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
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
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-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
two Beginnings viz. in the property of the Desire which is an Attraction and in the property of the Light or Liberty which is forth-driving or pressing to the Manifestation through the desire of Nature 12. The Desire viz. the Attraction maketh Hardness and is the Cause of the Fire and the Lubet is a Cause of the Lustre or Light of the Fire Sul is light and Phur maketh fire yet it cannot be reduced alone in Sulphur to fire and light but in Mercury and at last in Sal which is the real Body but not of the Brimstone but of the Essence and Water And so understand that in the first Desire which ariseth in the Lubet of the Liberty all things are and are made Substantial and Essential whence the Creation of this World is proceeded and we find herein the property of the Earth so likewise of all Metals and Stones and also of the Astrum and the Original of the Elements all out of one only Mother which is the Lubet and the Desire whence all things proceeded and still proceed 13. For Mercury is generated in Sulphur it is the Severing viz. of Light and Darkness from one another the breaking Wheel and Cause of the various Division or Multiplicity it severeth the dark Essentiality from the Essentiality of the Light viz. the Metals from the gross astringent dark stony and earthly property for the property of the Desire giveth and maketh dark Essence and the property of the free Lubet maketh light Essence viz. Metals and all of the same kind and resemblance 14. Mercury hath in the beginning of his Birth three Properties viz. the Trembling in the Austereness and Anguish from the hard impressing of the Astringent hard Desire and the Expulsion of the Multiplicity viz. the essential Life for the Desire attracteth very hard unto it self and the Attraction maketh the Motion or sting of Trembling or horrible Compunction and that which is impressed is the Anguish but if the Liberty be therein comprehended it refuseth it and there ariseth the Original of Enmity and the Severing that one Form severeth from another and a two fold Will ariseth 15. For the Lubet of the Liberty doth again set its desire into the Stilness viz. into the Nothing and doth force again out of the darkness of the Desires Austereness into it self viz. into the Liberty without the wrath of the Enmity and so it hath only sharpened it self in the Austere Impression in Mercury that it is a moving feeling Life and that its Liberty is sharpened so that it becomes a Lustre which is and causeth a Kingdom of Joy in the Liberty and so understand us that the Spirits Dominion viz. the Spirit and the Essence doth thus Sever. 16. The Essence remaineth in the Impression and becomes material that is not God but gold or any other metal according to the property of the first conception in the Sulphur or Stone or Earth out of the desires own peculiar property all according as the first Sude in Mercury for no mettal can be generated without Salniter which is the Flagrat in Mercury which also becomes material in the Astringent Impression and divides it self in the Severation one Part into brimstone another into Salniter and a third into a Salt sharpness whereas yet there cannot be any corporeal essence in all these but only the Spirit of the Essence the Essence proceedeth wholly out of the Death through the Mortification which is effected in the great Anguish of the Impressure where there is a dying Source which is the Mercurial Life where the Salnittal Flagrat ariseth as an opening displaying Flash for the Liberty viz. the property of the Eternal Lubet doth there Severize into it self and yet the attracted Essence out of the Lubet of the Liberty continueth all along in the Comprehension of the Attraction in the Astringent austere dark Anguish Now if the Wrath entreth so vehemently into it self as to raise up the Salnitral Flagrat then it apprehendeth the Essentiality of the free Lubet in it self whence ariseth the Flagrat for the Wrath there apprehendeth the Meekness which is even as if water were poured into fire which giveth a Flagrat and then the Wrath of the great Anguish dyeth and with the Flagrat the Joy ascends and the Flagrat is out of Mercury or out of the Anguish of Death and becomes also material but by reason of the Liberty it changeth it self into white which is Salniter Now if the fire viz. the horrible anxious sharpness doth again come into it then the Salniter is dismayed and giveth a Repulse for the first Property which was before the Death is again enkindled with the Brimstony-spirit a sufficient resemblance whereof you have in Gun-powder which is the matter of these Properties 17. Further we are to know the Dying with the Enkindling of the Fire all which is done in the Flagrat for it is a Flagrat to Death and to Life one part immerseth it self into the property of Death viz. into the Wrath of the Austere Desire and the other part which is from the Lubet or Love-essentiality ariseth up in the Kingdom of Joy but being that there hapneth also a mortifying in the Free Materia albeit it is no mortifying but a redeeming from the Wrath for the Materia of the Liberty will be free from the Wrath thereupon this Materia falleth downward which is water and it is not of the property of the Wrath but the Wrath holds iâ—â—â—ptive in it self but they are severed from one another in the Essence and Source the Wraths Essence giveth earth and stones and the Essence of the Liberty is water which ariseth with the enkindling of the fire through the mortification out of the meekness of the Light 18. But being this Water doth also severize it self in the Salnitral Flagrat and before the Salniter all was mutually enwrapt together thereupon it obtaineth divers Properties in the Separation and there is a diversity of Water and this various diversity of Properties giveth in each property also a bodily or Corporeal Essence all according to the first Separation of Mercury in Sulphur for in the Mortification in the Salnitral Flagrat two things are effected and come forth viz. a Life and a body of the Life understand an Essential and a life-less sense-less Body whose Materia is mortified in the Flagrat Thus there is a diversity of Water and a diversity of the Life and a diversity of the Body or of the Materia as each body is so is also its essential Spirit 19. Now we must consider this from the first Original as 1. from the Lubet of the Liberty and 2. from the desire to Nature or the manifestation of the Abyss 20. First In the Salnitral Flagrat there is produced through the Anxious Mortification a Sulphrous water from the Anguish which affordeth a Brimstone as we plainly see and all whatsoever is of the like sort and semblance
