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
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
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
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
in the Light he was an Angel and thus also it is to be understood in Man 13. The fourth Property or Form is called Sol viz. the Light of Nature which hath its Original in the Liberty viz. in the Nothing but without Splendor and gives it self in with the Lubet into the Desire of the Impression of Saturn even unto the wrathful or fiery property of Mars and there the free Lubet which hath sharpened it self in the Impression in Mars his property in the consuming Anguish and in the Hardness of Saturn doth display or powerfully put it self forth in Jupiter as a sharpness of the Liberty and an Original of the Nothing and also of the Sence and the effluence from Mars his Heat and Anguish and from Saturns Hardness is the shining of the Light in Nature which giveth the Understanding in Saturn Jupiter and Mars viz. a Spirit which knoweth what it self is in its properties which hindereth or prevaileth against the Wrath and brings it out of the Anguish out of Mars his property into Jupiters viz. out of the Anguish into a Love-desire 14. In these four Forms the Spirits Birth doth consist viz. the true Spirit both in the inward and outward Being viz. the Spirit of Power in the Essence and the Essence or Corporality of this Spirit is Sulphur 15. Ye Rabbies and Masters that you could but understand how faithfully that is given and revealed unto you which your Predecestors have intended and aimed at wherein you have been a long time blind the cause whereof is your Pride This God the most high Understanding doth set before you by mean and heretofore ungrounded Instruments which he himself hath grounded if that you would yet once see and escape the Tormenting Source 16. The fist Form is Venus the beginning of all Corporality viz. of the Water which ariseth in the Desire of Jupiter and Mars viz. in the Love desire out of the Liberty and out of Nature viz. out of the Impressions Desire in Saturn in Mars in the Great Anguish to be freed from the Anguish and carrieth two Forms in the Desire of his Property viz. a fiery from Mars and a watry property from Jupiter understand an Heavenly and Earthly Desire the Heavenly ariseth from the Heavenly Impression of the Union or free Effluence of the Deity in Nature to its own manifestation and the Earthly ariseth from the Impression of the Darkness in Mars viz. in the wrathful Fires property therefore the Essence of this Desire consists in two things viz. in the Water from the Original of the Liberty and in Sulphur from the Original of Nature according to the Impression 17. The outward Similitude of the Heavenly Being is Water and Oyl understand according to the Sun it is Water and according to Jupiter it is Oyl and according to the hard Impression of Saturn after the Heavenly Being according to Mars it is Copper and according to Sol Gold and according to the earthly Impression according to the property of the Darkness it is in Sulphur Grit Gravel and Sand according to Mars his property a Cause of all Stones for all Stones are Sulphur from the powerful Predomination of Saturn and Mars in the property of Venus according to the dark Impression understand according to the earthly part 18. O ye dear Wisemen if you did but know what lieth in Venus you would not so sumptuously Adorn your Roofs The Potentate often loseth his life for the servants sake and he puts the Master upon his Roof therefore he is blind this his false Venus-desire doth cause in him that he formeth it in Saturn and Mars and brings it forth in Sol if he formed his Venus-desire in Jupiter then he might rule over the fiery Mars which lieth in Venus and hath put his Coat upon Venus in Sulphur 19. Thus Mars doth clothe all his Servants which love him and Saturn with his Garment that they only find the Copper of Venus and not its Gold in the Copper the spirit of the Seeker entereth into Sol viz. into Pride and supposeth that he hath Venus but he hath Saturn viz. Covetousness if he went forth in the Water viz. in the Resigned Humility of Venus the Stone of the Wisemen would be revealed unto him 20. The sixt Form is Mercury viz. the Life and Separation or the Form in the Love and in the Anguish In Saturn and Mars on the one part he is earthly according to the hard Impression where his Motion and Hunger is a pricking adverse and according to the fire a bitter pain and woe and according to the Water in the earthly Suphur viz. in the Mortification a Poyson-Source 21. And according to the other part according to the Lubet of the Liberty he is the pleasant property of Joy in Jupiter and Venus also of springing and growing and according to the Impression of the Heavenly Saturn and according to Mars in the Love-desire he is the Sound in the Spirit understand the Separator of the Sound viz. of the Tone also of all pronunciations of Speeches and all several Cryes and Notes all whatsoever soundeth is distinguished by his Might Venus and Saturn carry his Lute and he is the Lutanist he striketh upon Venus and Saturn and Mars giveth him the Sound from the Fire and thus Jupiter rejoyeeth in Sol. 22. Here lieth the Pearl dear Brethren