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
Eternity 31. Thus dear Philosophers observe here the Ground how you should Tincture seek not the Son without the Father to Tincture therewith it must be one Body the Serpent-bruiser lieth therein aforehand for the Seed of the Woman hath not bruised the Serpents Head without the Humanity but in the Humanity The Source of the divine Lubet understand of the Love manifested it self through a Resurrection in the humane Essence and became manifest in the humane Life and Tinctured the Wrath of Death with the Blood of the divine Tincture and there the Wrath of Death was changed into a Source of divine Love and Joyfulness Thus the Love bruised the Head of the Anger and the oleous Poyson in Mercury and deprived the Wrath of its Dominion and sublim'd the Wrath into the highest Ioyfulness even there the Anger and the astringent cold Death were made open shew of in a fiery Love then it was said Death where is thy Sting Hell where is thy Victory God be thanked who hath given us Victory 32. Now it behoveth the wise Seeker to consider the whole Process with the Humanity of Christ from his Opening in the Womb of his Mother Mary even to his Resurrection and Ascention and so he may well find the Feast of Pentecost with the joyful Spirit wherewith he may Tincture Cure and Heal whatsoever is broken and destroyed We declare it in the ground of Truth as we have highly known it for a Rose in the time of the Lilly which shall blossom in May when the Winter is past for blindness unto the wicked and for a light unto the Seeing 33. God be for ever praised who hath granted us eyes to see through the poysonful Heart of the Basilisk and see the day of Restitution of all whatsoever Adam lost 34. Now we will come unto the Process of Christ and go with him out of Eternity into Time and out of Time into Eternity and bring again the Wonders of Time into Eternity and openly set forth the Pearl for Honour unto Christ and scorn unto the Devil He that sleepeth is blind but he that waketh seeth what the May bringeth 35. Christ said Seek and you shall find knock and it shall be opened unto you Ye know that Christ signifieth in a Parable concerning the wounded Samaritane how he fell among murtherers which beat him and wounded him and pulled of his clothing and went away and left him lie half dead until the Samaritane came and took pity on him dressed him and poured Oyl into his wounds and brought him into the Inn This is a manifest and lively Representation of the Corruption of Man in Paradise and also of the Corruption of the Earth in the Curse of God when Paradise departed from it 36. Now wilt thou be a Magus then thou must become the Samaritane else thou canst not heal the wounded and decayed for the body which thou must heal is half dead and sorely wounded also its right garment is torn off so that it is very hard for thee to know the man whom thou wilt heal except thou hast the eyes and will of the Samaritane and seekest nothing else thereby but to restore the loss of the wounded 37. Now consider the Eternal Word manifested it self in Adam with divine living Essentiality with the Heavenly Mercury but when the Souls-fire in Adam by the infection of the Devil poysoned the Wills spirit in Adam and introduced it through the property of the Serpent into earthly deadly lust then the Heavenly Mercury of the Heavenly Essence withdrew that is the Souls-will departed from it with its Desire and introduced his Hunger into the earthly mortal Essence viz. into the property of the cold Mercury which had made Stones and Earth Adams spirit would prove this Mercury and have the knowledg in evil and good and so this Mercury of the four Elements forthwith drew him into its Poyson and effectually wrought in him and robbed him of the Divine Property stung and wounded him with Heat and Cold and made him half dead and stripped him of his Angelical Rayment viz. the garment in the pure Element where the Heavenly Source penetrateth the four Elements and tinctured them in Adams body then he needed no other garment for Heat and Cold were as it were swallowed up in him as the Day holdeth the Night swallowed up in it self and yet the Night dwelleth in the Day but it is not manifest Thus it went with Man when the property and Source of the Night seized on him then it domineered in him and thus it went also with the Earth when God cursed it 38. Now wilt thou be a Magus then thou must understand how to change the Night again into the Day for the Source of the Night viz. of the Darkness is the Anguish-Source of Death and the Source of the Day viz. of the Light is the Life and the Lustre in the Life now Christ hath again enkindled this Shine in the Humanity and quickened man again in Himself Now if thou wilt Tincture then thou must change that which is shut up and closed in the Death of the Night again into the Day for the Day is the Tincture and yet the Day and Night lie in each other as one Essence 39. Now saith Reason How may I begin to do it Look upon the Process how God began with the Humanity when He would Tincture the same 40 Christ came into this World in the shut-up humane form and brought into the enclosed Fortress of Death the Tincture of Life viz. the Deity He came into the World as a Pilgrim in our poor form He became ours that he might Tincture us in Himself But what did he Did he live in Joy Did he behave and carry himself as a Lord No He entered into Death and dyed and put away the Nights-Source in him through Us But how did he do it He assumed the Essence of our Soul and Body unto the divine Essence and quickened our Essence with the divine that our Essence entered again with its Will and Desire into the divine Essence and then the Heavenly Fiat was moved again in the Humanity for the Humanity inclined it self again into the Liberty viz. into the free Lubet of the Deity 41. This being done the man Christ was tempted forty days so long as the first Adam was alone in Paradise and was tempted then the outward earthly food was taken from him and the Humanity must eat with its Desire of Gods Essence there was represented unto him all whatsoever the first Adam had Amused himself in and whereinto he Imagined and wherein he was captivated as in the Death of the Night This the Devil being a a Prince of this World now represented unto him in the property of Death as he had represented it unto Adam through the Serpent whereon Adam and his wife did amuse themselves and entered thereinto with the Imagination 42. Now behold What did Christ do when he
captivated I say also that I cannot for it lieth not in my willing running and toiling but it lieth in the Compassion of God for I cannot by my own strength and ability overcome the wrathful Anger of God which is enkindled in me but seeing his dear Heart hath freely given it self again out of Love and in Love into the Humanity viz. into the poysonful enkindled Mercury in the Soul and Tinctured the Soul viz. the Poyson-Source of the Eternal Nature in the Eternal Fathers Natures property therefore I will cast my will into his Tincture and I will go with my will out of the Enkindled Poyson-Source out of the evil Mercury in Gods Anger into his Death and with my corrupted will I will dye with him in his Death and become a Nothing in him and then he must be my Life 62. For if my will is a Nothing then he is in me what he pleaseth and then I know not my self any more but him and if he will that I shall be Something then let him effect it but if he willeth it not then I am dead in him and he liveth in me as he pleaseth and so then if I be a Nothing then I am at the End in the Essence out of which my Father Adam was created for out of Nothing God hath created all things 63. The Nothing is the highest Good for there is no Turba therein and so nothing can touch or annoy my Soul for I am a Nothing to my self but I am Gods who knoweth what I am I know it not neither shall or ought I to know it 64. And thus is the Cure of my Souls sickness he that will adventure it with me shall find by experience what God will make of him As for example I here write and I also do not do it for I as I know nothing have also not learned or studied it so then I do it not but God doth it in me as he pleaseth 65. I am not known to my self but I know unto him what and how he pleaseth Thus I live not to my self but unto him and Thus we are in Christ only One as a Tree in many boughs and branches and he begetteth and bringeth forth the fruit in every branch as he pleaseth and thus I have brought his Life into mine so that I am Atoned with him in his Love for his Will in Christ is entered into the Humanity in me and now my Will in me entereth into his Humanity and thus his living Mercury that is his Word viz. the Speaking Mercury Tinctureth my wrathful Evil Mercury and transformeth it into his and thus my Mars is become a Love-fire of God and his Mercury speaketh through mine as through his Instrument what he pleaseth and thus my Iupiter liveth in the Divine Joy and I know it not the True Sun shineth unto me and I see it not for I live not to my self I see not to my self and I know not to my self I am a thing and I know not what for God knoweth what I am and so now I run and tend to and fro as a thing in which the Spirit driveth or acteth me as he pleaseth and Thus I live according to my inward Will which yet is not mine 66. But yet I find in me another Life which I am not according to the Resignation or Self-denyal but according to the Creature of this World viz. according to the Similitude of Eternity this Life doth yet stand in poyson and strife and shall yet be turned to Nothing and then I am wholly perfect Now in this same Life wherein yet I find my self-hood is Sin and Death and these likewise shall be brought to Nothing and in that Life which God is in me I hate Sin and Death and according to that Life which yet is in my self hood I hate the Nothing viz. the Deity Thus one Life fighteth against the other and there is a continual Contest in me but being Christ is born again in me and liveth in my Nothingness therefore Christ will according to his Promise made in Paradise bruise the head of the Serpent viz. of my Self-hood and mortifie the evil man in my Self so that he himself may truly live in me 67. But what shall Christ do with the evil man shall he cast him away No! for he is in Heaven and doth thereby accomplish and effect his Wonders in this World which stands in the Curse Now each laboureth in its own Vineyard the outward Man laboureth in the Cursed World which is Evil and Good in the Wonders of God viz. in the Mirror of Glory which yet shall be revealed in him and the inward Man is not its own but Gods Instrument with whom God maketh what he pleaseth till the outward with its Wonders in the Mirror shall also be manifest in God and even then is God All in All and he alone in his Wisdom and Deeds of Wonder and Nothing else besides and this is the Beginning and the End Eternity and Time 68. Now understand it aright unto the outward Man there appertaineth a Cure from the outward viz. from the outward Will of God who hath made himself external with this visible World and for the inward Man there is a Cure from the inward World which God is All in All only One not many one in all and all in one but if the inward Penetrates the outward and illustrate it with its Sun-shine and the outward receiveth the Sun-shine of the inward then is it tinctured cured and healed by the inward and the inward doth illustrate it as the Sun through-shines the water or as the fire do set the Iron quite through of a light glee here now needeth no other Cure 69. But seeing the Devil in the Wrath of the eternal Nature doth oppose the Soul as an enemy of the Soul and continually casteth his poysonful Imagination at the Soul to tempt and try it and the Anger or Wrath of the Eternal Nature is manifest in the outward Man which Adam awakened and stirred up thereupon this Wrath is oftentimes stirred up by the Devil and his servants that it doth effectually work and burn in the outward body and even then the inward Love-fire goeth out in the outward Man as a red-hot Iron is quenched in the water yet not so soon in the internal but in the external Man unless the outward Man continue lying in the mire of sin so that the Soul which had given it self into the Nothing viz. into the Liberty into the Life of God doth enter again with its Desire into the outward sinful Man then it loseth the inward Sun for it goeth again out of the Nothing into the Something viz. into the Source 70. Thus the outward body must then have an outward Cure and albeit the inward Man yet liveth in God yet whereas the Soul hath Imagined into the outward Wrath so that the divine Tincturation is no longer in the outward Man the outward Mercury viz.
