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
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
which we see and know in the Stars and Elements likewise in the living Creatures and also in the Trees and Herbs 14. Therefore the greatest Understanding lieth in the Signature wherein Man viz. the Image of the Greatest Vertue may not only learn to know himself but therein also he may learn to know the Essence of all Essences for by the external form of all Creatures by their instigation inclination and desire also by their sound voyce and speech which they utter the hidden Spirit is known for Nature hath given unto every thing its Language according to its Essence and Form for out of the Essence the Language or Sound ariseth and the Fiat of that Essence formeth the quality of the Essence in the voyce or vertue which it sendeth forth unto the Animals in the Sound and unto the Essentials in smell vertue and form 15. Every thing hath its mouth to manifestation and this is the language of Nature whence every thing speaketh out of its property and doth continually manifest declare and set forth it self to what it is good or profitable for each thing manifesteth its Mother which thus giveth the Essence and the Will to the Form CHAP. II. Of the Opposition and Combate in the Essence of all Essences whereby the Ground of the Antipathy and Sympathy in Nature may be seen and also the Corruption and Cure of each thing 1. SEing then there are so many and divers Forms that the one doth ever produce and afford out of its property a will different in one from another we do herein understand the Contrariety and Combate in the Being of all Beings how that one doth oppose poyson and kill another that is overcome its Essence and the Spirit of the Essence and introduce it into another form whence Sickness and Pains arise when one Essence destroyeth another 2. And then we understand herein the Cure how the one healeth another and brings it to health and if this were not there were no Nature but an eternal Stilness and no Will for the Contra-will maketh the motion and the original of the Seeking that the opposite Sound seeketh the Rest and yet in the Seeking it doth only elevate and more enkindle it self 3. And we are to understand how the Cure of each thing consisteth in the Assimulate for in the Assimulate ariseth the satisfaction of the Will viz. its highest Joy for each thing desireth a Will of its likeness and by the Contra-will it is discomfited but if it obtaineth a Will of its likeness it rejoyceth in the Aslimulate and therein falleth into Rest and the Enmity is turned into Joy 4. For the Eternal Nature hath produced nothing in its desire save a likeness out of it self and if there were not an everlasting Mixing there would be an eternal Peace in Nature but so Nature would not be revealed and made manifest in the Combate it becomes maninifest so that each thing elevates it self and would get out of the Combate into the Still Rest and so it runneth to and fro and doth thereby only awaken and stir up the Combate 5. And we find clearly in the light of Nature that there is no better help and remedy for this Opposition and that it hath no higher Cure then the Liberty that is the light of Nature which is the desire of the Spirit 6. And then we find that the Essence cannot be better remedied then with the Assimulate for the Effence is a Being and its desire is after Being now every taste desireth only its like and if it obtaineth it then its hunger is satisfied appeased and eased and it ceaseth to hunger and rejoyceth in it self whereby the Sickness falleth into a Rest in it self for the hunger of the Contrariety ceaseth to work 7. Seeing now that mans life consisteth in three Principles viz. in a three-fold Essence and hath also a three-fold Spirit out of the property of each Essence viz. first according to the eternal Nature according to the fires property and secondly according to the property of the eternal Light and divine Essentiality and thirdly according to the property of the outward world Thereupon we are to consider the Property of this three-fold Spirit and also of this three-fold Essence and Will how each Spirit with its Essence introduceth it self into strife and sickness and what its Cure and Remedy is 8. We understand that without Nature there is an Eternal Stilness and Rest viz. the Nothing and then we understand that an eternal Will ariseth in the Nothing to introduce the Nothing into Something that the Will might find feel and behold it self 9 For in the Nothing the Will were not manifest to it self wherefore we know that the Will seeks it self and finds it self in it self and its seeking is a desire and its finding is the essence of the desire wherein the Will doth find it self 10. It findeth nothing save only the property of the hunger which is it self which it draweth into it self that is it draweth it self into it self and findeth it self in it self and its attraction into it self maketh an overshadowing or darkness in it which is not in the Liberty viz. in the Nothing for the Will of the Liberty overshadoweth it self with the essence of the desire for the desire maketh essence and not the will 11. Now that the Will must be in darkness is its Contrariety and it conceiveth in it self another Will to go out from the darkness again into the Liberty viz. into the Nothing and yet it cannot reach the Liberty from without it self for the desire goeth outwards and causeth source and darkness therefore the Will understand the re-conceived Will must enter inwards and yet there is no separation 12. For in it self before the desire is the Liberty viz. the Nothing and the will may not be a Nothing for it desireth to manifest it self in the Nothing and yet no manifestation can be effected save only through the essence of the desire and the more the re-conceived will desireth manifestation the more strongly and eagerly the desire draweth into it self and maketh in it self three Forms viz. the Desire which is astringent and maketh hardness for it is an enclosing whence coldness ariseth the attraction causeth Compunction stirring in the hardness an enmity against the attracted hardness The attraction is the second Form and a cause of motion and life and stirreth it self in the Astringency and Hardness which the Hardness viz. the Enclosing cannot endure and therefore it attracteth more eagerly to hold the Compunction and yet the Compunction is thereby only the stronger 13. Thus the Compunction willeth upwards and whirleth crosswise and yet cannot effect it for the hardness viz. the desire doth stay and detain it and therefore it standeth like a Triangle and transverted Orb which seeing it cannot remove from the place becometh wheeling whence ariseth the mixture in the desire viz. the essence or multiplicity of the desire for the Turning maketh
