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-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-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-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
the colour and yet becomes a Death to the three forms in the Wrath for she drowneth Death with Love Thus the Life is made a death to death viz. to the Wrath and now they both do lie in the will of the Eternal Nature viz. in the Verbum Fiat which proceedeth with them the Divine way in manner as it proceeded forth into Essence in the beginning of the Creation for in the beginning Paradise viz. the Universal was manifest and the Love shone through the Death or Anger Even so it must be again Venus must become the Eye or Sight in the Wrath and then of Saturn Mars and Mercury there will be a Jupiter Mars becomes Sun and Saturn Moon and so Mars shineth with the Sun out of Saturn in Luna from Venus's eye and all Seven are only one Thus the strife hath an end and all is accomplished until the Resurrection of the body 87. And when Jesus had drunk the Cup and said My God why hast thou forsaken me then he said All is finished understand the work of mans Redemption and said further Father into thy hands I comit my Spirit and towed his head and gave up the Ghost Here the whole life of Christ resigned it self into the Fathers desire viz. into the Will of the Eternal Nature and fully gavein the Will of his Self-hood viz. his creatural will again into the Centre viz. into the first Mother whence the Soul-like Creature was produced that is into the grand Mystery of Eternity the Self-will must again enter into Natures End so that the selfness may wholly dye that Gods Eternal Will and Spirit may be and do only All in All in the Humanity and that the Creature might afterwards be alone his Instrument wherein he might do and work according to his good pleasure and thus God the Father hath in Christs death and entrance into our Humanity again received our self-hood into his Will and that this might be he first tinctured the Humanity with the Deity that the Humanity might be a pleasant sweet savour and offering to him in his power for afore death lay before it 88. Here the Love destroyed Death and opened the fast Seal that the Will might again enter into that which it was before it was the creature and even so we all must follow him upon the path which he hath made open for us none can see God unless God become first man in him which is brought to pass in Faiths desire and even then the Corrupt Will which is apprehended in the Death and Anger of God and which bloometh in the earthly essence and bringeth forth fruit unto death be wholly mortified and fall into the free Resignation into the Will and mercy of God and then the own will is with and in Christ at Natures end in the Grand Mystery of God viz. in Gods hands Gods hands are the Eternal desire or the Eternal will which is Unchangeable thus the Creatural Self-will dyeth it entereth wholly into the Nothing that it might no more live to it self but unto God 89. Thus it falleth out also in the Philosophick work when the Artist hath first seen great wonders which the Creatural and Natural will hath wrought in the power of Venus insomuch that he supposeth that he is nigh thereunto Even then Nature doth first dye in his work and becomes a dark night unto him the property and power of all the forms must give forth themselves from their Centre and fall unto Natures End all do freely yeeld over themselves as one dead Essence and there is no longer any effectual working therein all is divided in the Crown into the Thousand number and then it is again in the mystery at Natures End as it was before it came into the Creatural Being understand the Essential desire viz. the expressed Mercuty must again come unto the End of its selfness and resign it self into the Speaking Word 90. The Corporall Essence remaineth in the Centre of the four Elements until the judgment of God which now at Death standeth in the Centre of Sol viz. in the Compaction of Venus and Mercury which Compaction at Death falleth wholly into one thing viz. into one power of Jupiter that is into the Centre of the Liberty for here the desire to cold and heat goeth out all Earthly will and desire of the properties dyeth and there is no more any hunger after the Earthly or Deaths property CHAP. XII Of the Seventh form in the Kingdom of the Mother how the Seventh Kingdom viz. the Kingdom of the Sun is again opened and made alive set forth in Parable or by way of Similitude of Christs Resurrection 1. WE are not to think that when Christ dyed the natural Death in the Humane property that he dyed as to his creatural Soul much less as to the Deity also he did not disappear or dye in the Heavenly Essentiality and in the Heavenly Tincture this cannot be only the Will and Dominion of Self viz. of the outward World which domineered in man unto the own Will and own powers of the Selfish creature wherein man was disobedient to God I say he gave that wholly into the Fathers hands viz. into the End of Nature into the Fathers great Mystery not that it should be dead but that Gods Spirit might alone be the life thereof that the Divine Dominion might be in Christs Person that the Eternal Father might Rule and Reign with his Eternal Spirit in his Image and therefore God hath determined to keep the last judgment by this Jesus 2. Now the Creature of Christ doth not it alone but God in his Image through the Creature in the Dominion of his Eternal Spirit of all the three Principles which is the life and Dominion of every Being in each thing according to its property 3. And understand us aright when Christ dyed on the Cross the Name Jesus did not also dye which destroyed Death and Tinctured the expressed Word viz. the Form of the Deity or the Formed Word viz. the Soul with Love No it cannot be the Eternity doth not dy only the Spoken Word which standeth again in the desire of the Speaking viz. in the Fiat which changeth it self in its own Speaking viz. in the Self-desire and bringeth its own Sound into another form and Source then the Speaking Word had spoken it set it forth with the Verbum Fiat into a Form Signature and Will as Lucifer with his Royal throne and Adam also did when they both departed out of Resignation into Self hood the Instrument would be Master 4. The outward working Sensitive life wherein the Anger of God was set on fire did wholly dye away not that it should be a Nothing but it fell into the Nothing viz. into Gods Will into Gods working and feeling quite from the Will of the outward World which is evill and good so that it might no longer live to the World viz. to the Astrum in the walm of the
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
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-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-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
Mercury viz. the Flash or Compunction which entreth into the Coldness so also into the cold sharpness of the Salt-spirit this Coldness is exceedingly dismayed at the flash of the Fire and in a trice wrappeth or foldeth up it self in it self whence ariseth the Thunder-clap or the Tempestuous Flash which giveth a stroke in the Flagrat and the Flagrat goeth downwards for it is heavy by reason of the Coldness and the Salnitrous Spirit is light by reason of the Fire which Spirit carrieth the Thunder or Sound side-ways as is to be heard in Tempests and Thunder presently thereupon cometh the Wind or Spirit out of all the four Forms one against another for they are all four enkindled in the Penetrating Flagrat whereupon followeth Hail and Rain the Hail foldeth it self together in the Coldness in the property of the cold Salt-spirit for the Wrath attracts to it self and turns the water to Ice and the water ariseth from the meekness viz from the desire of the Light for it is the Essentiality of the meekness this the cold salt-spirit doth congeal into drops and distills it upon the Earth for before the Congealment it is only as a mist or steam or as a vapour or damp 40. Thus we see this Ground very exactly and properly in Thunder and Lightening for the Flash or Lightening or Etherial Blaze goeth always before for it is the enkindled Salniter thereupon followeth the stroke in the Flagrat of the coldness as ye see so soon as the stroke is given the Astringent Chamber is opened and a cool wind followeth and oftentimes whirling and wheeling for the Forms of Nature are awakened and are as a Turning Wheel and so they carry their Spirit the Wind. CHAP. III. Of the Grand Mystery of all Beings 1. COurteous Reader Observe the meaning aright We understand not by this Description a beginning of the Deity but we shew you the manifestation of the Deity through Nature for God is without Beginning and hath an Eternal Beginning and an Eternal End which he is himself and the Nature of the inward World is in the like Essence from Eternity 2. We give you to understand This of the Divine Essence without Nature God is a Mystery understand in the Nothing for without Nature is the Nothing which is an Eye of Eternity an Abyssal Eye that standeth or seeth in the Nothing for it is the Abyss and this same Eye is a Will understand a longing after manifestation to find the Nothing but now there is Nothing before the Will where it might find Something where it might have a place to Rest therefore it entreth into it self and findeth it self through Nature 3. And we understand in the Mystery without Nature in the first Will two Forms one to Nature to the manifestation of the Wonder-Eye and the second Form is produced out of the first which is a desire after Vertue and Power and is the first Wills Son its desire of joyfulness And understand us thus the Desire is Egressive and the Egress is the Spirit of the Will and Desire for it is a Moving and the Desire maketh a Form in the Spirit viz. Formings of the Infiniteness of the Mystery 4. And this Form or Likeness is the Eternal Wisdom of the Deity and we understand herein the Trinity of the only Deity whose Ground we must not know how the first Will ariseth in the Abyss from Eternity which is called Father only we know the Eternal Birth and distinguish the Deity viz. what purely and meerly concerneth the Deity or the Good from Nature and shew you the Arcanum of the greatest Secret Mystery namely how the Abyss or the Deity manifesteth it self with this Eternal Generation for God is a Spirit and so subtil as a thought or will and Nature is his Corporeal Essence understand the Eternal Nature and the outward Nature of this visible comprehensible World is a Manifestation or extern Birth of the inward Spirit and Essence in Evil and Good that is a Representation Resemblance and typical Similitude of the dark Fire and light World 5. And as we have above shewn you concerning the Original of Thunder and Lightening with the Tempestuous Stroke so likewise the inward Nature of the inward World is and standeth in the Generation for the outward Birth taketh its Original from the inward the inward Birth is unapprehensive to the creature but the outward is apprehensive to it yet each property apprehends its Mother whence it is brought forth 6. As the Soul comprehendeth the inward eternal Nature and the Spirit of the Soul viz. the precious Image according to God Comprehends the Birth of the Angelical light-world and the Sydereal and Elemental Spirit comprehends the birth and property of the Stars and Elements every Eye seeth into its Mother whence it was brought forth 7. Therefore we will set you down the Generation of all Essences out of all Mothers and Beginnings how one generation proceedeth from another and how one is the Cause of another and this we will do from the eye-sight of all the three Mothers 8. Let none account it impossible seeing man is a likeness according to and in God an Image of the Being of all Beings and yet it standeth not in the power of the creature but in the might of God for the Sight and Science of all Essences consist alone in the clearest Light 9. We have made mention before how the Extern Birth viz. the Essence of this World consists in three things viz. in Sulphur Mercury and Sal Now we must set down and declare what it is seeing that all things arise from one Original and then how its inward Separation is effected that out of one Beginning many Beginnings are produced this is now to be understood as is before mentioned concerning the Centre of all Essences 10. For Sulphur in the eternal Beginning consisteth in two Forms and so also in the outward beginning of this world viz. in the Internal the first Form viz. the Sul consisteth in the Eternal Liberty it is the Lubet of the Eternal Abyss viz. a Will or an Original to the Desire and the other Original is the Desire which is the first motion viz. an hunger to the Something and in this same Hunger is the Eternal Beginning to the Pregnant Nature and it is called Sulphur viz. a Conception of the Liberty viz. of the Good and a Conception or Comprehension of the desire viz. of the austere Attraction in the desire 11. Sul in the Internal is God and Phur is the Nature for it maketh a brimstony spirit as is to be seen externally in the property of Brimstone for its substance is a dry constringent matter and is of a painful anxious forth-driving fiery property it attracteth eagerly and hardly into it self and parcheth up as a dry hunger and its painful property doth eagerly and anxiously force it self forth the Cause and Original is this because it standeth in
21. Secondly There is generated from the Astringent austere attractive in-drawing Property a Salt-water its Materia is Salt if it be again impressed through the fire or heat then it turneth into Salt and all whatsoever is sharp and attractive be it either in Herbs or Trees proceedeth thence for there is as much diversity of Brimstone and Salt as there is variety of taste and fire to be found in all Creatures Herbs and Trees also all whatsoever liveth and groweth hath Brimstone and Salt for the saltish property attracteth and preserveth the body and the Brimstone hath in it the Oyl or Light wherein the free Lubet to manifestation consisteth whence the growth ariseth 22. Thirdly There is brought forth through the Salnitral Flagrat out of the property of the bitter compunctive Attraction in the first Impression in the Spirit an earthly property of water its Materia is Earth for the same ariseth from the dark Essentiality where the Darkness doth impress it self in the first Desire wherein the Darkness ariseth as is before mentioned Thus it begetteth out of its property in the Impression a mist smoaky steam or vapour which the Flagrat in the Salniter apprehendeth and its Essence is dismayed or dyeth and fallâ—â—h downwards this is the Materia of the Earth albeit the Earth is not of one only Sort but hath in it all whatsoever became Corporeal in the Flagrat all which springeth through the Death of the Earth according as it was enwrapt and driven together in the Creation into a Lump as we plainly see 23. Further We are to consider of the highest Arcanum viz. of the Heavenly Essentialy and then of the precious stones and metals whence they all do take their rise and original seeing that all things come out of one Mother which is the Lubet and Desire of Eternity to its own manifestation 24. Now as concerning the uncorruptible Essence of Corporality the same ariseth also in the first desire to Nature yet in the Impression of the free Lubet and goeth all-along through all the Forms even into the highest sharpness where it retireth again into it self as a Life out of the Fire the Eternal Fire is Magical and a Spirit and dyeth not the Liberty is its Enkindler but the eternal Nature is its sharpness this same Essence loseth the Wraths property in the Light it is in the same fire as a dying yet there is no dying but an entrance into another Source viz. out of a painful desire into a Love-desire it yeeldeth also Spirit and Essence from the Fire-spirit and the Essence of Meekness from the Light 25. For that which dyeth to the Fire or sinketh through death that is divine Essence and it is effected likewise through the Salnitral Flagrat of the divine Joyfulness where the Property Trembleth in the Joy of Meekness and immerseth it self through the death of the Fire which is called Gods Anger and quencheth it so that God dwelleth in a meek Light and the first property to the enkindling of the Light is fire and wrath of the eternal Nature and maketh the dark world 26. The Properties of the first Mother in the Lubet and Desire do also divide themselves in the Salnitral Flagrat of Joyfulness into distinct parts as is to be seen in this outward world it yeeldeth also Water but of a very soveraign essence and it resembleth only a spirit of a pleasant lovely desire This is the Water of which Christ told us that he would give us to drink and whosoever should drink the same it should spring up in him to a fountain of eternal life 27. It retaineth also in the Flagrat of the Disclosure the fiery Property which is called Heaven in which the Wonders of the divine Kingdom of Joy are known and manifest and in the watry Property it retaineth the pleasant Spring or Paradise for in the fiery Property the eternal Element ariseth and it is the real Essence of the divine Corporality wherein consists all whatsoever may be known in God as is sufficiently and orderly cleared at large in our other Writings of the Divine Revelation treating of the Divine Wisdom and of the Divine Eternal Abyssal Birth And now we will turn us to the Essence of the outward World viz. to the manifestation of the Eternal viz. to Metals Herbs and Trees so also to Men and Beasts 28. We see that the Metals have another manner of body then the living creatures or are otherwise then the earth and stones are Now Reason asketh How the Original of every thing is seeing that in the beginning all arose out of one Mother and yet the Eternity hath no Temporal beginning Here we must again consider the Mother of the first Pregnatress where and how one Essence severeth it self from another viz. the Inchoative from the Eternal Time from Eternity and yet they stand mutually in each other but are severed into two Principles viz. into the Kingdom of God and of this World and yet All is Gods But seeing Christ calleth the Devil a Prince of this World and we also are able to declare how far and in what he is a Prince and that this world is not his own but he is the poorest creature in this world and also not at all in this world 29. Now therefore look upon the first Ground upon the Mother which hath thus generated all creatures so also the earth stones and all metals her Property consists in a spiritual Sulphur Mercury and Sal and all whatsoever hath had beginning is arisen in and out of her Impression and inchoatively thereupon came forth with the first form of the Mother viz. with the Astringent Attraction through the Fiat into a Creatural Being and affordeth a diversity of Essence and Spirit according to the first property of the Separation 30. As first The high Spirits which were created out of the Free Lubet in the Desire in the Fires property viz. out of the Centre of all Essences and had in them the Properties of both the eternal Worlds but those which after their corporizing or creaturizing remained with their Desire in the Property of the Free Lubet and introduced their Will out of the Fire into the Light they became Angels and the other which introduced their Desire again into the Centre viz. into the Austere Properties they became Devils viz. Out-casts from the free Lubet out of the Light as is mentioned in other Writings 31. Therefore the Devils have neither the Kingdom of God nor the Kingdom of this World in Possession for in the begining of the Creation this world was created out of both the inward Properties wherupon the Devil hath now only the Wraths Part in Possession the other profiteth him nothing and thus he is in the world and also not in the world for he hath but one part thereof in Possession from the other he is cast out 32. After the Creation of the highest Spirits God created this visible World