gave his Humanity Gall and Vineger to drink and when he tasted it he would not drink it 66. Here is again the outward Type shewing how it went inwardly The name Iesus viz. the Love of God which was entered into the Humanity and had espoused it self thereunto did thirst in the Love-desire after the corrupt Humanity and would fain tast the pure water of the Humanity in it self but the wrathful Anger of God which was enkindled in the Humane property did give it self in with the Humane property unto the thirst of the Love desire and when the Love-desire tasted of it it would not drink it but sank down into it as wholly resigned or freely yeelded and did unite and very essentially incline it self into the Anger of God as a full and perfect obedience and fully and freely given over as a peculiar propriety thereinto 67. This was now the Flagrat of the wrath that the Love should so come into it whereupon the Earth trembled and the Rocks clove asunder for so the Death was dismayed at the Life and here the Awakened Wraths property did SeVer it self into the Centre viz. into the First Principle into the Fireâ—root and now from the Centre there proceeded forth the hunger to the New-birth in the Humane property of the hunger unto Death was made an hunger unto Life for the Love tinctured the Anger that the Fireâ—desire to the dark Impression became a desire of Life 68. Understand it here aright God the Father who gave his dear Heart into the Humanity to help mankind did now thirst after the Humanity viz. after his heart or word of Power and the Deity in the Humanity viz. the heart of the Father did thirst after the Father and the Love or the Essence of the Light did thirst after the Fires Essence for the Fires or Souls Essence in Adam was departed out of the Love-essentiality wherein the Paradise did consist into a Selfness and was become disobedient unto God and thereupon the Essence life and being of the Light and Love did dye in its Growing that is it did wither as to the Vegetative life or Heavenly growth blooming and Sense of the Paradissal Source and did awake and arise to the Earthly World 69. Here the Father brought the Soul which was entered into his Wrath and had manifested its self in his Anger again into the Love viz. into the disappeared Paradisical Image and here the dark World was dismayed in Deaths Flagrat at the Fire-Flagrat which arose up in Love in the Death as a joyful Flagrat which Joy-Flagrat entred into the dead Bodies of the Hopers of Israel who did hope upon the Messiah as a sound of the power of God and did awaken them from death 70. This Flagrat rent in twain the Vail in the Temple viz. the Vail of Moses which hung before the clear face of God so that man could not see God and therefore he must serve him with an Offering and Type of this Final Discovery in which God did manifest himself again in the Humanity This Flagrat broke the Type in the Offerings and Sacrifices and manifested the clear face of God and united the Humane Time with Eternity 71. All whatsoever the Jews did outwardly unto Christ the same was a Type of the inward viz. how it went between God and the Humanity viz. between the Eternity and Time the Jews gave Jesus Gall and Vineger in his Thirst both these properties are a Mercury in the Sulphur of Saturn viz. in the Impression this is even the Type and full resemblance of the Souls property as it is in it self alone devoid of the other Love-properties 72. God gave this property of the Soul again into his Love the Death into the Life the disappeared Love-essence which the Word of God had assumed to it self in the Essence and Seed of Mary and quickned to life he gave into the Anger 's property into the Souls essence viz. into the Centre of the Fire and dark World whereupon the Soul-like Fire and dark world became an exceeding Triumphant joyful Paradisical life and here the Champion upbraided Death and Hell viz. the dark World in the Soul and said Death where is thy Sting now in man Hell where is now thy victory in the Wrath of the poyson-Source in the expressed Word or Mercury all is now dead O Death I am to thee a Death Hell I am to thee a Conquerour thou must serve me for the Kingdom of joy Thou shalt be my Servant and Minister to the Kingdom of joy thou shalt enkindle the flames of Love with thy Wrath and be a Cause of the Spring in Paradise 73. Thus we give the Philosopher to understand our sence and deep ground in Nature who desireth to seek and open the disappeared Essence of the Earth which lyeth shut up in Death viz. in the Curse of God the Vail of Moses hangeth also before him and a very right earnestness is requisite for to rend the Vail in twain that he may be able to see the face of Nature otherwise he is not fitted thereunto 74. And as it went in the Humanity of Christ betwixt Gods Love and Anger and both were transformed into One so likewise it is in his Work of Nature the poysonful Mercury in the Sulphur of Mars and Saturn giveth its Lunar Menstruum viz. the greatest poyson of the dark Source into Venus's property when Venus thirsteth after the Fire of Love then Mercury giveth his poyson into the thirst of Venus and Venus's thirst giveth it self wholly unto the poyson as if it dyed it wholly yeeldeth up its desiring life whereupon ariseth the great darkness in the Philosophick Work for the Materia becometh as black as a Raven for Venus hath resigned its life whence the glance or splendor doth arise as it is to be seen by Christ that the Sun lost its light and there was a great darkness contrary to the common Course of Nature 75. For when the inward Sun gave in it self unto the Anger viz. into the darkness of God then the outward Sun which receiveth its power and lustre from the inward as a glass or resemblance of the inward could not shine for its root from whence it shineth was entered into the darkness in the place of this World and would turn the darkness in the Curse of God into light viz. it would make the place of this world again Paradise 76. Thus likewise the Sun of the outward World which is a Figure of the inward all essential Sun must stand still with its Splendor in the darkness from the sixth hour unto the ninth which is even the time of Adams sleep when he entered with the desire into the Centre of the Eternal Nature viz. into the Birth where the Love and Anger do part themselves into two Centres and would prove the cold and hot Fire which took him and did powerfully work in him Here are three hours according to the Ternary and in the Grave three days
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
called but few are chosen also I have loved Jacob and hated Esau also Hath not a Potter power to make of one lump of earth what he pleaseth I say the same also That many are called but few are chosen for they will not they give their free Will into Gods Anger where they are even apprehended and so are chosen to be children of Wrath whereas they were all called in Adam into Paradise and in Christ into the Regeneration but they would not the Free Will would not it exalted it self into the Wrath of God which apprehended it and so they were not chosen children for Gods love chooseth only its Likeness and so likewise Gods Anger yet the Gate of the Regeneration standeth open to the wicked whom the Anger of God hath apprehended Man hath the Death in him whereby he may dye unto the Evil but the Devil hath not for he was created unto the Highest Perfection 29. Thus it is also with Jacob and Esau in Jacob the line of Christ got the upper hand in the Wrestling wheel and in Esau the fall of Adam now Christ was therefore promised into the Humanity that he might heal the fall of Adam and redeem Esau which was captivated in the Wrath from the Wrath Jacob betokeneth Christ and Esau Adam now Christ is to redeem Adam from Death and Wrath wherein he was captivated But did Esau continue in Sin that I know not the Scripture also doth not declare it the Blessing belonged to Esau that is to Adam but he fooled it away in the Fall and so the Blessing fell upon Jacob that is upon Christ who should bless Adam and Esau so that the Kingdom and Blessing might be given of free Grace again to Adam and Esau although he was apprehended in the Curse yet the door of Grace stood open in Jacob that is in Christ therefore Jacob said afterward that is Christ when he was entered into Adams Soul and flesh Come unto me all ye that are weary and heavy laden with your Sins and I will refresh you Also I am come to call the Sinner to Repentance not Jacob who needeth it not but Esau who needeth it and when he viz. Esau is come then saith Christ There is more Joy in Heaven for him then for ninety nine Righteous ones which need no Repentance viz. for one Esau that repenteth there is more joy then for ninety nine Jacobs who in the Centre of the Life 's Original are apprehended in the line of Christ There is more joy for one poor Sinner whom the Anger hath apprehended in the Centre of Gods Wrath in the Life 's Original and chosen to Condemnation if he bringeth the Sins of Death again into the Mortification or Death of Sin then for ninety nine righteous ones that need no Repentance 30. But who are the Righteous for we are all become Sinners in Adam Resp. They are those whom the line of Christ in the Humanity apprehendeth in the Lifes Rise or at the first point or opening of Life in them not that they cannot fall as Adam but therefore that they are apprehended in Christs Will-spirit in the wrestling Wheel where Love and Anger are counterpoysed and chosen to Life as hapned to Jacob so also to Isaac and Abel but this Line should be the Preacher and Teacher of Cain Ishmael and Esau and exhort them to Repentance and to turn out of the Anger and this Line did give in it self into the Anger which was enkindled in Adam Cain Ishmael and Esau and destroyed the Devils Sting with Love that Cain Ishmael and Esau had an open gate to Grace if they would but turn and dye in Jacob that is if they would enter into Christs Death and dye to sin in Abel Isaac and Jacob and Christ then they should be received into the Election of Grace 31. Jacob took Esau's Place in the Blessing wherefore did that come to pass In Iacob was the promised Seed of Abraham and Adam from this Line the Blessing should come upon the sinful Adam and Esau Jacob must be filled with Gods Blessing that he might bless the first born of angry Adam and Esau for the Blessing that is Christ must be born in our flesh and Soul that the Seed of the Woman might bruise the Head of the Serpent 32. The Anger must be drowned and appeased in the Humanity an offering did not do it but this Resigning into the Wrath that the Love might drown the Wrath. Jacob in Christ must drown Esau in the Love-power in his blood that Esau might also become a Jacob in Christ but Esau was not willing to receive his Brother Jacob and contended about the first birth that is Adam in sin will not nor cannot receive or accept of Christ he shall and Must dye to the sinful flesh and Will 33. Therfore Esau hath ever fought against Jacob for Jacob should drown him in Christ in his Blood this the evil Adam in Esau would not have he would live in his Self-hood therefore he strove with the earthly Adam against Jacob but when Jacob met him with his Gifts that is when Christ came with his free Love-gift into the Humanity then Esau fell upon his brother Iacobs neck and wept for when Christ entered into the Humanity Adam wept in Esau and repented him of his Sins and evil intent that he would kill Iacob for when Gods Love in the Humanity entered into Gods Anger the Angry Father bewailed our sins and misery and Iacob with his Humility drove forth mournful tears out of his brother Esau that is the Love in the Humanity brought forth the Great Compassion out of and through the angry Father so that the angry Father in the midst of his enkindled Wrath in the Humanity did set ope an open Gate of Mercy for Adam and all his Children for his Love brake the Anger which Love did put it self into Death and made an open Gate for poor Sinners in the Death to his Grace 34 Now it is commanded the poor Sinner whom the Anger hath chosen to the Condemnation of eternal Death that he enter into this same Death and dye in Christs Death to Sin and then Christ drowneth it in his Blood and chuseth him again to be Gods Child 35. Here is the Calling Christ calleth us into his Death into his Dying this the Sinner will none of Here is now Strife in the Sinner between the Seed of the Woman and the Seed of the Serpent which now overcometh that conceiveth the Child Now the free Will may reach to which it please both Gates stand open to him Many who are in Christs line are also brought through Imagination and Lust as Adam was into Iniquity they are indeed called but they persevere not in the Election for the Election is set upon him who departeth from sin he is Elected that dyeth to sin in Christs Death and riseth in Christs Resurrection who receiveth God in Christ not only in the Mouth but in divine Desire
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
we are to consider of the Creation of this World that the whole Essence of Eternity hath moved it self in the Place of this World and the whole Form was Enkindled and Sirred and that in the desire to Manifestation and there the Generation divided it self in the Flagrat of the enkindled Fire into four parts viz. into Fire Water and Earth and the Ayr is its moving Egressive Spirit as is to be considered in Sulphur which consists in these four things 3. In like manner also the Astrum is thus Generated out of the first Mother and All put together is only one Body and it All taketh its rise from the inward Spirit as a hand or foot groweth forth from the inward Centre and hath already its fashion in the Centre viz. in the first operation and so only groweth into a form as the spirit is 4. The First Mother of all Things viz. the Lubet with the Desire doth especially introduce it self into Seven Forms and yet continueth stedfast in three only but manifests it self in Seven Forms 5. As the first Form is Astringent viz. an Austere Attraction which is a Cause of Coldness and Salt and all Corporality 6. The second Form is the Compunction viz. the Drawing or Motion and causeth the Feeling also Pricking Aking Tormenting the Affection of bitterness enmity and friendliness joy and sorrow 7. The third Form is the Great Anguish in the Impression which causeth two Wills viz. one to the Fire to the highest sharpness and the other to the mortifying and dying in the Fire where the Will of the free Lubet falleth down to the Wrath in the Fire and again goeth into it self and maketh a Lustre in the Fires sharpness 8. Now the fourth Form is the Fire it self viz. the first Principle in the Life with which the dark and light World do Sever also in this Flagrat all Material Separations are effected and the Corporality and Multiplication beginneth according to the Property of the first Eternal Mind viz. according to the Essentiality a mortal Ens and according to the free Source a living Ens. 9. The fifth Form is now the second Desire which is done after the Separation and that according to two Properties viz. one according to the Lubet of the Liberty out of the Light which is the highest Love-desire and the other according to the Fires Lubet which leadeth its Life of its Essence in the Love in the Light whence the Joyfulness and every true Life ariseth 10. The Love giveth Essence for it is expressive and yeelding viz. it self for God giveth himself to every Essence and the Fire is receptive for it needeth Essence in its wrathful Hunger else it extinguisheth and then the Lustre of the Light would go out and the Desire of Love would cease for the Fire maketh the Light desiring viz. of the Joyfulness for if the Fire dyeth the Light waxeth dark and Love turneth into Anguish as may be conceived of in the Devils 11. The sixth Form ariseth from the Turning Wheel before the Fire where the Multiplication of the Essence ariseth out of the property of Mercurius in the Salnitral Flagrat with the enkindling of the Fire one Form is introduced into another and if now the Love-desire penetrateth all the Forms then all the Forms grow very desirous the one after the other for the dear lovely child Venus is in all 12. Here beginneth the Taste Smell Hearing Seeing and Feeling and Speaking for the Light doth open another Principle of another Source and filleth All and here springeth up the Life in Death viz. the Love in the Anger the Light shineth in the Darkness here the Bridegroom embraceth his Bride and God himself resisteth his Anger viz. the Wrath of Nature and in this Form all Speeches Understanding and Senses do arise and the True real Life of all Creatures so also the Life in the Vegetables viz. Trees and Herbs in each thing according to its property c. 13. The seventh Form ariseth from all the other and is the body mansion-house or food of the other and it s thus effected when the other Forms do taste each other in their mutual Penetration in the Love-desire then in each Form there is an hunger or desire after the Love viz. after the Light now each Hunger or Desire is forth-reaching after the thing it doth desire and eagerly attracteth the property of the thing desired and thus out of two one Essence is made viz. out of the Hunger and that which the Hunger desireth for this Hunger doth not stand in Death it doth not any more aval or enclose up it self in Death unless it be too great and the Imagination in the Hunger be too great and the Hunger cannot obtain that same thing then it choketh as many times a child is so choked or smothered in the mothers womb if this Form be enkindled in another Form to eat of some external thing whereupon the mother grows so ardent in longing and if she cannot get it the child also cannot get it now it choketh in the Hunger or else a member is spoiled whence the Hunger did arise 14. The first Hunger in the Centre before the Fire is a spiritual Hunger which maketh the dark World and the Hunger of the free Lubet maketh the light World both which are only Spirit until they pass both together through the enkindling of the Fire where then they are mortified to the Spirit and are a likeness of the first Spirit viz. a manifestation of the incomprehensible Spirit which is called God in Love and Anger in a two-fold Source thus each standeth undivided in it self viz. God in the Time and the Time in God and the one is not the other but they come from One Eternal Original thus the Temporal Spirits-hunger giveth a Temporal Body and the Eternal Spirits-hunger affordeth an Eternal Body and are both mutually in each other and yet are distinct 15. The seven Forms do make them a Body according to their Hunger out of their own Property therefore all whatsoever the Spirit hath in all Propertises lieth in the Body 16. Further we are to know that there is a Severation made in the Creation of this World for this is to be seen in the Sun and Stars so likewise in all Creatures also in Metals Stones and Earths for this same is the manifestation of God 17. We see in the Firmament seven Planets and in the Earth seven Metals which are fixed and also seven Planets only which are fixed in their property the rest are Minerals and so of the Stars and as the Planetick Orb hath its predominant Stamp or Influence so is also the Birth of each thing 18. As the Deity viz. the divine Light is the Centre of all Life so also in the manifestation of God viz. in the Figure the Sun is the Centre of all Life in the highest Life the highest things have taken their beginning and so forward successively