Mercury maketh the Understanding in Jupiter for he severizeth the thoughts and makes them act and move He taketh the infiniteness of the thoughts into his Desire and maketh them essential this he doth in Sulphur and his Essence is the manifold Power of the Smell and Taste and Saturn giveth his sharpness thereinto so that it is Salt 23. But I understand here the vertual Salt in the Vegetable Life Saturn maketh the Common Salt in the Water He is an Heavenly and an earthly Labourer and laboureth in each Form according to the property of the Form as it is written with the holy thou art holy and with the perverse thou art perverse In the holy Angels the Heavenly Mercury is holy and divine and in the Devils he is the Poyson and Wrath of the Eternal Nature according to the dark Impressions property and so forth through all things as the property of each thing is so is its Mercury viz its Life in the Angels he is the Hymn of Gods Praise and in the Devils he is the Cursing and Awakening of the opposite Will of the bitter poysonful Enmity 24. Thus likewise it is to be understood in men and all Creatures in all whatsoever doth live and move for the outward Mercury is the outward Word in the outward World He is the outward Verbum and Saturn with the Impression is his Fiat which maketh his Word Corporeal and in the inward Kingdom of the divine Power he is the Eternal Word of the Father whereby he hath made all things in the outward Principle understand with the Instrument of the outward
and sores then inwardly The fine and subtle part is to be taken into the body and is expulsive the more subtle it is the nigher it is to the life in the body which the Physician may very well know by its Salt for no sough wilde property is to be taken into the body unless the body be inflamed with a sudden Poyson where the life also is fresh and strong then a vehement resistance must be used yet Mercury and Mars must not be administred in the Wrath but in their most potent Power Mars in the greatest Heat but before changed into Joy and then he also changeth Mercury according to himself Iupiter belongeth to the transmutation of wrathful Mars but he must be first introduced into Sol's property and then he is rightly fit thereunto 49. Every living Creature according to its kind in the foregoing property is friendly and pleasant if you deal friendly and gently with it but if it be dealt roughly with then Mercury is stirred up in the Poyson-property for Mars soon boyleth up and gets aloft in the bitter property and then the Anger springeth forth for the ground of all Malignity lieth therein but if it be not stirred up then it is not manifest as a great sickness which lieth in the body but while the same is hid and not enkindled it is not manifest and apparent 50. But if Mercury be next Saturn in the Property and next him the Moon and Venus and Iupiter beneath and also weak then let Mars stand where he will yet all is earthly for Mercury is held in the austere Impression in the Cold property viz. in Deaths Form and his Sulphur is earthly if Mars comes near unto it then it is poysonful also but if Venus maketh an opposition therein then the Poyson is resisted yet it is but earthly it giveth a greenish colour from the Power of Venus 51. But if Venus be next Saturn in the Property and the Moon not opposed by Mars and Iupiter likewise goeth in his own Power then all is pleasant and lovely under that Property or Constellation the Herbs are slender single and soft in touch of white blossoms unless Mercury brings in a mixt colour from the Power of the Sun viz. from Mars half red and from Iupiter bluish and it is weak in the Property and of little use in Physick yet not hurtful in the Creature it gives a pleasant courteous humble life with no deep reason reach or capacity but if Mars comes thereunto the Creature is small or thin of a white weak and effeminate nature 52 There are three especial Salts which may be used for to cure which belong unto the Vegetable Life viz. Iupiter Mars and Mercury these are the Working Life in which the Sun is the right Spirit which maketh these Salts Operative 53. The Salt or Power of Iupiter is of a pleasant good smell and taste from the inward Original of the Property of the Liberty of the divine Essence and from the external Principle or Original of the Property of the Sun and Venus but yet it is not alone of it self of sufficient Power in Nature for the outward Nature consists in Fire and Anguish viz. in Poyson and Jupiters Power is opposed to the fiery Poyson life which maketh a Temperature in the poysonful Nature viz. a Desire of Meekness out of the Enmity 54. The Salt of Mars is fiery bitter and austere and the Mercuriall Salt is anxious and raging like a Poyson inclined both to Heat and Cold for it is the Life in Sulphur and unites or assimulates it self according to each things Property for if it comes into Jupiters Salt it causeth Joy and great Power but if it comes into Mars his Salt it maketh bitter Pangs Stitches Akings and Woe but if it comes into Saturns earthly Salt it maketh Swellings Anguish and Death if it be not hindered by Jupiter and Venus Venus and Jupiter are opposite to Mars and Mercury that so they might Temperize them both and without the Power of Mars and Mercury there would be no