a continual Confusion and Contrition whence the Anguish viz. the Pain the third Form or sting of Sense ariseth 14. But seeing the desire viz. the Astringency becomes only the more strong thereby for from the Stirring ariseth the Wrath and Nature viz. the Motion the first will to the desire is made wholly austere and a hunger for it is in a hard Compunctive dry Effence and also cannot get rid and quit of it for it self maketh the Effence and likewise possesseth it for thus it findeth it self now out of the Nothing in the Something and the Something is yet its Contra-will for it is an unquietness and the free will is a stilness 15. This is now the Original of Enmity that Nature opposeth the free will and a thing is at enmity in it self and here we understand the Centre of Nature with three Forms in the Original viz. in the first Principle it is Spirit in the second it is Love and in the third Principle Essence and these three Forms are called in third the Principle Sulphur Mercury and Sal. 16. Understand it thus Sul is in the first Principle the free will or the Luber in the Nothing to Something it is in the Liberty without Nature Phur is the desire of the free Luber and maketh in it self in the Phur viz. in the desire an Essence and this Essence is Austere by reason of the Attraction and introduceth it self into three Forms as is above mentioned and so forward into the fourth Form viz. into the fire In the Phur the Original of the eternal and also external Nature is understood for the hardness is a Mother of the sharpness of all Essences and a Preserver of all Essences out of the Sul viz. out of the Lubet of the Liberty the daik anguish becometh a shining light and in the third Principle viz. in the outward Kingdom Sul is the Oyl of Nature wherein the Life burneth and every thing groweth 17. But now the Phur viz. the desire is not divided from Sul it is One Word one Original also and one Essence but it severs it self into two Properties viz. into Joy and Sorrow Light and Darkness for it maketh two Worlds viz. a dark fire-world in the Austereness and a light fire-world in the Lubet of the Liberty for the Lubet of the Liberty is the only cause that the fire shineth for the Original fire is dark and black for in the fire-shine in the Original the Deity is understood and in the dark fire viz. in the Anguish-Source the Original of Nature is understood and herein we do further understand the Cure 18. The Source is the Cure of the free Lubet viz. of the still Eternity for the Stilness findeth it self alive therein it bringeth it self through the Anguish source into Life viz. into the Kingdom of Joy namely that the Nothing is become an eternal Life and hath found it self which cannot be in the Stilness 19. Secondly We find that the Sul viz. the Lubet of the Liberty is the Curer of the desire viz. of the Anxious Nature for the Lustre of the Liberty doth again from the enkindled fire out of Nature shine in the dark Anguish and filleth or satiateth the Anguish with the Liberty whereby the Wrath extinguisheth and the Turning Orb standeth still and in stead of the Turning a Sound is caused in the Essence 20. This is now the form of the Spiritual Life and of the Essential Life Sul is the Original of the Joyful Life and Phur is the Original of the Essential Life the Lubet is before and without Nature which is the true Sul and the Spirit is made manifest in Nature viz. through the Source and that in a two-fold Form viz. according to the Lubet of the Liberty in a Source of Joy and according to the Anxious desires Lubet according to the Astringency Compunctive bitter and envious from the Compunction and according to the Anguish of the Wheel wholly murtherous and hateful and each property dwelleth in it self and yet they are in one another herein Gods Love and Anger is understood they dwell in each other and the one apprehends not the other and yet the one is the Curer of the other understand through Imagination for the Eternal is Magical 21. The second Form in Nature in Eternity is the Orb with with the Compunctive bitter Essences for there ariseth the Essence understand with the Perturbation for the Nothing is still without motion but the Perturbation maketh the Nothing Active but in the third Principle viz. in the Dominion in the Essence and Source of the outward world the Form is called Mercury which is opposite odious and poysonfull and the cause of life and stirring also the cause of the senses where one glance may conceive it self in the Infiniteness and then also immerse it self thereinto where out of One onely the Abyssall unsearchable and infinite multiplicity may Arise 22. This Form is the unquietness and yet the seeker of Rest and with its seeking it causeth unquietness it makes it self its own Enemy its Cure is twofold for its desire is also twofold viz. according to the Lubet of the liberty according to the stilness and meekness and then also in the hunger according to the Rising of Unquietness and the finding of it self the Root desireth only joy with the first Will and yet it cannot obtain it save through the opposite Source for no Joy can Arise in the Still Nothing it must arise onely through motion and Elevation that the Nothing findes it self 23. Now that which is found desireth to enter again into the will of the Still Nothing that it may have Peace and Rest therein and the Nothing is its Cure and the wrath and poyson is the Remedy of the Seeker and finder that is their life which they finde an example whereof we have in the poysonful gall whence in the life ariseth joy and sorrow wherein we also understand a twofold will viz. one to the wrathful fire and anxious painful life to the originall of nature and one to the light-life viz. to the joy of nature this taketh its original out of the eternal nothing 24. The first wills Cure is the Lubet of the Liberty if it obtains that then it maketh triumphant joy in it self and the wrath in the hungry desire is the Curer and helper of the other will viz. the will of Nature and herein Gods Love and Anger is understood and also how Evill and Good are in the Centre of each life and how no joy could arise without sorrow and how one is the Curer of the other 25. And here we understand the third will which taketh its original out of both these viz. out of such an essence viz. out of the mother viz. the Spirit which hath both these properties in it and is a son of the properties and also a lord of the same for in him consists the power he may awaken which he please the properties lie
Mercury viz. the Flash or Compunction which entreth into the Coldness so also into the cold sharpness of the Salt-spirit this Coldness is exceedingly dismayed at the flash of the Fire and in a trice wrappeth or foldeth up it self in it self whence ariseth the Thunder-clap or the Tempestuous Flash which giveth a stroke in the Flagrat and the Flagrat goeth downwards for it is heavy by reason of the Coldness and the Salnitrous Spirit is light by reason of the Fire which Spirit carrieth the Thunder or Sound side-ways as is to be heard in Tempests and Thunder presently thereupon cometh the Wind or Spirit out of all the four Forms one against another for they are all four enkindled in the Penetrating Flagrat whereupon followeth Hail and Rain the Hail foldeth it self together in the Coldness in the property of the cold Salt-spirit for the Wrath attracts to it self and turns the water to Ice and the water ariseth from the meekness viz from the desire of the Light for it is the Essentiality of the meekness this the cold salt-spirit doth congeal into drops and distills it upon the Earth for before the Congealment it is only as a mist or steam or as a vapour or damp 40. Thus we see this Ground very exactly and properly in Thunder and Lightening for the Flash or Lightening or Etherial Blaze goeth always before for it is the enkindled Salniter thereupon followeth the stroke in the Flagrat of the coldness as ye see so soon as the