one from another to the lowermost In every external thing there are two Properties one from Time the other from Eternity the first property of Time is manifest and the other is hidden yet it setteth forth a likeness after it self in each thing 19. Whatsoever hath its beginning out of the Lubet of the Liberty standeth with the Root in an Heavenly Property and with the Body in an earthly but the Eternal standeth in Time and manifesteth it self with Time 20. Sulphur is on one part in the Internal Heavenly and as to the Body earthly yet putteth forth an Heavenly likeness according to the Eternal out of it self which is fixed and stedfast as is to be seen in Gold and is much more to be understood in the Humane Body if it were not corrupted in the Desire in Mercury for the spiritual or heavenly Man consists in Sulphur and in Mercury the Corporeal viz. the Similitude of the divine Man so also the Metalline Property in Sulphur is the noblest most excellent and highest for it is the highest Spirit 21. Understand it thus in the Heavenly Being there is also a property of a Sude when the Liberty is apprehended and enkindled in the highest Desire wherein the Joyfulness ariseth this is effected in the Heavenly Sulphur where it is made essential in the Heavenly Mercury viz. in the Eternal Word which is a spiritual Essence 22. But if the same Spirituality longeth to manifest it self in a likeness both according to the Property of the Spirit and the Essentiality too according to the Trinity of the Deity according to the Mortal and Immortal Essence then that Image is represented in the Stars and Elements and lastly it is set forth in Man who is a lively Image of the whole Essence according to the divine and outward World also the inward and outward World is represented with the Metals in a mortal Image as a Resemblance and Similitude of the living Heavenly Essentiality 23. The beginning is in Sulphur for Sul is the Lubet of the Light or the Liberty which longeth to manifestation and it cannot otherwise be effected save through Fire in Phur ariseth the Desire viz. an Austere Attraction which maketh the dark earthly Property and the Austereness of the Spirit viz. the fiery Essence In this Austereness ariseth Saturn which is the thing Impressed and Mercury is the desire of the Hunger and the Rager Raver and Breaker and Mars is the wrath in the Hunger a cause of Anger these three are the Property of Phur viz. of the free Lubets-desire 24. The free Lubets Property begetteth the Essence in the three fore-mentioned Forms viz. in Saturn Mercury and Mars for it giveth it self in to each Property and the Property in the Hunger of Mercury maketh it a Corporeal Form but if the free Lubet turneth also to an Hunger in the Austere desiring then it maketh also three Forms according to it self viz. Jupiter who is the understanding of the Lubet and Venus which is the desire of the Lubet and Luna which is the body of the Lubet and according to the Property of the Light it maketh Sol all this is Spirit but now in every Spirits Hunger there is also an Essence both according to the mortal and immortal Ens a fixt and unfixt a Figure according to the Heavenly and a Figure according to the Earthly Being or Property 25. In the Saturnine Property the desire of the free Lubet maketh according to Saturns own Property Lead and according to the watry Property in Saturn Salt and according to the mortal and earthly Property in Saturn Stones and Earth and all whatsoever is of that Sort and Semblance 26. But according to the Liberty or according to the Free Desires own property in that it yieldeth up it self to Saturn viz. to the Desire it maketh in Saturn Gold according to the desire of the Light where the Spirit and Body do sever the Spirit of its Desire is Sol and the Body is Gold understand the golden Body is in Saturn according to the property of the free Desire and not according to Saturns property his property in himself is Lead Salt and Earth but he keepeth the golden Child shut up in Himself as a black Raven not in his gray form but in a darkish glee He is a great Lord but his Dominion by reason of the golden Child which he hath in his bowels standeth not in his own Power He is not Father of the Child but Mercury is he which formeth the Child but he puts his morning Mantle upon it that he can have no joy with the golden Child but he Corporizeth the fair Child for he is its Fiat or Creator and doth hide and cover it close under his Mantle He cannot give it the Body from his own property for it understand the golden Body is the Essence of the free Desire in the highest degree of Corporality in the fix'd Death where yet there is no Death but an Enclosing and in the Similitude a Representation of the divine Heavenly Essentiality 27. Mercurius is the Master-workman of this Child which Saturn hideth when he getteth it into his Hunger he casteth off his black Cloke and rejoyceth in it but he is too malignant in his Fire-wrath he devoureth the Child and turns it wholly to his own property when he is most sharply hungry in the Fire then Sol must be given him it is his wife that his Hunger may be appeased and then when he is satisfied he laboreth in the Materia of the Child with his own Hunger or Fire and filleth up his sufficed Desire out of Sols property which he before had eaten down and nourisheth the Child till it getteth upon it all the four Elements with the Constellation and he grows exceeding pregnant with the Child and then it belongeth or is fit unto a strange Fire and yet not strange unto an Earnest Fire and then the Father giveth it the Soul viz. the Fire-spirit and its first Mother which Mercury did eat down in its Hunger which was fixt and perfect giveth the Souls-spirit viz. the light-Light-life even then the Death ariseth and the Child is born and becomes afterward its own and a Child of the Liberty and careth no more for its Work-master it is better then its Father but not better then its Mother in whose feed it say before the Father wrought in it it bruiseth the Head of its Fathers fiery Essence viz. of the Serpent and passeth freely through death in the Fire dost thou understand nothing here then thou art not born unto the highest knowledg of the Spargirical Science 28. Further we are to consider of the Degrees what the Liberty viz. the Eternal Lubet giveth to the Hunger of the other Forms in Sulphur in the property of the other Planets the Form of the Birth is as a Turning Wheel which Mercury causeth in the Sulphur 29. The Birth of the highest Degree
Original whereof is this That the Love is a Desire and desireth onely Light and Joy for the Materia is made out of the Desires Property But if the Love-desire shall come to be corporeal in the Impression then it must resign it self to the wrathful Fiat viz. to Mars his Desire in the fire or in the fiery Property for the Saturnine Property taketh all into its might and maketh it Corporeal 39. Therefore the Metal of Venus is so nigh allyed to gold by reason of her own Property from the Liberty but Mars makes it too wrathful and too spreud and because it separates it self out of Mars his fire it retaineth a great part of Mars his Property in it 40. Mars his Metal is Iron for he is the Wrath in Sulphur in which the fire enkindleth and ariseth his Original with the Materia is in the Austereness of the Desire Copper doth sever it self in the Generation out of Iron for it Ariseth from the Will of Venus and they differ as Body and Soul for Mars is the Fire soul of Venus and maketh Venus Corporeal else Venus as to her own Property giveth onely water in the mortification in the Salnitral Flagrat for her fire is onely a pleasant Shine Smile or Love-fire as she is alone devoyd of other mixture and therefore she cannot produce any Corporeal Essence from her own Power and Ability which is hard and tough she is onely the Mother to her childe without a creatural Soul Mars is her Soul and Saturn maketh her Body 41. The spirit of Sol may Tincture Mars and Venus and change them into the highest Metalline Perfection viz. into Gold which cannot so easily be effected in Silver unless it be reduced into the first Maetria where Saturn Mars and Mercury are together in the Sulphur and then it can be done Venus receiveth its toughness from Saturn and its redness from Mars as the fire 42. Now the Desire of Venus is onely Eager and longing after Sol as after her first Mother whence she springeth forth in her Birth in the first Original for the Love cometh forth originally from God and so it is likewise in the extern Birth in the Figure The Desire of Venus goeth into Sol into the Sun and receiveth in its Desire the Property of the Sun and shineth from Sol she hath a very Peculiar Shine and Lustre above all the Planets and Stars which she receiveth from her Mother and in her Mothers Power consists her Joy viz. the Pleasant Twinkling Smiling Aspect which she hath in her she is in her own Property as she is purely alone without the property of the other Planets a real Daughter of the Sun understand in Sulphur where all is enwrapt together therefore she standeth next under the Sun as a childe of the Sun not that the Sun did generate that Star for he is likewise created with her but in the Sulphur without the Creation meerly in the Generation it is so both in the Heavenly and Earthly Being or Principle 43. For God the Father Generateth the Love through his Heart now the Sun by way of similitude betokeneth his Heart for it is a figure in the outward World according to the Eternal Heart of God which giveth strength and vertue to every Life and Essence 44. And understand it aright As All things proceed from the Word and Heart of God which is the Divine Sulphur in the Birth of the holy Trinity and manifest themselves in and through the Proceeded or Egressed Essence which is Gods Wisdom and yet again do eagerly force and press out of the Egress in and towards his Heart and Power and vehemently long after it as Paul saith all Creatures do groan and pant with us to be delivered from Vanity 45. So also doth the outward Essence in the outward Birth of Metals Planets Stars and Creatures Each thing longeth after its Center viz. after its first Mother whence it proceeded viz. after the Sun in Sulphur for it is the Tincture of all Essences Whatsoever the first Desire with the Impression in Saturn maketh Evil in the Wrath of Mars that the Sun turns again into good As the Divine Sun Tinctureth the Anger or Wrath of God so that the wrathful Property of Gods Anger is changed into a Joyfulness so likewise the outward Sun Tinctureth the outward Sulphur viz. Saturn and Mars that there is a pleasant Temperature viz. a growth springing and blooming in all Metals and Creatures therefore the Sun is the Center which Reason will not beleeve understand in the Planetick Orb and in all Vegetables and Animals CHAP. V. Of the Sulphurean Death and how the dead Body is revived and replaced into its first Glory 1. ALl Life and Motion with Understanding Reason and Senses both in Animals and Vegetables consist originally in Sulphur viz. in Natures Desire and in the Lubets Desire of the Liberty 2. In Natures Desire ariseth the Death and Enclosing and in the Desire of the Liberty ariseth the Opening and the Life for the Liberties Desire Tinctureth the Desire of the dark Nature so that the wrathful Mother foregoeth her own Right and freely resigneth to the Liberties Desire and so the Life groweth in Death for there is no Life without Light but if the Light goeth out in the Essence of the Sulphur then it is an Eternal Death which no man can revive except God move himself in the Lubet-desire in the same Death for Death can receive no Life into it unless the first Desire viz. the free Lubets Desire doth manifest it self in the Desire to Nature wherein the Enclosing and Death is generated 3. Therefore when Man dyed in the Sulphur none could have made him alive again unless the Free Lubet viz. the Desire to the Eternal Life did again enter into his Phur viz. into the Birth of the Nature of the humane Property and moved the enclosed Death viz. the Center of Nature and give it self again into the Center viz. into the Soulike Property and into the Souls Essentiality and Corporality and this was so brought to pass 4. We know that the right Sulphur is a generation of all Spirituality and Corporality so far as concerneth its first Original where it is heavenly it is the Generation of the Essence of all Essences For all whatsoever Eternity and Time is in it self hath and is able to effect lieth in this Birth But now as to the Kingdom of this World it is earthly viz. a figure of the Eternal for in it the Time and Creature consist and all whatsoever is visible and invisible 5. Now Man and every Life also as to the Kingdom of this World was created and generated out of the outward Sulphur Man out of the inward and outward Sulphur and the outward Creature onely out of the outward for Man is an Image and likeness of God and the other Creatures are as a Similitude according to the Figuration in the internal Generation in Gods Wisdom viz. in the expressed or