Life in Jupiter Venus and Sol but only a stilness therefore the worst is as profitable as the Best and the one is the cause of the other 55. But the Physician is to heed and mind what he takes in hand lest he inflame the Mercurial Poyson more and more in his Patient or introduce it into another adverse Source He ought indeed to use the Martial and Mercurial Salt for his Cure but he must first reconcile Mars and Mercury with Venus and Jupiter that so both these angry Adversaries may resign their Will into Jupiters Will so that Iupiter Mars and Mercury may all three obtain one Will in the Power and then the Cure is right and the Sun of Life will again enkindle it self in this Union and Agreement and also temperize the Nauseate of the Disease in the Contrariety in the Salt of the Disease and turn Mercury's Poyson and Mars his bitter Fire into a pleasant Iupiter 56. This is now to be understood only concerning the Vegetable Soul viz. concerning the outward Man which liveth in the four Elements and concerning the sensible and feeling Property 57. Reason likewise is to be cured with its likeness for as Reason may be brought by words into a sensible Sickness and Disease so that Reason may vex fret and torment it self and at last fall into an heavy sad Sickness and Death so also it may be cured with the application of the same thing with its own Assimilate 58. As for example An honest man falls into great debts care trouble and distress which doth even afflict him nigh to death but if a good friend comes and payeth his debt for him then is the Cure soon effected with its likeness Even thus it is in all things whence the disease is arisen even such a like Cure is requisite for the restoring its health and thus it is likewise in the mental Soul 59. The Soul of the poor Sinner is poysoned in the Anger of God and the Mercury understand the eternal Mercury in the eternal Nature is inflamed in the Souls property in the fiery Mars of Gods Anger which doth now burn in the Eternal Saturn viz. in the horrible Impression of Darkness and feeleth the sting of the poysonful angry Mars His Venus is imprisoned in the house of misery his Water is dryed up his Iupiter of Understanding is brought into the greatest folly his Sun is quenched and his Moon turned to dark night 60. Now he cannot be cured and remedied any other way save with the likeness he must again appease the mental Mercury he must take Venus understand the Love of God and introduce it into his poysonful Mercury and Mars and Tincture the Mercury in the Soul again with Love and then his Sun will again shine in the Soul and his Iupiter will rejoyce 61. Now if thou sayst That thou canst not and that thou art too strongly
his Mothers womb out of heat and cold out of himself 32. As the Love proceeding from the heart of the Father which is his Son doth withstand the Anger of the Father whereby the Father is merciful Even so likewise it is in the expressed Word oâ— Mercury 33. Now understand it thus I do not-mean that the cold poyson of Mercury should be or could be resisted with the enkindled heat no but if the cold poyson be enkindled then the Remedy must be from the same likenss but it must be first freed from the coldness viz. From the enflamed cold wrath and brought into meekness and then it doth also still and appease the hunger of the colds desire in the disease of the Body For if enkindled heat be administred to the enkindled cold then the cold is dismayed or Flagratized at the Heat and falleth into a Swound viz. into Deaths property and so the Heat becomes in this Deaths property a poyson life viz. an anxious Sting and the Mercurial wheel runneth into Sadness viz. into Sickness or a crasie dotage wherein all jâ—y is forgotten 34. For if the life shall subsist in its own Right then the Heat and Cold must stand in Equality that so they may accord one with another and no enmity or disaffection be at all in any of them the one must not exceed or over top the other but they must stand in one Will for the enkindled Cold desireth no Heat but only likeness Every hunger desireth only likeness for its food but if the hunger be too strongly enkindled in the cold such a Cure is not to be given it which is so enkindled indeed it must be in as high a degree in the cold but the violent force must be first taken away from it so that it may be only as the Mother which generates it not according to the enkindled poyson-source but according to the Mothers Joy and so the sickness viz. the Poyson in the Anguish will be likewise changed into such a Joy and so the Life doth receive again its first property 35. The raw opposite Body doth not belong unto the Cure but its Oyl which must be mollified with its own Love understand with a meek Essence which also belongeth unto the same property for the seven Forms of Nature are only one in the Centre therefore that Oyl must be brought so far in the Wheel till it entreth into its highest Love-desire and then it is rightly fit for Cure for there is nothing so evil but it hath a good in it and that very good doth resist its evilness or poysonful malignity 36. Thus also in the same sickness it may withstand the enkindled Wrath in the body for if the cold Poyson be enkindled in the body then its good falleth into faintness and if it cannot obtain