name Iesus viz. the Love of God which was entered into the Humanity and had espoused it self thereunto did thirst in the Love-desire after the corrupt Humanity and would fain tast the pure water of the Humanity in it self but the wrathful Anger of God which was enkindled in the Humane property did give it self in with the Humane property unto the thirst of the Love desire and when the Love-desire tasted of it it would not drink it but sank down into it as wholly resigned or freely yeelded and did unite and very essentially incline it self into the Anger of God as a full and perfect obedience and fully and freely given over as a peculiar propriety thereinto 67. This was now the Flagrat of the wrath that the Love should so come into it whereupon the Earth trembled and the Rocks clove asunder for so the Death was dismayed at the Life and here the Awakened Wraths property did SeVer it self into the Centre viz. into the First Principle into the Fireâ—root and now from the Centre there proceeded forth the hunger to the New-birth in the Humane property of the hunger unto Death was made an hunger unto Life for the Love tinctured the Anger that the Fireâ—desire to the dark Impression became a desire of Life 68. Understand it here aright God the Father who gave his dear Heart into the Humanity to help mankind did now thirst after the Humanity viz. after his heart or word of Power and the Deity in the Humanity viz. the heart of the Father did thirst after the Father and the Love or the Essence of the Light did thirst after the Fires Essence for the Fires or Souls Essence in Adam was departed out of the Love-essentiality wherein the Paradise did consist into a Selfness and was become disobedient unto God and thereupon the Essence life and being of the Light and Love did dye in its Growing that is it did wither as to the Vegetative life or Heavenly growth blooming and Sense of the Paradissal Source and did awake and arise to the Earthly World 69. Here the Father brought the Soul which was entered into his Wrath and had manifested its self in his Anger again into the Love viz. into the disappeared Paradisical Image and here the dark World was dismayed in Deaths Flagrat at the Fire-Flagrat which arose up in Love in the Death as a joyful Flagrat which Joy-Flagrat entred into the dead Bodies of the Hopers of Israel who did hope upon the Messiah as a sound of the power of God and did awaken them from death 70. This Flagrat rent in twain the Vail in the Temple viz. the Vail of Moses which hung before the clear face of God so that man could not see God and therefore he must serve him with an Offering and Type of this Final Discovery in which God did manifest himself again in the Humanity This Flagrat broke the Type in the Offerings and Sacrifices and manifested the clear face of God and united the Humane Time with Eternity 71. All whatsoever the Jews did outwardly unto Christ the same was a Type of the inward viz. how it went between God and the Humanity viz. between the Eternity and Time the Jews gave Jesus Gall and Vineger in his Thirst both these properties are a Mercury in the Sulphur of Saturn viz. in the Impression this is even the Type and full resemblance of the Souls property as it is in it self alone devoid of the other Love-properties 72. God gave this property of the Soul again into his Love the Death into the Life the disappeared Love-essence which the Word of God had assumed to it self in the Essence and Seed of Mary and quickned to life he gave into the Anger 's property into the Souls essence viz. into the Centre of the Fire and dark World whereupon the Soul-like Fire and dark world became an exceeding Triumphant joyful Paradisical life and here the Champion upbraided Death and Hell viz. the dark World in the Soul and said Death where is thy Sting now in man Hell where is now thy victory in the Wrath of the poyson-Source in the expressed Word or Mercury all is now dead O Death I am to thee a Death Hell I am to thee a Conquerour thou must serve me for the Kingdom of joy Thou shalt be my Servant and Minister to the Kingdom of joy thou shalt enkindle the flames of Love with thy Wrath and be a Cause of the Spring in Paradise 73. Thus we give the Philosopher to understand our sence and deep ground in Nature who desireth to seek and open the disappeared Essence of the Earth which lyeth shut up in Death viz. in the Curse of God the Vail of Moses hangeth also before him and a very right earnestness is requisite for to rend the Vail in twain that he may be able to see the face of Nature otherwise he is not fitted thereunto 74. And as it went in the Humanity of Christ betwixt Gods Love and Anger and both were transformed into One so likewise it is in his Work of Nature the poysonful Mercury in the Sulphur of Mars and Saturn giveth its Lunar Menstruum viz. the greatest poyson of the dark Source into Venus's property when Venus thirsteth after the Fire of Love then Mercury giveth his poyson into the thirst of Venus and Venus's thirst giveth it self wholly unto the poyson as if it dyed it wholly yeeldeth up its desiring life whereupon ariseth the great darkness in the Philosophick Work for the Materia becometh as black as a Raven for Venus hath resigned its life whence the glance or splendor doth arise as it is to be seen by Christ that the Sun lost its light and there was a great darkness contrary to the common Course of Nature 75. For when the inward Sun gave in it self unto the Anger viz. into the darkness of God then the outward Sun which receiveth its power and lustre from the inward as a glass or resemblance of the inward could not shine for its root from whence it shineth was entered into the darkness in the place of this World and would turn the darkness in the Curse of God into light viz. it would make the place of this world again Paradise 76. Thus likewise the Sun of the outward World which is a Figure of the inward all essential Sun must stand still with its Splendor in the darkness from the sixth hour unto the ninth which is even the time of Adams sleep when he entered with the desire into the Centre of the Eternal Nature viz. into the Birth where the Love and Anger do part themselves into two Centres and would prove the cold and hot Fire which took him and did powerfully work in him Here are three hours according to the Ternary and in the Grave three days