procreated heavenly Essence according to both Eternal Principles 6. But now Man was created Good and Perfect according to and out of all the three Worlds as an Image of the Deity in whom God dwelled and was even that Essence what God is according to Eternity and Time in all the three Worlds but a Creature with a beginning as to the Creature and dyed through Lubet as to the Heavenly and Divine Essence For the inward Lubet which was generated in the Center viz. in the fire wherein stood the Life in the Divine Essentiality that is that which enkindled the Essence of the divine Meekness wherein the Joyfulness or the Angelical Form consisteth that I say turned it self from the inward Lubet of the Liberty and Eternity into the Time viz. into the Extern Birth into the Planetick Property it departed out of the Pure Divine Element into the four Elements Thus the inward Divine Essentiality or inward Corporality did no longer retain any Leader or Life and this was the death for the Souls fire proceeding from the Fathers Property turned it self away from the Sons Property in which alone the Divine Life consists 7. Thus the Property of the Soul remained naked onely and alone with its Will in the outward Sulphur and the inward disappeared and continued stedfast in the Eternal Unchangeableness as in an Eternal Nothing wherein there was no more any Effecting or working Efficacy to bring to pass 8. Thus Man with his outward Body lived barely and meerly to the Time the precious Gold of the Heavenly Corporality which tinctured the outward Body was disappeared and so the outward Body stood barely and alone in the Life of Natures Desire viz. in the Souls fiery Property understand in the Form and Property of Mars viz. in the Wrath of God who is the Wrath in Sulphur viz. the Property of Gods Anger and the dark World but being the outward Body was created out of the Time therefore the Time viz. the Constellation with the four Elements presently obtained the dominion in him and the divine Property viz. the Desire of the Deity which Ruled and Tinctured Time so that there was a holy Life in the Creature out of the Time was vanished it s own peculiar Love in the divine Desire was turned to water and it became blinde and dead in the Will and Desire of God and the Soul must help it self with the Suns Light 9. But being that Time hath Beginning and End and the Will with the Desire hath given up it self to the Temporal Leader therefore the Dominion of Time destroyeth its own contrived spirit and so the Body also dyeth and passeth away and this is that which God said to Adam That he should not eat of the Tree or Plant of the Knowledg of Good and Evil of both Properties lest he dyed as it also came to pass he dyed in the Sulphur The Sul in the Kingdom of God viz. the Lubet of the divine Liberty out of which the Light of God shineth and in which the divine Love viz. the Love-fire burneth did disappear and withdraw from him 10. Now there was no remedy for him unless Gods Desire entered again into his dead Sulphur that is into his mort Sul viz. into the dead or mortified Essentiality and again enkindle it with the Love fire which came to pass in Christ and there the Heavenly Body wherein Gods Light shineth did again arise But if this must be effected then the Love-desire must again enter into the Desire of the Enkindled Anger and quench and overcome the Anger with the Love the divine water must enter again into the Souls burning fire and quench the wrathful death in the Astringent Fiat viz. in the Desire to Nature that the Love-desire which desireth God might be again enkindled in the Soul 11. For Mans Happiness consists in this that he hath in him a true Desire after God for out of the Desire springeth forth the Love that is when the Desire receiveth the Meekness of God into it self then the Desire immerseth it self in the Meckness and becomes essential and this is the Heavenly or Divine Essentiality or Corporality and therein the Souls-spirit which lay shut up in the Anger viz. in Death doth again arise in the Love of God for the Love Tinctureth the Death and Darkness that it is again capable of the divine Sunshine 12. And as this is done in Man so likewise it is in the Transmutation of Metals the Sulphur is shut up in Saturn viz. in the Death and yet there is no Death but a Vegetative Life and the outward Mercury is the Life thereof Now it the Metalline Body shall come to the Highest Perfection then it must dye unto the External Dominator viz. to the Elements and come again into such a Sulphur as it was when as yet it had not the four Elements on it but lay onely in the Element in unity 13 But now none can reduce it into such a Body save he onely which hath generated He that hath given it the four Elements He Alone can take them away and He that at first made it Corporeal He must aval it into himself and transchange it in himself into another Body and this is the Sulphur which hath Mercurius as its chief Faber in it self He must again take it out of dark Saturns bowels in the Fiat and introduce it into his own and with his own Fire separate the four Elements from it and reduce it into one as God at the last Day will in the Enkindling of his own Fire separate the Essence of the four Elements from the Pure Element that the eternal Corporality in the Pure Element may Arise and spring forth and as in the death of Man the four Elements do sever from the true Man who is the Element of God and the Heavenly Body remaineth onely in it self even so it goeth in the Transmutation of Metals Process 14. The Body lieth shut up in a disesteemed Form in Saturn not wholly in Saturns Property in a dark colour marked with Mercurius its Father and Sol its Mother clothed with Saturn and manifest with the Life of Mars but its Mother is not outwardly manifest and known on it unless its Faber be enraged with its own Iniquity which yet cannot be except an Alienate be applyed whereby its Propriate is enraged and then if his Anger be set on a fire or fury he becometh so very hungry and thirsty and yet can finde no refreshment in it self then it seizeth on its Faber who hath made it and fighteth against its Creator as the earthly wicked man against God so long till he devoureth and consumeth himself as a fiery pestilent Poyson consumeth the Body unless you remedy stay and allay its hunger yet there is none that can still this horrible Hunger but God himself who hath made him and if he assists not in due time then the Hunger in the Wrath
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
in which the Life in Mercury doth burn and shine of which thou hast a Similitude If in a Creature there be a strong poysonful Mercury of a dry quality that Creature is strong bold couragious and potent which hath also a clear Oyl in it for the fiery property of the Mercury consumeth the waterish but if its fat be enkindled it yeeldeth a clear Light much more would it be if the watery property were severed from the oleous CHAP. VII How Adam in Paradise and Lucifer was a fair Angel and how they were corrupted and spoiled through Imagination and Pride Process 1. WE will give an occasion of Consideration unto the earnest Searcher and Seeker and if he apprehends our meaning he shall indeed be able to find the Noble Philosophers Stone but so that he be chosen thereto by God and his Life also standeth in the Heavenly Mercury otherwise we are a Mystery unto him and we will represent it unto him in Similitudes in the most manifest and yet Mystical manner 2. When Adam was created in Paradise the Heavenly Mercury did then lead him his Life burned in a Pure Oyl therefore his Eyes were Heavenly and his Understanding did excel Nature for his Light shone in the Oyl of the Divine Essentiality the external waterish Property was not manifest in his Oyl he was Iliastrish that is Angelical and became in the Fall Cogastrish that is the waterishness in the mortal Property was manifest in his Oyl and penetrated so that the Mercury in him became an Anxious Poyson which before in his Oyl was an exaltation of Joyfulness 3. For the Salnitral Flagrat in the Impression in the Coldness viz. according to the Saturnine Property was thereby elevated and got the Dominion as a cold Poyson which ariseth in the Impression of Death whence the Darkness was generated in the Oyl and Adam dyed to the Divine Light to which the Devil perswaded him by the Serpent that is by the Essence and Property of the Serpent for the Kingdom of Wrath and also the outward Kingdom was manifest in the Serpent for it was more subtle then any Beast of the field and this subtlety Eve desired for the Serpent perswaded her that her eyes should be opened and she should be as God and know good and evil 4. Which also was the Will of the Devil that he would know Evil and in the Enkindling to the Knowledg in Mercury he became corrupt and dark for he entered with the Imagination according to his Condition Knowledg and Desire into the fiery Byss and Adam according to his Knowledg and Desire went into the cold Byss into the Impression into the procreated waterish Property in the Salniter where both Kingdoms stand severed He desired to prove and taste the watery Mercury in which is the Mortal Poyson and Lucifer desired the fiery Mercury which giveth Strength and Might whence his Pride arose viz. out of the fiery Mercury But both viz. Lucifer and also Adam lost the Oyl of the Meekness of the Divine Essentiality 5. Now we are to consider of the Serpent which deceived Adam with its craft How it was and what its subtlety was after which Adam Eve did Imagine wherefore they did eat of the forbiden Tree which was Evil and Good and how they did eat Death thereby and what their Salvation and Restoration is naturally and properly what Evil and Good is what the Property of the eternal Life and then the Property of eternal Death is what the Cure is whereby the Sickness introduced by Adam and its death may be healed and restored both to the Temporal and Eternal Life 6. Let the Reader attend unto the sence and meaning for we have not the Ability to give this into his hands that onely belongeth unto God but the Gates shall stand open for him if he will enter in if not flattery avails him not 7. The Devil was a fair Angel and the Serpent the subtle Beast and Man the likeness of the Deity now all three were corrupted by Imagination and Pride and got the Curse of God for their false Lust or cunning 8. All whatsoever is Eternal proceedeth originally from one Ground as Angels and Souls but the Serpent is not out of the Eternal Ground but out of the Beginning as we have before given you to understand how with the Enkindling of the fire in the Salnitral Flagrat two Kingdoms SeVer viz. Eternity and Time and how the Eternity dwelleth in the Time but yet onely in it self but yet so nigh unto the Time as Fire and Light which are in one another and yet make two Kingdoms or as Darkness and Light dwell in each other and the one is not the other The like we are to consider of the inchoative poysonful Mercury in the Devil and in Man and in the Serpent also how an Oyl corrupteth and yet the Essence or Being of God is not hereby at all corrupted but entereth into it self viz. into the Nothing and the Creatural Mercury which Ariseth or is begotten with the Beginning of the Creature in the Creature goeth out of it self that is out of the Eternal into Time viz. into the Beginning of the Creature It desireth its own self that is the Beginning and will be its own or a Selfist and forsaketh the Eternity into which it should be wholly confined and resigned with its Desire and bring its Hunger thereinto and then its Poyson-Source would not be manifest 9. For whatsoever doth hunger after the eternal Nothing viz. after the quiet meek Liberty of God that is not manifest to it self but it is manifest in the Still Liberty viz. in God for as the Hunger is such is also the Essence in the Hunger each Hunger or Desire maketh it self an Essence according to the Property of the Hunger or Desire 10. Thus the Devil maketh or causeth in himself his Darkness for he went with his Desire into himself into the Property of the Center to the Desire and forsook the Eternity viz. the Nothing that is the Lubet of Love so that he enkindled himself in his Poysonful Mercury that is in the Forms unto Life in himself and became an anxious Fire-source in the Darkness as wood that is burnt to a coal which onely gloweth and hath no more any true light in it also no oyl or water so it went with him Now in his own Property viz. in his Lifes-Forms there springeth forth nothing but a stinging envious Property where one Form doth hate and annoy the other and yet do so beget each other 11. And so was the Serpent likewise yet not by its own Aspiring Haughtiness but when God said Let all sorts of Beasts come forth each according to his property or kinde then came forth Beasts out of every Property of Nature as it was manifest in the Se Veration when God moved himself to the Creation for the Devil would domineer over the Love and Meekness of God and put
was to undergo the Combare of this Tryal when the humane Essence was to enter again with its Desire into the Deity and eat of Gods Bread that is of the divine Essentiality He went to Jordan and was baptized of John Wherewith With the Water in Jordon and with the Water in the Word of Life viz. with divine Essence which must Tincture our mortal Essence in the outward Humanity of Christ whence the divine Hunger arose in the humane Essence that he desired to eat of Gods Bread therefore the Spirit of God took him and carried him into the Wilderness and there the Fathers Property in the Wrath did oppose him through the Prince in the Wrath and there Gods Bread and also the Bread of Gods Anger according to the Deaths Desire was tendered unto him now it was tryed whether the Soul which was generated and created out of the Fathers Property would after this Tincturation of Baptism enter again into the Love-desire viz. into the Nothing out of all Source 43. What is hereby intimated unto the Magus A Mystery is hinted unto him if he will do Wonders with Christ and Tincture the Corrupt Body to the New-birth he must first be baptized and then he getteth a Hunger after Gods Bread and this Hunger hath in it the Verbum Fiat viz. the Archeus to the new Generation that is the Mercury but I do not speak here of a Priests Baptism the Artist must understand it Magically God and man must first come together ere thou baptizest as it came to pass in Christ the Deity first entered into the Humanity but the Humanity could not presently comprehend it until it was quickened through Baptism and the Hunger viz. the dead Mercury in the Humane Essence was again stirred up in the Heavenly Part. 44. And Here began again the Humane Eating viz. the Mercury received again Divine Property and Will and then the inward Mercury understand Mans Property did eat in the Taste of the Divine Word of Gods Essence and the four Elemental Properties did eat of the Nights Property so long till the Humane Mercury sublimed its Life and changed the four Elements into One and the Life Tinctured Death which was done on the Cross then the four Elements departed from him that is He dyed unto Time viz. to the Night that is to the four Elements and arose in the Pure Element and lived to Eternity 45. The Magus must keep and observe this Process also with his Alchimy Dost thou ask how I will not put it into thy mouth by reason of the wicked who is not worthy of it Observe onely the Baptism that thou baptizest the dead Mercury which lieth in the Heavenly Essentiality enclosed and shut up in Impotency with its own Baptism and mark of what Essence he is in a thing but thou must have his divine Water and also the earthly for the earthly Mercury cannot else Receive the Divine Being except the Divine Mercury receiveth of its Power whereupon it stirreth and hungereth even then the Heavenly Mercury seeketh but yet findeth not Divine Essence about it for its food Thereupon it brings its Will through the Desire of Death into it self viz. into the Verbum Fiat which hath made and produced it and setteth its Hunger upon the same whereupon the Divine Essence inclineth it self unto it and will become Joyfulness in him even then ariseth the beginning of the new Body out of the Divine Essentiality which the Desire nourisheth and bringeth up and when the new Life is born viz. the Day then the four Elements dye and then the new Body is shut up in the dark Death and on the third day it riseth again from Death for the Night is avalled in the Grave and the Morning riseth 46. If thou didst understand this then hadst thou the Pearl But my Intent and purpose is otherwise I will shew thee Christ along with it and also this Pearl therefore none shall finde it but he that Loveth Christ. 47. Thou sayst Tell me the Baptism and I have already told it thee Every Hunger is a Desire after its Property now if thou givest again the Property of Death unto the Hunger of Death then Death encreaseth but if thou givest him Heavenly Property then Death receiveth it not for Hell is against Heaven therefore thou must give Death and the Anger of God to Death and in this Anger give him Heavenly Essence viz. the Baptism and so the Baptism will Aval the Death into it self even then the Anger dyeth in the Death through the Baptism but not presently thou must first keep the Process of Christ and suffer the baptized to Preach that is appear in his divine Form and Colours exceedingly persecute and plague him and give him no rest for so the right Mercury becomes working and active and when he hath shewn all his Wonders through the old Adam even then thou must east the old and new Man into Gods great Anger and slay the old Man ventilate him and hang him naked on the Cross and again take him thence and lay him into the Putrifaction viz. into the Grave 48. And then Christ will arise from death and appear but only his own know him He walketh about in Heavenly Form and sometimes in his own Form which he had here until the Feast of Pentecost for now here is tryed in him the highest Perfection whether he will persist in the Angels-form and eat only of the divine Essence and then cometh the Holy Ghost and proceedeth with his Power out of the whole Corpus viz. out of the Body and Soul which then Tinctureth the dead and broken Being as may be seen in the day of Pentecost where Saint Peter Tinctured three thousand Souls at once with his Heavenly Mercury and delivered them out of death 49. Dear Seekers herein lieth the Pearl had you the Universal then ye could also Tincture as Saint Peter did but your covetous Death doth withhold you and shut you up for ye seek only Covetousness and Temporal Honour in the pleasure of the flesh to generate your selves in the Nights property therefore the Pearl doth hide it self from you yet the day shall again appear when the wrathful Anger of God is fulfilled satisfied and appeased in the blood of the Saints and turned unto a Love-life and the time is near Process 50. Every Creature keeps in its generation and propagation unto its own Kind the male to the female and the female unto the male Now God said to Adam and Eve after the fall The seed of the Woman shall bruise the Serpents head He said not the seed of the Man Herein lieth the Baptism of Nature the Male hath the Fire-spirit and the Female the Water-spirit to the Tincture now the Mercury is a Fire-life and maketh himself a Body according to his Hunger and Desire now the chief of the work is in the beginning to give the Fire-hunger a Love-Virgin out of its Kind for its Consort that so