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-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 Expressed Word must have a Tincturation from the outward expressed Love and Light unless the will-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
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
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
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-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
Signatura Rerum OR THE SIGNATVRE of all THINGS SHEWING The Sign and Signification of the severall FORMS and SHAPES in the CREATION And what the Beginning Ruin and Cure of every Thing is it proceeds out of Eternity into Time and again out of Time into Eternity and comprizeth All Mysteries Written in High Dutch MDCXXII BY JACOB BEHMEN aliàs Teutonicus Phylosophus LONDON Printed by John Macock for Gyles Calvert at the black spread Eagle at the West end of Pauls Church 1651. The Preface of the Translator to the Reader Courteous Reader IT is uncertain to me whether the Author wrote a Preface to this Treatise or not and I could wish that the little spark of breathing desire which is in me after true knowledge were able to write any thing which might be worthy of an Introduction unto this Book which is a true Misticall Mirror of the highest Wisdom for albeit I have been trained up in the Schools of learning and have made some progress in the Tongues and Arts according to my mean capacity yet I do acknowledg my self to be but an unlearned A. B. C. Scholler in Sophia's School that would fain learn to read her Christs Cross line Indeed the best Treasure that a man can attain unto in this World is true Knowledg even the knowledg of himself for Man is the great Mystery of God the Microcosm or the compleat Abridgement of the whole Universe he is the Mirandum dei opus Gods Master-peece a living Emblem and Hierogliphick of Eternity and Tune and therefore to know whence he is and what his temporall and Eternal Being and well being is must needs be that ONE necessary thing unto which all our chief Study should aym and in comparison of which all the wealth of this world is but loss and dross Hence Solomon the wisest of the Kings of Israel saith Happy is the Man that findeth Wisdome and the Man that getteth Understanding for the Merchandise of it is better then the Merchandise of Silver and the gain thereof then fine Gold she is more pretious then Rubies and all things that can be desired are not to be compared unto her c. This is that Wisdome which dwelleth in Nothing and yet possesseth All things and the humble resigned Soul is its play-fellow this is the Divine alloquy the Inspiration of the Almighty the Breath of God the holy Unction which sanctifyeth the Soul to be the Temple of the holy Ghost which instructeth it aright in all things and searcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths of God 1 Cor. 2. 10. This is the pretious Pearl whose beauty is more glorious and whose vertue more Soveraign then the Sun it is a never-failing comfort in all afflictions a balsame for all Sores a Panacea for all diseases a sure antidote against all poyson and Death it self it is that joyfull and assured companion and guide which never for sakes a man but convoyes him through this valley of misery and death into the blessed Paradise of perfect Bliss If thou askest what is the way to attain to this Wisdome Behold Christ who is the Way the Truth and the Life telleth thee plainly in these words Luc. 9. 23. If any man will come after me let him deny himself and take up his Cross dayly and follow me or as he saith elsewhere Unless ye be born again ye cannot see the Kingdom of heaven or as St. Paul saith 1 Cor. 3. 18. If any man seemeth to be wise in this world let him become a fool that he may be wise Herein lieth that simple child-like way to the Highest Wisdome which no sharp Reason or worldly learning can reach unto nay it is foolishness unto Reason and therefore so few go the way to finde it The proud Sophisters and wiselings of this world have alwaies trampled it under foot with scorn and contempt and have called it Enthusiasm madness melancholy whimsey phancy c. but wisdome is justified of her children Indeed every one is not fit for or capable of the knowledge of the Eternall and Temporall Nature in its Mysterious operation neither is the proud covetous world worthy to receive a clear manifestation thereof and therefore the onely wise God who giveth Wisdome to every one that asketh it aright of him hath lockt up the Iewel in his blessed Treasury which none can open but those that have the Key which is this viz. Ask and it shall be given you Seek and ye shall finde knock and it shall be opened unto you the Father will give the Spirit to them that ask him for it This is the true Theosophick School wherein this Author learned his A. B. C. and unto which we must go if we would understand his deep writings for we must know that the Sons of Hermes who have commenced in the High school of true Magick and Theosophy have always spake their hidden Wisdome in a Mystery and have so coucht it under Shadows and Figures Parables and Similies that none can understand their obscurely-clear writings but those that have had admittance into the same School and have tasted of the Feast of Pentecost And this doth not at all seem strange to the babes of Divine Mercury for the Mysteries of Phylosophy Divinity and Theosophy must not be profaned and laid open to the view of the outward Astral Reason which turnes all to its selvish Pride Coveteousness Envy Wrath and cuning Hypocrisie and therefore a parabolical or Magical Phrase or Dialect is the best and plainest habit and dress that Mysteries can have to travell in up and down this wicked world and thus Parables have a double and different respect and Use for as they do conceal and hide Secrets from the Rude and vulgar sort who are not able or Patient to bear any thing but what suites with their common conceits and opinions so likewise they do sweetly lead the mind of the true Searcher into the depths of Wisdoms Councel They are as the cloudy Pillar of Moses they have a dark part and they have a light part they are dark to the Egyptians the Pharisaical Sons of Sophistry but light unto the true Israel the children of the Mystery And therefore whosoever will be a nursling of Sophia and learn to understand and speak the language of Wisdome he must be born again of and in the word of wisdome Christ Iesus the Immortall Seed the Divine Essence which God breathed into his Paradissical Soul must be revived and he must become one again with that which he was in God before he was a creature and then his Eternall Spirit may enter into that which is within the Vail and see not onely the litteral but the Moral Allegorical and Anagogical meaning of the Wise and their dark sayings he then I say wil be fit to enter not only into Solomons Porch the outer Court of natural Phylosophy Sence and Reason but likewise into the inward Court of holy and spiritual exercises in divine understanding and knowledge and
which we see and know in the Stars and Elements likewise in the living Creatures and also in the Trees and Herbs 14. Therefore the greatest Understanding lieth in the Signature wherein Man viz. the Image of the Greatest Vertue may not only learn to know himself but therein also he may learn to know the Essence of all Essences for by the external form of all Creatures by their instigation inclination and desire also by their sound voyce and speech which they utter the hidden Spirit is known for Nature hath given unto every thing its Language according to its Essence and Form for out of the Essence the Language or Sound ariseth and the Fiat of that Essence formeth the quality of the Essence in the voyce or vertue which it sendeth forth unto the Animals in the Sound and unto the Essentials in smell vertue and form 15. Every thing hath its mouth to manifestation and this is the language of Nature whence every thing speaketh out of its property and doth continually manifest declare and set forth it self to what it is good or profitable for each thing manifesteth its Mother which thus giveth the Essence and the Will to the Form CHAP. II. Of the Opposition and Combate in the Essence of all Essences whereby the Ground of the Antipathy and Sympathy in Nature may be seen and also the Corruption and Cure of each thing 1. SEing then there are so many and divers Forms that the one doth ever produce and afford out of its property a will different in one from another we do herein understand the Contrariety and Combate in the Being of all Beings how that one doth oppose poyson and kill another that is overcome its Essence and the Spirit of the Essence and introduce it into another form whence Sickness and Pains arise when one Essence destroyeth another 2. And then we understand herein the Cure how the one healeth another and brings it to health and if this were not there were no Nature but an eternal Stilness and no Will for the Contra-will maketh the motion and the original of the Seeking that the opposite Sound seeketh the Rest and yet in the Seeking it doth only elevate and more enkindle it self 3. And we are to understand how the Cure of each thing consisteth in the Assimulate for in the Assimulate ariseth the satisfaction of the Will viz. its highest Joy for each thing desireth a Will of its likeness and by the Contra-will it is discomfited but if it obtaineth a Will of its likeness it rejoyceth in the Aslimulate and therein falleth into Rest and the Enmity is turned into Joy 4. For the Eternal Nature hath produced nothing in its desire save a likeness out of it self and if there were not an everlasting Mixing there would be an eternal Peace in Nature but so Nature would not be revealed and made manifest in the Combate it becomes maninifest so that each thing elevates it self and would get out of the Combate into the Still Rest and so it runneth to and fro and doth thereby only awaken and stir up the Combate 5. And we find clearly in the light of Nature that there is no better help and remedy for this Opposition and that it hath no higher Cure then the Liberty that is the light of Nature which is the desire of the Spirit 6. And then we find that the Essence cannot be better remedied then with the Assimulate for the Effence is a Being and its desire is after Being now every taste desireth only its like and if it obtaineth it then its hunger is satisfied appeased and eased and it ceaseth to hunger and rejoyceth in it self whereby the Sickness falleth into a Rest in it self for the hunger of the Contrariety ceaseth to work 7. Seeing now that mans life consisteth in three Principles viz. in a three-fold Essence and hath also a three-fold Spirit out of the property of each Essence viz. first according to the eternal Nature according to the fires property and secondly according to the property of the eternal Light and divine Essentiality and thirdly according to the property of the outward world Thereupon we are to consider the Property of this three-fold Spirit and also of this three-fold Essence and Will how each Spirit with its Essence introduceth it self into strife and sickness and what its Cure and Remedy is 8. We understand that without Nature there is an Eternal Stilness and Rest viz. the Nothing and then we understand that an eternal Will ariseth in the Nothing to introduce the Nothing into Something that the Will might find feel and behold it self 9 For in the Nothing the Will were not manifest to it self wherefore we know that the Will seeks it self and finds it self in it self and its seeking is a desire and its finding is the essence of the desire wherein the Will doth find it self 10. It findeth nothing save only the property of the hunger which is it self which it draweth into it self that is it draweth it self into it self and findeth it self in it self and its attraction into it self maketh an overshadowing or darkness in it which is not in the Liberty viz. in the Nothing for the Will of the Liberty overshadoweth it self with the essence of the desire for the desire maketh essence and not the will 11. Now that the Will must be in darkness is its Contrariety and it conceiveth in it self another Will to go out from the darkness again into the Liberty viz. into the Nothing and yet it cannot reach the Liberty from without it self for the desire goeth outwards and causeth source and darkness therefore the Will understand the re-conceived Will must enter inwards and yet there is no separation 12. For in it self before the desire is the Liberty viz. the Nothing and the will may not be a Nothing for it desireth to manifest it self in the Nothing and yet no manifestation can be effected save only through the essence of the desire and the more the re-conceived will desireth manifestation the more strongly and eagerly the desire draweth into it self and maketh in it self three Forms viz. the Desire which is astringent and maketh hardness for it is an enclosing whence coldness ariseth the attraction causeth Compunction stirring in the hardness an enmity against the attracted hardness The attraction is the second Form and a cause of motion and life and stirreth it self in the Astringency and Hardness which the Hardness viz. the Enclosing cannot endure and therefore it attracteth more eagerly to hold the Compunction and yet the Compunction is thereby only the stronger 13. Thus the Compunction willeth upwards and whirleth crosswise and yet cannot effect it for the hardness viz. the desire doth stay and detain it and therefore it standeth like a Triangle and transverted Orb which seeing it cannot remove from the place becometh wheeling whence ariseth the mixture in the desire viz. the essence or multiplicity of the desire for the Turning maketh