according to the time viz. according to the Humanity 77. When Adam was in the Image of God and was neither Man nor Woman but both He stood forty days in Paradise without wavering and when he fell he stood even untill the third day viz. forty hours in the Sleep even till God did make or build the Woman out of him Thus Israel must be tempted forty days on Mount Sinai whether it would live in the obedience of God under the Wonders and mighty Acts and when as it could not be God gave them the Law of His Covenant as a Looking-glass of that which was promised in the Covenant therefore the temptation of the body was upon them forty years that the body must eat Manna to try whether Man could be remedied when as the body or outward person could not stand then Joshuah brought them through the water with the Covenant of the Type where Israel must serve with Sacrifices in the Covenant in the Type of the Final accomplishment until the time of Restitution came in and then the Valiant Champion in Battel stood 40. days in the Wilderness of the temptation and stood out the first Tryal of Adam in Paradise and the three hours of darkness on the Cross are the three hours of the Temptation of Christ when the Devil tempted him And again the forty hours of Christ in the Grave are the forty days of Adam in Paradise and the forty days of Moses upon the Mount and the forty years in the Wilderness and the forty days after the Resurrection before the Ascention are even one and the same and now when the Champion had stood out Adams Tryal the Soul was tempted forty days in the Humane property whether it would eat of Gods Word and live in full Resigned obedience in the Will of God and be a true Image Likeness and Similitude of the Divine Power in the Unsearchable Eternity according to the Trinity of the Deity 78. In the like manner let the Philosopher observe us that the essence of time doth also stand in such a property for man was created out of the Essence of time into an Image as an extract of all essences a compleat Image and likeness according to Time and Eternity ruling and standing in the Time and in the Eternity as an Instrument of the great infinite God with whom by and with his Spirit he would make and do what he pleased 79. Now man is the Instrument of God with or by whom he doth manifest his hiddenness both in his own Humane property viz. in the Essence and Image of God and then also through man as with the Instrument in the Mother of all Beings as in the Grand Mystery viz. in the Soul of the great world 80. Man hath power so far as he goeth as an instrument of God in Divine obedience as his Spirit doth guide and lead him that he can introduce the Earth which standeth in the Curse of God into the Benediction and make of Deaths-anguish the highest triumphant joy in the outward Pregnant Mother but he himself doth it not only his will doth labour with the understanding therein and doth conjoyn the Compacta which belong together as Life and Death which stand opposite to one another these he must joyn together and bring them into one by such an art as Time and Eternity are united by and in the man Christ and by him all those which give their will thereinto 81. He will see in his work all whatsoever God did in the Humanity when he brought it again into the Universal viz. into Paradise He will see how the Wrath devours and swallows up the fair Venus into his pricking thorny essence and how Venus doth fully yeeld in her self and how the Wrath also dyeth away in Venus and becometh wholly dark and black as a Coal for death and life do lie together both in the Death viz. in the obedience of God they both hold still unto him and suffer the Spirit of God to make of and with them what it pleaseth who introduceth them again into the Eternal will of God whereto he at first created them and thus the Essence standeth again in the beginning in the Order as God created it It must only stand in its Impression in the Verbum Fiat viz. in the Divine making until the day of Gods Separation when God will change the Time again into the Eternity 82. And when Jesus had drunk the cup and tasted the Vinegar mixed with Gall in the outward man and inwardly in the Love-property viz. in the Virgin the wrathful Anger of God then said the whole man Christ My God my God wherefore hast thou forsaken me For Gods Speaking Word stood still now in the Humane property and the new-born essentiality which was dead in Adam and was again quickned in Christ did cry with the same My God my God wherefore hast thou forsaken me For the Anger of God was by the Souls property entred into the Image of the Divine Essentiality and had devoured the Image of God 83. Here now the Image in the Creature of the Soul cryed My God my God wherefore hast thou for saken me for the Humane Image which disappeared in Adam and was again revived in Christs Incarnation should bruise the head of Gods Anger in the Fire-soul and change its Fire-might into Sol and now the Speaking Word of God did here forsake it and it fell into its souls wrath where it felt Gods Anger for the Speaking Word did so bring it through the Anger into Death and out of the Death again into the Solar life understand into the Eternal Sun 84. Like as the Candle dyeth in the Fire and out of that death the light power proceedeth viz. the great painless life so out of Christs dying and death the eternal Divine Sun should and must arise in the Humane property but the Selfness of the Humane property viz. the Souls own Self will to live in the Fires might must here dye and be drowned in the Image of Love and the Image of Love must also resign and give it self in unto the Wrath of Death that so all might fall down into death and arise in Gods will and mercy through death in the Paradissal Source in the Resignation that Gods Spirit might be all in all Hells eye must see through the Love as the light shineth out of the Fire and the Fire from the Darkness and the Darkness taketh its Original from the Eternal desire 85. And as Adam changed the likeness of God into the dark Deaths form so God did again change the likeness through his Fire-wrath out of Death into the Light he drew forth the likeness again out of death as a blossome groweth from the harsh Earth 86. Thus it goeth likewise in the Philosophick work Venus is forsaken when she receives the three wrathful properties into her self in wrath their wrath viz. the death doth devour her life whereupon she loseth