stroke is given the Astringent Chamber is opened and a cool wind followeth and oftentimes whirling and wheeling for the Forms of Nature are awakened and are as a Turning Wheel and so they carry their Spirit the Wind. CHAP. III. Of the Grand Mystery of all Beings 1. COurteous Reader Observe the meaning aright We understand not by this Description a beginning of the Deity but we shew you the manifestation of the Deity through Nature for God is without Beginning and hath an Eternal Beginning and an Eternal End which he is himself and the Nature of the inward World is in the like Essence from Eternity 2. We give you to understand This of the Divine Essence without Nature God is a Mystery understand in the Nothing for without Nature is the Nothing which is an Eye of Eternity an Abyssal Eye that standeth or seeth in the Nothing for it is the Abyss and this same Eye is a Will understand a longing after manifestation to find the Nothing but now there is Nothing before the Will where it might find Something where it might have a place to Rest therefore it entreth into it self and findeth it self through Nature 3. And we understand in the Mystery without Nature in the first Will two Forms one to Nature to the manifestation of the Wonder-Eye and the second Form is produced out of the first which is a desire after Vertue and Power and is the first Wills Son its desire of joyfulness And understand us thus the Desire is Egressive and the Egress is the Spirit of the Will and Desire for it is a Moving and the Desire maketh a Form in the Spirit viz. Formings of the Infiniteness of the Mystery 4. And this Form or Likeness is the Eternal Wisdom of the Deity and we understand herein the Trinity of the only Deity whose Ground we must not know how the first Will ariseth in the Abyss from Eternity which is called Father only we know the Eternal Birth and distinguish the Deity viz. what purely and meerly concerneth the Deity or the Good from Nature and shew you the Arcanum of the greatest Secret Mystery namely how the Abyss or the Deity manifesteth it self with this Eternal Generation for God is a Spirit and so subtil as a thought or will and Nature is his Corporeal Essence understand the Eternal Nature and the outward Nature of this visible comprehensible World is a Manifestation or extern Birth of the inward Spirit and Essence in Evil and Good that is a Representation Resemblance and typical Similitude of the dark Fire and light World 5. And as we have above shewn you concerning the Original of Thunder and Lightening with the Tempestuous Stroke so likewise the inward Nature of the inward World is and standeth in the Generation for the outward Birth taketh its Original from the inward the inward Birth is unapprehensive to the creature but the outward is apprehensive to it yet each property apprehends its Mother whence it is brought forth 6. As the Soul comprehendeth the inward eternal Nature and the Spirit of the Soul viz. the precious Image according to God Comprehends the Birth of the Angelical light-world and the Sydereal and Elemental Spirit comprehends the birth and property of the Stars and Elements every Eye seeth into its Mother whence it was brought forth 7. Therefore we will set you down the Generation of all Essences out of all Mothers and Beginnings how one generation proceedeth from another and how one is the Cause of another and this we will do from the eye-sight of all the three Mothers 8. Let none account it impossible seeing man is a likeness according to and in God an Image of the Being of all Beings and yet it standeth not in the power of the creature but in the might of God for the Sight and Science of all Essences consist alone in the clearest Light 9. We have made mention before how the Extern Birth viz. the Essence of this World consists in three things viz. in Sulphur Mercury and Sal Now we must set down and declare what it is seeing that all things arise from one Original and then how its inward Separation is effected that out of one Beginning many Beginnings are produced this is now to be understood as is before mentioned concerning the Centre of all Essences 10. For Sulphur in the eternal Beginning consisteth in two Forms and so also in the outward beginning of this world viz. in the Internal the first Form viz. the Sul consisteth in the Eternal Liberty it is the Lubet of the Eternal Abyss viz. a Will or an Original to the Desire and the other Original is the Desire which is the first motion viz. an hunger to the Something and in this same Hunger is the Eternal Beginning to the Pregnant Nature and it is called Sulphur viz. a Conception of the Liberty viz. of the Good and a Conception or Comprehension of the desire viz. of the austere Attraction in the desire 11. Sul in the Internal is God and Phur is the Nature for it maketh a brimstony spirit as is to be seen externally in the property of Brimstone for its substance is a dry constringent matter and is of a painful anxious forth-driving fiery property it attracteth eagerly and hardly into it self and parcheth up as a dry hunger and its painful property doth eagerly and anxiously force it self forth the Cause and Original is this because it standeth in
consumes the Body and puts it into the eternal Darkness 15. This Hunger desireth nothing but the Mercy of God that he might be freed from the Anguish of Hell but this he cannot obtain of himself for he is shut up in the Anger of God and his dear Mother which nursed him in the beginning is also shut up in Death but if God sheweth his Grace and gives him again of his Love then the Anger is dismayed at the Love and this is a Flagrat of great Joy for he again tasteth the sweetness of his dear Mother and then he knoweth full well that he hath been so vile and wicked and repenteth of his Iniquity and will turn and mortifie the old Adam and cast it away from him 16. So the Artist taketh him presently away with the old Adam from the strange Anger and layeth him in a soft bed for the old Adam is sick and will dye and then his own Faber in the old Adam is in the Love of God which destroyed the Anger and will make a young childe and rejoyceth in the childe and the old Adam grows sick and weak wholly dark and swart and dyeth and the four Elements go out from him with their colours so the Faber gives him even Leave to go and continually laboreth on the new Body which shall arise from Death and none seeth his labor for he worketh in the dark 17. But the Artist takes no care about the work but giveth the Faber his own food till he seeth that a Vegetative Life appeareth in the dark Death with a new colour out of the black and then when the new Man is ready the Artist cometh and brings the Soul and gives it the Faber at which the Faber is dismayed that another Life cometh into him and he puts the Soul into the new Body and goeth inwardly in the Anger Thus the new Man ariseth in great Power and Glory from Death and bruiseth the Head of the old Serpent in the Anger of God and passeth through the Anger and the Anger can do him no harm at all Whoe'er thou art that hereunto art born Thou hast a chosen work no way for lorn CHAP. VI. How a Water and Oyl is generated and of the difference of the Water and Oyl and of the Vegetable Life and Growth 1. ALl Life Growth and Instigation consist in two things viz. in the Lubet and then in the Desire the Lubet is a free Will and as a Nothing in comparison to Nature