with the Stars and Elements as an Extern Birth out of the Mother of all Essences all which proceeded out of the Eternal Beginning and took a Temporal Beginning for here we are to consider that the Eternal Pregnatress moved it self and enkindled its own Form or Similitude where then the one became Corporeal in the other but afterward God created the Earth which we are thus to consider of c. 33. The first desire to Nature impresseth it self and introduceth it self with the Impression into three Forms viz. into Sulphur Mercury and Sal and in the Impression all become rising and moving which is not in the Still Nothing and so forceth it self even into the highest Anguish even unto the Salnitral Flagrat where then is the Original of the Fire Thus the Source whirleth in it self as a boyling of water upon the fire for the Austere Desire is attractive and the fiery is expulsive which is a Sulphur and the Astringent Attraction is a wrathful Sting or Compunction viz. a Contrition and yet it is held by the Austereness that it cannot move away whereupon it is painful and causeth pain as if it were wheeling or seething which yet is only Spirit without Essence which cometh to pass in Mercury and is Mercury his own form 34. And there is the Separation of two Wills viz. one remaineth and is the very anxious Essence being it originally ariseth from the Desire the other which ariseth out of the Lubet of the Liberty retireth back again into it self into the Liberty and yet there is no parting sundering or dividing from one another but thus it goeth one with another all along through the enkindling of the fire through the Salnitral Flagrat where with the enkindling of the fire the death is effected in the wrath of the fire where the Source dyeth and yet there is no death but a likeness of death and yet the real eternal and temporal Death is in that wise even there the Liberty apprehendeth it self in it self and the Death or Flagrat falleth down into the Liberty as impotent and freely resigns it self and the Spirit viz. the Source understand the very sharp fiery anxious Source becomes material and retaineth only an essential working like to an impotent desire and in the enkindling of the fire in the Salnitral Flagrat each Property severeth it self in it self and the whole Materia is particularized viz. to metals stones and earth 35. The highest Metal as Gold ariseth from the Liberty which is comprized all along in the Flagrat in the Astringent Impressure and it is not free from the Materia of the Rest for all is comprized or enwrapt up together but being the Liberty with the Sul or Lights property is comprized or comprehended therein also thereupon Sul is expulsive to the manifestation of it self as 't is the property of the Liberty so to be Hence it comes that metals grow and not the gross hard stones which are too hard comprized in the Impression out of the wrathful Essentiality and have too little Sul in them 36. But as concerning the precious Stones with their radiant Lustre and great Vertue the same have their Original in the flash of the Fire where Life and Death Separate as when one part by reason of the dark Essentiality descends and the other by reason of the Liberty ascends and yet all is brought into Essence in the Flagrat so that the same flash or glance becomes also material in the Flagrat and therefore they are hard and of a blinking glance like an Eye for so also is the original of the Eye or Sight in the Womb when the Life enkindleth all according to the Right of Eternity 37. And therefore they are of so great Power Efficacy and Vertue in that they are so nigh to the Deity and bear the incorporated Names of the divine Power in them as also Gold is nigh unto the divine Essentiality or heavenly Corporality if man could open or disclose the dead Body and reduce it to a flying moving Spirit which only can be effected through the Divine Motion then it should be seen what it could be which no Reason beleeveth or understandeth without divine Sight or Vision 38. Further we are also to consider of the other Metals and Minerals which in like manner do thus take their Original but in the Salnitral Flagrat each property is severed as we see that the property of the Fire and Light is divers and all from the first Impression where before the Impression the Lubet and Desire of the Liberty stand mutually in each other as a Chaos a Complexion of great Wonders where all Colours Powers and Vertues are contained in this only CHAOS or Wonder-Eye which CHAOS is God himself viz. the Being of all Beings who thus manifesteth himself in Particular Beings with the Eyes of Eternity each Materia is an Essence according to the Spirit whence it was generated and if it be enkindled in the Fire it yeeldeth likewise such a Light as the Spirit is in the Essence 39. And thus also we are to consider of the Metals what kind of Spirit each of them hath such a Glance and Lustre it yeeldeth and also such a Body it hath 40. As the mind acteth and moveth the thoughts and senses from the highest to the lowest and comprehends and commands by the thoughts from the highest to the lowest even so the Eternal Mind hath manifested it self from the highest Majesty even to the lowermost meanest or outermost thing viz. unto the greatest Darkness and this World with the Sun Stars and Elements and with every Creatural Being is nothing else but a Manifestation of the Eternity of the Eternal Will and Mind and as it was in the beginning so it still standeth in its Sude and Vegetation and so it still putteth forward to Light and Darkness to Evil and Good and all things consist in these first three Forms viz. in Sulphur Mercury and Sal as one degree orderly after another for so likewise are the Quires of the Spirits also of the Stars Trees Herbs and of all kinds whatsoever have been and are so also the inward Heavenly Quires with their distinction CHAP. IV. Of the Birth of the Stars and four Elements in the Metalline and Creatural Property 1. AS is before mentioned All Things proceed out of One only Mother and sever themselves into two Essences according to the Right of Eternity viz. into a Mortal and an Immortal into Life and Death into Spirit and Body the Spirit is the Life and the Body is the Death viz. a House of the Spirit as the holy Trinity standeth in the Birth so also the extern Birth There is likewise Essence and Spirit in Heaven a figure whereof we see in this outward World where there are four Elements and yet there is but one only Element which severs it self into four Properties viz. into Fire Ayr Water and Earth as is above mentioned 2. For so
we are to consider of the Creation of this World that the whole Essence of Eternity hath moved it self in the Place of this World and the whole Form was Enkindled and Sirred and that in the desire to Manifestation and there the Generation divided it self in the Flagrat of the enkindled Fire into four parts viz. into Fire Water and Earth and the Ayr is its moving Egressive Spirit as is to be considered in Sulphur which consists in these four things 3. In like manner also the Astrum is thus Generated out of the first Mother and All put together is only one Body and it All taketh its rise from the inward Spirit as a hand or foot groweth forth from the inward Centre and hath already its fashion in the Centre viz. in the first operation and so only groweth into a form as the spirit is 4. The First Mother of all Things viz. the Lubet with the Desire doth especially introduce it self into Seven Forms and yet continueth stedfast in three only but manifests it self in Seven Forms 5. As the first Form is Astringent viz. an Austere Attraction which is a Cause of Coldness and Salt and all Corporality 6. The second Form is the Compunction viz. the Drawing or Motion and causeth the Feeling also Pricking Aking Tormenting the Affection of bitterness enmity and friendliness joy and sorrow 7. The third Form is the Great Anguish in the Impression which causeth two Wills viz. one to the Fire to the highest sharpness and the other to the mortifying and dying in the Fire where the Will of the free Lubet falleth down to the Wrath in the Fire and again goeth into it self and maketh a Lustre in the Fires sharpness 8. Now the fourth Form is the Fire it self viz. the first Principle in the Life with which the dark and light World do Sever also in this Flagrat all Material Separations are effected and the Corporality and Multiplication beginneth according to the Property of the first Eternal Mind viz. according to the Essentiality a mortal Ens and according to the free Source a living Ens. 9. The fifth Form is now the second Desire which is done after the Separation and that according to two Properties viz. one according to the Lubet of the Liberty out of the Light which is the highest Love-desire and the other according to the Fires Lubet which leadeth its Life of its Essence in the Love in the Light whence the Joyfulness and every true Life ariseth 10. The Love giveth Essence for it is expressive and yeelding viz. it self for God giveth himself to every Essence and the Fire is receptive for it needeth Essence in its wrathful Hunger else it extinguisheth and then the Lustre of the Light would go out and the Desire of Love would cease for the Fire maketh the Light desiring viz. of the Joyfulness for if the Fire dyeth the Light waxeth dark and Love turneth into Anguish as may be conceived of in the Devils 11. The sixth Form ariseth from the Turning Wheel before the Fire where the Multiplication of the Essence ariseth out of the property of Mercurius in the Salnitral Flagrat with the enkindling of the Fire one Form is introduced into another and if now the Love-desire penetrateth all the Forms then all the Forms grow very desirous the one after the other for the dear lovely child Venus is in all 12. Here beginneth the Taste Smell Hearing Seeing and Feeling and Speaking for the Light doth open another Principle of another Source and filleth All and here springeth up the Life in Death viz. the Love in the Anger the Light shineth in the Darkness here the Bridegroom embraceth his Bride and God himself resisteth his Anger viz. the Wrath of Nature and in this Form all Speeches Understanding and Senses do arise and the True real Life of all Creatures so also the Life in the Vegetables viz. Trees and Herbs in each thing according to its property c. 13. The seventh Form ariseth from all the other and is the body mansion-house or food of the other and it s thus effected when the other Forms do taste each other in their mutual Penetration in the Love-desire then in each Form there is an hunger or desire after the Love viz. after the Light now each Hunger or Desire is forth-reaching after the thing it doth desire and eagerly attracteth the property of the thing desired and thus out of two one Essence is made viz. out of the Hunger and that which the Hunger desireth for this Hunger doth not stand in Death it doth not any more aval or enclose up it self in Death unless it be too great and the Imagination in the Hunger be too great and the Hunger cannot obtain that same thing then it choketh as many times a child is so choked or smothered in the mothers womb if this Form be enkindled in another Form to eat of some external thing whereupon the mother grows so ardent in longing and if she cannot get it the child also cannot get it now it choketh in the Hunger or else a member is spoiled whence the Hunger did arise 14. The first Hunger in the Centre before the Fire is a spiritual Hunger which maketh the dark World and the Hunger of the free Lubet maketh the light World both which are only Spirit until they pass both together through the enkindling of the Fire where then they are mortified to the Spirit and are a likeness of the first Spirit viz. a manifestation of the incomprehensible Spirit which is called God in Love and Anger in a two-fold Source thus each standeth undivided in it self viz. God in the Time and the Time in God and the one is not the other but they come from One Eternal Original thus the Temporal Spirits-hunger giveth a Temporal Body and the Eternal Spirits-hunger affordeth an Eternal Body and are both mutually in each other and yet are distinct 15. The seven Forms do make them a Body according to their Hunger out of their own Property therefore all whatsoever the Spirit hath in all Propertises lieth in the Body 16. Further we are to know that there is a Severation made in the Creation of this World for this is to be seen in the Sun and Stars so likewise in all Creatures also in Metals Stones and Earths for this same is the manifestation of God 17. We see in the Firmament seven Planets and in the Earth seven Metals which are fixed and also seven Planets only which are fixed in their property the rest are Minerals and so of the Stars and as the Planetick Orb hath its predominant Stamp or Influence so is also the Birth of each thing 18. As the Deity viz. the divine Light is the Centre of all Life so also in the manifestation of God viz. in the Figure the Sun is the Centre of all Life in the highest Life the highest things have taken their beginning and so forward successively
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-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
to search and find out the Great Mystery how there is an Oyl Brimstone and Salt in every thing and how it doth arise for God hath made all things out of Nothing and that same Nothing is Himself viz. a Love-Lubet dwelling in it self wherein there is no affection but now the Love-Lubet would not be manifest if it remained One in the Stilness without Essence and there would be no joy or moving therein but an Eternal Stilness 10. But being he introduceth himself into Essence through the Desire his eternal Stilness becomes an Essence and working Power and that with two Properties viz. in an Oyl in which the working Power is a good Spirit according to the property of the Love-Lubet which resisteth the Desires Wrath in the Brimstone Salt and poysonful Mercury and appeaseth and healeth his poysonful Hunger with the pleasant Meekness that which Mercury destroyeth with the Raging Sphere of his own Property that the Lubet of the Love Oyl doth again heal and thus there is Good and Evil in each Life and yet there is no Evil in any thing unless the Good viz. the Love Oyl famish in its own Lubet which falleth out in the Forms of the Impression of the Hunger of the Desire 11. That is if the Hunger-spirit doth in its own Forms too much impress it self long or imagine after it self and too eagerly hunger after its own manifestation it cannot take the free Lubet which appeaseth its Hunger into it self for Natures property must be sincerely bent and inclined to the free Lubets property viz. to Gods Love Ens and wholly direct its Hunger after Love and then the Hunger receiveth the Love into it self and maketh the same essential in it self and is no longer a famished dark Hunger which rageth in it self and raveth as a poysonful Mercury but the Hunger becomes a Love-desire which is called Gods Nature and the hungry fiery Desire is called Gods Anger and in the outward Nature it is called a Fire but in the inward Worlds property where the Desire doth Energize in the property of the free Lubet this Desire is called the divine Desire wherein the fiery Love burneth and whence the Joyfulness proceedeth for the free Lubet doth therefore give it self into the austere Desire that it may bring forth a fiery Love viz. a Joyfulness which could not be in the Still Lubet for where there is a stilness there is no joy or motion 12. Now the free Lubet viz. Gods Property doth manifest it self through the fiery Property and the flery Property maketh the free Lubets Essence viz. the Oyl which ariseth in the Impression of the Desire to a Light or Lustre for the Austere Desire giveth the Anxious darting Flash viz. a Sulphrous Spirit and the Meekness of the Oyl gives its Love into it and dispelleth the Intracted viz the Darkness and manifesteth the Eternal Liberty viz. the Nothing and this is now the Seeing 13. For when the Fire-splendor tasteth the sweetness of the Light then the Fires-desire reacheth after the Meekness and the Meekness of the free Lubet is as a Nothing wholly incomprehensible Now the Hunger of the Desire comprehends its own Essence and devours it and makes it to Nothing this is the Darkness which is the Hungers Essence which the fiery Hunger devoureth through the property of the Light or free Lubet as we see that so soon as the Light shineth it depriveth the Darkness of its Power therefore God is a Lord over all Beings for he is the eternal Power and Light A Similitude whereof we see in the Sun that it is Lord of the Darkness and of all Essences and ruleth whatsoever groweth liveth and moveth in this World 14. Further we are to consider of the manifold Salts how they take their rise in the Original and sever into many Properties In the Original of the Impression viz. in the Verbum Fiat a two-fold Salt doth arise The first is spiritual and giveth the sharpness in the Essence of the free Lubet it is a Severizing or a sharpness of the Powers The other Salt is the sharpness of the Impression according to the property of the Astringent Austereness which is the Anguish in the Impression that is Brimstone and the essential property is Water 15. The Water is the senceless mortal property of the Salt and the Sulphrous which is from the Anguish is the property of the quick Salt for it hath the Sting of Motion viz. the Mercury in it which maketh the Life's form and yet the Brimstone is not the Salt but it is the Anguish in the Impression which also comes to be Corporeal 16. The Salt is the sharpness in Brimstone as to the Astringency the Salt causeth the Anguish to be Corporeal and so Salt dwelleth in the Brimstone and is the Brimstones sharpness and preserveth the Brimstone in the Corporeal Essence and also the spirit of the Brimstone that it falleth not to dust the Salt impresseth the Powers of the Anguish and the impressed Life is the Mercurial Life the same is the Life of the Anguish viz. of the Brimstone and severizeth the Materia according to the Forms to Nature and the Materia of the free Lubet into two Essences viz. into a watry and oyly and then into a Corporeal 17. The Corporeal is two-fold both according to the Darkness and the Light according to the property of the austere Desire it maketh in the watry property a Sand or stony nature whence the Stones have their Original understand out of the Sulphrous viz. out of the Brimstones Water 18. The other Property as to the mortification in the Salnitral Flagrat is the common running Water the other Corporeal Water is the Metalline Body from the free Lubets property in the Impressed Form and from the watery Property where the Brimstone is in the Water it produceth Trees Herbs and all whatsoever groweth in the earthly property viz. in the mortified or dead Substantiality which yet hath a senceless Life viz. a Vegetative 19. The Oyly Property is also two-fold according to the Impression viz. one part forceth again into the Liberty to be free from the Wrath of the Impression which is the Good Spirit viz. the Light in the Oyl the other part yeeldeth it self into the Anguish of the Brimstone and remains in the Corporality and doth unite and apply it self in each thing according to the Salt-property of the thing as in a fiery Salt it is fiery in a bitter Salt it is bitter in an astringent or Source Salt astringent c. 20. The first property according to the Light is sweet in all things and the other property of the Oyl is according to the form viz. the taste of the thing let it be either sweet sowr astringent sharp or bitter or how it will as is to be found out and known in Herbs in some it is a bitter poyson and in some again a healing of the poyson but if the poysonful
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
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