21. Secondly There is generated from the Astringent austere attractive in-drawing Property a salt-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
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
Original whereof is this That the Love is a Desire and desireth onely Light and Joy for the Materia is made out of the Desires Property But if the Love-desire shall come to be corporeal in the Impression then it must resign it self to the wrathful Fiat viz. to Mars his Desire in the fire or in the fiery Property for the Saturnine Property taketh all into its might and maketh it Corporeal 39. Therefore the Metal of Venus is so nigh allyed to gold by reason of her own Property from the Liberty but Mars makes it too wrathful and too spreud and because it separates it self out of Mars his fire it retaineth a great part of Mars his Property in it 40. Mars his Metal is Iron for he is the Wrath in Sulphur in which the fire enkindleth and ariseth his Original with the Materia is in the Austereness of the Desire Copper doth sever it self in the Generation out of Iron for it Ariseth from the Will of Venus and they differ as Body and Soul for Mars is the Fire soul of Venus and maketh Venus Corporeal else Venus as to her own Property giveth onely water in the mortification in the Salnitral Flagrat for her fire is onely a pleasant Shine Smile or Love-fire as she is alone devoyd of other mixture and therefore she cannot produce any Corporeal Essence from her own Power and Ability which is hard and tough she is onely the Mother to her childe without a creatural Soul Mars is her Soul and Saturn maketh her Body 41. The spirit of Sol may Tincture Mars and Venus and change them into the highest Metalline Perfection viz. into Gold which cannot so easily be effected in Silver unless it be reduced into the first Maetria where Saturn Mars and Mercury are together in the Sulphur and then it can be done Venus receiveth its toughness from Saturn and its redness from Mars as the fire 42. Now the Desire of Venus is onely Eager and longing after Sol as after her first Mother whence she springeth forth in her Birth in the first Original for the Love cometh forth originally from God and so it is likewise in the extern Birth in the Figure The Desire of Venus goeth into Sol into the Sun and receiveth in its Desire the Property of the Sun and shineth from Sol she hath a very Peculiar Shine and Lustre above all the Planets and Stars which she receiveth from her Mother and in her Mothers Power consists her Joy viz. the Pleasant Twinkling Smiling Aspect which she hath in her she is in her own Property as she is purely alone without the property of the other Planets a real Daughter of the Sun understand in Sulphur where all is enwrapt together therefore she standeth next under the Sun as a childe of the Sun not that the Sun did generate that Star for he is likewise created with her but in the Sulphur without the Creation meerly in the Generation it is so both in the Heavenly and Earthly Being or Principle 43. For God the Father Generateth the Love through his Heart now the Sun by way of similitude betokeneth his Heart for it is a figure in the outward World according to the Eternal Heart of God which giveth strength and vertue to every Life and Essence 44. And understand it aright As All things proceed from the Word and Heart of God which is the Divine Sulphur in the Birth of the holy Trinity and manifest themselves in and through the Proceeded or Egressed Essence which is Gods Wisdom and yet again do eagerly force and press out of the Egress in and towards his Heart and Power and vehemently long after it as Paul saith all Creatures do groan and pant with us to be delivered from Vanity 45. So also doth the outward Essence in the outward Birth of Metals Planets Stars and Creatures Each thing longeth after its Center viz. after its first Mother whence it proceeded viz. after the Sun in Sulphur for it is the Tincture of all Essences Whatsoever the first Desire with the Impression in Saturn maketh Evil in the Wrath of Mars that the Sun turns again into good As the Divine Sun Tinctureth the Anger or Wrath of God so that the wrathful Property of Gods Anger is changed into a Joyfulness so likewise the outward Sun Tinctureth the outward Sulphur viz. Saturn and Mars that there is a pleasant Temperature viz. a growth springing and blooming in all Metals and Creatures therefore the Sun is the Center which Reason will not beleeve understand in the Planetick Orb and in all Vegetables and Animals CHAP. V. Of the Sulphurean Death and how the dead Body is revived and replaced into its first Glory 1. ALl Life and Motion with Understanding Reason and Senses both in Animals and Vegetables consist originally in Sulphur viz. in Natures Desire and in the Lubets Desire of the Liberty 2. In Natures Desire ariseth the Death and Enclosing and in the Desire of the Liberty ariseth the Opening and the Life for the Liberties Desire Tinctureth the Desire of the dark Nature so that the wrathful Mother foregoeth her own Right and freely resigneth to the Liberties Desire and so the Life groweth in Death for there is no Life without Light but if the Light goeth out in the Essence of the Sulphur then it is an Eternal Death which no man can revive except God move himself in the Lubet-desire in the same Death for Death can receive no Life into it unless the first Desire viz. the free Lubets Desire doth manifest it self in the Desire to Nature wherein the Enclosing and Death is generated 3. Therefore when Man dyed in the Sulphur none could have made him alive again unless the Free Lubet viz. the Desire to the Eternal Life did again enter into his Phur viz. into the Birth of the Nature of the humane Property and moved the enclosed Death viz. the Center of Nature and give it self again into the Center viz. into the Soulike Property and into the Souls Essentiality and Corporality and this was so brought to pass 4. We know that the right Sulphur is a generation of all Spirituality and Corporality so far as concerneth its first Original where it is heavenly it is the Generation of the Essence of all Essences For all whatsoever Eternity and Time is in it self hath and is able to effect lieth in this Birth But now as to the Kingdom of this World it is earthly viz. a figure of the Eternal for in it the Time and Creature consist and all whatsoever is visible and invisible 5. Now Man and every Life also as to the Kingdom of this World was created and generated out of the outward Sulphur Man out of the inward and outward Sulphur and the outward Creature onely out of the outward for Man is an Image and likeness of God and the other Creatures are as a Similitude according to the Figuration in the internal Generation in Gods Wisdom viz. in the expressed or