but the Desire is as a Hunger in the Desire ariseth the moving Spirit viz. the Natural and in the Lubet the Supernatural which yet is Natures but not out of its own property but out of or from the property of the Desire 2. The Desire is the Instigation of the Essence viz. an Hunger and the Lubet is the Hungers Essence which it taketh into it self for the Desire is only an hungry Will and it is the natural Spirit in its Forms but the Lubet is out of the Liberty for God is desire-less as concerning his own Essence in so much as he is called God for he needeth nothing All is his and he himself is All. 3. But he hath a Lubet-will and he himself is the Will to manifest himself in the Lubet yet in the free affection-less Lubet no manifestation can be effected for it is voyd of Desire it is as if 't were nothing in respect of Nature and yet it is All but not according to the Desire viz. according to Nature but according to the satisfying of Nature it is the satisfying of the hungry Desire viz. of Nature it freely and willingly gives it self into the Hunger of Nature for it is a Spirit without Essence and Desire wholly free as a Nothing but the Desire doth essentialize or materiate it in it self and that according to two Properties viz. one according to the Eternal Liberty which is free from the Source and the other according to the Desire which giveth a vegetative Life viz. a growing or a giving forth it self 4. The Free Essence is and giveth an Oyl and the Desires property giveth a Life of the Oyl the Oyl is a Light and the Desires property giveth to the Light the Essence viz. the Fiery property so that the Light shineth as is to be seen in the Fire and Light and the free Lubet remaineth yet a free Will in it self but giveth its Meekness viz. a free Resignation into the Desire that it cometh to Essence and Lustre its Will is only good it hath no other Desire save only to be good meek and pleasant there is also no other possibility therein for it is as a Nothing wherein no disturbance or Source can be but it is the Meekness it self 5. But being it cannot be a Nothing by reason that it is a Cause and Beginning of the Desire therefore it giveth it self freely as the Sun-shine freely gives it self into every property and the Desire conceiveth or taketh this free Lubet viz. the Lustre or shine of the Abyss of Eternity into it self and makes it in it self into Essence according to its property so much property as is in the Desire so much also there is of Essence and we are to consider that when the free Lubet doth give in it self into the Hunger of the Desire that the Desire then maketh out of the free Lubets property a Similitude according to the Liberty which is as if 't were nothing and yet is this is a Water and Oyl 6. But seeing the Desire that is the Hunger is filled with the free Lubet it maketh its own property in the Essence of the Liberty also to Essence its Essence is Water and the Essence of the free Lubet is an Oyl Thus a two fold Property ariseth in one only Spirit viz. a fiery Property according to the property of the Desire and a joyful or Lucid Property according to the Liberty 7. The fiery giveth in its Essence viz. in its Water a sharpness from the austere Desire which is saltish or a Salt and from the fiery Anguish a Brimstone whence in the Impression and Creation of the World are made stones earth and metals so also the Elements and Stars all according to the forms in the Desire and the oleous property giveth its Meekness viz. a Love-Lubet wherein the fiery is impressed with the Desire and maketh Corporality and the oleous giveth it self out in its Meekness and maketh the Vegetable Life viz. a springing and growing in the fiery Impression whereinto the Fire must give its Essence and Instigation viz. the vehement Compunction in the Attraction of the Desire which is the Severator in the Corporality viz. the Distinguisher Carver and Causer of the Essence and Multiplicity or Variety 8. Philosophers have called this Form Mercurius from the anxious inciting Sphere which is the Cause of all Life and Motion and a Faber in the oyly and watry Property 9. Thus we are
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
Souls spirit would live that is burn 22. Thus by Gods Curse or withdrawing the Heavenly Body was shut up and the Anger-Source set open and so the Heavenly Body lieth still shut up but seeing Man by the Eternal Mercury that is by the Word of Divine Power was in one part formed out of Eternity into Body and Soul none could disclose the Poyson-death and destroy the mortal Mercury and change it again into the Lights-Source viz. into the Source of the divine Joyfulness save only the very divine Mercury viz. the Power and the Word of Life it self for the Serpents poysonful earthly property was manifest and stirred up in man therefore when Gods Word did pity the Corruption of man and did again embrace him he said The Seed of the woman shall bruise the Serpents head and thou understand the Serpents poyson or fire shalt sting him in the Heel 23. Herein now lieth the Philosophers Stone to know how the Seed of the Woman bruiseth the Serpents Head which is done in the Spirit and Essence Temporally and Eternally the sting of the Serpent is Gods Anger-fire and the Womans Seed is Gods Love-fire which must be again awakened and illustrate the Anger and deprive the Wrath of its might and put it into the divine Joyfulness and then the dead Soul which lay avalled in Gods Curse doth arise when the poysonful Mercury which resembleth Gods Anger is Tinctured with Love then the Deaths Anguish in Mercury is changed into the highest Joyfulness and Desire of Love which doth again make a Love-essence in it self viz. an heavenly Body out of the earthly when Mercury is changed into an heavenly Source it desireth no longer or more the earthly mortal Life it desireth not the four Elements but only the One wherein the four are contained as it were avalled as the Light holdeth the Darkness avalled in it self and yet the Darkness is in it but not manifest in the Light as God dwelleth in Time and the Time comprehends him not unless it be translated and wrapt up into Eternity that the divine Light doth again shine in its Source and then the Time is manifest with its Wonders in the Eternity 24. On this wise also is the Process of the Wise men with the Precious Stone There is no nearer Consideration of the same then to consider and know how the Eternal Word viz. the heavenly divine Mercury in the divine Power is become man and slain Death and the Anger in man viz. changed the Mercury into the divine Joyfulness whereby the humane Mercury which before lay shut up in Gods Anger viz. in the Source of Death doth with its new enkindled Desire which now is called Faith in the Holy Ghost attract divine Essentiality viz. Christs Body unto it self and setteth it self in divine Power and Light above the Anger of God and the Poyson of the Serpent and bruise the head of the Anger viz. the poyson of Death with the Life of divine Joyfulness that is the Anger was Master but in the Light it became a Servant which now must be a cause of the Joyfulness as it is most plain clear and manifestly made known and shewn unto us in the Mercurial Life 25. Now observe the Process and meditate thereon ye dear Children of Wisdom and then ye shall have Enough Temporally and Eternally do not as Babel doth which tickleth and comforteth it