Eternity 31. Thus dear Philosophers observe here the Ground how you should Tincture seek not the Son without the Father to Tincture therewith it must be one Body the Serpent-bruiser lieth therein aforehand for the Seed of the Woman hath not bruised the Serpents Head without the Humanity but in the Humanity The Source of the divine Lubet understand of the Love manifested it self through a Resurrection in the humane Essence and became manifest in the humane Life and Tinctured the Wrath of Death with the Blood of the divine Tincture and there the Wrath of Death was changed into a Source of divine Love and Joyfulness Thus the Love bruised the Head of the Anger and the oleous Poyson in Mercury and deprived the Wrath of its Dominion and sublim'd the Wrath into the highest Ioyfulness even there the Anger and the astringent cold Death were made open shew of in a fiery Love then it was said Death where is thy Sting Hell where is thy Victory God be thanked who hath given us Victory 32. Now it behoveth the wise Seeker to consider the whole Process with the Humanity of Christ from his Opening in the Womb of his Mother Mary even to his Resurrection and Ascention and so he may well find the Feast of Pentecost with the joyful Spirit wherewith he may Tincture Cure and Heal whatsoever is broken and destroyed We declare it in the ground of Truth as we have highly known it for a Rose in the time of the Lilly which shall blossom in May when the Winter is past for blindness unto the wicked and for a light unto the Seeing 33. God be for ever praised who hath granted us eyes to see through the poysonful Heart of the Basilisk and see the day of Restitution of all whatsoever Adam lost 34. Now we will come unto the Process of Christ and go with him out of Eternity into Time and out of Time into Eternity and bring again the Wonders of Time into Eternity and openly set forth the Pearl for Honour unto Christ and scorn unto the Devil He that sleepeth is blind but he that waketh seeth what the May bringeth 35. Christ said Seek and you shall find knock and it shall be opened unto you Ye know that Christ signifieth in a Parable concerning the wounded Samaritane how he fell among murtherers which beat him and wounded him and pulled of his clothing and went away and left him lie half dead until the Samaritane came and took pity on him dressed him and poured Oyl into his wounds and brought him into the Inn This is a manifest and lively Representation of the Corruption of Man in Paradise and also of the Corruption of the Earth in the Curse of God when Paradise departed from it 36. Now wilt thou be a Magus then thou must become the Samaritane else thou canst not heal the wounded and decayed for the body which thou must heal is half dead and sorely wounded also its right garment is torn off so that it is very hard for thee to know the man whom thou wilt heal except thou hast the eyes and will of the Samaritane and seekest nothing else thereby but to restore the loss of the wounded 37. Now consider the Eternal Word manifested it self in Adam with divine living Essentiality with the Heavenly Mercury but when the Souls-fire in Adam by the infection of the Devil poysoned the Wills spirit in Adam and introduced it through the property of the Serpent into earthly deadly lust then the Heavenly Mercury of the Heavenly Essence withdrew that is the Souls-will departed from it with its Desire and introduced his Hunger into the earthly mortal Essence viz. into the property of the cold Mercury which had made Stones and Earth Adams spirit would prove this Mercury and have the knowledg in evil and good and so this Mercury of the four Elements forthwith drew him into its Poyson and effectually wrought in him and robbed him of the Divine Property stung and wounded him with Heat and Cold and made him half dead and stripped him of his Angelical Rayment viz. the garment in the pure Element where the Heavenly Source penetrateth the four Elements and tinctured them in Adams body then he needed no other garment for Heat and Cold were as it were swallowed up in him as the Day holdeth the Night swallowed up in it self and yet the Night dwelleth in the Day but it is not manifest Thus it went with Man when the property and Source of the Night seized on him then it domineered in him and thus it went also with the Earth when God cursed it 38. Now wilt thou be a Magus then thou must understand how to change the Night again into the Day for the Source of the Night viz. of the Darkness is the Anguish-Source of Death and the Source of the Day viz. of the Light is the Life and the Lustre in the Life now Christ hath again enkindled this Shine in the Humanity and quickened man again in Himself Now if thou wilt Tincture then thou must change that which is shut up and closed in the Death of the Night again into the Day for the Day is the Tincture and yet the Day and Night lie in each other as one Essence 39. Now saith Reason How may I begin to do it Look upon the Process how God began with the Humanity when He would Tincture the same 40 Christ came into this World in the shut-up humane form and brought into the enclosed Fortress of Death the Tincture of Life viz. the Deity He came into the World as a Pilgrim in our poor form He became ours that he might Tincture us in Himself But what did he Did he live in Joy Did he behave and carry himself as a Lord No He entered into Death and dyed and put away the Nights-Source in him through Us But how did he do it He assumed the Essence of our Soul and Body unto the divine Essence and quickened our Essence with the divine that our Essence entered again with its Will and Desire into the divine Essence and then the Heavenly Fiat was moved again in the Humanity for the Humanity inclined it self again into the Liberty viz. into the free Lubet of the Deity 41. This being done the man Christ was tempted forty days so long as the first Adam was alone in Paradise and was tempted then the outward earthly food was taken from him and the Humanity must eat with its Desire of Gods Essence there was represented unto him all whatsoever the first Adam had Amused himself in and whereinto he Imagined and wherein he was captivated as in the Death of the Night This the Devil being a a Prince of this World now represented unto him in the property of Death as he had represented it unto Adam through the Serpent whereon Adam and his wife did amuse themselves and entered thereinto with the Imagination 42. Now behold What did Christ do when he
Anger nor Death can destroy it 72. It seems strange in the eyes of Reason that God hath kept such a Process with the Restoring of Man in Christ that he appeared in such a poor disesteemed form in the humane Property and was reviled mocked scorned scourged crucified and slain and that he was buried and rose again out of the Grave and walked forty days upon the Earth before he entered into his invisible Kingdom Reason is so blind that it understandeth nothing of the Eternal Birth it knows nothing of Paradise how Adam was in Paradise and how he fell and what the Curse of the Earth is if it understood this the whole Process were manifest to it as the Eternal Birth is in it self so is also the Process with the Restoration after the Fall and so likewise is the Process of the Wisemen with their Philosophers Stone there is not the least tittle of difference betwixt them for all things do Originally Arise out of the Eternal Birth and all must have one Restoration in one and the same manner 73. Therefore if the Magus will seek Paradise in the Curse of the Earth and find it then must he first walk in the Person of Christ God must be manifest in him understand in the internal Man that he may have the Magical Sight He must deal with his Purpose as the World did with Christ and then he may find Paradise wherein is no Death 74. But if he be not in this Birth of Restoration and walketh not himself in the way wherein Christ walked upon the Earth if he steps not forth into the Will and Spirit of Christ then let him give over and leave off his Seeking he findeth nothing but Death and the Curse of God I tell him plainly and faithfully for the Pearl of which I write is Paradisical which God doth not cast before Swine but giveth it to his Children for their play and delight 75. And albeit much might be mentioned here that even Reason might obtain open eyes yet it is not to be done for the wicked would grow worse and more full of pride therefore being he is not worthy of Paradise and also cannot enter thereinto no Heavenly Jewel shall be given him and therefore God doth hide it and permits him to whom he doth reveal it to speak of it no otherwise then Magically therefore none attains it unless he himself be a Magus in Christ unless Paradise be manifest in his internal Man and then he may find if he be thereto born and chosen by God CHAP. VIII Of the fiery Sulphureous Seething of the Earth and how the Growth is in the Earth also of the Separation of the several Kinds of Creatures An open Gate for the Wise Seekers 1. LEt the Reader but consider what before is written concerning the Centre of the Generation of all Essences and then he may easily proceed here All whatsoever is Corporeal let it be either Spirit or Body consisteth in a Sulphrous property the Spirit in such a spiritual Property and the Body out of the Spirit in such a Corporeal property 2. For all things are arisen from the Eternal Spirit as a likeness of the Eternal the invisible Essence which is God and the Eternity hath in its own Desire introduced it self into a visible Essence and manifested it self in a Time so that he is as a Life in the Time and the Time is in him as it were dead as a Master that maketh his work with an Instrument and the Instrument is mute to the Master and yet it is the Making the Master only guides it even so are all things confined into limit measure and weight according to the Eternal Generation and they run on in their Operation and Generation according to the right and property of Eternity 3. And God hath appointed over this great Work only one Master and Protector which can alone manage the Work which is his Officer viz. the Soul of the great World wherein all things lie and he hath appointed a Type of its likeness as the Reason over this Officer which represents unto the Officer what he is to do and make and this is the Understanding viz. Gods own Dominion wherewith he ruleth the Officer Now the Understanding sheweth unto the Officer what the property of each thing is how the Se Veration and Degrees proceed from each other for all things are contained in the Sulphurean Body and Mercury is Sulphurs Life and the Salt is the Impression that preserveth the Body from falling to ashes so that the Spirit is known in a palpable Essence 4. The Property of Mercury is in Sulphur as the boyling of a Water Sulphur is the Water wherein Mercury Seetheth and produceth continually Two Forms out of the Water viz. one Oleous living from the Liberty of the divine Powers property and one Mortal from the dissolution in the Fire in the Salnitral Flagrat 5. The Oyly is in Stones and metals herbs trees beasts and men and the Mortal property is in the Earth in the Water in the Fire and Ayr likewise the Oleous property is in these four Forms viz. in the Earth Water Fire and Ayr as a Spirit or Life and these four Properties are as a dead Body in which the Oyl is a Light or Life whence the Desire viz. the Growth ariseth as a Springing out of the dead Property which is the Vegetative Life a Springing budding and growing out of Death 6. But now the Oyly property could not be a Life if it were not in the Anguish of Death the Anguish maketh it to pullulate or move in that its Will is to fly from and press out of the Anguish and forceth it self eagerly forwards whence the growth ariseth Thus must Death be a cause of the Life that the Life may be stirring or active and therefore Mercury is the true moving Life 7. In the Mortal property he is Evil and is called the Life of Death of Hell and the Anger of God and in the Oyly property he is Good from the efficacy of the Meekness and Liberty of God and he is the Officers Faber whereby the Officer distinguisheth the Degrees in the Vegetative Life severing the living Being from the mortal the heavenly Essentiality from the dead or earthly and orders it into two Kingdoms viz. the Good in the Oleous property into a heavenly Being viz. into a Light and the Mortal part into the Darkness 8. These two Kingdoms are in continual Combate one with another and there is an uncessant wrestling in them as water boyling on the fire each boyleth in its property viz. the Oyly in Joy and Meekness and the Mortal in the Anguish of Darkness and yet one is the cause of the other the Light is the Death and deadly destruction of he Darkness viz. of the Anguish for in the Light the Anguish hath no strength but it changeth it into the exultation of Joyfulness and the cause of Joy else there would be no Joy
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
and melted yet a man shall have nothing save a contemptible matter devoyd of any form of Vertue until the Artist taketh it in hand and useth the right Process about it and then it is manifest what was therein 44. So likewise God dwelleth in all things and the thing knoweth nothing of God he likewise is not manifest to the thing and yet it receiveth Power from him but it receiveth the Power according to its property from him either from his Love or from his Wrath and from which it receiveth so it hath its Signature externally and the Good is also in it but as it were wholly shut up or hidden to the Iniquity or Evil an example whereof you have on Bushes and other thorny and pricking Bryars out of which notwithstanding a fair well smelling Blossom groweth and there lie two Properties therein viz. a pleasant and unpleasant which overcometh that shapeth formeth or marketh the fruit 45. Thus also it is with man he was created a fair Blossom and Fruit of Paradise but the Devil raised up in him his thorny property by the Serpent understand the Centre the property of the wrathful Nature which in his Paradisical Source was not manifest in him but when his Hunger entered into the thorny false property of the Serpent viz into Death then the property of Death and the false Serpent in the Devils Desire pressed into his Hunger and filled Soul and Body so that the Hunger of the false Serpent began effectually to work in him and Death awaked in him and then Paradise hid it self in him for Paradise entered into it self and the poyson of the Serpent in Deaths property dwelt also in it self here was now the Enmity then said God to him The seed of the woman shall bruise the Serpeats head and thou shalt sting the Heel with Deaths poyson 46. Understand the Paradisical Image shut up and captivated in the wrathful Death in which the Word of the Deity viz. the divine Mercury ruled and wrought did disappear as the Gold is disappeared in Saturn so that nothing is seen but a contemptible matter until the right Artist sets upon it and again awaken the Mercury in the enclosed Gold and then the dead enclosed Body of the Gold doth again revive in Saturn for Mercury is its Life who must be introduced into it again and then the dead Body of the Gold appeareth and overcometh the gross Saturn wherein it lay shut up and changeth its mean contemptible old Body into a fair glorious golden Body 47. Thus likewise it is with Man He lieth now shut up after his Fall in a gross deformed beastial dead Image He is not like an Angel much less like unto Paradise He is as the gross Oar in Saturn wherein the Gold is coucht and shut up His Paradisical Image is in him as if it were not and it is also not manifest the outward Body is a stinking Carkass while it yet liveth in the Poyson He is a bad thorny Bush whence notwithstanding fair Rose-buds may bloom forth and grow out of the Thorns and manifest that which lieth hidden and shut up in the wrathful poysonful Mercury so long till the Artist who hath made him take him in hand and bringeth the living Mercury into his Gold or Paradisical Image disappeared and shut up in Death so that the Enclosed Image which was created out of the divine Meekness and Love-essentiality may again bud and spring forth in the divine Mercury viz. in the Word of the Deity which entered into the Humanity shut up and closed in the Death and Curse 48. And then the divine Mercury changeth the wrathful Mercury into its property and Christ is born who bruiseth the Head of the Serpent viz. of the Poyson and Death in the Anger of God understand the might of wrathful Death and a new Man ariseth in Holiness and Righteousness which liveth before God and his divine Image appeareth and puts forth its Lustre as the hidden Gold out of the earthly property and hereby it is clearly signified to the Artist chosen of God how he shall seek no otherwise then as he hath sought and found himself in the property of the pure Gold and so likewise is this Process and not a whit otherwise for Man and the Earth with its Secrets lie shut up in the like or same Curse and Death and need one and the same Restitution 49. But we tell the Seeker and sincerely and faithfully warn him as he loveth his Temporal and Eternal Welfare That he do not first set upon this way to try the Earth and restore that which is shut up in Death unless he himself be afore born again through the Divine Mercury out of the Curse and Death and have the full knowledg of the Divine Regeneration else all what he doth is to no purpose no learning or studying availeth for that which he seeketh lieth shut in the Curse in Death in the Anger of God if he will make it alive and bring it into its First Life then that Life must be afore manifest in him and then he may say to the Mountain Get thee hence and be cast into the Sea and to the Fig-tree No fruit grow on thee henceforth and it shall come to pass for if the divine Mercury liveth and is manifest in the Spirit then when the Spirit of the Souls Will imagineth into any thing Mercury also goeth along with it in the Imagination and enkindleth the Mercury fast apprehended in Death viz. the Similitude of God or the Manifestation wherewith the living God hath made himself manifest 50. I know and see that the Mocker in the Devils Vizard will yet bring my writing into a misapprehension and make me more dark and doubtful because I write of the inward and outward Mercury and understand by the inward the Word of God or the Divine Voyce viz. the Manifestation of the Eternity of the Abyss and by the outward Mercury I understand the Officer in Nature viz. the Instrument which the inward living powerful Word or divine Voyce useth wherewith it formeth and worketh Now the Sophister will falsely interpret it and say That I mix them both together making no difference and hold Nature for God as Babel hath already done unto me But I bid him view my words well and learn to understand them aright for I speak sometimes from the Heavenly Mercury and see that only and then presently I name the Instrument of the Heavenly therefore let him have regard unto the sence I write not Heathenishly but Theosophically from a higher Ground then the outward Faber is and then also from the same CHAP. IX Of the Signature shewing how the Internal doth Sign the External 1. THe whole outward visible World with all its Being is a Signature or Figure of the inward spiritual World whatsoever is Internally and howsoever its operation is so likewise it hath its Character externally like as the Spirit of each Creature doth set