procreated heavenly Essence according to both Eternal Principles 6. But now Man was created Good and Perfect according to and out of all the three Worlds as an Image of the Deity in whom God dwelled and was even that Essence what God is according to Eternity and Time in all the three Worlds but a Creature with a beginning as to the Creature and dyed through Lubet as to the Heavenly and Divine Essence For the inward Lubet which was generated in the Center viz. in the fire wherein stood the Life in the Divine Essentiality that is that which enkindled the Essence of the divine Meekness wherein the Joyfulness or the Angelical Form consisteth that I say turned it self from the inward Lubet of the Liberty and Eternity into the Time viz. into the Extern Birth into the Planetick Property it departed out of the Pure Divine Element into the four Elements Thus the inward Divine Essentiality or inward Corporality did no longer retain any Leader or Life and this was the death for the Souls fire proceeding from the Fathers Property turned it self away from the Sons Property in which alone the Divine Life consists 7. Thus the Property of the Soul remained naked onely and alone with its Will in the outward Sulphur and the inward disappeared and continued stedfast in the Eternal Unchangeableness as in an Eternal Nothing wherein there was no more any Effecting or working Efficacy to bring to pass 8. Thus Man with his outward Body lived barely and meerly to the Time the precious Gold of the Heavenly Corporality which tinctured the outward Body was disappeared and so the outward Body stood barely and alone in the Life of Natures Desire viz. in the Souls fiery Property understand in the Form and Property of Mars viz. in the Wrath of God who is the Wrath in Sulphur viz. the Property of Gods Anger and the dark World but being the outward Body was created out of the Time therefore the Time viz. the Constellation with the four Elements presently obtained the dominion in him and the divine Property viz. the Desire of the Deity which Ruled and Tinctured Time so that there was a holy Life in the Creature out of the Time was vanished it s own peculiar Love in the divine Desire was turned to water and it became blinde and dead in the Will and Desire of God and the Soul must help it self with the Suns Light 9. But being that Time hath Beginning and End and the Will with the Desire hath given up it self to the Temporal Leader therefore the Dominion of Time destroyeth its own contrived spirit and so the Body also dyeth and passeth away and this is that which God said to Adam That he should not eat of the Tree or Plant of the Knowledg of Good and Evil of both Properties lest he dyed as it also came to pass he dyed in the Sulphur The Sul in the Kingdom of God viz. the Lubet of the divine Liberty out of which the Light of God shineth and in which the divine Love viz. the Love-fire burneth did disappear and withdraw from him 10. Now there was no remedy for him unless Gods Desire entered again into his dead Sulphur that is into his mort Sul viz. into the dead or mortified Essentiality and again enkindle it with the Love fire which came to pass in Christ and there the Heavenly Body wherein Gods Light shineth did again arise But if this must be effected then the Love-desire must again enter into the Desire of the Enkindled Anger and quench and overcome the Anger with the Love the divine water must enter again into the Souls burning fire and quench the wrathful death in the Astringent Fiat viz. in the Desire to Nature that the Love-desire which desireth God might be again enkindled in the Soul 11. For Mans Happiness consists in this that he hath in him a true Desire after God for out of the Desire springeth forth the Love that is when the Desire receiveth the Meekness of God into it self then the Desire immerseth it self in the Meckness and becomes essential and this is the Heavenly or Divine Essentiality or Corporality and therein the Souls-spirit which lay shut up in the Anger viz. in Death doth again arise in the Love of God for the Love Tinctureth the Death and Darkness that it is again capable of the divine Sunshine 12. And as this is done in Man so likewise it is in the Transmutation of Metals the Sulphur is shut up in Saturn viz. in the Death and yet there is no Death but a Vegetative Life and the outward Mercury is the Life thereof Now it the Metalline Body shall come to the Highest Perfection then it must dye unto the External Dominator viz. to the Elements and come again into such a Sulphur as it was when as yet it had not the four Elements on it but lay onely in the Element in unity 13 But now none can reduce it into such a Body save he onely which hath generated He that hath given it the four Elements He Alone can take them away and He that at first made it Corporeal He must aval it into himself and transchange it in himself into another Body and this is the Sulphur which hath Mercurius as its chief Faber in it self He must again take it out of dark Saturns bowels in the Fiat and introduce it into his own and with his own Fire separate the four Elements from it and reduce it into one as God at the last Day will in the Enkindling of his own Fire separate the Essence of the four Elements from the Pure Element that the eternal Corporality in the Pure Element may Arise and spring forth and as in the death of Man the four Elements do sever from the true Man who is the Element of God and the Heavenly Body remaineth onely in it self even so it goeth in the Transmutation of Metals Process 14. The Body lieth shut up in a disesteemed Form in Saturn not wholly in Saturns Property in a dark colour marked with Mercurius its Father and Sol its Mother clothed with Saturn and manifest with the Life of Mars but its Mother is not outwardly manifest and known on it unless its Faber be enraged with its own Iniquity which yet cannot be except an Alienate be applyed whereby its Propriate is enraged and then if his Anger be set on a fire or fury he becometh so very hungry and thirsty and yet can finde no refreshment in it self then it seizeth on its Faber who hath made it and fighteth against its Creator as the earthly wicked man against God so long till he devoureth and consumeth himself as a fiery pestilent Poyson consumeth the Body unless you remedy stay and allay its hunger yet there is none that can still this horrible Hunger but God himself who hath made him and if he assists not in due time then the Hunger in the Wrath