four Elements but to the Eternal Fathers Nature in the walm of the pure Divine Element the life of the outward world dyed 5. Thus the true Humane Life fell forth-with again into that place whence Adam had brought it viz. into Paradise whereupon Christ said to the Thief To day thou shalt be with me in Paradise it fell into Adams death whereby he dyed unto Paradise and sprang up in Adams Death as a new creature out of the old like as the branch springeth from the Corn and this it did from the might and power of the Speaking Word which of grace was entered with living essentiality into the disappeared Heavenly Essentiality of man and had freely given it self into the Centre of the Soul-like nature and also into the wrath of the Anger and Death in the Flesh and changed the Anger into Love and tinctured the corrupt blood in the Anger with the Love 6. The Divine Tincture Tinctured the Humane the Divine Sun entered into the Humane the Divine Sun entred into Adams night viz. into Adams sleep Gods Sun with the Name Jesus entred with Adams Soul and Humanity in Christs person into death understand into Adams sleep 7. When Christ dyed then Adam dyed also to his Self-hood in Christs death the Name Jesus was in Christ the Serpent-stroyer in Adams Humanity Christ entered into the Image of the first Adam so that the first Adam in the Humanity of Christ did become the same Christ and Serpent-stroyer indeed not in the same Creature but in the same Souls and Bodies property 8. The first Adam fell into Sleep viz. into the impotence of the Divine World and dyed in the death of Death the second Adam entered into the death of Death and took the death of Death captive in Himself viz. in the Humanity of Adam He was a death to Death and brought forth the Life out of Death into the Eternal Liberty He arose in the Divine Omnipotence in the Essence of the first Adam Gods Spirit in the Speaking Eternal Word brought forth Adam out of death in Christs Humanity Adam did arise in Christs Humanity and all the Children of Adam which are partakers of Christs Kingdom do arise in Christ all in Christs Flesh and Blood Soul and Spirit but every one in his Creature which he hath had here and mortified in Christs death 9. Every one is a particular twig but there is only one Tree which is Christ in Adam and Adam in Christ only One not two only one Christ in all Christians so that I may say If I be dead in Christ unto the World I am the same Christ viz. a branch on the same Tree 10. But seeing that I in the outward man do yet live in my Self-hood therefore I must also dye with the outward man in Christs death and arise and live in him Now therefore I live with the Will of Faith in the mind in Christ and am a Christian in the Will of the Mind in the desire of Faith and receive Christ with his Humanity into my Will and cast my Will into his death and thus my inward man is also dead in Christs death and liveth no longer to Self-hood but I am resigned in him and lie buried in his death but being He is arisen in Gods Will I also live in His Resurrection in Him but my Earthliness in its Selfness liveth to the Earthly World until it also dyeth quite to Self-hood and entereth into the Resignation and Putrifaction and then Christ will awaken it through my inward man which now liveth in Him 11. Like as he is arisen from the Dead even so shall I who shall dye to the Earthliness in Him viz. in my first Father Adam in the Name Jesus as a Christian in Christ my twig withered in Sin on the Tree shall obtain strength and sap in the Name Jesus to life I shall and must spring forth afresh with my Humanity in Him as in my Stem who is become a Heart and Power in my Father Adam and bring forth fruit to the praise of God 12. My Will-spirit which now is in Christs Humanity and liveth in Christs Spirit that shall in Christs power give Sap to the dry tree that it shall again arise at the last day in the sound of the Trumpet of the Divine Breath in Christs voyce which also is my voyce in his Breath and spring afresh in the Tree Christ viz. in Paradise the Paradise shall be in me all whatsoever God hath and is shall appear in me as a Form and Image of the Divine Worlds being all colours powers and vertues of his Eternal Wisdom shall be manifest in me and on me as on his likeness I shall be the manifestation of the Spiritual Divine World and an instrument of Gods Spirit wherein he maketh melody with Himself with this Voyce which I my self am as with his Signature I shall be his Instrument and Organ of his expressed Word and voyce and not only I but all my fellow-members in the glorious Tuned Instrument of God we are all strings in his Joyful Consort the spirit of his mouth doth strike the tune and note on our strings 13. And therefore God became Man that he might again repair his glorious Instrument which he has made for his praise which perished as to him and would not sound according to the desire of his joy and Love and did introduce again the true Love-sound into the strings yea he hath introduced the voyce which soundeth in his presence again into us viz. into his Instrument he is become that I am and hath made me that which he is so that I may say that I am in my Resignation in him his Trumpet and the sound of his Instrument and Divine voyce at which now I do rejoyce in all my fellow-strings and voyces which with me are tuned and set as an Eternal work unto the praise and glory of God 14. Thus know ye now my Fellow-voyces in the praise of God that I sound with my string played upon in the Spirit upon and in your Note and thus sing I unto you that whatsoever Jesus hath done through the Christ viz. through his and my Humanity the same he doth yet to day in me and in all my fellow-members he dyed to my Self-hood in his death and I also dye to my self-hood in his death He is given up to his Resignation in God his Father and God his Father hath araised him up with the spirit of his mouth in him and set him forth for the Royal Image according to the holy Trinity through and with whom God will judg all things in the place of this World 15. Thus God also hath awakened in him my Spirit and Soul through his Spirit in the great Name Jesus in Christ so that I in my Resignation in him need not to dye for he dyed in me and for me his death in that he is arisen from death is become my Eternal life so that now I live in his
forms of Life in their Enmity do become unanimous and then the hunger of the Disease ceaseth and the process to the Universal is as hath been already mentioned It is not my intent to mention a clear Declaration thereof it is clear enough he that will not seek thereby a new man born in God and apply himself diligently thereto let him not meddle with my Writings 37. I have not written any thing for such a Seeker and also he shall not be able to apprehend our meaning fundamentally albeit he strive never so much about it unless he entreth into the Resignation in Christ even there he may apprehend the Spirit of the Universal otherwise all is to no purpose and we do faithfully warn the Curious Critick not to amuse himself for he will not effect any thing in this way unless he himself doth enter thereinto and then it will be shewn him without much seeking for the way is child-like plain and easie CHAP. XIII Of the Enmity of the Spirit and of the Body and of their C U R E and R E M E D Y. 1. EVery Body is in it self a senceless and as a dead thing or being it is only a manifestation of the Spirit which is in the body the Spirit is signed with the Body whatsoever the Spirit is in it self in an incomprehensible unperceivable operation the same is the body in the Comprehensible and Visible working There is one form of the Seven forms of Nature