his wrathful Hunger may be changed into a Love and then they sleep together in their own Marriage Bed now the Devil is an Enemy of this Wedlock who soon cometh with a strange Desire and tempteth these married people but dares not lay an hand of violence on them but only afflicts and plagues them with a false strange Desire now if they yeeld their Desire unto his Will and his Desire overcome them then they become Enemies to one another and bring forth a false Child for Christ said An evil Tree bringeth forth evil fruits and a good Tree good fruits 51. Therefore the Artist must beware and keep himself from such Anger and yet must prepare a Cross for this married couple for he is their Foe and Friend that so they both in their Marriage Bed of Love might lift up their Desire to God and so with their Desire Gods Essence may be pregnant in their Desire and then in their Copulation they shall beget such a Child which they understand the Mother viz. the Female shall nourish in their Belly until it be ripe 52. In the mean time let the Mother take heed she bear no Love to any other besides her Consort and also not Imagine after strange things else she will imprint a spot or mark on the Child she must continue simply in one Love till the Child be perfect as to its body which comes to pass in the fourth Moneth yet according as the Parents are of one property even so strife and contrary will arise in the essence in the Child when as the Child is to receive its Souls life 53. But when the Essence is in its wresting Combate the Artist must assist the Soulish viz. the fiery propeity until the Souls-spirit attains its Life even then he appeareth in the Womans Form and Lustre Now supposeth the Artist that he hath the Child that it is born but there belongeth a further time unto it till the Soul grows strong and then it appeareth and shews it self in its red and white Coat 54. But there is yet a wonderful Process behind when the Souls life is born then the new Soul casteth away the Vegetable Life of the Parents which is propagated and inherited to the body from the Parents Vegitta wherein the body of the Child congealed and grew till the time of the Soul and the Life of the four Elements dyeth and the Life in the one Element ariseth the Child is hidden in the dark Death and the Artist supposeth it to be dead but he must have patience till the Childe be born The Peculiar Process in the shaping of the Magical Child 55. The Course of Christ upon the Earth is a real Type how the new Child is nourished in the Mothers Womb after its Conception as is before mentioned and attains a Vegetable Life and groweth up to the time of its right Souls and Spirits Life and how the Child ariseth from the Parents Essence and how in the Enkindling of its Right viz. of its own Life it casts away the Parents Vegitta and Working and how a new plant viz. a new peculiar Operation doth now arise according to the new enkindled Spirits property whereby the Child is more noble then its Parents understand as to its outward Life 56. But perhaps some rude clownish Sophister might meet with this Treatise and draw a strange Understanding from it in that I write of a Soul in the Vegetative Life but let him know that we do not understand the Image of God which was formed into a likeness according to God to be in Metals Stones and Herbs but we understand the Magical Soul how the Eternity viz. the Deity doth imprint and pourtray it self in its likeness according to the Model of its Wisdom in all things and how God filleth all in all we understand the Summum Bonum the Good Treasure which lieth hidden in the outward Worlds Essence as a Paradise 57. When Christ in his childhood grew up in humane and divine Property till he was twelve years old he went with his mother Mary unto the Feast at Jerusalem and went into the Temple among the Scribes asked them and harkened unto them and gave answer unto the Questions of the Teachers but when his Parents returned home supposing him to be among the Company he remained purposely behind among the Doctors and followed not the intent of his Parents but the divine Will until they came back again and sought him and then his Mother said unto him My Son wherefore hast thou dealt so with us Lo thy Father and I have been seeking thee Sorrowing Then he said unto them How is it that you have sought me wist ye not that I must be about my Fathers business And he went home with them and was subject unto them 58. In this Figure we have the Type of the Wills of the inward and outward World how they are in one another and against one another and yet are but one Even as in Christ there were two Kingdoms manifest one wrought unto Gods Will and brake the outward Worlds Will of his Parents in that Christ tarried behind contrary to the will of his Parents at which they were troubled which the divine Will in Christ knew well enough and the other Kingdom viz. of his Parents Will brake the divine Will that he went home with them and was obedient unto then according to their will 59. This Figure sheweth the Magus that he shall find two Wills in his Purpose which he thinks to carry on one will not be obedient and subject unto him viz. the divine Will and yet if his own peculiar external Will shall rightly apply it self thereunto and only seek the dear Child Jesus with Mary with desire and earnest sorrow and not earthly pleasure of the flesh then the divine Will will be obedient to him and go home with him and be used according to his good pleasure 60. Secondly It sheweth him the two-fold Working and Will in all things and if he will be a Magus and according to his Will turn the Will and Essence of the good Property out of the inward into the outward then he must be first capable of the inward viz. of the divine Will else he cannot change the inward Will into the outward as Christ was not obedient to the external Will of his Mother until she sought him with grief and sorrow of Heart and turned her Will into Gods Will and wrestled in his Compassion with Gods Will as Jacob the whole night until the Lord blessed him and God said unto him Thou hast wrestled with God and man and hast overcome or got the Victory 61. Also let the Magus know that he need not go about to implant the right Will to perfection from without into his purpose it is already in all things only he must introduce a divine desirous Will according to the things property into that thing which he taketh in hand which wrestleth with the divine Will as
Jacob and blesseth the Will introduced to Gods Will that the divine Will yeelds it self freely into the Hunger or incline it self to the Desire and maketh the imperfect Will which earnestly presseth into his Compassion Perfect and then is it rightly said Thou hast wrestled with God and hast overcome then thy Purpose obtaineth a transformed Body which is Heavenly and Earthly 62. Observe it It is the first beginning to Baptism and so you are fit and prepared to the Baptism and not otherwise else you baptize only with the water of the outward World but the true Magus baptizeth with the outward and inward Water if he hath a right divine Desire in him then Gods Will in his Baptism is the first glimmering Tinder in Mercury so that the Life enkindleth Death viz. the Mercury shut up in Death and he getteth divine Desire even then Mercury beginneth to Hunger after divine Essence and doth his first Miracle and turneth the water into wine as Christ did after his Baptism This is the first Tincturation in the dead Corpus in the Power of Baptism that the Vegitta or working energetical Life obtaineth another Property viz. an Hunger of Love wherewith she embraceth her Bridegroom viz. the Fire-Source that he is enkindled in her Love and changeth his cold deadly Wrath and Will into a fiery Love-will then the mortal Water turneth into Wine a sharpness of a fire and water-taste out of which at last cometh an Oyl to another Baptism after the manner and disposition of the Artist viz. according as he intendeth and beginneth after the Magus hath joyned the Virgin and young man together then Christ viz. the Bridegroom is lead with his Bride into the Desart and tempted of the Devil 63. Here is the Tryal whereby the Artist is proved by God what he seeketh with his Baptism for here is the proof in Paradise to try whether the Bridegroom be not too bad for the Virgin casteth her Love upon him and inviteth him if he receiveth it with desire and giveth his Will thereinto then she giveth him her heart and will wholly This is the Heavenly Tincture which giveth it self into the enkindled Anger of God viz. into the Curse of the Earth when God cursed it that is into the Mercury enclosed in Death which is the Bridegroom for the Seed of the Woman viz. the Heavenly Tincture must bruise the Head of the Serpent viz. the poysonful Mercury in the property of Death and change his Poyson into Wine and then the Virgin receiveth the Seed of the Bridegroom and not before 64. The Desart is the earthly outward Body where Mercury is Tempted when the Devil appeareth unto Mercury and plagueth him and assaulteth him in his fiery Essence then must the Virgin come to help him and give him her Love now if the Mercury eateth of the Virgin-like Love that is of Gods Bread then he may stand before the Devil and at last the Angels come to him and serve him the illuminated Magus will well understand what is meant by the Devil 65. Hereby let the Magus in the Temptation seeing the whole Marriage standeth in the Devils Temptation have a careful eye upon his purpose and if the Angels do not appear in forty days space then is his purpose in vain therefore let him look that he suffer not too fierce a Devil to tempt and also not too weak lest Mercury become Light and desire to continue in his own poysonful Deaths property and devour the Baptism as a Wolf and the old one remain 66. So soon as he doth espy the forms of Angels let him bring Christ out of the Desart and let the Bridegroom eat again his own food and dismiss the Devil that he may no longer plague him and then Christ will do many Wonders and Signs at which the Artist will marvel and rejoyce even then he hath nothing to do the Bride is in the Bridegroom they are already married he need only make their Bed ready they will warm it well enough themselves the Bridegroom embraceth the Bride and the Bride the Bridegroom and this is their food and pastime until they beget a Child 67. But if the Artist will needs be so diligent as to warm the married Couples Bed then let him have a care that he do not anger and enrage them in their Love what he beginneth he must go on with only the Bridegroom is wonderful He hath continually two Wills viz. an earthly Hunger after Gods Anger and an Hunger after his Bride therefore he must always have his own earthly Food given him but not into his Belly but Magically that so he may satisfie only his Wills-Hunger His Food is his Mother that begetteth him as is before mentioned 68. In brief the whole Work which men do speak so wonderful much of consists in two things in an Heavenly and in an Earthly the Heavenly must make the Earthly in it to an Heavenly the Eternity must make Time in it to Eternity the Artist seeketh Paradise if he finds it he hath the great Treasure upon the Earth but one dead man doth not raise another the Artist must be living if he will say to the Mountain Arise and cast thy self into the Sea 69. When the Incarnation of the Child beginneth then first of all Saturn takes it and then it is dark and disesteemed and is contemned and derided that such a Mystery should lie hid in such a mean form there Christ walketh in a poor simple form upon the Earth as a Pilgrim and hath not so much room and propriety in Saturn as to lay his Head He goeth as a stranger as if he were not there at home 70. After this the Moon takes it and then the heavenly and earthly Properties are mixed and the Vegetative Life ariseth and then the Artist rejoyceth but he is yet in danger 71. After the Moon Jupiter takes it who maketh an understanding in Mercury viz. a pleasant Habitation and gives him its good will and in Jupiter his Enclosed Life viz. Mercury is quickened who taketh it with its Orb and forceth it into the highest Anguish and then Mars apprehends it and giveth the Fire-Soul to Mercury and in the Flagrat of Mars the highest Life doth enkindle it self and Severs it self into two Essences viz. out of the Love into a Body and out of the Fire into a Spirit then the Life of Love in the fiery Flagrat sinketh downwards and appeareth beautiful but it is Venus a Woman then the Artist supposeth that he hath the Treasure but the Hungry Mercury devoureth Venus and the Child turns to a black Raven then Mars Afflicts Mercury in himself until he grow faint and yeelds himself to Death then the four Elements Depart from him and the Sun receives the Child into its Property and sets it forth in a Virgin-like Body in the Pure Element for in the property of Mars the Light is enkindled and the right Life is born and standeth in the Pure Element no
Anger nor Death can destroy it 72. It seems strange in the eyes of Reason that God hath kept such a Process with the Restoring of Man in Christ that he appeared in such a poor disesteemed form in the humane Property and was reviled mocked scorned scourged crucified and slain and that he was buried and rose again out of the Grave and walked forty days upon the Earth before he entered into his invisible Kingdom Reason is so blind that it understandeth nothing of the Eternal Birth it knows nothing of Paradise how Adam was in Paradise and how he fell and what the Curse of the Earth is if it understood this the whole Process were manifest to it as the Eternal Birth is in it self so is also the Process with the Restoration after the Fall and so likewise is the Process of the Wisemen with their Philosophers Stone there is not the least tittle of difference betwixt them for all things do Originally Arise out of the Eternal Birth and all must have one Restoration in one and the same manner 73. Therefore if the Magus will seek Paradise in the Curse of the Earth and find it then must he first walk in the Person of Christ God must be manifest in him understand in the internal Man that he may have the Magical Sight He must deal with his Purpose as the World did with Christ and then he may find Paradise wherein is no Death 74. But if he be not in this Birth of Restoration and walketh not himself in the way wherein Christ walked upon the Earth if he steps not forth into the Will and Spirit of Christ then let him give over and leave off his Seeking he findeth nothing but Death and the Curse of God I tell him plainly and faithfully for the Pearl of which I write is Paradisical which God doth not cast before Swine but giveth it to his Children for their play and delight 75. And albeit much might be mentioned here that even Reason might obtain open eyes yet it is not to be done for the wicked would grow worse and more full of pride therefore being he is not worthy of Paradise and also cannot enter thereinto no Heavenly Jewel shall be given him and therefore God doth hide it and permits him to whom he doth reveal it to speak of it no otherwise then Magically therefore none attains it unless he himself be a Magus in Christ unless Paradise be manifest in his internal Man and then he may find if he be thereto born and chosen by God CHAP. VIII Of the fiery Sulphureous Seething of the Earth and how the Growth is in the Earth also of the Separation of the several Kinds of Creatures An open Gate for the Wise Seekers 1. LEt the Reader but consider what before is written concerning the Centre of the Generation of all Essences and then he may easily proceed here All whatsoever is Corporeal let it be either Spirit or Body consisteth in a Sulphrous property the Spirit in such a spiritual Property and the Body out of the Spirit in such a Corporeal property 2. For all things are arisen from the Eternal Spirit as a likeness of the Eternal the invisible Essence which is God and the Eternity hath in its own Desire introduced it self into a visible Essence and manifested it self in a Time so that he is as a Life in the Time and the Time is in him as it were dead as a Master that maketh his work with an Instrument and the Instrument is mute to the Master and yet it is the Making the Master only guides it even so are all things confined into limit measure and weight according to the Eternal Generation and they run on in their Operation and Generation according to the right and property of Eternity 3. And God hath appointed over this great Work only one Master and Protector which can alone manage the Work which is his Officer viz. the Soul of the great World wherein all things lie and he hath appointed a Type of its likeness as the Reason over this Officer which represents unto the Officer what he is to do and make and this is the Understanding viz. Gods own Dominion wherewith he ruleth the Officer Now the Understanding sheweth unto the Officer what the property of each thing is how the Se Veration and Degrees proceed from each other for all things are contained in the Sulphurean Body and Mercury is Sulphurs Life and the Salt is the Impression that preserveth the Body from falling to ashes so that the Spirit is known in a palpable Essence 4. The Property of Mercury is in Sulphur as the boyling of a Water Sulphur is the Water wherein Mercury Seetheth and produceth continually Two Forms out of the Water viz. one Oleous living from the Liberty of the divine Powers property and one Mortal from the dissolution in the Fire in the Salnitral Flagrat 5. The Oyly is in Stones and metals herbs trees beasts and men and the Mortal property is in the Earth in the Water in the Fire and Ayr likewise the Oleous property is in these four Forms viz. in the Earth Water Fire and Ayr as a Spirit or Life and these four Properties are as a dead Body in which the Oyl is a Light or Life whence the Desire viz. the Growth ariseth as a Springing out of the dead Property which is the Vegetative Life a Springing budding and growing out of Death 6. But now the Oyly property could not be a Life if it were not in the Anguish of Death the Anguish maketh it to pullulate or move in that its Will is to fly from and press out of the Anguish and forceth it self eagerly forwards whence the growth ariseth Thus must Death be a cause of the Life that the Life may be stirring or active and therefore Mercury is the true moving Life 7. In the Mortal property he is Evil and is called the Life of Death of Hell and the Anger of God and in the Oyly property he is Good from the efficacy of the Meekness and Liberty of God and he is the Officers Faber whereby the Officer distinguisheth the Degrees in the Vegetative Life severing the living Being from the mortal the heavenly Essentiality from the dead or earthly and orders it into two Kingdoms viz. the Good in the Oleous property into a heavenly Being viz. into a Light and the Mortal part into the Darkness 8. These two Kingdoms are in continual Combate one with another and there is an uncessant wrestling in them as water boyling on the fire each boyleth in its property viz. the Oyly in Joy and Meekness and the Mortal in the Anguish of Darkness and yet one is the cause of the other the Light is the Death and deadly destruction of he Darkness viz. of the Anguish for in the Light the Anguish hath no strength but it changeth it into the exultation of Joyfulness and the cause of Joy else there would be no Joy