property be broken by Mercury in the Oyl of Meekness then the Love of the Light doth incline it self also into the Oyl for the Original of both is from one Will but it is altered in the Impression As the Devil when he was an Angel changed himself into a poysonous devilish property and Adam out of an heavenly into an earthly property 21. Whatsoever groweth liveth and moveth in this World consisteth in Sulphur and Mercury is the Life in Sulphur and the Salt is the Corporeal Being of Mercury his Hunger albeit the Body is manifold according as the property of the Brimstone and Salt is according to the same property is also the ingrafted Oyl which springeth up all along in the Power for the Oyl maketh the Power or vertual Influence in each thing In the Oyl of the Impression viz in the Impressed Oyl is the other Oyl viz. the Spiritual which gives us Light but it hath another Principle it receiveth no other Source into it but the Lubet of Love it is divine Essentiality therefore Gods own Essence is nigh unto all things but not essentially in all things it hath another Principle and yet inclineth it self to all things so far as the thing hath any thing of the divine property in it it receiveth vertue from the divine property be it either a Vegetable or Animal for there are Herbs and Trees and also Creatures to be found in which something of the divine Power is couched wherewith in the Magical Cure the false Magick viz. the corrupt evil Oyl can be resisted and changed into a good Oyl 22. All sharpness of taste is Salt let it be whatsoever it will in this World nothing excepted and all Smell proceedeth from the Brimstone and Mercury is the Distinguisher in all motion or affection both in the smell power and taste but I understand by my Mercury the Sphere of the Birth of all Essences as is before mentioned not a dead Mercury but a living one viz. the Strongest according to the property of the dry Poyson c. 23. Now it doth behove the Artist and Physician to know these things else he cannot Cure any sickness or disease unless he hits on it by chance if he knoweth not wherewith the Oyl is poysoned in the body and what kind of Hunger Mercury hath in the sickness and after what he hungreth for if he may obtain the Salt according to the property of his Hunger after which he is desirous with such an Oyl as he fain would have then is the sickness over very presently for he turneth his Oyl again into the property of the Love of the Light whereupon the Life begins again to shine bright 24. For every disease in the body is nothing else but a corruption or poysoning of the Oyl where-from the Lifes-light burneth or shineth for when the Light of the Life shineth or burneth clear in the Oyl it doth expel and drive away all poysonful influences and operations as the day expelleth the night 25. For if the Oyl out of which the Life burneth be infected or inflamed with a poysonful Mercury or Salt let it be done either from the Constellation or Salt of Meat viz. from a contrary Source whereby a loathing or nauseous detestation ariseth in the oyl which the Oyl would always spue out whereunto Mercury doth help then Mercury doth eagerly travel and perplex it self in the Sulphrous fire more and more and continually laboureth to drive forth the Abominate but doth only inflame it self in it self in this austere Endevor and more more enkindle its inward Form whereupon the Oyl groweth more dark and poysonful until at last the Oyl becomes wholly waterish and earthly and then the Light and also the Fire extinguisheth and Mercury with the Sulphrous Spirit departs from it as when a Candle is put out Thus Mercury passeth out with the Sulphrous Spirit in Deaths baneful Steam until he also be famished for a time he may help himself in the Syderial Body which passeth along with it but when Mercury in the Spirit of the Great World hath consumed and starved its property then is the Temporal Life wholly gone for so soon as the Light of the Vital Oyl extinguisheth the Elemental Body falleth down into putrefaction viz. into the Fiat whence it came to be and then this Time endeth in the Creature which is the Death Dying or Departure and from thence there is no Deliverance or Return unless the heavenly divine Mercury doth once more move it self in him which yet cannot be except there hath bin a good property of the Oyl in him viz from the divine Essentiality in this property which is capable of the divine Essentiality the Light doth only enkindle it self again 26. For the divine Essentiality or this heavenly Mercury changeth the dead Oyl again into his and becomes its Life for the outward Mercury which hath ruled the Life returns not again it hath only been for a time a Mirror of the Eternal but he is changed into another Source for being suffocated he passeth again into the Mystery whence he at first proceeded in the Creation of the World and the body also goeth into the same Mystery 27. Thus it remaineth and belongeth yet to another motion of the Deity viz. to a Separating where the Evil wherein the Death was shall be separated from the Good and the Verbum Fiat shall restore and bring forth that which hath fallen into it in Death 28. The Physician is to know that in the strongest Mercury which is most poysonful the highest Tincture lieth but not in Mercury his own property which must be broken for his own property even from the Centre is the anxious poysonful Life but he hath another property in him viz. an Oyl from the Light whereby he is so strong and potent which is his food and preservation if this may be severed from him it becomes a Tincturing and mighty Enkindling of all obscured Lives viz. of all Diseases and Sicknesses for in this Oyl lieth the joyful Life and it is an Hunger after Life viz. that it might enkindle the weak and lift it up on high 29. In a Toad Viper or Adder or the like poysonful Beasts Worms or Insects the highest Tincture is to be found if they be reduced into an oyly Substance and the Wrath of Mercury be severed from them for all Life both external and internal consists in Poyson and Light as we understand that the Wrath and Anger-fire of God is a Cause of the divine Joyfulness The like also we are to know is externally for all Life devoyd of the poysonful Mercury is amort and an abominate and accounted as Dead 30. Now Mercury is an Enkindler of the Fire and every moving Life consists in the Fire and albeit some Creatures dwell in the Water yet Fire is their Life viz. the poyson-gall wherein Mercury manageth the Life but the Water in the Gall is a Poyson wherein an Oyl is hid