self with the Philosophers Stone and boasteth of it but keepeth only a gross Masons-Stone shut up in Poyson and Death in stead of the precious Philosophers Stone what is it for Babel to have the Stone when as it lieth wholly shut up in Babel It is as if a Lord bestowed a Country upon me which indeed was mine but I could not take possession of it and remained still á poor man for all that and yet I boasted of the Dominion and so had the Name and not the Power Even thus it goeth with Babel about the precious Stone of the New-birth in Christ Jesus 26. In the Sweet Name Jesus Christ the whole Process is contained what and how the New-birth is out of Death into Life which is very clearly understood in the language of Nature for the Name Jesus is the property of the free Lubet of Eternity which yeelds it self into the Centre of the Pregnatress viz. into the Fathers property and figurizeth it self in the Centre in the Fathers property viz. in the Fathers Fire to a word of Eternal Power 27. Understand the Father viz. the Fathers fiery Forms do figurate shape this divine Voyce essentially in it self in the Lubet of the Liberty that is the Fathers fiery property maketh it self in the divine Essence of the eternal Love to a Mercury of Ioyfulness for the Fathers property is the Fire-source and the Sons viz. the eternal Lubets property is the Love-source and yet also there would be no Desire of Love if the Fathers Fire did not enkindle it and make it moveable viz. denrous from the Fire ariseth the Desire 28. The Father of all Essences begetteth this holy Desire through his Fire-source which is now his heart of Love which giveth in his Fire the shining Lustre and Splendor even there the Wrath in the Fires-property dyeth from Eternity to Eternity and is changed into a Love-desire 29. Thus observe it the free Lubets property is here in the Fires property called Christ which signifieth in the language of Nature a Potent Champion depriving the Wrath of its Power a Shine of the Light in the Darkness a Transmutation where the Love-Lubet ruleth over the Fire-Lubet viz. over the Wrath the Light over the Darkness Here the Seed of the Woman understand of the free Lubet in which there is no Source bruiseth the Head of the Wrath of the Eternal Nature viz. of the Eternal Desire for the Fires property is rightly called the Head for it is the Cause of the Eternal Life and the Liberty viz. the free Lubet or the Nothing is rightly called the woman for in the Nothing viz. in the Liberty of all Source consists the Birth of the Holy Trinity of the Deity 30. Now the Fire giveth Life and the free Lubet giveth Essence into the Life and in the Essence is the Birth where the Father viz. the Eternal Ground begetteth his Essence viz. his Heart out of the Abyss in Himself that is out of the Abyss in Himself into a Byss the Son is the Fathers Byss Thus the Father remaineth in Himself as touching his own property only the Byss of the Eternal Nature and the Son remaineth in the Father the Byss of the Power and Kingdom of Ioy a resemblance whereof you see in the Fire and Light And thus the Son Tinctureth the Father with the Liberty viz. with the Nothing and the Father Tinctureth the Son the Nothing that there is an Eternal Life therein and no more a Nothing but a Sound or Voyce of the Manifestation of the
through the Earth thus it is also yet hidden in all things and may be opened by understanding and Art so that the first Vertue may overcome the enflamed malignity 53. Albeit we Men have not full power to do it in Self-might yet it may be done in Gods permission who hath again turned his mercy towards us and again opened Paradise and its comprehension in Man Hath God given us power to become his Children and to rule over the World wherefore then not over the Curse of the Earth Let none hold it for impossible there is required only a Divine understanding and knowledg thereunto which shall blossom in the time of the Lilly and not in Babel for whom we also have not written CHAP. XIV Of the wheel of Sulphur Mercury and Salt of the Generation of Good and Evil shewing how the one is changed into the other and how one doth manifest its property in the other and yet both remain in the first Creation in the Wonder of GOD to his own manifestation and Glory 1. THIS is an open gate of the fore-going Description Every one saith Shew me the way to the manifestation of the Good Hear and observe well dear Reason thou must thy Self be the way the understanding must be born in thee otherwise I cannot shew it thee thou must enter thereinto so that the understanding of the Work in its practique Art wherein I deal not may be opened unto thee I write only in the Spirit of Contemplation how the generation of Good and Evil is and open the Fountain He shall draw the water whom God hath appointed thereunto I will here only describe the wheel of Life as it is in its self 2. When I speak of Sulphur Mercury Salt I speak of one only Thing be it either Spiritual or Corporeal all created things are that one thing but the properties in the generation of this only Thing do make difference or do give various gradual distinctions for when I name a Man or Lyon Bear Wolf Hare or any other Beast yea also a Root Herb Tree or whatsoever may be named it is the same only thing 3. All whatsoever is corporeal is the same being the Herbs and Trees and also the Animals but each thing in its difference of the first beginning according as the property in the Verbum Fiat hath imprinted it self in each thing so is that Kind in its propagation and all things stand in the Seed and Procreation and there is not any thing but it hath a fixity in it be it either hidden or manifest for all shall stand to the glory of God 4. Whatsoever is arisen from the Eternal Fixity as Angels and the Souls of Men doth remain undestroyable in its fixt being but whatsoever is arisen in the Unfixt being viz. with the motion of Time that doth again enter into the first motion whence it hath taken its Original and is a Map of its form which it had here like a picture or as an Image in a Glass without life for so it was from Eternity before the times of this world which the most High hath introduced into an Image into the Comprehensible Natural life in time to behold the great Wonders of his Wisdom in a creatural Being as we plainly see 5. Now we are to consider the only Mother how the same is in her property whence the innumerable multiplicity doth arise and hath continually arisen and how she generateth Life and Death Evil and Good and how all things may be brought into their First Ens viz. into the place where they do originally arise to which the Death or the Dying is the greatest Mystery 6. For no thing which is departed out of its first Order as the Mother brought it forth can go back again and enter with it s assumed Order into its Root unless it dye again with its assumed Order in its Mother and even then it is again in the End and in the place whence it was created and so it stands again in the Verbum Fiat viz. in the Bound of its Order in the Expressed Word and may enter again into that which it was in the beginning before it was Corporeal and there it is Good for it standeth again in that whence it proceeded 7. Now therefore we are to consider the beginnings of all things for we cannot say that this World was made out of Something it was only and barely a Desire out of the Free Lubet that the