for the Meekness is like a Stilness but the Source of Anguish sublimeth it and turns into a pleasant laughter also the Anguish viz. the Darkness is the death and destruction of the Oyly property for if it gets the upper-hand in the oleous property it takes possession of the Corpus and turns the Oyl into a poysonful Source viz. into a dark Spirit or Body wholly earthly as Adam was when he Imagined into the Evil. 9. And yet we do not acknowledg that the Oleous property doth take any Poyson-Source into it self but Mercury viz. the Fire-Life insinuates it self into the Anguish and poysoneth the Essence of Time which the outward Mercury it self maketh in its own Desire that is he departeth from the inward oleous Essence and then the Internal Being remaineth immoveable in it self and the Essence and Spirit of Time do Se Ver from the Essence and Spirit of Eternity and yet there is no parting or dividing but both Principles remain in One Essence whereas there be two Essences but the one comprehends not the other as Eternity doth not comprehend Time for thus also Adam and Eve dyed the Souls Mercury departed with its Imagination from the Essence of Eternity into the Essence of Time viz. into the Anguish source and then the Essence of Eternity lost its Leader which Christ restored again by the divine Word or Mercury so that the Essence of Eternity which in Adam was forsaken of the Souls Mercury obtained the Life again 10. And thus we know that the Essence of Eternity lieth hid in the Anxious Mercury as in the Fortress of Death and our writing and teaching is to shew how a man may bring the poysonful Mercury with its Desire so far as to enter with its Desire again into the Essence of Eternity viz. into the Enclosed and re-assume the Essence of Eternity for a Body and with the same Tincture the Essence of Time and reconcile them in One that the whole Corpus of the inward and outward World may be only One that so there may be only one Will in the Spirit viz. a Love-Hunger and this Hunger doth then make unto it self only one Essence and then every Spirit eateth of its own Essence or Body so that afterward no Evil Will can arise any more therein 11. Thus we understand that Joy and Sorrow Love and Enmity do originally arise through Imagination and Longing for in the Inclination or earnest Desire towards God viz. the Free Love the Kingdom of loy doth arise in the midst of the Anguish of Death and if the Desire departeth our of the free Love into the Anguish of Death viz. into the Source of Darkness then is the Desire filled with the Source of Death and so Mercury worketh effectually in the Source of Death 12. Thus we declare with ground that there is nothing so bad but there lieth a Good therein but the Badness is not capable of the Good also there lieth in the most poysonful Mercury the greatest Pearl and Jewel if his poysonful Will may be introduced into the same then he himself manifests the Pearl for he changeth himself as is to be seen in the Earth where Mercury seeks its Pearl and turns it in the Oar to Gold and to other Metals according as the Sulphur is in each place 13. For there is a continual Combate in the Earth the Eternity travels with Longing through Time to be free from Vanity and in its Longing it giveth it self to Mercury as to its Life and Faber and when Mercury obtains it in his Hunger he becomes joyful and maketh this free Luber Corporeal in him and there ariseth Gold and Silver together with other Metals and good Herbs all according to the powerful Efficacy of each Place As the Boyling is in each Place so likewise is the Metal all according to the Property of the seven Forms of Nature that Form which is chief in a place according to the same Property groweth a Metal also Herbs and Trees 14. Here the Physicians must observe that they learn distinctly to know what kind of property is the strongest in each thing wherewith they would Cure if they do not know it they will oftentimes give their Patients death Also they must know that they are to understand and very exactly to know the property of the Patient which of the properties among the seven Forms of Nature is the Mercury in Sulphur for such a Salt he also maketh Now if the Physician giveth him a contrary Salt Mercury is only thereby the more vehemently enraged and made more venomous but if he may obtain his own Salt according to his own property after which he hungereth then he rejoyceth and readily quitteth his Poyson-Source in Mars his Fire But the Right Physician hath another Cure he first bringeth his Mercury wherewith he will Cure out of Deaths-Anguish into the Liberty He may well Cure the other is dangerous and uncertain if he doth happen to cure it is by chance and very unconstant and cannot cure any disease fundamentally for the outward Mercury is shut up it cannot reach no further then into the four Elements into the mortal-Essence it is able to do nothing in the Sydereal Body but if it be turned and introduced into the Love as is before mentioned then it toucheth the very Root and Ground and reneweth it even to the Divine Power in the Second Principle 15. We have an excellent Resemblance of this in the blooming Earth on the Herbs for in the Earth Mercury is earthly and venomous but when the Sun tinctureth him then he reacheth after the Suns Power after its Light and bringeth it into his Hungry fiery Mars desire into his Salt viz. into his Corporeal Essence viz. into Sulphur which is his Mother and wheels it about with his Rotation in the Essence as if he also boyled and then the Liberty viz. the highest Power reacheth after its Property viz. after the Solar Property and apprehendeth Mercury also along with it 16. Now when Mercury tasteth the Heavenly Being in it self it grows exceeding desirous after the Power of Love and draweth the same into its Desire whereupon it changeth it self and its Salt so also its Mother the Sulphur into a pleasant Source and now if the Liberty be so introduced into a Moving Life with Mercury then it is very full of Joy and springeth up in its Joy as a light from the Fire and putteth forth through the Sulphur-spirit in the Salt Thus is the growing of the Root and thence the Root geteth such a pleasant smell and taste for in the Original the Salts sharpness in the first Impression from Saturn is a sharpness of Deaths Anguish and here it is turned to a pleasant Power for all taste in Herbs in Salt 17. Thus understand us further about the Root in the Earth when the inward Power of the Liberty in Mercury his Property which now is changed doth thus force it self forth
forth and manifest the internal Form of its Birth by its Body so doth the Eternal Being also 2. The Being of all Beings is a wrestling Power for the Kingdom of God consists in Power and also the outward World and it standeth especially in seven Properties or Forms where the one doth cause and make the other and none of them is the first or last but it is the Eternal Band therefore God hath appointed six days for man to work and the seventh Day is the Perfection wherein the six do rest it is the Centre unto which the Desire of the fix Days do tend therefore God calleth it the Sabbath or Resting Day for therein the six Forms of the working Power do rest it is the Divine Sound in the Power or the Kingdom of Joy wherein all the other Forms are manifest for it is the formed Word or divine Corporality by which all things are generated and come forth to a Being 3. This formed Word hath manifested it self with the motion of all Forms with this visible World as with a visible likeness so that the spiritual Being might be manifest in a Corporeal Comprehensive Essence as the Desire of the inward Forms hath made it self external and the internal Being is in the external the internal holdeth the external before it as Glass wherein it beholdeth it self in the property of the generation of all Forms the external is its Signature 4. Thus every thing which is generated out of the internal hath its Signature the Superior Form which is chief in the Spirit of the working in the Power doth most especially sign the Body and the other Forms hang unto it as is to be seen in all living Creatures in the shape and form of the Body and in the behaviour and deportment also in the sound voyce and speech and likewise in Trees and Herbs in Stones and Metals all according as the wrestling is in the power of the Spirit so is the Figure of the Body represented and so likewise is its Will so long as it so boyleth in the Life-spirit 5. But if the Artist taketh it in hand with the true Mercury then he may Turn the weakest Form to be uppermost and the strongest nethermost and then the Spirit obtaineth another Will according to the most Superior Form that which before must be Servant becometh now Lord and Master in the seven Forms as Christ said unto the sick Arise thy faith hath made thee whole and they arose And thus likewise it is here each Form hungereth after the Centre and the Centre is the Voyce of Life viz. the Mercury the same is the Faber or Former of the Power if this Voyce gives it self in to the Hunger of the meanest Form in the strong Combate then it doth lift up its property understand the property of that Form and thus its Desire or Faith hath saved it for in the Desire Mercury doth lift up or sublime it self and thus it was in Christs Patients 7. Sickness had taken possession of them and the Poyson of Death had gotten the upper-hand in Mercury but now the Form of Life in the Centre did set its Hunger as a famished and mean property after the Liberty to be freed from the Abomination but being the Mercury was revived in Christ in the divine Property therefore the weak Hunger entered into Christs strong Hunger after the Salvation of Man and so the weak Hunger received the strong in the Power and then the divine Voyce in Christ said Arise lift up thy self thy Faith that is thy Desire which thou hast introduced into me hath saved thee 8. Thus the Life prevaileth over the Death the Good over the Evil and on the contrary the Evil over the Good as came to pass in Lucifer and Adam and still dayly cometh to pass and thus every thing is Signed that Form which is chief receiveth the Taste and also the Sound in Mercury and figureth the Body after its property the other Forms do hang unto it as cohelpers and do also give their Signature thereto but very weakly 9. There are especially seven Forms in Nature both in the eternal and external Nature for the External proceed from the Eternal The ancient Philosophers have given Names unto the seven Planets according to the seven Forms of Nature but they have understood thereby for another thing not only the seven Stars but the seven-fold Properties in the Generation of all Essences there is not any thing in the Being of all Beings but it hath the seven Properties in it for they are the Wheel of the Centre the cause of Sulphur in which Mercury maketh the boyling in the Anguish-Source 10. The seven Forms are these viz. the Desire of the Impression is called Saturn into which the free Lubet of Eternity gives it self this in the Impression is called Jupiter by reason of its pleasant commendable Vertue for the Saturnine Power doth enclose and maketh hard cold and dark and causeth the Sulphur viz. the vital Spirit understand the moving vital Spirit viz. the natural and the Free Lubet maketh the Impression Long to be freed from the dark astringent Hardness and it is very rightly called Jupiter being a desire of the Understanding which openeth the Darkness and manifests another Will therein 11. In these two Properties is pourtrayed and exactly deciphered Gods Kingdom viz. the Original and also the Kingdom of Gods Anger viz. the dark Abyss which is a cause of the motion in Saturn viz. in the Impression the Impression viz. Saturn maketh the Nothing viz. the free Lubet moveable and sensible and also opposite for it causeth it to be Essence and Jupiter is the sensible Power proceeding from the free Lubet to manifestation out of the Nothing into Something in the Impression of Saturn and they are two Properties in the manifestation of God according to Love and Anger viz. a model of the Eternal Form and are as a wrestling Combate viz. an opposite Desire against each other one maketh Good the other Evil and yet it is all Good only if we will speak of the Anguish-Source and then also of the joyful Source then we must distinguish that the cause of each Source may be understood 12. The third Form is called Mars which is the fiery property in the Impression of Saturn where the Impression introduceth it self into great Anguish viz. into a great Hunger it is the Painfulness or the cause of feeling also the cause of the fire and consuming also of Enmity and Malignity but in Jupiter viz. in the free Lubet in the Nothing it causeth the fiery Love desire that the Liberty viz. the Nothing is desirous and introduceth it self into Sensibility viz. into the Kingdom of Joy in the Darkness it is a Devil viz. Gods Wrath and in the Light it is an Angel of Joy understand such a property for when this Source became dark in Lucifer he was called a Devil but while he was