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
Jacob and blesseth the Will introduced to Gods Will that the divine Will yeelds it self freely into the Hunger or incline it self to the Desire and maketh the imperfect Will which earnestly presseth into his Compassion Perfect and then is it rightly said Thou hast wrestled with God and hast overcome then thy Purpose obtaineth a transformed Body which is Heavenly and Earthly 62. Observe it It is the first beginning to Baptism and so you are fit and prepared to the Baptism and not otherwise else you baptize only with the water of the outward World but the true Magus baptizeth with the outward and inward Water if he hath a right divine Desire in him then Gods Will in his Baptism is the first glimmering Tinder in Mercury so that the Life enkindleth Death viz. the Mercury shut up in Death and he getteth divine Desire even then Mercury beginneth to Hunger after divine Essence and doth his first Miracle and turneth the water into wine as Christ did after his Baptism This is the first Tincturation in the dead Corpus in the Power of Baptism that the Vegitta or working energetical Life obtaineth another Property viz. an Hunger of Love wherewith she embraceth her Bridegroom viz. the Fire-Source that he is enkindled in her Love and changeth his cold deadly Wrath and Will into a fiery Love-will then the mortal Water turneth into Wine a sharpness of a fire and water-taste out of which at last cometh an Oyl to another Baptism after the manner and disposition of the Artist viz. according as he intendeth and beginneth after the Magus hath joyned the Virgin and young man together then Christ viz. the Bridegroom is lead with his Bride into the Desart and tempted of the Devil 63. Here is the Tryal whereby the Artist is proved by God what he seeketh with his Baptism for here is the proof in Paradise to try whether the Bridegroom be not too bad for the Virgin casteth her Love upon him and inviteth him if he receiveth it with desire and giveth his Will thereinto then she giveth him her heart and will wholly This is the Heavenly Tincture which giveth it self into the enkindled Anger of God viz. into the Curse of the Earth when God cursed it that is into the Mercury enclosed in Death which is the Bridegroom for the Seed of the Woman viz. the Heavenly Tincture must bruise the Head of the Serpent viz. the poysonful Mercury in the property of Death and change his Poyson into Wine and then the Virgin receiveth the Seed of the Bridegroom and not before 64. The Desart is the earthly outward Body where Mercury is Tempted when the Devil appeareth unto Mercury and plagueth him and assaulteth him in his fiery Essence then must the Virgin come to help him and give him her Love now if the Mercury eateth of the Virgin-like Love that is of Gods Bread then he may stand before the Devil and at last the Angels come to him and serve him the illuminated Magus will well understand what is meant by the Devil 65. Hereby let the Magus in the Temptation seeing the whole Marriage standeth in the Devils Temptation have a careful eye upon his purpose and if the Angels do not appear in forty days space then is his purpose in vain therefore let him look that he suffer not too fierce a Devil to tempt and also not too weak lest Mercury become Light and desire to continue in his own poysonful Deaths property and devour the Baptism as a Wolf and the old one remain 66. So soon as he doth espy the forms of Angels let him bring Christ out of the Desart and let the Bridegroom eat again his own food and dismiss the Devil that he may no longer plague him and then Christ will do many Wonders and Signs at which the Artist will marvel and rejoyce even then he hath nothing to do the Bride is in the Bridegroom they are already married he need only make their Bed ready they will warm it well enough themselves the Bridegroom embraceth the Bride and the Bride the Bridegroom and this is their food and pastime until they beget a Child 67. But if the Artist will needs be so diligent as to warm the married Couples Bed then let him have a care that he do not anger and enrage them in their Love what he beginneth he must go on with only the Bridegroom is wonderful He hath continually two Wills viz. an earthly Hunger after Gods Anger and an Hunger after his Bride therefore he must always have his own earthly Food given him but not into his Belly but Magically that so he may satisfie only his Wills-Hunger His Food is his Mother that begetteth him as is before mentioned 68. In brief the whole Work which men do speak so wonderful much of consists in two things in an Heavenly and in an Earthly the Heavenly must make the Earthly in it to an Heavenly the Eternity must make Time in it to Eternity the Artist seeketh Paradise if he finds it he hath the great Treasure upon the Earth but one dead man doth not raise another the Artist must be living if he will say to the Mountain Arise and cast thy self into the Sea 69. When the Incarnation of the Child beginneth then first of all Saturn takes it and then it is dark and disesteemed and is contemned and derided that such a Mystery should lie hid in such a mean form there Christ walketh in a poor simple form upon the Earth as a Pilgrim and hath not so much room and propriety in Saturn as to lay his Head He goeth as a stranger as if he were not there at home 70. After this the Moon takes it and then the heavenly and earthly Properties are mixed and the Vegetative Life ariseth and then the Artist rejoyceth but he is yet in danger 71. After the Moon Jupiter takes it who maketh an understanding in Mercury viz. a pleasant Habitation and gives him its good will and in Jupiter his Enclosed Life viz. Mercury is quickened who taketh it with its Orb and forceth it into the highest Anguish and then Mars apprehends it and giveth the Fire-Soul to Mercury and in the Flagrat of Mars the highest Life doth enkindle it self and Severs it self into two Essences viz. out of the Love into a Body and out of the Fire into a Spirit then the Life of Love in the fiery Flagrat sinketh downwards and appeareth beautiful but it is Venus a Woman then the Artist supposeth that he hath the Treasure but the Hungry Mercury devoureth Venus and the Child turns to a black Raven then Mars Afflicts Mercury in himself until he grow faint and yeelds himself to Death then the four Elements Depart from him and the Sun receives the Child into its Property and sets it forth in a Virgin-like Body in the Pure Element for in the property of Mars the Light is enkindled and the right Life is born and standeth in the Pure Element no