Abyss viz. the highest Good or Being viz. the Eternal Will would behold it Self in the Lubet as in a Glass therefore the Eternal Will hath conceived the Lubet and brought it into a Desire which hath Impressed it self and figurized and corporized it self both to a Body and Spirit according to the same Impressions property according as the Impression hath introduced it self into forms whereby the Possibilities or powers are arisen in the Impression as a Nature 8. This Impression is the only Mother of the manifestation of the Mystery and it is called Nature and Essence for it manifests what hath been from Eternity in the Eternal Will yet we are to conceive that there was in Eternity a Nature in the Eternall Will as an Eternal Mind in the Will but it was only a Spirit in the Will and the Essence of its Ability was not made manifest save only in the Looking glass of the Will which is the Eternal Wisdom wherein all things which are in this World were known in two Centres viz. according to the Fire and Light and then according to the Darkness and Essence all which came with the motion of the Eternal will through the desiâ—e in the will into a manifest mystery and so introduced it self into a manifest possibility 9. This is now the Essence expressed or made manifest out of Eternity into a Time and consisteth in the fore-mentioned Forms in Sulphur Mercury and Salt where the one is not divided or parted asunder from the other it is one Eternal Essence and shapes it self into the properties of the Desire according to the possibility of the Manifestation and we are to understand that one property is not nor cannot be without the other they are altogether the same only Possibility and now we will speak of their differences viz. how this only Possibility doth introduce it self into Good and Evil viz. into still Peace and Constant unquietness 10. We find Seven especial properties in Nature whereby this only Mother worketh all things which are these viz. First the Desire which is astringent cold hard and dark Secondly bitter which is the Sting of the Astringent hard enclosure this is the cause of all Motion and Life Thirdly the Anguish by reason of the raging in the Impression where the impressed hardness falleth into a Teering or contriting Anguish and Pain by reason of the Sting 11. Fourthly The Fire where the Eternal Will in this Anxious desire doth introduce it self into an anxious darting Flash
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
high Spirits as Angels and Souls of men which stand in the first Principle in them the Element is incitable In the life of the third Principle it standeth still and is as a hand of God where he holdeth and governeth the four Elements as an Exit or Instrument wherewith he worketh and buildeth 54. Now every property of nature doth in its hunger take its food out of the four Elements as the hunger is so it taketh a property out of the Elements for the four Elements are the body of the properties and each Spirit eateth of its own body 55. First There are the Sulphurean properties according to the first second Impression viz. according to the dark astringent and anxious Impression and then according to the Love-Impression in the Light viz. according to evil and good 56. The dark hunger desireth essence according to its property viz. Earthly things all whatsoever resembleth the Earth and the bitter hunger desireth bitter Raging stinging and pain it receiveth into it self such an Essence as the poyson-source out of the Elements and the hunger of Anguish desireth anxious hunger viz. the Anguish in the Brimstone also the melancholy taketh the desire to dye and continual sadness and the Fire-flash receiveth into it Anger Aspiring ambition pride a desiringness to destroy all and make it subject to it a desire to domineer in and above all to consume all and to be Peculiar and it taketh the bitterness from whence the Flash ariseth to Envy and Hatred and the astringency to Covetousness and the Fire to Anger and Indignation 57. Here is the true desire of Gods anger and all Devils and of all whatsoever is against God and Love and this hunger draweth such an Essence into Self as it is to be known searcht out in the Creatures and in the Herbs also 58. Now the Fire flash is the End of the first desire viz. of the dark nature and in the Fire the dying of the first hunger and Will beginneth for the Fire consumeth all grossness of the first Forms and casts them into death and here is the Se Veration of both Wills viz. the one which entreth back again into the property of Death and is a Will in the life of the dark Desire as the Devils have done who would domineer in the Fire flash in the Salnitral Sude over Time and Eternity but they were driven back by the Spirit of God and spewed forth out of the Love desire as an abomination and thus also it hapneth here to the wicked soul of man whereupon the Election followeth here is the Aym or scope of the Electrion of grace of which the Scripture speaketh that God knoweth his and here the Eternal Lubet of Gods liberty apprehendeth the Will-spirit which is arisen in the dark Centre and brings it through the dying in the Fire into the Element 59. In the Salnitral Flagrat lyeth the Possibility backwards and forwards If the will of the Desire goeth back then it is as to the Kingdom of this World earthly and as to the Kingdom of the Eternal World it is in Gods Anger and cannot see God unless it be converted and entreth into the Dying in the Fire and wholly dye to its Selfness and enter into the Resignation of the Eternal Will in the Salnitral Flagrat into the Element viz. into the Heavenly Essentiality and Corporality so that the Hunger may eat of the pure Element and then it hath further no other desire for it is in the Fire dead unto the austere dark hunger which is evil thus from the dying in the Fire ariseth the light for here the Liberty is enkindled that it becomes also an hunger and a desire this is now a Love-desire a Love-hunger 60. In the outward World it is the light of the Sun in the four Elements and it is the bestial Love-desire viz. after the Sulphurean body and Essence whence the copulation and multiplication doth arise viz. the Vegetative life and from the Mercury in the Salniter wherein the sensible life is therein the Astrum giveth the Reason in the Animals from the properties of the Salniter 61. For the whole Astrum is nothing else but a Salniter in the Verbum Fiat in the motion of the Being of all Beings in the fiery Flagrat comprehended in the properties of the Salts wherein all the powers of the Element do stand as an extern birth which do continually boil in the four Elements as a Salnitral Salt and do introduce their property in their desire fn the four Elements into the essence of Bodies as is to be seen in Trees Herbs Grass and all growing things 62. Thus understand us further concerning the second Centre which is manifest in the dying of the Fire in the Light whereby the Abyss of Gods liberty doth introduce it self into the Byss of Nature both with the inward world in the Kingdom of Heaven in the eternity and then also with the outward Kingdom in the Time 63. Now all this hath also the properties of the Desire and taketh its Original from the first Principle viz. from the first Centre and there is yet no right dying in the Fire the dark Essence only dyeth and the Will-spirit goeth forth with the eternal Will