the Devil Behold I pray the right Cure wherewith the enkindled Mercury in Mans life is to be remedied it must be a Mercury again but first enkindled in Venus and Jupiter it must have the Suns property which it attains unto by Jupiter and Venus As God dealeth with us poor men so must the outward poysonful sick Mercury be Tinctured with such an external Cure not with the dark Impression of Saturn with Cold unless it be first sweetly appeased and qualified with Jupiter and Venus that the Sun doth again shine in Saturn but with meek Love this is his right Physick whereby the Death is changed into Life yet this is only a common manual Cure which the Vulgar may learn 9. But it behoveth the Doctor if he will be called a Doctor to study the whole Process how God hath restored the universal in Man which is fully clear and manifest in the Person of Christ from his Entrance into the Humanity even to his Ascention and Sending of the Holy Ghost 10. Let him follow this entire Process and then he may find the Universal provided he born again of God but the selfish pleasure worldly glory covetousness and pride doth lie in the way Dear Doctors I must tell you the Coals are too black ye defile your white hands therewith the true unfeighned self-denying Humility before God and man doth not relish with you Therefore ye are blind I do not tell you this but the Spirit of Wonders in its manifestation 11. But we will give Direction unto the desirous Seeker who would fain see if he knew the way fitly to attain his intent for the time is at hand where Moses is called from the Sheep to be a Shepherd of the Lord which shall shortly be manifest maugre all the raging and raving of the Devil Let not the dear and worthy Christendom think being now it doth seem as if she should go to wrack and ruine that it is utterly undone No The Spirit of the Lord of Hoasts hath out of his Love planted a new branch in the humane Property which shall root out the thorns of the Devil and make known his Child Jesus to all Nations Tongues and Speeches and that in the Morning of the Eternal Day 12. Dear Brethren behold I pray the right Cure what did God with us when we lay sick in Death did he quite cast away the created Image understand the outward Part viz. the outward Corrupt Man and make wholly another new Man No he did it not although he introduced Divine Property into Out Humanity yet he did not therefore cast away our Humanity but brought it into the way or Process to the New-birth 13. What did he He suffered the outward Humanity viz. the outward Water understand the Essentiality of Venus which was shut up in the Wrath of Death to be baptized with the Water of the Eternal Essence and with the Holy Ghost that the Incentive of the outward Essentiality shut up in Death might again glow as a fire that falleth into Tinder Afterward he withdrew his outward food from the outward Body and brought it into the Desart and let it hunger and then the Spark enkindled from the Fire of God must Imagine into God and eat Manna of divine Essentiality forty days of which Israel was a Type in the Wilderness Sinai with their Manna The Essence of Eternity must overcome the Essence of Time therefore it is called a Temptation of the Devil for the Devil as a Prince in the Wrath of God did there tempt the outward Humanity and did represent all that unto it wherein Adam fell and became disobedient unto God 14. There now it was tryed whether the Image of God would stand being internally there was Gods Love-fire and externally the Baptism of the Water of Eternal Life Here the Soul was tempted whether it would be a King and an Angelical Throne in the stead of the fallen Angel and possess the Elected Throne of God in the Royal Office from which Lucifer was taken and thrust into the Darkness viz. into the Throne of Poyson and Death but seeing he did stand in that the Soul did resign and submit its Will alone into Gods Love-fire and desired no earthly food nor the earthly Kingdom Good and Evil for outward Dominion the Process to the Universal viz. to the Restoration of all that which Adam had lost did further proceed and go on He turned Water into Wine 15. Ye Physicians observe this it concerns you in your Process you must also go the same way to work He healed the sick so you must likewise make the Form in your poysonful Mercury whole and sound by the Power of the Philosophical Baptism He made the dead alive again the dumb to speak the deaf to hear the blind to see and cleansed the Lepers all this must go before that all the Forms in Mercury may be pure sound and living which Mercury himself doth make after the Baptism and Temptation as the living speaking Mercury did this in the Person of Christ the Artist cannot do it only there must be Faith for Christ also Testifieth that he could not do many Wonders at Capernaum save heal a few diseased for the Faith of the Capernaitans would not enter into the Divine Mercury of Christ. 16. So that we see there that the Person of Christ viz. the Creature could not work the Wonders in its own Power but the Mercury viz. the living speaking Word in him for the Person did cry and call into God viz. into the speaking Word and set its Desire thereinto as we may see in the Mount of Olives where he prayed that he did sweat drops of blood and by Lazarus when he would raise him up he said Father hear me but I know that thou always bearest me yet because of those that stand by I say it that they may beleeve that thou workest by me 17. Thus the Artist must not arrogate any thing unto himself the Mercury doth it self after the Philosophical Baptism work these Wonders before it doth manifest the Universal for all the seven Forms of Nature must be Crystalized and purified if the Universal shall be revealed and each Form carrieth a peculiar Process when it is to be brought out of the property of the Wrath and entered into the pure and clear Life and transmute it self into the Crystalline Sea which standeth before the Throne of the Ancient in the Revelation and change it self into Paradise for the Universal is Paradisical and Christ also came therefore into our Humanity that he might again open or make manifest the Universal viz the Paradise again in Man the Speaking Word in Christ wrought Wonders through all the seven Properties or Forms through the Expressed Word in the Humanity before the whole Universal was manifest in the Corps of the humane Property and the Body glorified 18. Even thus it is in the Philosophical Work when the Mercury shut up in Death receiveth into it the Baptism of
Properties Right and then must the Body set to its strength as a Servant and accomplish the Poysonswill and wrangle and contest with his Adversary and beat him or be beaten of him let it be either by hand-blows or words it is all in this Property and Desire of this poysonful Mercury 40. Hence ariseth all War and Contention namely from the Dominion of Gods Anger in the Corrupt and Enkindled Mercury of the Expressed Word which doth so act its delight and sport in the poysonful Wraths and dark Worlds property in Man 41. Therefore the Warrior is a Servant of Gods Anger He is the Ax wherewith the Angry Husbandman cuts up his Thorns and Bryars from off his ground He is the chief Worker and Accomplisher of the wrathful Anger of God Gods Anger according to his Fires property will have it so and not his Love and he that suffers himself to be made use of thereunto he serveth the Anger of God according to the dark and Fire-worlds-desire and property which in the heavy Fall of Adam hath manifested it self in the humane property and brought Man viz. the Angelical Image into an half devilish Vizard and Likeness in which property and Image of his Will in the Expressed Creatural Mercury or vital Word he cannot inherit Gods Kingdom but must be born a new in his Mercury and Will with and in Christ in Gods Love viz. in the holy Speaking Mercury and Word of Life that a new obedient Will wholly resigned into Gods Love may proceed from his Creatural Mercury which neither wills or acts any thing but what the Will of the Speaking Divine Mercury willeth who in his Self-hood and selfish Arrogation in his own Will is as Dead that he may be the Instrument of the Great God whereby he should act work and do how and what he pleaseth and then is God All in All in him his Will and Deed and he is a Branch in the Great Tree which draweth Sap Power and Life from the Tree of God and groweth and liveth in him and bringeth forth his fruit then is the Mercury of the humane Life a procreated or expressed fruit which groweth upon the Paradise-Tree of God and giveth forth its Note and Sound and striketh the Signature in the Speaking Word of God viz. Gods Harp and Lute in his Praise to which end man is created not that he should needs play upon the Instrument of Anger and Death according to the Devils will 42. The Devil hath given himself to be such a Lutanist who contriveth and helpeth to act and drive on the Play in the Wrath viz. in the Darkness He is the Instrument and Actor in the Wrath of the Eternal Nature which hath its effects and atchievements with him and in him as its Instrument The like also must the wicked man do as Saint Paul speaketh thereof The holy man is unto God a sweet Savour unto Life and the wicked a sweet Savour unto Death All whatsoever doth live and move must enter into the Glory of God one worketh in his Love the other in his Anger All is generated and created in the Infinite Being to the manifestation of the Infinite great God out of all the Properties of Evil and Good Creatures were brought forth by the Will of the Speaking Word for the property of the Darkness and the Fire was as well in the Speaking as the property of the Light and therefore there are evil and good Creatures 43. But the Angels and Men were spoken forth in the Image of Gods Love they ought not to speak and incline their Will into the Fire and dark Word and introduce their Desire thereinto also not at all will to be their own but continue stedfast in the Resignation in the Speaking Will of God as a form of the Speaking Will and bear no inclination to any thing save only unto the Speaking in which Figure they stand as an Image or Platform of the Expressing as a spoken Word wherewith the Speaking Word doth behold it self in its own likeness whereby it doth there manifest the Eternal Knowledg of the Eternal Mind and setteth the Spirits Will into a Form and playeth therewith 44. As a Limmer that pourtrayeth his own Image and doth thereby behold what he is and how his form and feature is or as a Musician doth compose a curious Lesson or Song and so playeth and melodizeth with his Life and Will of Life viz. with the Sound of his own Lifes Mercury in the Tune of the Song or upon some Musical Instrument as it is agreeable to his Life 's Mercury wherewith his vital Mercury doth joy and delight it self 45. Thus likewise God created us to his Love-Consort unto his Joy and Glory whereby he exalteth his Speaking Eternal Word or playeth in the same with us as with his Instrument 46. Therefore when this melodious Instrument was broken in its Sound by the wrathful Might of his Anger that is when Mans Image would play in its own Might both in Evil and Good in Love and Anger viz. in its own self-will and would not yeeld it self to be used whereunto the Speaking Word had created it and departed out of Resignation into an Arrogation of Self and would play as it self pleased now good then bad Then this Instrument was against the Love of God in which no voyce breath or inkling of Anger is manifest or can be as in the light of the Fire no pain of the Fire is manifest 47. For the Will of the humane Mercury went out from the Will of the divine Speaking Word into its own self-will Thus it fell into the Centre of the Pregnatress of all Essences viz. into the Anguish Poyson and Death where Gods Anger viz. the Speaking in the Wrath took possession of it Here now was our distress we were forlorn Opprest in wrathful Death and woful Scorn If God had not restored us again We should have still been tumbling in Deaths pain 48. Thus dear Reader it is clearly set before you wherein Christ was tempted namely whether the Soul and the whole Man viz. the Image of the Speaking Word after that God had introduced the Spark of his Love again into the humane Property and freely given in it self again with the Love into it would now again enter into its first place and be Gods melodious Instrument in his Love or not or whether it would be a selfish Arrogator in its own Will and do what it s own Speaking would bring forth in the Enkindled Mercury of its Life whether it would suffer Gods Will to strike the Signature upon its Instrument or the Anger of God to strike it as before came to pass viz. in the First Adam 49. Here it was tryed Therefore said the Devil viz. the Organist in Gods Anger unto Christ That he should fall down and worship him and then he would give him all Dominion Power and Glory he should and might do what he please he should live and
and the Rain-bow upon which Christ sitteth in judgment in the expressed Mercury 71. The nature of this splendor ariseth out of the impression of Saturn the good Jupiter doth give himself forth to be seen in such a manner as God will change the World and transform it again into Paradise for this is the Understanding in the Expressed Word even as Christ hath made the foolish rude ignorant people truly wise and knowing in divine reall heavenly joviall understanding and knowledg 72. In the fourth Kingdom of the Mother of all Beings which is the Mercurial in the wheel of the nature of life Christ made the deaf to hear the dumb to speak and cleansed the lepers from the poyson of Mercury All apoplexies the French or poisonful pox and sores do arise from the Saturnine water in Mercury which water is called Phlegma all which Christ healed in the Form or Signature of the young man and Virgin for the Eternal Virginity had espoused it self with the young man viz. with the humanity 73. This cometh to pass also in the Philosophick work the Artist will see how the Heaven severs it self from the Earth and how the Heaven doth again sink into the Earth and changeth the earth into a heavenly colour he wil see how Mercury purifieth the matter and how the purified colours will appear in Antimony in their property and how the Wonder proceedeth on 74. In the fifth Kingdom of the Mother of all Beings Christ expelleth the Devils out of the Possessed and healed the deaf in this form and property 75. This likewise the Artist will see in the Philosophick work how Jupiter in Mercury will drive up a black twinkling fiery vapour out of the matter which sticketh on like foot for it is a hunger of the poyson in Mercury and is very rightly compared to the Devil for it is of his property 76. In the sixth Kingdom of the Mother of all Beings viz. in the wheel of Life called Venus Christ loved his Brethren and Sisters according to the Humanity and washed his Disciples feet and loved them even to the deepest exinanition and gave his life into the wraths property even unto death for them and manifested himself among them that he was Christ and when they perceived that the King was come that should deprive self-will of its might and Dominion and destroy the Devils Kingdom then they cryed out and said We have no King but Caesar they took him in the dark night into their power bound him and brought him before their Councel mocked him whipped him and beat him stripped him of cloaths and hung him on the Crosse. 77. This Also the Artist will see very powerfully in the Philosophick Work for so soon as the dark fiery steam viz. the material Devil goeth from the matter then Virgin Venus appeareth in her virginity very glorious and beautiful for it betokeneth Christs Love who did so humble himself and manifested his Love in our Humanity then the Artist thinketh that he hath the philosophick Child that he hath now the fine Morsell but he danceth with the Jews who thought when as they had taken Christ Now we have him we will keep him well enough Thus thinketh he also it is finished and receiveth the Child and when he beholds it in the Tryall then he hath Venus a Woman and not the Virgin with the Tincture of the Fire and light and is deceived by the woman 78. Now observe aright what do the properties viz. Saturn Mars and Mercury when as they see the Child viz. the Champion in Royall Colour and find that he manageth no externall Dominion and Royalty with Power and Authority as they do but will only rule with Love in their poysonful Fire-might They will not suffer him 79. For Saturn signifieth the worldly Dominion and Mercury the Spiritual dominion viz. the Pharisees and Mars signifieth the Devil these three would not endure Christ among them for he said that he was a King of Love and the Son of God and was come to deliver his people from Sin then thought the Devil sure this rhimes not well thou wilt lose thy Kingdom and the worldly Magistrate thought Is this a King and Gods Son then he will take away our might this doth not at all like us and the Mercurial Priests thought this man is too mean for us we will have a Messiah who may bring us unto worldly Dominion and make us to be High and rich in the world that we may alone possels the honour of the world we will not receive him he is too poor for us we might so lose the favour and respect of the worldly Magistrate and should be much damaged we will rather abide in our Power Respect and Authority and abandon this beggarly King with his Love-kingdom in like manner as yet to this day they are so minded and serve his Messengers so whom he sendeth 80. Thus likewise it goeth in the Philosophick work when Venus manifesteth her self with Love viz. in her own property in the three wrathful forms viz. in Saturn Mars and Mercury they can by no means endure it for it is wholly against their austere dark fiery might but especially against the poyson of Mercury they flash and lighten against Venus and shoot their rayes viz. the Mercurial poysonful rays upon her as the Pharisees did upon Christ. In the mean while Jupiter and Luna hold with Venus and give their power to Venus for Venus doth here stand forth in the power of Jupiter at this the Pharisees laugh and think with themselves we are wise enough already what need we knowledg and understanding we will have might and honour and Luna signifieth the multitude of Lay-men who stuck to Christ while it went well with him so doth Luna in the Philosophick Work to Venus in her Lustre so long as Saturn Mercury and Mars do not meddle with and assault her but when the Power of wrath cometh then Luna changeth her Will viz. the colour and looketh ariseth and cryeth also with the rest the Crucifige this the Artist will see if he be chosen and accounted worthy of God for the work CHAP. XI Of the processe of Christ in his suffering death and Resurrection Of the wonder of the sixth Kingdom in the Mother of all Beings How the Consummatum est was finished and how likewise it is symbolically accomplished in the Philosophick work 1. THis now is thus to be considered we are to know that the Essence of this world together with man doth consist in two properties viz in Fire and Light that is in Love and Anger Now the Fire is two-fold and the Light is also two-fold viz. a cold Fire from the Impression and an hot Fire from the Speer of Mercury in Sulphur and so likewise there is a cold Light from the cold Fire and a warming Light from the hot Fire the cold Light is false and the hot Light is good not that it is false in its property