captivated I say also that I cannot for it lieth not in my willing running and toiling but it lieth in the Compassion of God for I cannot by my own strength and ability overcome the wrathful Anger of God which is enkindled in me but seeing his dear Heart hath freely given it self again out of Love and in Love into the Humanity viz. into the poysonful enkindled Mercury in the Soul and Tinctured the Soul viz. the Poyson-Source of the Eternal Nature in the Eternal Fathers Natures property therefore I will cast my will into his Tincture and I will go with my will out of the Enkindled Poyson-Source out of the evil Mercury in Gods Anger into his Death and with my corrupted will I will dye with him in his Death and become a Nothing in him and then he must be my Life 62. For if my will is a Nothing then he is in me what he pleaseth and then I know not my self any more but him and if he will that I shall be Something then let him effect it but if he willeth it not then I am dead in him and he liveth in me as he pleaseth and so then if I be a Nothing then I am at the End in the Essence out of which my Father Adam was created for out of Nothing God hath created all things 63. The Nothing is the highest Good for there is no Turba therein and so nothing can touch or annoy my Soul for I am a Nothing to my self but I am Gods who knoweth what I am I know it not neither shall or ought I to know it 64. And thus is the Cure of my Souls sickness he that will adventure it with me shall find by experience what God will make of him As for example I here write and I also do not do it for I as I know nothing have also not learned or studied it so then I do it not but God doth it in me as he pleaseth 65. I am not known to my self but I know unto him what and how he pleaseth Thus I live not to my self but unto him and Thus we are in Christ only One as a Tree in many boughs and branches and he begetteth and bringeth forth the fruit in every branch as he pleaseth and thus I have brought his Life into mine so that I am Atoned with him in his Love for his Will in Christ is entered into the Humanity in me and now my Will in me entereth into his Humanity and thus his living Mercury that is his Word viz. the Speaking Mercury Tinctureth my wrathful Evil Mercury and transformeth it into his and thus my Mars is become a Love-fire of God and his Mercury speaketh through mine as through his Instrument what he pleaseth and thus my Iupiter liveth in the Divine Joy and I know it not the True Sun shineth unto me and I see it not for I live not to my self I see not to my self and I know not to my self I am a thing and I know not what for God knoweth what I am and so now I run and tend to and fro as a thing in which the Spirit driveth or acteth me as he pleaseth and Thus I live according to my inward Will which yet is not mine 66. But yet I find in me another Life which I am not according to the Resignation or Self-denyal but according to the Creature of this World viz. according to the Similitude of Eternity this Life doth yet stand in poyson and strife and shall yet be turned to Nothing and then I am wholly perfect Now in this same Life wherein yet I find my self-hood is Sin and Death and these likewise shall be brought to Nothing and in that Life which God is in me I hate Sin and Death and according to that Life which yet is in my self hood I hate the Nothing viz. the Deity Thus one Life fighteth against the other and there is a continual Contest in me but being Christ is born again in me and liveth in my Nothingness therefore Christ will according to his Promise made in Paradise bruise the head of the Serpent viz. of my Self-hood and mortifie the evil man in my Self so that he himself may truly live in me 67. But what shall Christ do with the evil man shall he cast him away No! for he is in Heaven and doth thereby accomplish and effect his Wonders in this World which stands in the Curse Now each laboureth in its own Vineyard the outward Man laboureth in the Cursed World which is Evil and Good in the Wonders of God viz. in the Mirror of Glory which yet shall be revealed in him and the inward Man is not its own but Gods Instrument with whom God maketh what he pleaseth till the outward with its Wonders in the Mirror shall also be manifest in God and even then is God All in All and he alone in his Wisdom and Deeds of Wonder and Nothing else besides and this is the Beginning and the End Eternity and Time 68. Now understand it aright unto the outward Man there appertaineth a Cure from the outward viz. from the outward Will of God who hath made himself external with this visible World and for the inward Man there is a Cure from the inward World which God is All in All only One not many one in all and all in one but if the inward Penetrates the outward and illustrate it with its Sun-shine and the outward receiveth the Sun-shine of the inward then is it tinctured cured and healed by the inward and the inward doth illustrate it as the Sun through-shines the water or as the fire do set the Iron quite through of a light glee here now needeth no other Cure 69. But seeing the Devil in the Wrath of the eternal Nature doth oppose the Soul as an enemy of the Soul and continually casteth his poysonful Imagination at the Soul to tempt and try it and the Anger or Wrath of the Eternal Nature is manifest in the outward Man which Adam awakened and stirred up thereupon this Wrath is oftentimes stirred up by the Devil and his servants that it doth effectually work and burn in the outward body and even then the inward Love-fire goeth out in the outward Man as a red-hot Iron is quenched in the water yet not so soon in the internal but in the external Man unless the outward Man continue lying in the mire of sin so that the Soul which had given it self into the Nothing viz. into the Liberty into the Life of God doth enter again with its Desire into the outward sinful Man then it loseth the inward Sun for it goeth again out of the Nothing into the Something viz. into the Source 70. Thus the outward body must then have an outward Cure and albeit the inward Man yet liveth in God yet whereas the Soul hath Imagined into the outward Wrath so that the divine Tincturation is no longer in the outward Man the outward Mercury viz.