Superiour and Chief the other do hang unto it and give their Signs also according as each of them is strong in the Essence and as the Forms do stand in their order in each thing even so they do sign the Body of every Thing and Creature in its Generation or kind this is the manifestation of the Divine Wisdom in the Expressed Word of Love and Anger 2. There is not any thing but it hath its Soul in it according to its property and the Soul is a kernel to another body whatsoever liveth and groweth hath its Seed in it God hath comprehended all things in his Word and spoken them forth into a Form as the Will had formed it self in the Desire the expressed or Spoken is a Plat-form of the Speaking and hath again the Speaking in it this same Speaking is a Seed to another Image according to the first for both work viz. the Speaking and the Spoken Word 3. The Speaking worketh in it self viz. in the Eternity and the spoken also in it self viz. in the Time the Speaking is the Master and the Spoken is the Instrument the Speaking maketh the Nature of Eternity and the Spoken maketh the Nature of Time each maketh in its Comprehension two properties viz. Light and Darkness wherein the Element of all Beings doth consist which in the Expressed Word doth sever it self into four Elements but in the Speaking Word there is but One the Element in it self is neither hot nor cold also neither dry nor moist but it is a Lubet viz. a desiring Will wherein the Divine Wisdom maketh the different and various Colours all according to the Desires property in which there is neither number nor end but in the four Elements there is number and End For with the Expressing in that they are become Self-full they have taken a beginning and have formed themselves into a Model or Plat-form of a time which runneth as a Watch-work it formeth frameth and destroyeth 4. This Watch-work consists of Seven forms or properties as is before mentioned which make in themselves a three-fold Spirit viz. a Vegetative Sensitive and Rational the Vegetative consists in the four Elements the Sensitive in the Seven forms of Nature and the Rationative in the Constellation but the Understanding proceeds only from God for it ariseth out of the Eternal Nature all life whatsoever which hath its limit in the Expressed Word doth consist in Sal Sulphur and Mercury for therein consist the Seven properties of Every life of this World and also the spirit of Vegetation Sensation and Reason 5. Sulphur is the Mother of all Spirituality and Corporality Mercury manageth the Dominion therein and Sal is the house of its habitation which Mercury it self maketh in Sulphur Reason ariseth in the Oyl of the Sulphur whereinto the Constellation giveth its desire viz. the essence of its property whence forth-with the senses and thoughts do arise but the Understanding proceedeth forth from the Oyl of the Element viz. in the free Lubet in the Speaking Mercury 6. Now then seeing it is very necessary for us poor children of Eve to know whence the Disease and Enmity of our life doth arise and what that is in us which maketh us our own Enemies and doth vex perplex and plague us in our selves Much more necessary then it is to know the Cure whereby we may cure our selves in our Self-hood and bring ourselves into the limit of Rest. 7. This we will delineate and declare if there be any one that hath a mind to enter upon it and truly prove and try it and we will set forth whence Evil and Good do arise originally and how they arise and give occasion to the understanding Searcher to seek and we will shew how the will to Evill and Good doth arise and how the Evil is the death of the Good and contrariwise the Good the death of the Evil. 8. When we consider what the Mercurial life is then we find that it consists in Sulphur for Sulphur is a dry hunger after Matter which maketh an austere Impression and in its austere Impression it hath the Fire and also in its Impression the Oyle whence the life burneth Now the Impression maketh coldness and its Compunction or Intraction maketh heat so that now there is a cold Fire and an hot Fire in one thing the cold maketh in it self Hardness and Darkness and the Heat maketh in it self the Light and yet there could be no Light if the Oyl in the Sulphur did not dye in servent hot anguish as the Candle in the Fire 9. Now there is a two-fold dying in Sulphur whence also a two-fold Life is Generated as first the Impression or Desire doth intract contract enclose maketh hard cold thick and the hardness viz. the Enclosed causeth a death in the Enclosed Being and yet in that spirit there is no death but a pricking raging and anxious cold Fire-life which is generated with the Impression and is the life of the darkness 10. Secondly in the same Anguish in the austere desire the hot Fire is generated which consumeth the Substance which the coldness viz. the Impression of the desire to Nature doth make Thus there remaineth in the Fire the contention betwixt the Cold and Heat the cold will have its life according to its property and in that it doth strive for life it doth enkindle the Heat in its Impression and forth-with the Heat depriveth the Cold of its Might and consumeth the Colds
or twinkling Lightning viz. into Strength and Devoration of the Darkness with which the hardness is again consumed and introduced into a corporeal moving Spirit 12. Fifthly The Egress of the free Will out of the Darkness and out of the Fire dwelling in it self where the free will hath received the Lustre so that it doth enlighten and shine as a light out of the Fire the potent desire of the free will which it hath sharpned in the Fire in that it is dead in the Fire to the essence of the darkness of the first Form and consumed doth now in the Lights desire draw into it self the essence from the Fire-dying according to its Hunger the which is now Water and in the Lustre it is a Tincture from the Fire and Light viz. a Love-desire or a beauty of colours and here all colours do arise as we have fully set it down in our other Books but especially in the Threefold Life of Man 13 Sixthly The voyce or Sound which in the first form is only a noise from the hardness is dead or mortified as to that hardnes in the Fire yet in the fifth form in the Love-desire viz. in the pleasant property it is again received as a clear Sound out of the dying of the Fire in the Lustre of the Light in the Tincture wherein also the five Senses viz. Hearing Seeing Feeling Smelling and Tasting do arise in the Tincture of the Light from the Fire 14. Seventhly The Menstruam or the Seed of all these forms which the desire doth Impress into a comprehensive Body or Essence wherein all lyeth whatsoever the Six forms are Spiritually that the Seventh is essentially or in real substance 15. Thus these are the Seven forms of the Mother of all Beings whence all whatsoever