to Nature again out of the fiery Death in the light it is only a transmutation of the Spirit so that an hunger ariseth out of the Liberty and this Hunger is a Love-desire as to the soul of Man it draweth Essence from the Element of God viz. in the Divine Salniter it taketh the divine Salts or Powers into it self and as to the outward Worlds Desire it draweth the Oyl out of the Sulphur into it self in which Oâ—â— the outward Life burneth and so it is likewise in the Vegetables and Metals and whatsoever else 64. The Sun maketh the outward Transmutation and the divine Light in the Souls property maketh the inward according as each thing standeth in its degree so doth its Hunger reach a property Those which are in the Time receive a property from the Time and those in Eternity likewise out of Eternity The Hunger which proceeds from Eternity eateth of the Eternity and that which is of the Time eateth of the Time The true Life of all Creatures eateth of the Spiritual Mercury viz. of the sixth Form where all Salts are essentially the Spirit eateth of the five Senses for they are the Spirits Corporality and the Body viz. the Vegetable Life eateth of the Essence of the Sulphur and Salt for Christ saith so also Man liveth not by bread only but by every word which proceedeth out of the mouth of God 65. Now the sixth Form of Nature is the expressed Spiritual Word and the Speaking Word therein is the Eternal Word In the first Impression in the Darkness it is the Word of Gods Anger and in the outward World it is the poysonful Mercury viz. a Cause of all Life and Stirring of all Tones and Sounds Now every Property eateth of
its likeness in its degree viz the Hunger of Time eateth of Time and the Hunger of Eternity doth eat of Eternity both the Spirit of Mercury and the Spirit of Sulphur whereas yet there are not two Spirits but only two Properties all whatsoever doth only take its Original in one Principle as the Creatures of the outward World they have only one Region but a two-fold Inclination from the good and evil but whatsoever taketh its Original out of two Principles as Man he hath also a two-fold Food and Dominion viz. from the dark Centre and from the outward Centre but if he dyeth to his Self hood and bringeth his Hunger into Gods Kingdom then he may eat of the divine Mercury viz. of the five divine Senses with the Soul and of the Element in the divine Essence and yet the outward Man apprehendeth not in this life-time the divine Essence Corporally but only through Imagination where the inward Body doth Penetrate the outward as the Sun shineth through the Water and yet the Water continueth still Water for here lieth our fall in Adam 65. The Element did wholly Penetrate the four Elements and it was wholly One in Man but in the Curse the Element did sever from the Soul so that the poor Soul doth now live only in the Vessel of the four Elements unless that it doth again enter in the Death of its earthly Will into the divine Desire and spring forth in the Element 67. Thus also the outward Body is in the Curse and eateth of the Cursed Earths property viz. only of the earthly Salniter where one Hunger of the earthly Properties doth continually oppose another for the Curse is a loathsom Abominate in all Salts and thence it cometh that a constant Contrariety doth arise in the outward Body for one Hunger of the Properties receiveth or catcheth from the other the Abominate now for to help the Body that it may be freed from the Abominate it must take the Assimulate of the Lothing Abominate which is arisen in the Body as a Sude and introduce it into the Dying of the Fire and extroduce it in the Love-desire from the Curse of the Vanity now this is no otherwise effected but as the true Life dyeth unto the dark Vanity 68. The Abominate of the outward Life ariseth from a property of the Salt which is contrary to the Oyl of the Life Thus the Abominate doth forthwith enkindle it self in the four Elements and beginneth to Seethe in the Salniter as a strange Life This strange Life doth at last darken and destroy the first true Life if it be not resisted and it can have no better help then with the Assimulate of the introduced Abominate which the Life hath taken into it self therefore that must be done to the Cure which is to be done to the Life that it might be freed from the Abominate 69. The Cure must be freed from the same Abominate which it hath received in the four Elements from the like false Insinuation In fluence or Impress it must be brought into the Death of the four Elements and its Spirit must also be Tinctured in the fifth Form with the Venus desire viz. with a pleasant Essence that the spiritual Mercury may arise in Jupiters property understand the Cure must first dye to its sickness in all the four Elements it must be introduced into the Putrifaction of all the four Elements in the Fire it dyeth to its earthliness and in the Putrifaction to the Waters earthliness and in the Ayrs Putrifaction to the Abominate and earthliness of the Ayr and then it must be brought into Venus and from Venus into Jupiter and then the Sun will arise in the Love-desire and with this the Abominate in the Body may be resisted 70. All other Cures which are administred raw and undigested as when one takes Cold and will resist Heat and so likewise Heat to resist Cold are only an opposite fiery Flagrat whereby indeed the enkindled Fire doth cease from its powerful working but the Flagrat entereth into Deaths Anguish and the Root of the Abominate becomes a poysonful Mercury unless that the Heat and Cold be afore Temperized with Venus and Jupiter and then indeed it is an Appeasing of the Abominate in the Salnitral Sude but the Root of the Abominate remaineth still unless that the Life be strong and mightily bringeth forth its Desire out of the Abominate This the Physicians must well observe that the raw Herbs do not reach the Root where the Abominate is arisen in the Centre in the property of the Lifes Form they reach only the four Elements and give some easement but the Abominate remaineth still in the Root as an hidden sickness 71. The like is also to be understood concerning the Astrum which hath its Sude in the outward Body as a peculiar Body in the four Elements if the Cure may be freed from the Abominate of the four Elements then the Astrum falleth also into the Good part and introduceth its Desire thereinto and so the Body is also freed from the Abominate of the Astrum for the Scripture saith That the whole Creature longeth together with us to be freed from the Vanity Now the Curse of the Earth wherein the Astrum doth inject its Desire is the Vanity and if it tasteth a pure Life in it self then it doth also rejoyce therein and casteth forth the Abominate 72. Every Abominate of the oyly Life ariseth from the inward Mercury in the inward Sulphur for Sin also doth hence take its Original that the poysonful Mercury which is a cause of the Life doth in the Fire-flash in the Original of the Salniter in Retiring backwards introduce it self again in to Self-hood for even there is the Original of the Poyson-life 73. Every Life which will be without spot must dye in the Will-spirit to Nature in the Fire of the Abominate to the first Impression of the Wrath and must give it self forth in the Will-spirit to Nature as a Resigned Will through the Mortification in the Light of Love Let it be either heavenly or earthly it must hold that Process or else it cometh not to the highest Perfection in its degree for man could not be helped unless the Love-Centre of the Love-desire did enter again into the Humanity and bring forth the Own Life viz the humane Self through the Mortification into it self This is an exact Type that whatsoever will be freed from the Abominate viz. from the Curse the same must dye to the four Elements in the Abominate and bring forth its degree through the Mortification of the Fire in the Light 74. Thus likewise is the Salnitral Sude in the Earth whence Metals good Herbs and Trees do grow each property is desirous of the Assimulate and if it can reach the Assimulate in Sulphur and Mercury in the Love then it brings forth it self higher then it is in its degree as the Eternal Liberty with its Lubet doth