the Devil Behold I pray the right Cure wherewith the enkindled Mercury in Mans life is to be remedied it must be a Mercury again but first enkindled in Venus and Jupiter it must have the Suns property which it attains unto by Jupiter and Venus As God dealeth with us poor men so must the outward poysonful sick Mercury be Tinctured with such an external Cure not with the dark Impression of Saturn with Cold unless it be first sweetly appeased and qualified with Jupiter and Venus that the Sun doth again shine in Saturn but with meek Love this is his right Physick whereby the Death is changed into Life yet this is only a common manual Cure which the Vulgar may learn 9. But it behoveth the Doctor if he will be called a Doctor to study the whole Process how God hath restored the universal in Man which is fully clear and manifest in the Person of Christ from his Entrance into the Humanity even to his Ascention and Sending of the Holy Ghost 10. Let him follow this entire Process and then he may find the Universal provided he born again of God but the selfish pleasure worldly glory covetousness and pride doth lie in the way Dear Doctors I must tell you the Coals are too black ye defile your white hands therewith the true unfeighned self-denying Humility before God and man doth not relish with you Therefore ye are blind I do not tell you this but the Spirit of Wonders in its manifestation 11. But we will give Direction unto the desirous Seeker who would fain see if he knew the way fitly to attain his intent for the time is at hand where Moses is called from the Sheep to be a Shepherd of the Lord which shall shortly be manifest maugre all the raging and raving of the Devil Let not the dear and worthy Christendom think being now it doth seem as if she should go to wrack and ruine that it is utterly undone No The Spirit of the Lord of Hoasts hath out of his Love planted a new branch in the humane Property which shall root out the thorns of the Devil and make known his Child Jesus to all Nations Tongues and Speeches and that in the Morning of the Eternal Day 12. Dear Brethren behold I pray the right Cure what did God with us when we lay sick in Death did he quite cast away the created Image understand the outward Part viz. the outward Corrupt Man and make wholly another new Man No he did it not although he introduced Divine Property into Out Humanity yet he did not therefore cast away our Humanity but brought it into the way or Process to the New-birth 13. What did he He suffered the outward Humanity viz. the outward Water understand the Essentiality of Venus which was shut up in the Wrath of Death to be baptized with the Water of the Eternal Essence and with the Holy Ghost that the Incentive of the outward Essentiality shut up in Death might again glow as a fire that falleth into Tinder Afterward he withdrew his outward food from the outward Body and brought it into the Desart and let it hunger and then the Spark enkindled from the Fire of God must Imagine into God and eat Manna of divine Essentiality forty days of which Israel was a Type in the Wilderness Sinai with their Manna The Essence of Eternity must overcome the Essence of Time therefore it is called a Temptation of the Devil for the Devil as a Prince in the Wrath of God did there tempt the outward Humanity and did represent all that unto it wherein Adam fell and became disobedient unto God 14. There now it was tryed whether the Image of God would stand being internally there was Gods Love-fire and externally the Baptism of the Water of Eternal Life Here the Soul was tempted whether it would be a King and an Angelical Throne in the stead of the fallen Angel and possess the Elected Throne of God in the Royal Office from which Lucifer was taken and thrust into the Darkness viz. into the Throne of Poyson and Death but seeing he did stand in that the Soul did resign and submit its Will alone into Gods Love-fire and desired no earthly food nor the earthly Kingdom Good and Evil for outward Dominion the Process to the Universal viz. to the Restoration of all that which Adam had lost did further proceed and go on He turned Water into Wine 15. Ye Physicians observe this it concerns you in your Process you must also go the same way to work He healed the sick so you must likewise make the Form in your poysonful Mercury whole and sound by the Power of the Philosophical Baptism He made the dead alive again the dumb to speak the deaf to hear the blind to see and cleansed the Lepers all this must go before that all the Forms in Mercury may be pure sound and living which Mercury himself doth make after the Baptism and Temptation as the living speaking Mercury did this in the Person of Christ the Artist cannot do it only there must be Faith for Christ also Testifieth that he could not do many Wonders at Capernaum save heal a few diseased for the Faith of the Capernaitans would not enter into the Divine Mercury of Christ. 16. So that we see there that the Person of Christ viz. the Creature could not work the Wonders in its own Power but the Mercury viz. the living speaking Word in him for the Person did cry and call into God viz. into the speaking Word and set its Desire thereinto as we may see in the Mount of Olives where he prayed that he did sweat drops of blood and by Lazarus when he would raise him up he said Father hear me but I know that thou always bearest me yet because of those that stand by I say it that they may beleeve that thou workest by me 17. Thus the Artist must not arrogate any thing unto himself the Mercury doth it self after the Philosophical Baptism work these Wonders before it doth manifest the Universal for all the seven Forms of Nature must be Crystalized and purified if the Universal shall be revealed and each Form carrieth a peculiar Process when it is to be brought out of the property of the Wrath and entered into the pure and clear Life and transmute it self into the Crystalline Sea which standeth before the Throne of the Ancient in the Revelation and change it self into Paradise for the Universal is Paradisical and Christ also came therefore into our Humanity that he might again open or make manifest the Universal viz the Paradise again in Man the Speaking Word in Christ wrought Wonders through all the seven Properties or Forms through the Expressed Word in the Humanity before the whole Universal was manifest in the Corps of the humane Property and the Body glorified 18. Even thus it is in the Philosophical Work when the Mercury shut up in Death receiveth into it the Baptism of