the likeness of its Essence for its help it remaineth in faintness and then the enkindled Wrath also doth forthwith consume it self and falleth also into faintness and so the natural death is in both and the moving life in the body ceaseth but if it doth attain the likeness then it gathers strength again and the enkindled Hunger of the Disease must cease 37. In like manner also we are to consider of the Heat which needs no cold property but the Likeness yet it must be first freed from the Wrath of the same Likeness and brought into its own highest Joy and Good so that this Likeness doth not effectually operate either in Heat or Cold but in its own Love desire viz. in its Best Relish and so it will bring the Heat in the body into such a Desire All corruptions in the body proceed from the Cold if the Brimstone be too vehemently enkindled by the Heat then the Right and Property of the Cold dyeth and entreth into Sorrow 38. Mercury is the moving Life in all and his Mother is Sulphur now the Life and Death lie in Sulphur viz. in the wrestling Mercurial Wheel In the Sulphur there is Fire Light and Darkness the Impression causeth Darkness Coldness and Hardness and also great Anguishment and from the Impression of the Attraction Mercury doth take his rise and he is the Sting of the Attraction viz. the motion or disquietness and ariseth in the great Anguish of the Impression where Coldness viz. a dark cold fire by reason of the Hardness doth arise in the Impression and in the Sting of Anguish viz. in the Disquietness an hot fire doth arise 39. Now Mercury is the Wheel of Motion and a stirring up of the Cold and Heat and in this place it is only a painful aking Source in Heat and Cold viz. a cold and hot fiery Poyson-anguishment and forceth forward as a Wheel and yet it is a cause of Joy and all life and motion but if it shall be freed from the Anguish and introduced into the Joy then it must be brought forth through Death 40. Now every sickness and malady is a Deaths property for Mercury hath too much enkindled and enflamed himself either in Heat or Cold whereby the Essence or Flesh which he hath attracted to himself in his Desire viz. in his Mother in the Sulphur is burnt whereby the Earthliness ariseth both in the Water and Flesh Even as the matter of the Earth and Stones viz. the Grossness of the same is nothing else but a burnt Sulphur and Water in Mercury his property where the Salniter in the Flagrat of the Mercurial Wheel whence the manifold Salts do arise is burnt or too vehemently enflamed whence cometh the Stink and evil Taste 41. Otherwise if the Mercury did so effectually operate therein in the Oyl of Sulphur that he might be brought through the Death of the Impression from the Heat and Cold then the Earth would be again in Paradise and the Joy-desire would again spring or bloom afresh through the Anguish of the Colds Impression and this is the Cause that God layd the Curse upon the Earth for the Mercurial Wheel was deprived of its Good viz. the Love-desire which ariseth in the Eternal Liberty and manifesteth it self with this Mercurial Wheel through Cold and Heat and proceedeth forth through the fire and maketh a Shine of the light and the Curse was brought thereinto which is a withdrawing of the Love-desire 42. Now this Mercury being a Life in the Sulphur of its Mother doth stand in the Curse viz. in the Anguish of the Heat and Cold and maketh in his Flagrat or Salnitral Walm continually Salts according to such property as he is in each place and as he is enkindled in each Body these Salts are only the Taste in the seven Properties 43. Now if the Mercury be too vehemently enkindled in the Cold then he maketh in the Salnitral Flagrat in his Mother in the Sulphur a cold hard Impressive Salt whence Melancholy Darkness and Sadness do arise in the Life of Sulphur for look what Salt is in each thing even such a lustre of
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
Type are these two Brothers 81. In what Grace was the first World saved without the Law what was their Justification 82. Was Cain condemned for his sins what was his doubt or despair of Grace 83. Why did God make a mark on Cain and said He that slayeth Cain His blood shall be avenged seven-fold 84. VVherefore said Lamech Cains Successor to his VVives Zilla and Ada Lamech shall be avenged seventy and seven-fold what doth this mean and signifie 85. VVhat was the greatest Sin of the first world 86. VVhat is the Henochian life what is become of Henoch so also of Moses and Elias 87. VVhat doth Noah's Flood Typyfie and point out 88. VVhat doth Noah's Drunkenness signifie by reason whereof he cursed his Son Ham 89. VVhat is the Tower of Babel and wherefore were the Speeches there altered 90. VVhat was the Covenant with Abraham concerning the Blessing and also the Circumcision 91. VVhat Figure is the destruction of Sodom and Gomorrha how was it effected 92. VVherefore was Lot's wife turned to a pillar of Salt how is it to be understood 93. VVherefore did the Daughters of Lot lie with their Father and first made him drunk that they might be with child by their Father whence arose two potent Nations what doth this Figure signifie 94. What doth the Figure of Moses signifie that he must be drawn out of the River and be preserved to such a Great