is in this World is generated and moreover the most High hath according to this Mother introduced and created such properties as this Mother is in her wrestling forms understand as she bringeth her self with the wrestling into properties into a Wheel which is as a mind of the Mother whence she continually createth and worketh and this are the Stars with the Planetique Orb according to the Plat-form of the Eternal Astrum which is only a Spirit and the Eternal Mind in the Wisdom of God viz. the Eternal Nature whence the Eternal Spirits are proceeded and entered into a Creatural Being 16. And moreover the most High hath introduced the property of this Wheel in the motion as a life into the four Officers which manage the Dominion in the Pregnant Mother and these are the four Elements to which the Wheel of the Mind viz. the Astrum affordeth will and desire so that this whole Being is but one Only thing and yet is so proportioned or composed as a mind of a man Even as he is in Soul and Body so also is this only Essence for it was created out of this whole Essence into an Image according to Eternity and Time out of Eternity according to the Soul and out of Time according to the outward Essence as a Similitude and Image of Eternity and Time both according to the Eternal Will and Mind and its Essence and also according to the mind of Time and its Essence and therefore now we are rightly to consider of this Sulphurean wheel of all Essences how the properties do introduce themselves into Good and Evil and again extroduce themselves out of Good and Evill 17. The Impression or Desire viz. the first form to Nature which is called and is also the Fiat doth receive the Desires property according to the property of all the Seven Forms into it Self and doth Impress them so that out of the Nothing proceeds forth an Essence according to the properties of the Will Now it s own property being it is only a desire and impresseth it self is Dark and causeth Hardness viz. a strong pulsation which is a cause of the Tone or Sound which becometh yet more hard in the Fire viz. in the fourth Form where then the grossness dyeth away and it is received again in the fifth Form viz. in the Love-desire and again proceedeth forth in its own property in the Love-desire and maketh the sixth Form viz. the Sound Voyce or Tone out of the Fire and Water 18. Now this Tone or Sound which is called Mercury doth arise in the first Form viz. in the Impression by reason of the will and attractive desire for the attraction maketh the motion and the Compunction in the hardness which we distinguish and call the second Form but it is a Son of the first and in the first 19. This second Form or Property is the raging stinging and bitter pain for the first is astringent and the second is drawing viz. the desire into an Essence this same Essence is the property of the first and the attraction maketh therein the second property viz. a bitter stinging which the hardness cannot endure for it would be still and thereupon it doth more vehemently Impress it self to with-hold the sting and yet the sting doth thereby only grow the greater Now the hardness viz. the Astringency wils inwards and the sting from the hardness upwards Hence ariseth the first Enmity and Opposition for the two Forms which yet are but one do make themselves their own Enemies and yet if this were not there would not be any Essence neither Body nor Spirit also no manifestation of the Eternity of the Abyss 20. But now seeing the bitter sting cannot ascend and the hardness also cannot hold or enclose it they fall into a Turning or through-breaking like a Wheel which runneth into it self as an horrible Essence where both properties are known only as one and yet each remaineth in it self unaltered and produce the third property between both viz. the Great Anguish out of which the will understand the fixt will to Nature desireth to go forth again into the liberty viz. into the Nothing into the Eternal Rest for here it hath thus found it self and manifested it self and yet there is no Sundering or departing and this anxious Form is the Mother of Sulphur for the Sting maketh it painful and the hardnes impresseth it that it is as a dying Source and yet it is the true Original to life 21. It hath two properties in it self viz. according to the Impression or Desire it is dark and hard and according to the desire of the will which willeth to be free from the anguish and entreth again into the Liberty it is Spiritual and light and the Sting breaketh in pieces its conceived Essence which the Astringent desire conceiveth in its self so that its Essence is hard and Spalt and wholly darting as a flash of Lightning and that from the Darkness and from the desire of the Light understand to the liberty 22. Now these three Forms are in one Essence as a raging Spirit and the desire impresseth these properties so that an Essence
high Spirits as Angels and Souls of men which stand in the first Principle in them the Element is incitable In the life of the third Principle it standeth still and is as a hand of God where he holdeth and governeth the four Elements as an Exit or Instrument wherewith he worketh and buildeth 54. Now every property of nature doth in its hunger take its food out of the four Elements as the hunger is so it taketh a property out of the Elements for the four Elements are the body of the properties and each Spirit eateth of its own body 55. First There are the Sulphurean properties according to the first second Impression viz. according to the dark astringent and anxious Impression and then according to the Love-Impression in the Light viz. according to evil and good 56. The dark hunger desireth essence according to its property viz. Earthly things all whatsoever resembleth the Earth and the bitter hunger desireth bitter Raging stinging and pain it receiveth into it self such an Essence as the poyson-source out of the Elements and the hunger of Anguish desireth anxious hunger viz. the Anguish in the Brimstone also the melancholy taketh the desire to dye and continual sadness and the Fire-flash receiveth into it Anger Aspiring ambition pride a desiringness to destroy all and make it subject to it a desire to domineer in and above all to consume all and to be Peculiar and it taketh the bitterness from whence the Flash ariseth to Envy and Hatred and the astringency to Covetousness and the Fire to Anger and Indignation 57. Here is the true desire of Gods anger and all Devils and of all whatsoever is against God and Love and this hunger draweth such an Essence into Self as it is to be known searcht out in the Creatures and in the Herbs also 58. Now the Fire flash is the End of the first desire viz. of the dark nature and in the Fire the dying of the first hunger and Will beginneth for the Fire consumeth all grossness