Properties Right and then must the Body set to its strength as a Servant and accomplish the Poysonswill and wrangle and contest with his Adversary and beat him or be beaten of him let it be either by hand-blows or words it is all in this Property and Desire of this poysonful Mercury 40. Hence ariseth all War and Contention namely from the Dominion of Gods Anger in the Corrupt and Enkindled Mercury of the Expressed Word which doth so act its delight and sport in the poysonful Wraths and dark Worlds property in Man 41. Therefore the Warrior is a Servant of Gods Anger He is the Ax wherewith the Angry Husbandman cuts up his Thorns and Bryars from off his ground He is the chief Worker and Accomplisher of the wrathful Anger of God Gods Anger according to his Fires property will have it so and not his Love and he that suffers himself to be made use of thereunto he serveth the Anger of God according to the dark and Fire-worlds-desire and property which in the heavy Fall of Adam hath manifested it self in the humane property and brought Man viz. the Angelical Image into an half devilish Vizard and Likeness in which property and Image of his Will in the Expressed Creatural Mercury or vital Word he cannot inherit Gods Kingdom but must be born a new in his Mercury and Will with and in Christ in Gods Love viz. in the holy Speaking Mercury and Word of Life that a new obedient Will wholly resigned into Gods Love may proceed from his Creatural Mercury which neither wills or acts any thing but what the Will of the Speaking Divine Mercury willeth who in his Self-hood and selfish Arrogation in his own Will is as Dead that he may be the Instrument of the Great God whereby he should act work and do how and what he pleaseth and then is God All in All in him his Will and Deed and he is a Branch in the Great Tree which draweth Sap Power and Life from the Tree of God and groweth and liveth in him and bringeth forth his fruit then is the Mercury of the humane Life a procreated or expressed fruit which groweth upon the Paradise-Tree of God and giveth forth its Note and Sound and striketh the Signature in the Speaking Word of God viz. Gods Harp and Lute in his Praise to which end man is created not that he should needs play upon the Instrument of Anger and Death according to the Devils will 42. The Devil hath given himself to be such a Lutanist who contriveth and helpeth to act and drive on the Play in the Wrath viz. in the Darkness He is the Instrument and Actor in the Wrath of the Eternal Nature which hath its effects and atchievements with him and in him as its Instrument The like also must the wicked man do as Saint Paul speaketh thereof The holy man is unto God a sweet Savour unto Life and the wicked a sweet Savour unto Death All whatsoever doth live and move must enter into the Glory of God one worketh in his Love the other in his Anger All is generated and created in the Infinite Being to the manifestation of the Infinite great God out of all the Properties of Evil and Good Creatures were brought forth by the Will of the Speaking Word for the property of the Darkness and the Fire was as well in the Speaking as the property of the Light and therefore there are evil and good Creatures 43. But the Angels and Men were spoken forth in the Image of Gods Love they ought not to speak and incline their Will into the Fire and dark Word and introduce their Desire thereinto also not at all will to be their own but continue stedfast in the Resignation in the Speaking Will of God as a form of the Speaking Will and bear no inclination to any thing save only unto the Speaking in which Figure they stand as an Image or Platform of the Expressing as a spoken Word wherewith the Speaking Word doth behold it self in its own likeness whereby it doth there manifest the Eternal Knowledg of the Eternal Mind and setteth the Spirits Will into a Form and playeth therewith 44. As a Limmer that pourtrayeth his own Image and doth thereby behold what he is and how his form and feature is or as a Musician doth compose a curious Lesson or Song and so playeth and melodizeth with his Life and Will of Life viz. with the Sound of his own Lifes Mercury in the Tune of the Song or upon some Musical Instrument as it is agreeable to his Life 's Mercury wherewith his vital Mercury doth joy and delight it self 45. Thus likewise God created us to his Love-Consort unto his Joy and Glory whereby he exalteth his Speaking Eternal Word or playeth in the same with us as with his Instrument 46. Therefore when this melodious Instrument was broken in its Sound by the wrathful Might of his Anger that is when Mans Image would play in its own Might both in Evil and Good in Love and Anger viz. in its own self-will and would not yeeld it self to be used whereunto the Speaking Word had created it and departed out of Resignation into an Arrogation of Self and would play as it self pleased now good then bad Then this Instrument was against the Love of God in which no voyce breath or inkling of Anger is manifest or can be as in the light of the Fire no pain of the Fire is manifest 47. For the Will of the humane Mercury went out from the Will of the divine Speaking Word into its own self-will Thus it fell into the Centre of the Pregnatress of all Essences viz. into the Anguish Poyson and Death where Gods Anger viz. the Speaking in the Wrath took possession of it Here now was our distress we were forlorn Opprest in wrathful Death and woful Scorn If God had not restored us again We should have still been tumbling in Deaths pain 48. Thus dear Reader it is clearly set before you wherein Christ was tempted namely whether the Soul and the whole Man viz. the Image of the Speaking Word after that God had introduced the Spark of his Love again into the humane Property and freely given in it self again with the Love into it would now again enter into its first place and be Gods melodious Instrument in his Love or not or whether it would be a selfish Arrogator in its own Will and do what it s own Speaking would bring forth in the Enkindled Mercury of its Life whether it would suffer Gods Will to strike the Signature upon its Instrument or the Anger of God to strike it as before came to pass viz. in the First Adam 49. Here it was tryed Therefore said the Devil viz. the Organist in Gods Anger unto Christ That he should fall down and worship him and then he would give him all Dominion Power and Glory he should and might do what he please he should live and
death as one dying and yet there is no more any death in him but thus I dye to my Self and Sin in him seeing that my desire and will presseth forth from my Self hood into it so that I dye dayly to my self until once I shall obtain the limit of my Self-hood and my Self-hood with the earthly Will and Desire doth wholly dye unto its Selfness even then shall my Self-hood and all whatsoever is in me which seeketh and loveth it self fall into the Death of Christ viz. into the first Mother whence God created me and my Self-hood shall become a Nothing and even then my Self-hood lieth in Christs Death in the Resignation as an Instrument of God who then will make it his Instrument as he pleaseth 16 But seeing now my Soul and Spirit doth live in his Resurrection and his Voyce Ayr or Breath is in me according to the Resignation in him as S. Paul saith Our Conversation is in Heaven whence we do wait for the Saviour Jesus Christ Therefore also his Voyce which is in me in that I am or live no longer to my Self-hood but he alone is and liveth in me shall raise up my dead body which I resign to him and bring it into his first Image whereto he created it 17. Thus now I live in God and my Self-hood doth not know it for it liveth not in God but in it self God is indeed in it but it doth not apprehend him and hideth the Pearl which I am in Christ not I but he in his Humanity in my Creature in Himself and thus I speak and write of the great Mystery of all Beings not that I have apprehended it in my self-hood but he striketh my Signature in my Desire which presleth into him as he pleaseth 18. I am known to my self but not in my self-hood but in his Mirror which of Grace he hath put into me thereby to allure my self-hood unto him viz. into the Resignation and so likewise dear Brethren it shall again be represented unto you out of his Glass which he hath set forth through my Capacity in him as his Instrument 19. Thus it goeth also in the Philosophick Work Sulphur Mercury and Sal are entered by the Curse of God into their Self-hood viz. into a Self working and living all doth now work in the Curse and Anger of God according to the property of the first Principle if God had not placed the Sun as a Nature god of the outward visible World therein which tinctureth every working life even every thing which groweth and moveth all would be in the dark Deaths Impression viz. in the Abyss of Hell 20. Now if any thing shall be freed from this Self-hood viz. from the wrathful Death and be again brought into the Universal viz. into the highest Perfection then it must dye wholly to its Self-hood and enter into the Stilness viz. into the Death of the Resignation at Natures End Mars must wholly lose the might of the Fire and Wrath and Mercury also his Poyson-life Saturn must be a Death to himself in so much that the Artist seeth nothing but the great Darkness and even then the Light appeareth in the Resignation for Saint John saith The Light shineth in the Darkness and the Darkness apprehended it not that is in its Self-hood viz. in its own Will and Working it cannot apprehend it but in the Resignation the Nothing viz. the Liberty of God doth shine in it 21. For the Nothing doth manifest it self in its Lubet out of the Liberty in the Darkness of Death for the Nothing will not be a Nothing and also cannot be a Nothing and likewise it cannot otherwise manifest it self save according to the property of the free Lubet which is now fixt or stedfast and in it also as a Nothing for there is no Turba therein the Self-will and Hunger is dead and in the Nothing and the Lubet of the Eternal Liberty is its Life Now seeing that the Highest Being hath once moved it self and come into a visible comprehensible Essence it doth again Figurize or form that same Essence which departeth from its Self-hood and entereth into the Nothing into such a Being or Essence as it was before the times of the World but seeing that the Verbum Fiat standeth yet to this day a Creating of the Corporal Essence it doth again make a sixt perfect Essence as the like is brought to pass in the Philosophick Work where a new Life ariseth out of Death as God doth raise us up in Himself in Christ if we dye to Self-hood and wholly resign up our selves into him 22. And thus when the expressed Mercury in the Sulphur of Saturn resigneth its Self-hood into Venus then the Verbum Fiat changeth it again into such an Essence according to the Lubet of the Liberty the Death ariseth in a new Body out of the Darkness of Death in a white fair Colour but as an hidden Lustre wherein the Colour is not rightly and distinctly known until it doth dissolve it self and the Materia becomes desiring then the Sun ariseth in the Centre Saturn in the Property of Jupiter and Venus in all the Seven Forms that is in the Verbum Fiat as a New Creation and the Desire of all the Seven Forms do tend unto Sols Lustre viz. unto the white and red Colour from the Fire and Light which is the Majestatical Colour Lustre or Glory 23. And as CHRIST after His Resurrection walked forty Days in the Mystery of all the Three Principles at once in the property of the first Adam after his Creation before his sleep and before his Eve and appeared to his Disciples in his property which he had here from the outward world and did eat with them and shewed them his assumed Humanity and that he had in no wise wholly put off the same 24 Even so let the Artist understand us that in the Philosophick Work the first matter doth not wholly pass away or vanish but it entreth into the death of the life of its wrathful property and dyeth in the Curse of God but ariseth again in its former being which it had before the Curse of God the Curse only is destroyed therein and the first life doth again rise up therein and therefore it is fixt and subsists in the Fire for it is dead to the dominion of the four Elements and liveth in the fifth essence not that it hath that same life but it standeth still therein yet the spirit of the new-born Essence is a vegetative life with its growing therein its Lustre doth stand therein it sheweth the first Adam in innocency who stood likewise in such perfection 25. And as Christ tinctured our corrupt Humanity in which Mercury was turned to poyson with the Heavenly blood of the Eternal Divine Virginity and Essentiality whereby the Humane Self-hood dyed in the poyson and the Resigned life did again arise Even so the poysonful Mereurial Martial and Saturnine Will and desire
substance and then also the Fire-spirit cannot subsist for unless it hath substance it goeth out therefore it must continually and without intermission dye in it self in the fiery anxious desire so long as it hath the colds substance to live upon its life ariseth and yet it is nothing but a constant dying and consuming and in its Devoration is the greatest hunger after substance this same hunger passeth forth through and with the Devoration out of the dying of the Fire and dwelleth in the Nothing yet it may not be a Nothing and also it cannot be a Nothing therefore it draweth the Fire again into it self for its own desire is bent towards its Mother but being it is once dead to the Fire-Source it cannot dye any more in the Fire of the Heat or Cold but it continually proceedeth forth from the Fire and the Fire draweth it again continually into it self and so it is the life of the Fire and this is the Air which in the Fire is rightly called Wind by reason of the Strength and Force and in that which is proceeded forth it is properly called Air by reason of its life of meekness 11. And in the dying of the Fire we are to understand the Oyl whence the Fire receiveth its shining Light in which the true Life is understood for that which proceedeth forth in the Fire-death with the Desire to be delivered and freed from the Fire-Source that is a desire of meekness and taketh its Original in the first Will to Nature in which the Eternal Nothing bringeth it self with its Lubet into a Desire 12. This Lubet doth bring forth it self through the cold and hot Death through both the dyings again into the liberty viz. into the NOTHING and so it is manifested in the Austere Impression through the Fire and brought into a Principle and yet it is not either of the Fire or of the cold but so is its manifestation 13. But being the Eternal Lubet to Nature doth introduce it self with Nature into a desire thereupon this desire cannot dye either in the cold or heat for it taketh its Original neither in the Heat or Cold but in the Nothing and so it is after that it proceedeth forth from the dying in the Fire again desiring namely of its own property and doth impress it self for in the Fire it hath taken the Impression 14. Now it cannot conceive any thing in its Impression save an Essence according to its desire which is now water understand according to the dark impressions property it is water and according to the Fire it is Oyl and that which in the cold Impression is wholly enclosed in the hardness as a Conception according to the Wraths property is Earth 15. Thus the wrathful fiery desire draweth continually the same Air Water and Oyl into it self and devoureth it and so the Fire-wrath is changed in the Air and Oyl and Water into a shining Light for the Nothing doth desire nothing else but Power and Lustre and so it maketh it self manifest and brings it self into Essence and the Spirit which proceedeth forth out of the Fire-burning in the Oyl viz. in the Light from the Fire and Light giveth Reason and Understanding for it hath originally taken its Rise in the Nothing and was the desire to Nature and hath extroduced it self through all the properties of Nature through Heat and Cold through the dying in the Fire through the Light and dwelleth again in the Nothing 16. It is a prover and knower of all the Properties for it is generated through all and proceeded forth from all it is as a NOTHING and yet hath all Things and passeth through Heat and Cold and yet none of both apprehends it as we see that the life of the Creature dwelleth in Heat and Cold and yet the right life is neither Hot nor Cold. 17. Now therefore understand us aright this Birth in the Eternity is Spiritual but in the Time it is Material For I cannot say of God that he is Darkness and Fire much less Air Water or Earth but in his Eternal desire he hath so formed Himself with the Time in the place of this World into such an Essence which he formed in the Speaking MERcuRY according to the properties of the Will and brought with the expressed Word into such a formation according to the properties of the Desire in the Eternal Nature viz. in the Verbum Fiat 18. Now the expressed Word viz. the Eternal Natures property is understood in Sulphur for therein is the Seven-fold wheel of the Birth which in the Spirit viz. in the first Conception to Nature is a Constellation and divideth it self out of the Constellation in its own peculiar Birth into Seven properties and out of the Seven properties into four Elements 19. This Constellation is a Chaos wherein all things lie but hidden and it is the first Body but Spiritual and the Seven-fold Wheel is the first Explication or working forth of the Chaos and maketh the Second Body viz. the Reason the second manifesteth the first and it is also a spiritual Body the third Body is Elementary a Cabinet of both the first and is a visible tangible Body 20. The first Body viz. the Chaos or the first Constellation being it is Spiritual is the Word expressed out of the Eternal Conception the same hath again its Speaking in it self which is the Mercurial Wheel in the Sulphur with the seven Forms which speaketh forth again from it self the four Elements 21. Thus the one proceedeth forth from the other the first before the Chaos is the Lubet of Eternity in the Abyss which taketh in it self a Will to its own manifestation this is all God and the Will conceiveth in it self a Desire in the Lubet this is the Chaos or first Astrum wherein consists the Eternal Nature which with the Desire to Nature introduceth it self into seven Forms as is before mentioned and so doth manifest the Chaos viz. the eternal hidden Wisdom of God and with the Desire in the Mercurial Wheel the Element is formed being a Spiritual Body of the Mercurial Life 22. Now all this is two-fold viz. the Desire maketh in it self in its Impression the Darkness wherein is the strong Might of the Enkindling of Nature and it is painful and the free Lubet to the Desire maketh in it self through the Enkindling of the Desire light and pleasing motion the Light is the Power and Lustre and the Element is its Body or Essence whereas yet it is only Spiritual Thus the Fire-desire is a Joyfulness in the free Lubet and in the Darkness it is an aking painful Source 23. Out of this whole Essence Man was created unto the Image of God and understand us aright He stood after and in the Creation in the Dominion of the Element the Mercurial Wheel in Sulphur stood in the Light and in the free Lubet of Eternity but he departed forth further with his Desire into the