be introduced into the Root of his Likeness for every Hunger receiveth its like into it self now the whole manifestation of Eternity with this Time is nothing else but an Hunger and Generation as the Hunger is so is also the Essence of its Satiating for with the Hunger the Creature took its beginning and with the Hunger it entereth into its eternal Being 46. In the Hunger the Spirit with the Body is generated and in the same Hunger it goeth into its eternal Being unless that it breaks its first Hunger and brings it self into another by Mortification else all is at its end so soon as it is born but Death is the only means whereby the Spirit may enter into another Source and Form if it dyeth to its Self-hood and breaketh its Will in Death then a new Twig springeth forth out of the same but not according to the first Will but according to the Eternal Will for if a thing entereth into its Nothing then it falleth again to the Creator who maketh that thing as it was known in the eternal Will before it was created to a Creature there it is in the right Aym or Limit of Eternity and hath no Turba for it is in Natures End 47. Whatsoever runneth on in Nature tormenteth it self but that which attains Natures End the same is in Rest without Source and yet worketh yet only in one Desire All whatsoever maketh Anguish and strife in Nature that maketh meer Joy in God for the whole Hoast of Heaven is Set and Tuned into one Harmony each Angelical Kingdom into a peculiar Instrument but all mutually composed together into one Musick viz. into the only Love-voyce of God Every string of this Melody exalteth and rejoyceth the other and it is only a meer ravishing Lovely and delightful Hearing Tasting Feeling Smelling and Seeing Whatsoever God is in himself that the Creature is also in its Desire in him a God-Angel and a God-man God All in All and without him nothing else As it was before the Times of this World in his Eternal Harmony or Voyce so also it continueth in the Creatural Voyce in him in his Eternity and this is the Beginning and the End of all Things CHAP. XVI Concerning the Eternal Signature and Heavenly Ioy wherefore all things were brought into Evil and Good 1. THe Creation of the whole Creation is nothing else but a Manifestation of the All-essential unsearchable God all whatsoever he is in his eternal un-inchoative Generation and Dominion of that is also the Creation but not in the Omnipotence and Power but like an Apple which groweth upon the Tree which is not the Tree it self but groweth from the Power of the Tree Even so all things are sprung forth out of the divine Desire and created into an Essence where in the beginning there was no such Essence present but only that same Mystery of the Eternal Generation in which there hath been an Eternal Perfection 2. For God hath not brought forth the Creation that he should be thereby Perfect but for his own Manifestation viz. for the Great Joy and Glory not that this Joy first began with the Creation no for it was from Eternity in the Great Mystery yet only as a spiritual Melody and Sport in it self 3. The Creation is the same Sport out of himself viz. a Platform or Instrument of the Eternal Spirit with which he melodizeth and it is even as a Great Harmony of manifold Instruments which are all tuned into one Harmony for the Eternal Word or divine Sound or Voyce which is a Spirit hath introduced it self with the Generation of the Great Mystery into Formings viz. into an Expressed Word or Sound And as the joyful Melody is in it self in the Spirit of the Eternal Generation so likewise is the Instrument viz. the Expressed Form in it self which the living eternal Voyce guideth and striketh with his own eternal Will-spirit that it soundeth and melodizeth as an Organ of divers and various Sounds or Notes is moved with one only Ayr so that each Note yea every Pipe hath its peculiar Tune and yet there is but one manner of Ayr or Breath in all Notes which soundeth in each Note or Pipe according as the Instrument or Organ is made 4. Thus in the Eternity there is only one Spirit in the whole Work of the divine Manifestation which is the Manifestator in the Expressed Voyce and also in the Speaking Voyce of God which is the Life of the Grand Mystery and of all which is generated from thence He is the Manifestator of all the Works of God 5. All the Angelical Kingdoms are as a prepared Work viz. a Manifestation of the Eternal Sound of the Voyce of God and are as a Particularity out of the Great Mystery and yet are only one in the divine eternal speaking Word Sound or Voyce of God for one only Spirit ruleth them each Angelical Prince is a Property out of the Voyce of God and beareth the great Name of God as we have a Type and Figure of it in the Stars of the Firmament and in the Kingdoms and Dominions upon the Earth among all Generations where every Lord beareth his High Title respective Name and Office So likewise do the Stars in the Firmament which are altogether one only Dominion and have their Princely Dominion in Power under them where the Great Stars bear the Name and the Office of the Forms in the Mystery of the seven Properties and the other after them as a Particularity of Houses or Divisions where every one is a peculiar Harmony or Operation like a Kingdom and yet all proceedeth in one Harmony like a Clock-work which is entirely composed in it self and all the peeces work mutually together in one and yet the great fixed Stars do keep their peculiar property in the Essence of Operation especially the seven Planets according to the seven Properties of Nature as an under-Pregnatress of the Eternal Mystery or as an Instrument of the Spirit out of the Eternal Mystery 6. This Birth of the Astrum doth beget in the four Elements viz. in its Body or Essence Joy and Sorrow and all is very good in it self only the Alteration of the Creature proceedeth from the lustful Imagination whereby the Creature elevates the Wrath of the Fire in the Properties and brings them forth out of the likeness of their Accord Nothing is Evil which remaineth in the Equal Accord for that which the Worst doth cause and make with its coming forth out of the Accord that likewise the Best maketh in the Equal Accord that which there maketh Sorrow that maketh also in the Likeness Joy therefore no Creature can blame its Creator as if he made it evil all was very exceeding good but with its own elevation and departure out of the Likeness it becomes Evil and brings it self out of the Form or Property of the Love and Joy into a painful tormenting Form and Property 7. King Lucifer stood in the beginning of