of the first Forms and casts them into death and here is the Se Veration of both Wills viz. the one which entreth back again into the property of Death and is a Will in the life of the dark Desire as the Devils have done who would domineer in the Fire flash in the Salnitral Sude over Time and Eternity but they were driven back by the Spirit of God and spewed forth out of the Love desire as an abomination and thus also it hapneth here to the wicked soul of man whereupon the Election followeth here is the Aym or scope of the Electrion of grace of which the Scripture speaketh that God knoweth his and here the Eternal Lubet of Gods liberty apprehendeth the Will-spirit which is arisen in the dark Centre and brings it through the dying in the Fire into the Element 59. In the Salnitral Flagrat lyeth the Possibility backwards and forwards If the will of the Desire goeth back then it is as to the Kingdom of this World earthly and as to the Kingdom of the Eternal World it is in Gods Anger and cannot see God unless it be converted and entreth into the Dying in the Fire and wholly dye to its Selfness and enter into the Resignation of the Eternal Will in the Salnitral Flagrat into the Element viz. into the Heavenly Essentiality and Corporality so that the Hunger may eat of the pure Element and then it hath further no other desire for it is in the Fire dead unto the austere dark hunger which is evil thus from the dying in the Fire ariseth the light for here the Liberty is enkindled that it becomes also an hunger and a desire this is now a Love-desire a Love-hunger 60. In the outward World it is the light of the Sun in the four Elements and it is the bestial Love-desire viz. after the Sulphurean body and Essence whence the copulation and multiplication doth arise viz. the Vegetative life and from the Mercury in the Salniter wherein the sensible life is therein the Astrum giveth the Reason in the Animals from the properties of the Salniter 61. For the whole Astrum is nothing else but a Salniter in the Verbum Fiat in the motion of the Being of all Beings in the fiery Flagrat comprehended in the properties of the Salts wherein all the powers of the Element do stand as an extern birth which do continually boil in the four Elements as a Salnitral Salt and do introduce their property in their desire fn the four Elements into the essence of Bodies as is to be seen in Trees Herbs Grass and all growing things 62. Thus understand us further concerning the second Centre which is manifest in the dying of the Fire in the Light whereby the Abyss of Gods liberty doth introduce it self into the Byss of Nature both with the inward world in the Kingdom of Heaven in the eternity and then also with the outward Kingdom in the Time 63. Now all this hath also the properties of the Desire and taketh its Original from the first Principle viz. from the first Centre and there is yet no right dying in the Fire the dark Essence only dyeth and the Will-spirit goeth forth with the eternal Will to Nature again out of the fiery Death in the light it is only a transmutation of the Spirit so that an hunger ariseth out of the Liberty and this Hunger is a Love-desire as to the soul of Man it draweth Essence from the Element of God viz. in the Divine Salniter it taketh the divine Salts or Powers into it self and as to the outward Worlds Desire it draweth the Oyl out of the Sulphur into it self in which Oâ—â— the outward Life burneth and so it is likewise in the Vegetables and Metals and whatsoever else 64. The Sun maketh the outward Transmutation and the divine Light in the Souls property maketh the inward according as each thing standeth in its degree so doth its Hunger reach a property Those which are in the Time receive a property from the Time and those in Eternity likewise out of Eternity The Hunger which proceeds from Eternity eateth of the Eternity and that which is of the Time eateth of the Time The true Life of all Creatures eateth of the Spiritual Mercury viz. of the sixth Form where all Salts are essentially the Spirit eateth of the five Senses for they are the Spirits Corporality and the Body viz. the Vegetable Life eateth of the Essence of the Sulphur and Salt for Christ saith so also Man liveth not by bread only but by every word which proceedeth out of the mouth of God 65. Now the sixth Form of Nature is the expressed Spiritual Word and the Speaking Word therein is the Eternal Word In the first Impression in the Darkness it is the Word of Gods Anger and in the outward World it is the poysonful Mercury viz. a Cause of all Life and Stirring of all Tones and Sounds Now every Property eateth of
in the Will and New-birth as a new fiery Generation Knowledg apprehends it not only the earnest Desire and breaking of the sinful Will that apprehends it 36. Thus there is no sufficient ground in the Election of Grace as Reason holds it forth Adam is chosen in Christ but that many a Twig withereth on the Tree is not the Trees fault for it withdraweth its sap from no Twig only the Twig giveth forth it self too eagerly with the Desire it runneth on in self-will viz. it is taken by the Inflammation of the Sun and the Fire before it can draw sap again in its Mother and refresh it self 37. Thus also man perisheth amongst the evil Company in evil vain ways God offereth him his Grace that he should repent but evil Company and the Devil leadeth him in wicked ways until he be even too hard captivated in the Anger and then it goeth very hardly with him he indeed was called but he is Evil God chuseth only Children being he is evil the choyce paffeth over him but if he again reforms and amends the eternal Choyce or Election doth again receive him 38. Thus saith the Scripture Many are called but when the Choyce in Christs Suffering and Death cometh upon them then they are not capable of the same by reason of the self-ful forestalled evil Will and so they are not the Elected but evil Children and here it is then rightly said we have piped unto you but you have not danced we have mourned unto you and ye have not lamented unto us O Jerusalem how often would I have gathered thy Children together as a clock-hen gathereth her Chickens under her wings and thou wouldst not It is not said thou couldst not but thou wouldst not and while they remain in the Iniquity of Sin they also cannot God will not cast his Pearl before Swine but to the Children which draw near to him he giveth the Pearl and his Bread 39. Therefore whosoever blameth God despiseth his Mercy which he hath introduced into the Humanity and bringeth the Judgment headlong upon his Body and Soul 40. Thus I have truly warned the Reader and set before his eyes what the Lord of all Beings hath given me He may behold himself in this Looking-Glass both within and without and find what and who he is Every Reader shall find his profit