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-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
through the Earth thus it is also yet hidden in all things and may be opened by understanding and Art so that the first Vertue may overcome the enflamed malignity 53. Albeit we Men have not full power to do it in Self-might yet it may be done in Gods permission who hath again turned his mercy towards us and again opened Paradise and its comprehension in Man Hath God given us power to become his Children and to rule over the World wherefore then not over the Curse of the Earth Let none hold it for impossible there is required only a Divine understanding and knowledg thereunto which shall blossom in the time of the Lilly and not in Babel for whom we also have not written CHAP. XIV Of the wheel of Sulphur Mercury and Salt of the Generation of Good and Evil shewing how the one is changed into the other and how one doth manifest its property in the other and yet both remain in the first Creation in the Wonder of GOD to his own manifestation and Glory 1. THIS is an open gate of the fore-going Description Every one saith Shew me the way to the manifestation of the Good Hear and observe well dear Reason thou must thy Self be the way the understanding must be born in thee otherwise I cannot shew it thee thou must enter thereinto so that the understanding of the Work in its practique Art wherein I deal not may be opened unto thee I write only in the Spirit of Contemplation how the generation of Good and Evil is and open the Fountain He shall draw the water whom God hath appointed thereunto I will here only describe the wheel of Life as it is in its self 2. When I speak of Sulphur Mercury Salt I speak of one only Thing be it either Spiritual or Corporeal all created things are that one thing but the properties in the generation of this only Thing do make difference or do give various gradual distinctions for when I name a Man or Lyon Bear Wolf Hare or any other Beast yea also a Root Herb Tree or whatsoever may be named it is the same only thing 3. All whatsoever is corporeal is the same being the Herbs and Trees and also the Animals but each thing in its difference of the first beginning according as the property in the Verbum Fiat hath imprinted it self in each thing so is that Kind in its propagation and all things stand in the Seed and Procreation and there is not any thing but it hath a fixity in it be it either hidden or manifest for all shall stand to the glory of God 4. Whatsoever is arisen from the Eternal Fixity as Angels and the Souls of Men doth remain undestroyable in its fixt being but whatsoever is arisen in the Unfixt being viz. with the motion of Time that doth again enter into the first motion whence it hath taken its Original and is a Map of its form which it had here like a picture or as an Image in a Glass without life for so it was from Eternity before the times of this world which the most High hath introduced into an Image into the Comprehensible Natural life in time to behold the great Wonders of his Wisdom in a creatural Being as we plainly see 5. Now we are to consider the only Mother how the same is in her property whence the innumerable multiplicity doth arise and hath continually arisen and how she generateth Life and Death Evil and Good and how all things may be brought into their First Ens viz. into the place where they do originally arise to which the Death or the Dying is the greatest Mystery 6. For no thing which is departed out of its first Order as the Mother brought it forth can go back again and enter with it s assumed Order into its Root unless it dye again with its assumed Order in its Mother and even then it is again in the End and in the place whence it was created and so it stands again in the Verbum Fiat viz. in the Bound of its Order in the Expressed Word and may enter again into that which it was in the beginning before it was Corporeal and there it is Good for it standeth again in that whence it proceeded 7. Now therefore we are to consider the beginnings of all things for we cannot say that this World was made out of Something it was only and barely a Desire out of the Free Lubet that the Abyss viz. the highest Good or Being viz. the Eternal Will would behold it Self in the Lubet as in a Glass therefore the Eternal Will hath conceived the Lubet and brought it into a Desire which hath Impressed it self and figurized and corporized it self both to a Body and Spirit according to the same Impressions property according as the Impression hath introduced it self into forms whereby the Possibilities or powers are arisen in the Impression as a Nature 8. This Impression is the only Mother of the manifestation of the Mystery and it is called Nature and Essence for it manifests what hath been from Eternity in the Eternal Will yet we are to conceive that there was in Eternity a Nature in the Eternall Will as an Eternal Mind in the Will but it was only a Spirit in the Will and the Essence of its Ability was not made manifest save only in the Looking glass of the Will which is the Eternal Wisdom wherein all things which are in this World were known in two Centres viz. according to the Fire and Light and then according to the Darkness and Essence all which came with the motion of the Eternal will through the desiâ—e in the will into a manifest mystery and so introduced it self into a manifest possibility 9. This is now the Essence expressed or made manifest out of Eternity into a Time and consisteth in the fore-mentioned Forms in Sulphur Mercury and Salt where the one is not divided or parted asunder from the other it is one Eternal Essence and shapes it self into the properties of the Desire according to the possibility of the Manifestation and we are to understand that one property is not nor cannot be without the other they are altogether the same only Possibility and now we will speak of their differences viz. how this only Possibility doth introduce it self into Good and Evil viz. into still Peace and Constant unquietness 10. We find Seven especial properties in Nature whereby this only Mother worketh all things which are these viz. First the Desire which is astringent cold hard and dark Secondly bitter which is the Sting of the Astringent hard enclosure this is the cause of all Motion and Life Thirdly the Anguish by reason of the raging in the Impression where the impressed hardness falleth into a Teering or contriting Anguish and Pain by reason of the Sting 11. Fourthly The Fire where the Eternal Will in this Anxious desire doth introduce it self into an anxious darting Flash
is made according to their property viz. according to the astringent dark desire viz. according to the first Original there is an earthy Essence out of which in the beginning of the great motion the Earth was made and according to the bitter raging Spirit there is the Instigation in the Essence viz. a poyson and it doth also imprint or impress it self in the Essence whence the Earthliness is so wholly loathsom and bitter and the third form viz. the anguish giveth a fiery property thereinto and yet here there cannot be as yet any essence but it is only a Spiritual Essence and the Mother to the Essence 23. The fourth Form in this Essence is the Fire which as to one part doth take its Original out of the dark hard Impression viz. from the hardness and from the raging Sting in the Anguish which is the cold black Fire and the pain of the great Anguish as to the other part it taketh its Original in the Wills spirit to Nature which goeth again out of this hard dark coldness into it self viz. into the liberty without the Nature of the Austere motion and enkindleth the Liberty viz. the Eternal Lubet to the desire of Nature with its sharpness which it hath conceived in the Impression whereby it is a moving and stirring Lustre for the Liberty is neither dark nor light but by reason of the motion it is light for its Lubet bringeth it self into the desire to light that it may be manifest in the Light and Lustre and yet it cannot be otherwise brought to pass but through darkness so that the Light might be made known and manifest and the eternal Mind might find and manifest it self for a Will is only one thing and Essence but through the multiplicity its Form is made manifest that it is infinite and a meer Wonder of which we speak with a Babes-tongue being only as a little spark out of these great infinite Wonders 24. Now understand us thus the Liberty is and standeth in the Darkness and inclining to the dark Desire after the Desire of the Light it attaineth with the Eternal Will the Darkness and the Darkness reacheth after the Light of the Liberty and cannot attain it for it encloseth it self with the Desire in it self and maketh it self darkness in it self and out of both these viz. out of the dark Impression and out of the Desire of the Light or Liberty towards the Impression there is a twinkling or darting Flash in the Impression viz. the Original of the Fire for the Liberty shineth in the Impression but the Impression in the Anguish comprehends it into it self and so it is now as a Flash but being the Liberty is incomprehensible and as a Nothing and moreover without and before the Impression and Abyssal therefore the Impression cannot conceive or hold it but it giveth it self into the Liberty and the Liberty devoureth its dark Property and Essence and â—uleth with the Assumed Mobility in the Darkness unapprehensive to the Darkness 25. Thus understand us aright There is in the Fire a Devoration the Sharpness of the Fire is from the austere Impression of the Coldness and Bitterness from the Anguish and the Devoration is from the Liberty which maketh out of the Something again a Nothing according to its property 26. And understand us very exactly and well The Liberty will not be a Nothing for therefore the Lubet of the Liberty doth introduce it self into Nature and Essence that it might be manifest in Power Wonder and Being it likewise aslumeth unto it self through the Sharpness in the cold and dark Impression the Properties that it might manifest the Power of the Liberty for it Consumeth the dark Essence in the Fire and proceedeth forth out of the Fire out of the Anguish of the Impression with the spiritual Properties in the Light as ye see that the outward Light doth so shine forth out of the Fire and hath not the Source and pain of the Fire in it but only the Property the Light doth manifest the Properties of the Darkness and that only in it self the Darkness remaineth in it self dark and the Light continueth in it self light 27. The Liberty which is called God is the Cause of the Light and the Impression of the Desire is the Cause of the Darkness and painful Source Now Herein understand two Eternal Beginnings viz. two Principles one in the Liberty in the Light the other in the Impression in the Pain and Source of the Darkness each dwelling in it self 28. And understand us further concerning their opening Essence and Will how Nature is introduced into seven Properties for we speak not of a Beginning for there is none in Eternity but thus the Eternal Generation is from Eternity unto Eternity in it self and this same Eternal Generation hath according to the Property of Eternity through its own Desire and Motion introduced it self with this visible World as with a likeness of the Eternal Spirit into such a Creatural Being which is a Type or Platform of the Eternal Being into a Time of which we will afterward speak and shew what the Creature is as namely a Similitude of the Operation of Eternity and how it hath also this same working Temporally in it self 29. Now concerning the Fire understand us thus The fire is the principle of every Life to the Darkness it giveth Essence and Source else there would be no Sensibility in the Darkness also no Spirit but meer Hardness a hard sharp bitter galling Sting as 't is really so in the Eternal Darkness but so far as the hot fire may be obtained the dark Compunctive Property stands in the Aspiring covetous Greediness like to an horrible Madness that it may be known what wisdom and folly is 30. Now the Fire giveth also Desire Source and Properties to the Light viz. to the Liberty yet know this the Liberty viz. the Nothing hath no Essence in it self but the Impression of the austere Desire maketh the first Essence which the Will-spirit of the Liberty which hath manifested it self through the Nature of the Desire receiveth into it self and brings it forth through the Fire where the Grossness viz. the Rawness doth then dye in the Fire 31. Understand it thus when the flash of Fire reacheth the dark Essentiality then it becomes a great Flagrat whereby the cold Fire is dismayed and doth as it were dye falleth into a Swound and sinketh down and this Flagrat is effected in the Enkindling of the Fire in the Essence of the Anguish which hath two Properties in it viz. the one goeth downwards into the Deaths property being a mortification of the cold Fire whence the Water ariseth and according to the Grossness the Earth is arisen and the other part ascendeth in the Will of the Liberty in the Lubet as a Flagrat of Joyfulness and this same Essence is also mortified in the Flagrat in the Fire understand the cold Eiâ—es
property and giveth also a Water-Source understand such a property 32. Now the Flash when it is enkindled by the Liberty and by the cold Fire doth make in its Rising a Cross with the Comprehension of all Properties for here ariseth the Spirit in the Essence and it standeth thus If thou hast here Understanding thou needest ask no more it is Eternity and Time God in Love and Anger moreover Heaven and Hell 33. The lower part which is thus marked is the first Principle and is the Eternal Nature in the Anger viz. the Kingdom of Darkness dwelling in it self and the upper part with this figure is the Salniter the upper Cross above the Circle is the Kingdom of Glory which proceedeth forth in the Flagrat of Joy in the Will of the free Lubet in it self out of the Fire in the Lustre of the Light into the Power of the Liberty and this spiritual Water which also ariseth in the Flagrat of Joy is the Corporality or Essentiality in which the Lustre from the Fire and Light maketh a Tincture viz. a budding and growing and a manifestation of Colours from the Fire and Light 34. And this form of Separation between the living and the dead Essentiality is the fifth Form and is called the Love-desire its Original is from the Liberty which in the Fire hath introduced it self into a Desire viz. out of the Lubet of the Liberty into the fair and fiery Elevation of Joy being a flame of Love which also doth imprint in its Love-desire the Property of that which it hath conceived in the Will of the Eternal Mind which bringeth itself through the Fires-sharpness again into it self viz. into the first Properties which arise in the first Impression viz. from the motion and stirring and the Joyfulness ariseth out of the Anguish for this is Joy that the Will to Nature is delivered and freed from the dark Anguish for else there would be no knowledg what Joy were if there were not a painful Source and in its Love-desire it conceiveth the first Properties in the first Impression which divide themselves in this Desire into five Forms viz. from the Fire-flash into Seeing for the Water of Love reacheth the Lustre of the Tincture wherein the Sight consists and from the Hardness viz. from the Penetration of the Sting in the Hardness into Hearing so that in this same Nothing viz. in the Liberty there is a Sound which the Tincture catcheth and brings it forth in the Water of the Desire and from the Raging Sting into Feeling so that one Property doth feel another for if all Properties were only one there would be no Seeing Hearing or Feeling also no Understanding and from the Assimulation that one property doth arise in the other but with another property cometh the Taste and from the out-going Spirit of the properties in that the Egress of each property entereth into the other ariseth the Smell 35. Now these five Forms do all of them together make in the Love desire viz in the fifth Form the sixth that is the Sound or Voyce as a manifestation of all the Forms in the Spirits property which the fiery Lights-desire doth enclose with the spiritual Water as one onely Essence which is now the fiery Wills own Essence which hath