Office 95. Why did the Lord appear to Moses in a fire-flaming bush when he chose him 96. From what power did Moses do his wonders before Pharaoh 97. What Figure is the departure of the children of Israel out of Aegypt 98. VVherefore must Moses remain forty days upon the Mount Sinai when God gave him the Law 99. VVhat is the Law in one Sum 100. VVhat were the offerings of Moses How was Sin blotted out and appeased through these offerings 101. What is the Ground of the Prophetical prophecyings By what knowledg and Spirit did the Prophets in the Old Testament prophecy 102. VVhat is Christ of whom the Prophets prophecyed in the Old Testament 103. VVhat was John Baptist Christ's fore-runner 104. What kind of Virgin was Mary in whom God became Man before she conceived 105. Why must Mary be first espoused to Joseph before she conceived of the Holy Ghost 106. How was God viz. the word made Flesh what did he assume from man 107. Why would God become Man could not he forgive man his sins without being incarnate 108. How was the Union of the Deity and Humanity brought to pass in this Incarnation 109. How was Christ born of Mary unto this World without the breach of her Virginity how could Mary after the Birth be a Virgin 110. Wherefore did Christ walk forty years upon the Earth before he took his Office wherefore did he encrease in Age and favour with God and Man when as he was himself God and needed no Growing or Encreasing 111. Wherefore did Christ suffer himself to be baptized of Iohn with water when as he himself was the baptisme and the Baptizer who should baptize with the Holy Ghost 112. Wherefore must Christ be tempted forty days after his baptisme in the Wilderness what doth it mean that a God-man should be tempted and wherefore must the Devil tempt him before he began his works of Wonder 113. How was Christ in Heaven and upon the Earth at once 114. Why did Christ Teach before the People of the Kingdom of Heaven in Parables 115. Wherefore did not Christ himself set down his Gospel in writing but only Taught it and left it to his Apostles afterward to write down 116. Wherefore must even the High Priests and Scribes who taught the People gainsay and oppose Christ being always bent to reproach and slay him why must not the worldly Magistrate do it or the common Crue 117. Why was there such a process of Revilings Mockings and Scourging kept with Christ before his Suffering wherefore did God so suffer it to be done 118. Wherefore must even the Teachers of the Law bring Christ to be condemned and yet he must be killed by the Heathenish Magistracy 119. Wherefore must Christ suffer and dye Did God require such an Avengement for to be reconciled and could not he otherwise forgive Sin 120. What is the Figure of the two Murtherers which were hanged with Christ upon the Cross and wherefore must Christ dye upon a wooden Cross and no otherwise 121. How did Christ with his dying flay Death upon the Cross how was that brought to pass 122. Wherefore must Christ be nailed to the Cross and wherefore was Christ's side opened with the Spear from whence ran forth water and blood what doth this signifie in the Figure 123. Wherefore must Christ be reviled upon the Cross 124. Was the Divine Power also in that Blood which he shed forth upon the Earth 125. Wherefore did the Earth tremble when Christ hung upon the Cross 126. What doth the Darkness signifie which at that time came above the ordinary course of Nature 127. Wherefore did Christ in his death commend his Soul into his Fathers hands what is that hand of the Father 128. Wherefore did some convert themselves and Return when they saw those things which were done at the death of Christ and not the High Priests wherefore must they remain blind and hardned as to that work 129. What is the Descending of Christ into Hell where he overcame Death and the Devil 130. How did Christ preach to the Spirits which believed not in the days of Noah 131. What doth Christs Rest in the Grave signifie that he must lie forty hours in the Grave 132. Wherefore must Christ's Grave be guarded with Watchmen what doth it Typifie that the High Priests would withstand and oppose Gods Might and keep Christ in the Grave 133. Wherefore doth the Evangelist say That the Angel rouled away the Great stone from the door of the Sepulchre could not Christ otherwise have risen out of the Grave 134. What is the Power of Christ's Resurrection through death How hath he triumphed over Death in his body what hath he thereby done 135. What Gate hath Christ opened through Death in our Humanity into the Anger and Righteousness of God through which we may enter into God How is this effected 136. What doth the journey or Pilgrimage of the two Disciples from Jerusalem to Emaus signifie where they did bemoan themselves and lament in Great Anguish for their Master and yet Christ walked with them asked them questions and taught them and yet they knew him not 137. Wherefore did Christ first appear after his Resurrection to a Woman and not to the Disciples 138. Wherefore did Christ after his Resurrection eat with his Disciples of the broyled Fish and went in unto them through a shut door and taught them 139. Wherefore did not Christ after his Resurrection shew himself to Every one but only to some 140. Wherefore did Christ after his