therein be he either good or evil It is a very clear Gate of the Mystery of all Beings with glosses and self-wit none shall apprehend it in its own ground but it may well embrace the Real Seeker and create him much profit and joy yea be helpful to him in all natural things provided that he apply himself thereunto aright and Seek in the fear of God being it is now a time of Seeking for a Lilly blossometh upon the Mountains and Valleys in all the ends of the Earth He that Seeketh Findeth Amen HALLELUIAH The brief Heads of what the several Chapters do treat Chap. I. HOw that all whatsoever is spoken of God without the knowledge of the Signature is dumb and without understanding and that in the mind of man the Signature lieth very exactly composed according to the Being of all Beings Chap. II. Of the Opposition and Combate in the Essence of all Essences whereby the ground of the Sympathy and antipathy in Nature may be seen and also the Corruption and Cure of each thing Chap. III. Of the great mystery of all Beings Chap. IV. Of the Birth of the four Elements and Stars in the Metaline and creatural Property Chap. V. Of the Sulphurean Death and how the dead body is revived and replaced into its first glory or holiness Chap. VI. How a Water and Oylis generated and of the difference of the Water and Oyl and of the vegitable Life and Growth Chap. VII How Adam while he was in Paradise and also Lucifer were glorious Angels and how they were corrupted and spoiled through Imagination and Pride Chap. VIII Of the Sulphurean Sude of the Earth how the Vegetation proceeds from the Earth and also the difference of Sex various kinds of creatures an open gate for the Searching Philosopher Chap. IX Of the Signature shewing how the inward Ens signeth the outward Chap. X. Of the inward and outward Cure of Man Chap. XI Of the process of Christ in his Suffering Dying and Rising again Of the wonder of the sixth Kingdom in the Mother of all Beings how the Consummatum Est was finished and how likewise by way of Simility it is accomplished and effected in the Grand Philosophick Work or Universal Tincture Chap. XII Of the Seventh Form in the Kingdom of the Mother shewing how the Seventh Kingdom viz. the Solar Kingdom is again opened and revived set forth in the similitude of Christs Resurrection Chap. XIII Of the Enmity contrary Will or annoying distemper of the Spirit and Body and of their Cure and Restoration Chap. XIV Of the Wheel of Sulphur Mercury and Salt of the generation of Good and Evil how the one is changed into the other and how the one doth manifest its property in the other and yet remain in the first Creation in the Wonder of God to his own manifestation and glory Chap. XV. Of the will of the Great mystery in Good and Evil how a good evil Will doth originally arise and how the one doth introduce it self into the other Chap. XVI Of the Eternal Signature and Heavenly joy wherefore all things were brought into Evil and Good wherein the real ground of Election and Reprobation may be rightly understood The Postscript Reader IT would be too tedious and even neeedless for to give thee a brief Summary of the particular Heads of the Book for it self is but a short hidden Signature or Character of natural Divine Knowledg and therfore an observant and an understanding through-reading of the same will be thy best Index For this Author is not to be read here there by Peece-meals for he makes not a controversial bookish Rapsode of divers Authors but there is one continued Breath and Sound of his own experimental Science running an harmonious division through all the Three Principles of Divine manifestation and with sweet Accord playing interchangeably upon all the three clifts of Philosophy Divinity and Theosophy even from the deepest Base to the smallest or Highest Note that can be sounded or reached by the Spirit of Man and therefore none will understand him but the Nurslings of Sophia in whose Souls the ayr of the One Pure Element of Paradise breaths which doth ATONE the strife of the four Elements and revives the Souls true magick Fire whereby it is able to prove all things and hold fast that which is good In a word it brings the Souls true Faith working in Love into the Nothing where it loseth its own Selfish Something and findeth all things I know this Book will seem strange and simple to the proud Self-conceited Sophisters the Wiselings of Pedantick Reason who will
Impossible to him But unto those that Love Iesus we say and declare that they may very well be searcht out and understood and that it is no impossible thing for in a true Christian dwelleth Christ in whom all the treasures of the hidden wisdom are manifest the same Christian knoweth them only in the Spirit of Christ but not in his own self ful Nature and Ability As we also have clearly expounded and described these questions in a peculiar Book indeed briefly and yet in our other Writings largely and sufficiently enough and so I commend the Reader into the Revelation of Jesus Christ. He that this Authors Books doth read A Divine Light in 's heart doth need Or else his Reason will but stray And groap for Light in the mid-day But none will him censure or scorn That is truly of Soph-jah born For he that 's meaning understands Is freed from Anti-christ his bands And truly learns how for to see Into the Divine Mystery Eternal one the Nothing and the All Give Adam faint and sick a Cordial In his distemper'd Age and last distress Open the Treasury of thy Goodness O make his dissonant Spirits Accord And give 's the Harmony of thy true Word Amen HALLELUJAH FINIS * Being of all Beings * Or formed it self or originally put forth it self * Proceedeth from the mouth * Or Conception * His look or Physiognomy * In. * Vegetables * Made sick * Or Sting * Contraction or Constringency Love and Anger Father and Son * Thought Or sparkle of the will * In. * Or Voyces * Or God * Nature * World * Or Sting of Instigation * Raiser Enkindler or Enflames * Or Out of it self * Mysterium * Similitude Likeness or Signature * Palpable * Or Apprehendeth or Conceiveth * Or Standeth * Or To the nature of the Pregnatress * Or with * Stars * In. * Or Substance * Boyling * Or Separates it self in it self * Report Clash * Sinketh * Corpus * Corpus * Giveth yeeldeth or affordeth * Or Propriety * Or the properties out of which they were created had in them both the Eternal Worlds * Or until * Or The highest or chiefest Metals * Body * Liquid * Corpus * Boyling and growing walming and waxing * Loco * Outgoing breathing * Or In a seven-fold Form * Or sting * Stirring up or moving * The one is not the other * Or Out of * Or Mans. * Seething boyling or decoction * With. * Or Fashioneth * Or Faber * In a strange fire and yet not strange when the cloke is laid aside it needeth only its own fire †Here must be its own fire only from