brought it self forth in the Light wherein it worketh and maketh the seventh Form as an Habitation of the sixth whence the Essence and Dominion of this World was Generated and introduced into a Form according to the Right of the Eternal Birth 36. Now understand us aright we do not hereby understand a beginning of the Deity but the manifestation of the Deity the Deity is herein known and manifested in Trinity the Deity is the eternal Liberty without all Nature viz. the eternal Abyss but thus it bringeth it self into Byss for its own Manifestation eternal Wisdom and Deeds of Wonder 37. The eternal Father is manifested in the Fire and the Son in the light of the Fire and the Holy Spirit in the Power of the Life and Motion proceeding from the Fire in the Light of the Kingdom of Joy being the Egressive Power in the Love-flame we speak only by parts of the Universal as a Creature 38. The Deity is wholly every where All in All but he is only called God according to the Light of Love and according to the proceeding Spirit of Joy but according to the dark Impression he is called Gods Anger and the dark World and according to the eternal fire-Fire-spirit he is called a Consuming Fire 39. We give you only to understand the Being of all Beings whose Original in it self is only one eternal Essence but with its own manifestation it cometh into many Beings unto its own Honour and Glory and now we will shew you what the Creatures Life and Dominion is in this All essential Being 40. Now therefore understand us aright what we mean by these three words Sulphur Mercury and Sal In the Eternity all is Spirit but when God moved himself with the eternal Nature wherein his own manifestation doth consist he did produce out of the spiritual Essence a palpable and manifest Essence and introduced it into a Creatural Being according to the eternal Properties which also consists of Spirit and Essence according to the Right or Law of Eternity 41. And now I will speak of the outward Kingdom viz. of the third Principle or Beginning for in this World there is also Light and Darkness in each other as in the Eternity God hath given this World a Sun as a Nature-god of the outward Powers but he ruleth therein as Lord the outward Kingdom is only his prepared Work which he ruleth and maketh with the Assimulate as a Master maketh his work with an Instrument 42. Sulphur is in the outward World viz. in the Mystery of the Great Gods Manifestation the first Mother of the Creatures for it doth arise out of Darkness Fire and Light it is on one part according to the dark Impression astringent bitter and anxious and on the other part towards the Deity as a Similitude of the Deity it is fire light and water which in the Fire doth Sever it self into two Forms viz. according to the Mortification into Water and according to the Life into Oyl in which the true Life of all the Creatures of the outward World doth consist 43. Mercury is the Wheel of Motion in the Sulphur He is on one part according to the dark Impression the stinging Rager and the great Unquietness and severs it self also in the Fire in its Mother viz. in the Sulphur into two Properties viz. into a twofold Water for in the Mortification of the Fire all is turned to Water understand into a living pleasant Water according to the Light which produceth Silver in the Brimstone viz. in the seventh Property of Nature which is the powerful Body and in the Fire its Water is Quick-silver and in the Astringency viz. in the Anguish of
is lodged in a false house It is indeed in it self in Gods hand but without it self it is in the Jaws and Throat of the Abyss of Gods Anger in the Kingdom of Devils which continually pass up and down with it and desire to try and tempt the Soul viz. the Centre 18. In like manner also the good Angels do stand by him in the Resigned Will viz. in the Divine Desire and defend him from the poysonful Imagination of the Devil they keep off the fiery Darts of the wicked one as Saint Peter saith 19. For all doth work desire in man Gods Love and Anger He standeth while he is in this Tabernacle in the Gare either to go out or in both Eternal Principles are stirring in him unto which the Souls Will doth give it self of that it is received and thereto it is chosen he is drawn of both and if the Will of the Soul remaineth in Self-hood then he is in the band of Gods Anger 20. But if he departeth out of his Self-hood and forsaketh his own Domination and continually casâ—â— himself only into Gods mercy viz. into the Suffering and Death of Christ and into his Resurrection and Restoration and wills nothing of himself but what God wills in him and by him then the Will is dead to the Life and desire of Gods anger for it hath no Own life but lyeth in the death of Self-hood and the desire of the Devil and the Anger of God cannot reach him for he is as a Nothing and yet is in God and liveth in the Divine Essence wholly but not to himself but to his first Mother of Eternity he is again in the limit or place where he was before he was a creature and in the Will wherein God created him and is an Instrument in the Voyce of God upon which only the Will-spirit of God doth strike to its honour and deeds of Wonder 21. All self-ful seeking and searching in Self hood is a vain thing Self-will apprehendeth nothing of God for it is not in God but without God in its Self-hood but the Resigned Will apprehends it for it doth not do it but the Spirit in whom it standeth still whose instrument it is he manifesteth himself in the Divine Voyce in it so much as he pleaseth and albeit it may apprehend much in Self-hood by Searching and Learning which is not wholly to no purpose yet its apprehension is only without in the Expressed Word viz. in a form of the letter and it understands nothing of the form of the Expressed Word how the same is in its ground for it is only born in the form from without and not in the power of the Universal Pregnatress whose ground hath neither Beginning Comprehension or End 22. Now he that is born from within out of the speaking voice of God in Gods Will-spirit he goeth in the Byss and Abyss every where free and is bound to no Form for he goeth not in Self-hood but the Eternal Will guideth him as its Instrument according as it pleaseth God but he that is born only in the Letter he is born in the form of the Expressed Word and goeth on in Self-hood and is a self-ful voyce for he seeketh what he pleaseth and contendeth about the form and leaveth the Spirit which hath made the form 23. Such a Doctor Babel is it contendeth wrangleth and rageth about the form of the Word and continually introduceth the self-ful Spirit and understanding in the form and cryeth out here is the Church of Christ and it is only a self-ful voyce understanding nothing of the Spirit of the form which is incomprehensible and striketh upon its prepared Instrument without limit and measure as it pleaseth For Conjecture Opinion or the self-ful own Imagination which ariseth in the Expressed voyce or literal outward Word is not Gods Word but that which ariseth in Gods Spirit in the wholly resigned Will in Divine Power in the Eternal Speaking Word that taketh its Original out of Gods voyce and maketh the form in the heart viz. a Divine Desire whereby the Souls Will is drawn into God 24. He is a Shepheard and Teacher of Christ who entreth in through the door of Christ that is who speaketh and teacheth by Christs Spirit without this there is only the form viz. the History that was once brought to pass and that a man need only accept of it and comfort himself therewith but this Will remaineth without for it will be a child of an assumed applyed grace and not wholly dye to its Self-hood in the grace and become a child of grace in the Resigned Will. 25. All whatsoever teacheth of Christs satisfaction and comfortung ones self with Christs Suffering if it teacheth not also the true ground how a man must wholly dye to Self-hood in the death and give himself up in the Resigned Will wholly into the obedience of God as a new child of a new Will the same is without and not in the Speaking voyce of God viz. in Christs door 26. No flattering or comforting availeth any thing but to dye to the false Will and Desire in Christs death and to arise in the wholly Resigned Will in Christs Resurrection in him and continually mortifie the earthly self-hood and quench the Evil which Earthly Will introduceth into the Imagination as an evil fire which would fain continually burn 27. Comforting and setting the Suffering of Christ in the fore front is not the true Faith no no it is only without and not within but a Converted Will which entreth into Sorrow for its Earthly iniquity and will none of it any more and yet findeth that it is kept back by the self-ful earthly Lust and with his converted Will departs sincerely out of this Abomination and false Desire into Gods mercy and casts himself with great anxious earnest Desire into Christs Obedience Suffering and Death and in the Converted Will wholly dye unto the earthly Lust in Christs Death which will not depart out of Christs death and continually cryeth Abba Loving Father take thee thy dear Sons obedience for me let me only in his death live in his obedience in thee Let me dye in him that I may be Nothing in my Self but live and be in his Will in his Humanity in thee receive me but wholly in his Resurrection and not me in my unworthiness but Receive me in him Let me be dead in him and give me his Life that I may be thy obedient Son in him that his Suffering and Death may be mine that I may be before the same Christ in him who hath deprived Death of its Might viz. a Branch or Twig of his Life 28. Thus and no otherwise is the true Christian Faith it is not only a Comforting but an uncessant Desire the Desire obtaineth the suffering of Christ which Desire would continually fain to be obedient if it knew but how it should behave it self before him which continually doth fall down before him and diveth it self
be introduced into the Root of his Likeness for every Hunger receiveth its like into it self now the whole manifestation of Eternity with this Time is nothing else but an Hunger and Generation as the Hunger is so is also the Essence of its Satiating for with the Hunger the Creature took its beginning and with the Hunger it entereth into its eternal Being 46. In the Hunger the Spirit with the Body is generated and in the same Hunger it goeth into its eternal Being unless that it breaks its first Hunger and brings it self into another by Mortification else all is at its end so soon as it is born but Death is the only means whereby the Spirit may enter into another Source and Form if it dyeth to its Self-hood and breaketh its Will in Death then a new Twig springeth forth out of the same but not according to the first Will but according to the Eternal Will for if a thing entereth into its Nothing then it falleth again to the Creator who maketh that thing as it was known in the eternal Will before it was created to a Creature there it is in the right Aym or Limit of Eternity and hath no Turba for it is in Natures End 47. Whatsoever runneth on in Nature tormenteth it self but that which attains Natures End the same is in Rest without Source and yet worketh yet only in one Desire All whatsoever maketh Anguish and strife in Nature that maketh meer Joy in God for the whole Hoast of Heaven is Set and Tuned into one Harmony each Angelical Kingdom into a peculiar Instrument but all mutually composed together into one Musick viz. into the only Love-voyce of God Every string of this Melody exalteth and rejoyceth the other and it is only a meer ravishing Lovely and delightful Hearing Tasting Feeling Smelling and Seeing Whatsoever God is in himself that the Creature is also in its Desire in him a God-Angel and a God-man God All in All and without him nothing else As it was before the Times of this World in his Eternal Harmony or Voyce so also it continueth in the Creatural Voyce in him in his Eternity and this is the Beginning and the End of all Things CHAP. XVI Concerning the Eternal Signature and Heavenly Ioy wherefore all things were brought into Evil and Good 1. THe Creation of the whole Creation is nothing else but a Manifestation of the All-essential unsearchable God all whatsoever he is in his eternal un-inchoative Generation and Dominion of that is also the Creation but not in the Omnipotence and Power but like an Apple which groweth upon the Tree which is not the Tree it self but groweth from the Power of the Tree Even so all things are sprung forth out of the divine Desire and created into an Essence where in the beginning there was no such Essence present but only that same Mystery of the Eternal Generation in which there hath been an Eternal Perfection 2. For God hath not brought forth the Creation that he should be thereby Perfect but for his own Manifestation viz. for the Great Joy and Glory not that this Joy first began with the Creation no for it was from Eternity in the Great Mystery yet only as a spiritual Melody and Sport in it self 3. The Creation is the same Sport out of himself viz. a Platform or Instrument of the Eternal Spirit with which he melodizeth and it is even as a Great Harmony of manifold Instruments which are all tuned into one Harmony for the Eternal Word or divine Sound or Voyce which is a Spirit hath introduced it self with the Generation of the Great Mystery into Formings viz. into an Expressed Word or Sound And as the joyful Melody is in it self in the Spirit of the Eternal Generation so likewise is the Instrument viz. the Expressed Form in it self which the living eternal Voyce guideth and striketh with his own eternal will-Will-spirit that it soundeth and melodizeth as an Organ of divers and various Sounds or Notes is moved with one only Ayr so that each Note yea every Pipe hath its peculiar Tune and yet there is but one manner of Ayr or Breath in all Notes which soundeth in each Note or Pipe according as the Instrument or Organ is made 4. Thus in the Eternity there is only one Spirit in the whole Work of the divine Manifestation which is the Manifestator in the Expressed Voyce and also in the Speaking Voyce of God which is the Life of the Grand Mystery and of all which is generated from thence He is the Manifestator of all the Works of God 5. All the Angelical Kingdoms are as a prepared Work viz. a Manifestation of the Eternal Sound of the Voyce of God and are as a Particularity out of the Great Mystery and yet are only one in the divine eternal speaking Word Sound or Voyce of God for one only Spirit ruleth them each Angelical Prince is a Property out of the Voyce of God and beareth the great Name of God as we have a Type and Figure of it in the Stars of the Firmament and in the Kingdoms and Dominions upon the Earth among all Generations where every Lord beareth his High Title respective Name and Office So likewise do the Stars in the Firmament which are altogether one only Dominion and have their Princely Dominion in Power under them where the Great Stars bear the Name and the Office of the Forms in the Mystery of the seven Properties and the other after them as a Particularity of Houses or Divisions where every one is a peculiar Harmony or Operation like a Kingdom and yet all proceedeth in one Harmony like a Clock-work which is entirely composed in it self and all the peeces work mutually together in one and yet the great fixed Stars do keep their peculiar property in the Essence of Operation especially the seven Planets according to the seven Properties of Nature as an under-Pregnatress of the Eternal Mystery or as an Instrument of the Spirit out of the Eternal Mystery 6. This Birth of the Astrum doth beget in the four Elements viz. in its Body or Essence Joy and Sorrow and all is very good in it self only the Alteration of the Creature proceedeth from the lustful Imagination whereby the Creature elevates the Wrath of the Fire in the Properties and brings them forth out of the likeness of their Accord Nothing is Evil which remaineth in the Equal Accord for that which the Worst doth cause and make with its coming forth out of the Accord that likewise the Best maketh in the Equal Accord that which there maketh Sorrow that maketh also in the Likeness Joy therefore no Creature can blame its Creator as if he made it evil all was very exceeding good but with its own elevation and departure out of the Likeness it becomes Evil and brings it self out of the Form or Property of the Love and Joy into a painful tormenting Form and Property 7. King Lucifer stood in the beginning of