only in the Impression in the cold Sulphur in the sharpness of the Wrath it turneth to a false desire viz. to a false Love which is contrary to the meeknes for its desire is Saturn and Mars 2. It putteth forth its Sun understand its luster of life in Mars and the warming Light which also receiveth its fiery sharpness in the Impression in Sulphur from Mars bringeth its desire again into the liberty viz. through the dying in the Fire through the anguish It doth wholly and freely give it self forth in the dying of the Fire and forsaketh the property of the wrath 3. And so it becometh a Generall joy and not its own only even like the Sun that giveth forth its shining Lustre Universally the Sun-shine is neither hot nor cold only Mercury in the Spirit of the great World doth make in Mars and Saturns property a heat therein for the Sun doth enkindle their desire whereupon they grow so very hungry eager desirous and operative that even a Fire is found to be in the Light which heat is not of the Lights own property but of the Soul of the great Word which doth so sharpen the pleasant Light in its Splendor that it is unsufferable to the eye 4. And we are highly to consider and know that if another Fire-desire which is not like unto the outward life in Mercury would rule in the Austere wrath of the outward Nature that then it would be an Enmity contrary to the Austere cold bitter and fiery Dominion and Life and that they would exalt or exasperate their wrath eagerly desiring to be rid of it Even as it so came to passe when the Divine Love desire did manifest it self with its great meeknesse to the false cold proud and austere Fire desire of the Saturnalites Martialists and especially of the false Mercurialites It was a great Opposition and Enmity to them that Love should rule in the Death of Poyson and dwell therein this they could not not would not endure for Heaven was come into Hell and would overcome the Hell with Love and take away its might as it is to be seen in the person of Christ he loved them and did them all manner of good and healed their plagues or diseases but in that he was not arisen from their wrathful might and that he said he was descended from above and was Gods Son this was unsavory to the cold hot Fires might even that he should rule with Love over them 5. Even thus it goeth in the Philosophick Work when the wrathful Forms of the Earthliness viz. the outward Saturn Mars and Mercury do see the Heavenly Champion with the Virgins property among them and perceive that he hath far another desire then they then they are angry in themselves for the Love-desire when it glimpseth on the Fire-flagrat doth awaken their Fire-flagrat and then the wrath proceeds forth from the Anxiety into Love where-from ariseth a Deaths-flagrat in the Love but being there can be no death therein the Love condescendeth in the Fire-flagrat and giveth forth or distuseth it self into their desire and leaveth its Essence so that in their desire they reach after its Property in the Deaths-flagrat this is a poyson to Death and a pestilence unto Hell and in this Property Death was deprived of its power in the Humanity For Christ when as he shed his Heavenly blood in the Flagrat of Death and left it in Death the wrath of God was driven to retain the Heavenly Love-essence in it self Even there the Fire-desire in the enkindled Humanity was changed into a Love-desire and out of the Anguish of Death proceeded a Joy and strength of Divine Power 6. But I will hereby give the Wel-wisher fundamentally to understand how it went with Christ and how in like manner it goeth with his Philosophick Work both have wholly one process Christ overcame the wrath of Death in the Humane property and changed the Anger of the Father into Love in the humane property the Philosopher likewise hath even such a Will he willeth to turn the wrathful Earth to Heaven and change the poysonful Mercury into Love therefore observe us here aright we will not here write parabolically but wholly clear as the Sun-shine 7. God would change the Humanity after that it was become Earthly and had awakened the poysonful Mercury in the Love-property which poysonful Mercury had devoured the Love and changed it into it self again in to the Divine Heavenly property and make Heaven of the humane earth of the four Elements only one in One desire and change the wrath of God in the humane property into Love 8. Now his Anger was a might of the Fire and Wrath and was inflamed in man and therefore there must be right Earnestnesse to withstand the same and change it again into Love the Love must enter into the Anger and wholly give it self in unto the Wrath it would not be enough that God should remain in Heaven and only aspect the Humanity with Love it could not be that the Anger and Wrath should thereby yeeld up its might and strength and freely give it self unto the Love as the Fire is not made better by the light it still holds its wrath for all that in it self but when a meek Essence as water doth come into the Fire then the Fire goeth out 9. Even so Heavenly Divine Essentiality understand Heavenly water which the Tincture of the Fire and Light doth change into Blood must enter into the wrathful Fire of God and become the Fires food so that the Fire of God might burn from another Essence for water could not have done it the Fire doth not burn in the Water but the meek oleous property of the Fire and Light in the Essence of Divine meekness in the Love-desire that did effect it 10. The humane Fire-life doth consist in the Blood and therein ruleth the wrath of God now another Blood which was born out of Gods Love-essence must enter into the Angry humane Blood they must go both together into the death of the wrath and the wrath of God must be drowned in the Divine Blood and therefore the outward Humanity in Christ must dye that it might not any more live in the Wraths property but that the Heavenly bloods Mercury viz. the Speaking Word might alone live in the outward Humanity and solely rule in peculiar Divine Power in the outward and inward Humanity that the Self might cease in the Humanity and Gods Spirit might be All in All and the Self only his Instrument whereby he maketh what he pleaseth that I say the Self hood might be solely Gods instrument and wholly in Resignation for God hath not created man to be his own Lord but his servant He will have Angels under obedience and not Devils in their own Fire-might 11. Now when as His Love would give it self into Death and deprive Death of its might then the two Worlds viz. the Fathers Fire-world with
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
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-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