within from without * And it is the Tincture which Tinctureth the Body * Or Rotation * Draws it to it-self * Wheel or sphere †Attenuates destroys * Woman Wife * Lust. * Or Immobility * Or he should dye †Salvation * An upright full and unscigned Desire * Or therin * Leader d In one * Begin * Or In the Divine Love * Or upon the Love of God †Depart * Labor * Of or belonging to Nature †Being Materia or Food * Understand the free will * Affordeth produceth or maketh * Or Raging Sting * Or When. * Or Furious Wheel * According to or after †Or Out of * Dumo * Can but get * Sting * Or Taken from him * Or It. * Or Lothsomness * Or Lead †Or Through * Or The Riddle †Spoyled undone * Or In. a Or Outwards d Or Set his Desire upon the Anger h Text. Into himself * Out of it self †Or Wit or subtlety a Quickest keenest u Or Begetteth it self * Or sorm or immass d Affords yeelds produceth * Bring turn or sublimate †Or Joyfulness * Or Receiveth that which it hungreth after a Crept †Or Gods banning is a banishing * Or avalled * Part or Property * Open or exclude * Or Took his part * Through-shine irradiate * Or Works and effects * Here and for ever †Or noble Stone of the wise-men * Or Pregnant Centre * One that breaks through irresistably * Or Devoyd of all Source * Or Becomes * Corpus †Or Awakening or stirring it self up * Set. * Or Victorion fly triumphed over * Or The bloomy Spring of the Paradissical New birth in Man * Or pleasant spring †Or what shall I first do to bring it to pass †Workmaster or Faber †Or Whose Essence is in every Thing * Or Gods Being †Or Openly Text. In the ayr * Or She shall c. †And * Curdled * Or In Wedlock * Blended * Dumb senceless mute * Governor †Stand and lie * Corpus * Or Body * With or in †Or If his Poyson-Will be brought into the moving Spirit of Love * Gross Stone or stony grossness †Wrestling * Or Sude * The Mercury †Or Such a Physician hath true skill to cure * Or Seizeth on * Or By. Or Sulphur * In Brimstone * Shoot or Twig †Or In their wrestling Combate * Or Growth †Bag or Sack a Type or Resemblance * Vertue or Efficacy * Or mind †Or Womb. * Or The Sulphur * Giveth or yeeldeth †Brimstone †Or Life's * Or whereby †Or Nausea * Or Loathing * Unite or give in * Or so it is signed marked †Or Puts it self forth text glanceth forth * Or Hath the New-birth in perfect knowledg * Or Maketh †Or Take * In or with * Voyco or Harmony †Or Essence * In or by * Text wresting Power †Or Shapeth * Or Original * Perceivancy or Sensation †Or Breaking forth * Or Playeth †Or Distinguisheth the senses * Viz. the mercury * Viz. mercury * Thicken cuâ—ále * It giveth a cursing or a blessing Aspect †Stalk or Blossom * Or Of whitish buds in vegetables * In Conjunction with Saturn * Text that he stireth c. * Sublime them †Working powerful or vertual * The jovial Vertue * Ratio * Opposition †Otherwise Metalline * Or In. †Or I am an enemy * In or by †Or Water * Out-spoken †Transformed * The transforming Light of God in the dark Soul such as shined in Enock Elias Paul c. * Put its desire hunger and Imagination into the Nothing the highest Good or Omnipotence and eat of Gods Bread †Or other Forms * Or Unto †Or Lifes light * Or of * And all his begions of evil spirits †Agree or make sor * Or unto †Image or likeness * Melody harmony delight or play * Or Change †Or were * Royall Fort. Fort rampant * Or Kindred †Text Bodily †By Degrees * Or Signatures †Speculate or behold * Orb Rotation
or Course †Or judgment seat * Or Le ts the Woman deceive him * Or priests which call themselves the Ministers of Christ but are not * It freely loseth it self in the Nothing * Manner or condition †Was born or begotten * In the heat of his tryal †Or stuff * Text Hold. †Are drowned * Plenty * Transformed †Taken or received * In War for their proud unrighttous Mammon in bitter strife about their outward worship of christ †Altogether * Understanding of folly †Or number three * Mirrour Resemblance Glass †Or In. †with * Text The Sun †Or wild * Goeth out * Must go out of their centre †Into the sole power vertue of Jupiter * Soulish Creature †Breath air tune * Glass * Or Conversed †Or was †Or Virgin †It makes it self or it hath its own faber in it self †Erom †Or As dead * Or Leave * Contra-will †Contrary will contrariety * Or Signeth marketh it self in the body †Or comprehended or conceived * Colours of distinction a Element †Or Horologue * Into the desired end or Perfection of rest †This is now c. * In the outward Principle in the expressed formed Word * Constellation * Sphere †Or then * Or In which the Soul in the Resigned will doth again enkindle by its desire the true Life in Gods will-spirit viz. in the eternal Light or Liberty †Such a Creature as it was at first before it fell * Source †Equal essence * Or Departure * Into a Swound or Impotency †Or Assimulate * Or Vehemently per-force †Stirring active vital * Enraged †With their bestial lustful excess or disorder * Or Put his mercy into us * Or what it is * Or Figurizeth †Or Intraction * The flowing or proceeding forth †Or Fair complexion * Orb or Rotation * Or He. * Or noise †Or The first property a Or The sting in the hardness viz. the hardness it self * Understand the mother of Sulphur Prima materia * Or Opposite to to the dark desire or dark Impression which is after the Lights desire * Or without any ground * Or reached †Becomes impotent * The Caput mortuum * Law or Appointment * Or In a Creatural manner †Or Genuine property * Or Fly from thence as a smoak * Or As to its inward motion * Or Seethe * Nauseate abomination †Unregerated * Or All the Creatures * Nauseate or Loathsomness †Entire * Or then †Or proceeding from * Text spue out * Weeving or working property * Our own enemies * Voice or breath * That Christ once dyed and suffered for us c. * Or highest * Or worketh desire * Bear or carry * Text A pilferer from God his substance * Spewing out * Lubet or longing desire * Or This is always the end * Counterpoised * Or This is spoken without any ground or foundation * Or Dye * Or Birth-right * Text comforted us I. II. III. IV. V. VI. VII Thus far the Author hath given his answer * Man nor Woman * Husband and wife male and female distinct Sex * Living Inoculation or Ingrafture * Or Converse †Miracles * Unto * As to such a great work * Against or through * In the Ministry of the Word * Carnally in his fleshly mind †Or Sacrament * Without the right Apostolical institution of the Ordinance * Ordinance or Institution * Sophister * What Book the Author means I do not know unless he speaks it of this Book of the 177 Questions and so speaks intentionally but if he did finish his Answer unto all these Questions the rest are either lost or kept back for we have but 14 fully answered and the beginning of the 15. Yet in his other Writings he hath truly fundamentally answered these Questions yea more then Reason can ask