his Creation in Highest joyfulness but he departed from the Likeness and put himself forth out of the Accord or Heavenly Consort into the cold dark fiery Generation out of which the hot fiery Generation ariseth He forsook his Order and went out of the Harmony wherein God created 〈◊〉 He would be Lord over all and so he entered into the Austere 〈◊〉 Domination and is now an Instrument in the austere Fires Might upon which also the all essential Spirit striketh and soundeth upon his Instrument but it soundeth only according to the wrathful Fires property As the Harmony viz. the Lifes-form is in each thing even is also the Sound or Tone of the eternal Voyce therein in the holy it is holy in the perverse perverse All things must praise the Creator of all Beings the Devils praise him in the mâ—ght of Wrath and the Angels and Men praise him in the might of Love 8. The Being of all Beings is but one only Being but in its Generation it Severs it self into two Principles viz. into Light and Darkness into Ioy and Sorrow into Evil and Good into Love and Anger into Fire and Light and out of these two eternal Beginnings or Principles into the third Beginning viz. into the Creation to its own 〈◊〉 play and Melody according to the Property of both eternal Desires 9. Thus each thing goeth in its Harmony and is guided or driven by one only Spirit which is in each thing according to the property of the thing and this the Clock or Watch-work of the Great Mystery of Eternity in each Principle according to the property of the Principle and then according to the innate Form of the Composed Instrument of the same Creatures even in all these Beginnings or Principles 10. Death is the Bound-mark of all whatsoever is Temporal whereby the Evil may be destroyed but that which ariseth out of the Eternal Beginnings and in its Harmony and Lifes-form entereth into another Figure that departeth out of Gods Harmony out of the True Order wherein God created it and is cast out of the same Harmony into its Likeness as a dissonant discording Melody or Sound in the great Excellent well-tuned Harmony for it is an opposite contrary thing and beareth another Tone Sound and Will and so it is introduced into its Likeness and therefore Hell is given to the Devil for his House Habitation because he introduced his Lifes form into the Anger of God and into the fiery wrath of the Eternal Nature so that now he is the Instrument in the Eternal Fire of God and the Angerspirit doth strike his Instrument and yet it must stand to the Honour and Admiration of God and be the Sport and Play in the Desire and Property of the wrathful Anger 11. The Anger and Wrath of God is now his joy not as if he feared sorrowed and lived in impotency no but in great Strength and fiery Might as a potent King and Lord yet only in the same property which he himself is viz. in the first Principle in the dark World 12. The like also we are to know concerning the Angelical World viz. the second Principle where Gods Light and glorious Beauty shineth in every Being or thing and the Divine voyce or sound ariseth up in all Creatures in great joyfulness where the Spirit proceeding from the Divine Voyce maketh a joyfulness and an uncessant continual Love-desire in those creatures and in all the Divine Angelical Beings as there is an Anguish-source and Trembling in the painful Fire so in like manner there is a Trembling joyfulness in the Light and Love-fire viz. a great Elevation of the Voyce of God which doth make in the Angels and in the like Creatures as the Souls of men a great manifestation of the Divine joyfulness 13. The Voyce or breath of God doth continually and Eternally bring forth its joy through the Creature as through an Instrument the Creature is the manifestation of the voyce of God What God is in the Eternal Generation of his Eternal Word out of the great Mystery of the Fathers property that the Creature is in an Image as a joyful Harmony wherewith the Eternal Spirit playeth or melodizeth 14. All properties of the great Eternal Mystery of the Pregnatress of all Beings are manifest in the holy Angelical and Humane creatures and we are not to think thereof as if the creatures only stood still and rejoyced at the glory of God and admired only in Joy no but as the Eternal Spirit of God worketh from Eternity to Eternity in the great Mystery of the Divine generation and continually manifesteth the infinite and numberless Wisdom of God even as the Earth bringeth forth always fair blossoms Herbs and Trees so also Metals and all manner of Beings and putteth them forth sometimes more soveraign powerful and fair then at other times and as one ariseth in the Essence another falleth down and there is an uncessant lasting Enjoyment and Labour 15. Thus likewise is the Eternal Generation of the holy Mystery in great power and reprocreation or Paradissical pullulation where one Divine fruit of the great Love-desire standeth with another in the Divine Essence and all is as a continual Love-combate or wrestling delight a blooming of fair colours and a pleasant ravishing smell out of the Divine Mercury according to the Divine Natures property a continual good Taste of Love from the Divine Desire 16. Of all whatsoever this World is an earthly Type and Resemblance that is in the Divine Kingdom in great Perfection in the Spiritual Essence not only Spirit as a will or thought but Essence corporeal Essence sap and power but as incomprehensible in reference to the outward World for this visible World was generated and created out of this same spiritual Essence in which the pure Element is and also out of the dark Essence in the Mystery of the Wrath being the Original of the Eternal manifest Essence whence the properties do arise as an out-spoken breath out of the Being of all Beings not that it was made of the eternal Essence but out of the forth-breathing or Expression of the eternal Essence out of Love and Anger out of Evil and Good as a peculiar Generation of a peculiar Principle in the hand of the Eternal Spirit 17. Therefore all whatsoever is in this World is a Type and Figure of the Angelical World not that the Evil which is alike manifest with the Good in this World is also manifest in Heaven no they are SeVered into two principles in Heaven all is good which is evil in Hell whatsoever is Anguish and Torment in Hell that is good and a joy in Heaven for there all stands in the Lights Source and in Hell all standeth in the Wrath in the dark Source 18. Hell viz. the dark World hath also its generation of fruits there is even such an Essence Dominion in them as in Heaven but in nature and manner of the Wrathful property for the Fiery
property maketh all evill in the Darkness and in the Light it maketh all things good and in Sum all is wholly one in both Eternal Worlds but Light and Darkness SeVers them so that they stand as an Eternal Enmity opposite one to another to the end that it may be known what is Evil or Good Joy or Sorrow Love or Anger there is only a distinction between the Love-desire of the Light and the Anger desire of the Darkness 19. In the Original of the Eternal Nature in the Fathers property in the great Mystery of all Beings it is wholly One for the same only Fire is even in the Angelical World but in another Source viz. a Love-fire which is a poyson and a Fire of Anger to the Devils and to Hell for the Love-fire is a Death mortification and an Enmity of the Anger-fire it depriveth the Wrath of its Might and this the Wrath wills not and it also cannot be for if there were no Wrath there would be no Fire and also no Light If the Eternal Wrath were not the Eternal Joy also would not be in the Light the Wrath is changed into Joy the wrathful Fires Essence is mortified as to the Darkness in the wrathful Fire and out of the same Dying the Light and Love-fire arise as the Light burneth forth from the Candle and yet in the Candle the Fire and Light are but one thing 20. Thus also the Great Mystery of all Beings is in the Eternity in it self only one Thing but in its Explication and Manifestation it goeth from Eternity to Eternity into two Essences viz. into Evil and Good what is evil unto one thing that is good unto another Hell is evil unto the Angels for they were not created thereunto but it is good to the other Hellish creatures so also Heaven is evil to the Hellish creatures for it is their poyson and death an Eternal Dying and an Eternal Captivity 21. Therefore there is an Eternal enmity and God is only called a God according to the light of his Love He is indeed himself All but according to the Darkness he saith I am an angry Jealous God and a consuming Fire 22. Every Creature must remain in its place wherein it was apprehended in its Creation and formed into an Image and not depart out of that same Harmony or else it becomes an Enemy of the Being of all Beings 23. And thus Hell is even an Enemy of the Devil for he is a strange Guest therein viz. a perjured Fiend cast out of Heaven He will be Lord in that wherein he was not created the whole Creation accuseth him for a false perjured Apostate Spirit which is departed from his Order yea even the Nature in the Wrath is his Enemy albe it he be of the same property yet he is a Stranger and will be Lord though he hath lost his Kingdom and is only an inmate in the Wrath of God he that was too rich is now become too poor he had all when as he stood in Humility and now he hath nothing and is moreover captivated in the Gulf This is his shame that he is a King and yet hath fooled away his Kingdom in Pride the Royal creature remaineth but the Dominion is taken away of a King he is become an Executioner what Gods anger apprehends there he is a Judg viz. an Officer of Gods Anger yet he must do what his Lord and Master will 24. This Reason most ignorantly gain-sayeth and saith God is omnipotent and Omniscient he hath made it Even he hath done with his work as he hath pleased who will contend with the most High Yea dear Reason now thou thinkest thou hitst it right but first prethee Learn the A. B. C. in the great Mystery All whatsoever is arisen out of the Eternal Will viz. out of the Great Eternal Mystery of all Beings as Angels and the Souls of men are that stands in equal weight in Evil and Good in the Free Wil as God himself that Desire which powerfully predominantly works in the Creature and quite overtoppeth the other of that property the Creature is As a Candle purteth forth out of it self a Fire and out of the Fire the Wind which Wind the Fire draweth again into it self and yet giveth it forth again and when this Spirit is gone forth from the Fire and Light then it is free from the Fire and Light what property it again receiveth of that it is the first Mystery wherein the Creature consists is the All-essential Mystery and the other in the forth-going Spirit is its propriety and a self-ful Will Hath not every Angel it s own peculiar Spirit which is progenerated out of its own Mystery which hath its Original out of Eternity Wherefore will this Spirit be a Tempter of God and tempteth the Mystery which forth with captivates it in the Wrath as hapned to Lucifer It hath the drawing to Gods Wrath and to Gods Love in in it wherefore doth not the Spirit which is generated out of both which is the similitude of the Spirit of God continue in its place in Obedience as a Child before the Mother in Humility 25. Thou sayst it cannot it is not so Every Spirit standeth in the place where it was created in equal weight and hath its Free Will it is a Spirit with the All-essential Eternal Spirit and may take unto it self a Lubet in the All-essential Eternal Spirit as it willeth either in Gods Love or Anger whereinto it introduceth its Longing Imagination the Essence and property of that it receiveth in the Great Mystery of all Beings 26. In God the Birth is manifest in Love and Anger wherefore not also in the Creature which is created out of Gods Essence and Will out of his Voyce and Breath into an Image what property or note of the Voyce the Creature awakeneth in it self the same soundeth in and ruleth the Creature Gods Will to the Creature was only One viz. a general Manifestation of the Spirit as each Creature was apprehended in the property of the Eternal Mystery yet Lucifer was apprehended in the good Angelical property which plainly testifieth that he was an Angel in Heaven but his own incorporized will-Will-spirit forced it self into the wrathful Mother for to awaken the same in it and thereby to be a Lord over every created Being now the Will-spirit is free it is the Eternal Original let it do what it will 27. Therefore we are to know this and it is no otherwise that the will-Will-spirit which taketh its Original out of Love and Anger out of both Eternal Principles hath given it self in to the Wrath whereby the Wrath hath powerfully got the upper hand and Dominion and put it self out of the Equal Harmony into a dissonancy or discord and so he must be driven into his Likeness this is his fall and so it is also the fall of all evil men 28. Now Self-Reason alledgeth the Scripture where it is written Many are
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
entreth wholly into the Eternal and also into the External Nature and its Form The Treatise of the Heavenly and Earthly Mystery is a short and deep Summary shewing how the Heavenly and Earthly Mystery do stand in each other and how the Heavenly is manifest in the Earthly it sets forth the great City Babel over-spreading the face of the whole Earth in its Forms and Wonders from its very rise to its downfal The Table of the Three Principles is a Map or Scheam of the three-fold World or an Explication of the Tetragramnaton Macrocosmos and Microcosmos These five Treatises together would contain about 60 sheets The Third Part might be of these Books viz. The Incarnation of Christ The way to Christ The Book of Election and the Four Complexions The Book of the Incarnation consists of three parts the First shews the Mystery of Christs Conception and Birth the Second handleth of the Passion Suffering and Death of Christ and shews how a man must enter into Christs Death and both dye and arise again in and with him also why Christ must dye the Third part treateth of the Tree of Christian Faith The Way to Christ is a general Title and contains these Treatises viz. 1. Of Repentance 2. Of Regeneration 3. Of Resignation 4. Of the Supersensual 〈◊〉 5. A Dialogue between the illuminated and un illuminated Soul The Book of the Election of Grace is one of the Authors clearest Books it shews the depth and mystery of Election and Reprobation it reconciles the Sâ—eming Contradictory places of Scripture and that from the true ground it gives a full and fundamental satisfaction to the tâ—ue Christian mind and frees it from all those wilde strange Calvinistical conceits which do indeed captivate it in the Mystery of Babel The Book of the four Complexions is a short Treatise it is an Epistle of Consolation against Temptation it shews whence sadness and melancholy dejectedness of Soul cometh and how it is to be resisted and remedied these Treatises would be about 80 Sheets The Fourth Part might be the Mysterium Magnum which is a Commentary upon the First Book of Moses called Genesis therein the Kingdom of Nature and the Kingdom of Grace are let forth in their Monarchies and Hierarchies it runs through all the Motions of Time and Centreth in Eternity this will be about 100 Sheets The Fifth Part might consist of His Apologies viz. one to Balthazar Tâ—lken contained in two Parts the First concerning some Passages in his Book Aurora and the Second touching some Points in his Book of the Incarnation viz. concerning the Eternal Purpose Decree Election of God of the Person of Christ and the the Virgin Mary Also an Apology against Gregory Richer Lord Primate of Gerlits about his Book entituled The way to Christ. Also a Consideration upon the Book of Isaias Steefel and likewise an Apology against Isaias Steefel and Ezekiel Mets touching Perfection This part would contain about fifty sheets The Sixth Part would be of his Book of the two Testaments viz of Baptism and the Lords Supper The Book of the Divine Contemplation the Holy Weeks or Prayer-book the Book of the 177 Theosophick Questions These Books the Author finished not they would be about forty sheets The Seventh Part would have all his Epistles with an exact and full Explication of all the hard unusual words and also a general Index unto all his Books the Sum of all would amount to about 500 sheets more or lesse according to the size of the Letter If the Author had lived to have finished his Book of the 177 Theosophick Questions I believe he would have therein comprized the Sum of all his Writings The Questions are these The 177 Theosophick Questions of J. B. T. 1. WHat is God without Nature and Creature in Himself 2. What is the Abyss of all things where there is no Creature being the Abyssal or unsearchable Nothing 3. What is Gods Love and Anger how is he an angry God seeing he is the unchangeable Love 4. What was there before the Angels and Creation were 5. What is the Ground and the Essence whence the Angels were created What was the same Power in the Word of which proceeded forth and became creatural 6. What do the Angels officiate and do and wherefore did the Power of God bring it self into formings 7. What moved Lucifer that he lusted against God and turned himself away from the Good 8. How could an Angel become a Devil or what is a Devil in what Essence and Being doth he now stand after the Fall 9. Wherefore did not God being he is Almighty with-stand Lucifer and hinder him from becoming a Devil 10. What did the Devil desire that he departed from Gods Love 11. What was the Fight betwixt Michael and the Dragon what is Michael and the Dragon or how was the Conquest and casting forth effected 12. How is the Eternal Counsel of God to be considered in the Divine Contemplation seeing the Spirit searcheth all things yea the depths of the Deity as St. Paul speaketh 1 Cor. 2. 14. and yet it stands not in the Ability of the Creature and however it is well possible 13. How was the casting out of Lucifer and the Dragon brought to pass whither is he thrust so that he can be without God being God filleth all things Or what is the foundation of Hell where he dwelleth 14. What is Lucifers Office in Hell with his Legions 15. Hath the foundation of Hell a Temporal beginning or was it from Eternity or how may the same subsist Eternally or not 16. Wherefore hath God poured forth such wrath in which an Eternal Destruction is to be 17. Seeing God is undivided and remaineth Eternal what is his working in the place of Hell is there also a Certain local place of Hell or no. 18. Where is the Place of Heaven where the Angels dwell How is the same SeVered and parted from Hell is the same also a certain circumscribed place How is it to be understood 19. What are the Dominions or Thrones and Principalities of Angels Evill and Good in the invisible World how is the Spiritual world of Eternity to be understood in the visible world are they also Severed by place and Abode or what is the inward foundation 20. Whence is the visible World created seeing the Scripture saith God hath made all things by his word how is the same to be understood 21. Seeing God and his Word is only Good whence proceeded the Evil in the Essence of this World for there are poysonful Worms Beasts Herbs and Trees also Venom in the Earth and other things 22. Wherefore must there be strife and contrariety in Nature 23. What is the Ground of the four Elements how was the Separation that one Element became four 24. Wherefore and to what profit are the Stars created 25. What is the Ground of the Temporal Nature-light and of the darkness from whence doth the same arise
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
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