only in the Impression in the cold Sulphur in the sharpness of the Wrath it turneth to a false desire viz. to a false Love which is contrary to the meeknes for its desire is Saturn and Mars 2. It putteth forth its Sun understand its luster of life in Mars and the warming Light which also receiveth its fiery sharpness in the Impression in Sulphur from Mars bringeth its desire again into the liberty viz. through the dying in the Fire through the anguish It doth wholly and freely give it self forth in the dying of the Fire and forsaketh the property of the wrath 3. And so it becometh a Generall joy and not its own only even like the Sun that giveth forth its shining Lustre Universally the Sun-shine is neither hot nor cold only Mercury in the Spirit of the great World doth make in Mars and Saturns property a heat therein for the Sun doth enkindle their desire whereupon they grow so very hungry eager desirous and operative that even a Fire is found to be in the Light which heat is not of the Lights own property but of the Soul of the great Word which doth so sharpen the pleasant Light in its Splendor that it is unsufferable to the eye 4. And we are highly to consider and know that if another Fire-desire which is not like unto the outward life in Mercury would rule in the Austere wrath of the outward Nature that then it would be an Enmity contrary to the Austere cold bitter and fiery Dominion and Life and that they would exalt or exasperate their wrath eagerly desiring to be rid of it Even as it so came to passe when the Divine Love desire did manifest it self with its great meeknesse to the false cold proud and austere Fire desire of the Saturnalites Martialists and especially of the false Mercurialites It was a great Opposition and Enmity to them that Love should rule in the Death of Poyson and dwell therein this they could not not would not endure for Heaven was come into Hell and would overcome the Hell with Love and take away its might as it is to be seen in the person of Christ he loved them and did them all manner of good and healed their plagues or diseases but in that he was not arisen from their wrathful might and that he said he was descended from above and was Gods Son this was unsavory to the cold hot Fires might even that he should rule with Love over them 5. Even thus it goeth in the Philosophick Work when the wrathful Forms of the Earthliness viz. the outward Saturn Mars and Mercury do see the Heavenly Champion with the Virgins property among them and perceive that he hath far another desire then they then they are angry in themselves for the Love-desire when it glimpseth on the Fire-flagrat doth awaken their Fire-flagrat and then the wrath proceeds forth from the Anxiety into Love where-from ariseth a Deaths-flagrat in the Love but being there can be no death therein the Love condescendeth in the Fire-flagrat and giveth forth or distuseth it self into their desire and leaveth its Essence so that in their desire they reach after its Property in the Deaths-flagrat this is a poyson to Death and a pestilence unto Hell and in this Property Death was deprived of its power in the Humanity For Christ when as he shed his Heavenly blood in the Flagrat of Death and left it in Death the wrath of God was driven to retain the Heavenly Love-essence in it self Even there the Fire-desire in the enkindled Humanity was changed into a Love-desire and out of the Anguish of Death proceeded a Joy and strength of Divine Power 6. But I will hereby give the Wel-wisher fundamentally to understand how it went with Christ and how in like manner it goeth with his Philosophick Work both have wholly one process Christ overcame the wrath of Death in the Humane property and changed the Anger of the Father into Love in the humane property the Philosopher likewise hath even such a Will he willeth to turn the wrathful Earth to Heaven and change the poysonful Mercury into Love therefore observe us here aright we will not here write parabolically but wholly clear as the Sun-shine 7. God would change the Humanity after that it was become Earthly and had awakened the poysonful Mercury in the Love-property which poysonful Mercury had devoured the Love and changed it into it self again in to the Divine Heavenly property and make Heaven of the humane earth of the four Elements only one in One desire and change the wrath of God in the humane property into Love 8. Now his Anger was a might of the Fire and Wrath and was inflamed in man and therefore there must be right Earnestnesse to withstand the same and change it again into Love the Love must enter into the Anger and wholly give it self in unto the Wrath it would not be enough that God should remain in Heaven and only aspect the Humanity with Love it could not be that the Anger and Wrath should thereby yeeld up its might and strength and freely give it self unto the Love as the Fire is not made better by the light it still holds its wrath for all that in it self but when a meek Essence as water doth come into the Fire then the Fire goeth out 9. Even so Heavenly Divine Essentiality understand Heavenly water which the Tincture of the Fire and Light doth change into Blood must enter into the wrathful Fire of God and become the Fires food so that the Fire of God might burn from another Essence for water could not have done it the Fire doth not burn in the Water but the meek oleous property of the Fire and Light in the Essence of Divine meekness in the Love-desire that did effect it 10. The humane fire-Fire-life doth consist in the Blood and therein ruleth the wrath of God now another Blood which was born out of Gods Love-essence must enter into the Angry humane Blood they must go both together into the death of the wrath and the wrath of God must be drowned in the Divine Blood and therefore the outward Humanity in Christ must dye that it might not any more live in the Wraths property but that the Heavenly bloods Mercury viz. the Speaking Word might alone live in the outward Humanity and solely rule in peculiar Divine Power in the outward and inward Humanity that the Self might cease in the Humanity and Gods Spirit might be All in All and the Self only his Instrument whereby he maketh what he pleaseth that I say the Self hood might be solely Gods instrument and wholly in Resignation for God hath not created man to be his own Lord but his servant He will have Angels under obedience and not Devils in their own Fire-might 11. Now when as His Love would give it self into Death and deprive Death of its might then the two Worlds viz. the Fathers Fire-world with
wherein the young man received his Virgin wherein God became man 33. Now when the Heavenly body and also the Earthly do thus yeeld unto these three Murtherers then appeareth the Image of John and Mary by the Cross as a Type for the young mans life and also the Virgins in the young man hath freely surrendred and given forth it self and now the two properties viz. the Divine and Humane do divide themselves in the form of each power which the Artist may see if he hath the eyes and understanding thereunto 34. And here when Saturn with his Impression and dark sharpness and Mars with his wrath and Mercury with his poyson-poyson-life do powerfully enter into the property of Venus then the Wrath doth force it self into the Love and the Love into the Wrath essentially mixed as assimulating one into each other here the wrathful Death is dismayed at the Love so that he in dying falleth into Impotence or a Swoon for it loseth the might of the Wrath and the Love is and standeth also in the Source of the wrath in Deaths flagrat as impotent or in a swoon and giveth it self forth wholly into the flagrat or stroke of Death and even then the Heavenly Essence viz. the Heavenly Blood floweth forth from it into the property of the third Principle viz. of the young man Here the Virgin giveth her Pearl to the Young man for a propriety and God and Man become one 35. For the Virgins blood out of the Divine Essentiality doth here now drown with its Love-essence the Young-mans blood viz. the Self hood the three Murtherers do surrender their life in the blood of the Virgin and then the red glee from the Fire and also the white from the life of the Champion do arise up together viz. from the Wrath the Life and from the Love the Meekness and both viz. the life of the Anger and the life of the Love do ascend together as one only life for in death they become one The Death dyeth away in the Love and becometh in the Love the life of the Divine Kingdom of joy for it is not a dying but a free surrendring of its Power Might and Will a Transmutation the Virgins blood changeth the Humane dead as to God into an Heavenly blood the life of the Young man dyeth and the life of the Deity remaineth sixt and stedfast for it standeth in its property in the Nothing 36. And here thou dear Seeker when thou seest the crimson-coloured blood of the Young man to arise out of Death with the Virgins white blood then know that thou hast the Areanum of the whole World and a treasure in this valley of misery which surpasseth the value of gold take it and esteem it more excellent and soveraign then that which shall again arise from Death if thou beest born of God then thou wilt understand what I mean 37. For this is the Type of Christ shewing how Christ hath drowned sin and the enkindled Anger of God in the Humane property it is not only an Offering for then Moses had accomplished it it is not a bare verbal forgiveness as Babel teacheth no no the Humane Will must from all its Powers enter into this death into this blood viz into the Highest Tincture 38. The Purple-robe which Christ wore could not do it the white hypocritical Pharisaical Priests coat could also not effect it no flattery or demure hypocrisie availeth here no comfortings soothings or giving God good words are effectual here the crafty malignant man must be mortified in Christs blood he must be drowned in the Virgins blood The seed of the Woman must bruise the head of the Serpent the Will must wholly disclaim and depart from its selfness and become as an ignorant Child and wholly enter into Gods Mercy into the Virgin-like blood of Christ that sin and the poysoned Mercury may be drowned in its Mars that the white Lyon may arise for the Lyon which now appeareth in the white colour in Crimson red is the Mercury of life viz. the expressed Word viz. the Soul which before was a wrathful Devil in its self-hood ruling and domineering in the Anger of God in the three forms of the poyson-source viz. in Saturn Mars and Mercury now it is the white scarlet-coloured Lyon from the House of David and Israel fulfilled in the Covenant of promise NE. 39. But that we may give satisfaction unto the Wel-wisher we will further shew him the whole ground even unto the Resurrection of Christ when the Jews had hung Jesus upon the Cross and He had shed His Humane and Heavenly Divine blood and drowned the Turba in the Humane blood then Jesus said Father forgive them for they know not what they do 40. When Jesus had broken Death in the Humanity and took away Self he did not then wholly cast away the Humane property wherein Death and the Anger of God was but then he did first truly assume it Understand he even then did truly take the outward Kingdom into the inward for the outward Kingdom was begotten as a Wonder out of the Eternal Wisdom in the Speaking Word and spoken forth into a form as a manifestation of the Deity in Love and Anger in Good and Evil so that Jesus would not that the outward Type of the wonders in the likeness of God should perish or quite vanish but the Wrath which had over powered the love in man should be forgiven that is it should be given into the Nothing viz into the Liberty that it might not be manifest in its own Self-property it must be Servant and only a Cause of the fiery Love and Divine joyfulness nothing should perish or be lost in man for God had created him unto his Image 41. Thus let the Philosopher observe that when the three Murtherers viz. Saturn Mars and Mercury do sink in the Crimson-coloured blood of the Lyon they do not perish but they are pardoned that is their wrath is changed into a Love-desire viz. out of Venus into Sol for when the fiery desire entereth into the watery desire then a shine viz. a glorious splendor doth arise from and in the Fire for Venus is white and the Fire-desire is red 42. Here now it is changed into one colour which is yellow that is white and red both in one colour which is the Majestical Lustre for when Mercury is changed into the power of joy then ariseth the Multiplication he changeth his Mother wherein he lay shut up in death into Sol he maketh the Earthly Heavenly in one property as the Virgin was for here the Virgin loseth her Name for she hath given her Love and Pearl unto the Champion who is now called here the white Lyon as the Scripture speaketh of the Lyon of the House of ISrael and David who should demolish the Devils Kingdom and destroy Hell that is break the Anger of God and change it into Love 43. This Champion or Lyon is no Man or Woman but
according to the time viz. according to the Humanity 77. When Adam was in the Image of God and was neither Man nor Woman but both He stood forty days in Paradise without wavering and when he fell he stood even untill the third day viz. forty hours in the Sleep even till God did make or build the Woman out of him Thus Israel must be tempted forty days on Mount Sinai whether it would live in the obedience of God under the Wonders and mighty Acts and when as it could not be God gave them the Law of His Covenant as a Looking-glass of that which was promised in the Covenant therefore the temptation of the body was upon them forty years that the body must eat Manna to try whether Man could be remedied when as the body or outward person could not stand then Joshuah brought them through the water with the Covenant of the Type where Israel must serve with Sacrifices in the Covenant in the Type of the Final accomplishment until the time of Restitution came in and then the Valiant Champion in Battel stood 40. days in the Wilderness of the temptation and stood out the first Tryal of Adam in Paradise and the three hours of darkness on the Cross are the three hours of the Temptation of Christ when the Devil tempted him And again the forty hours of Christ in the Grave are the forty days of Adam in Paradise and the forty days of Moses upon the Mount and the forty years in the Wilderness and the forty days after the Resurrection before the Ascention are even one and the same and now when the Champion had stood out Adams Tryal the Soul was tempted forty days in the Humane property whether it would eat of Gods Word and live in full Resigned obedience in the Will of God and be a true Image Likeness and Similitude of the Divine Power in the Unsearchable Eternity according to the Trinity of the Deity 78. In the like manner let the Philosopher observe us that the essence of time doth also stand in such a property for man was created out of the Essence of time into an Image as an extract of all essences a compleat Image and likeness according to Time and Eternity ruling and standing in the Time and in the Eternity as an Instrument of the great infinite God with whom by and with his Spirit he would make and do what he pleased 79. Now man is the Instrument of God with or by whom he doth manifest his hiddenness both in his own Humane property viz. in the Essence and Image of God and then also through man as with the Instrument in the Mother of all Beings as in the Grand Mystery viz. in the Soul of the great world 80. Man hath power so far as he goeth as an instrument of God in Divine obedience as his Spirit doth guide and lead him that he can introduce the Earth which standeth in the Curse of God into the Benediction and make of Deaths-anguish the highest triumphant joy in the outward Pregnant Mother but he himself doth it not only his will doth labour with the understanding therein and doth conjoyn the Compacta which belong together as Life and Death which stand opposite to one another these he must joyn together and bring them into one by such an art as Time and Eternity are united by and in the man Christ and by him all those which give their will thereinto 81. He will see in his work all whatsoever God did in the Humanity when he brought it again into the Universal viz. into Paradise He will see how the Wrath devours and swallows up the fair Venus into his pricking thorny essence and how Venus doth fully yeeld in her self and how the Wrath also dyeth away in Venus and becometh wholly dark and black as a Coal for death and life do lie together both in the Death viz. in the obedience of God they both hold still unto him and suffer the Spirit of God to make of and with them what it pleaseth who introduceth them again into the Eternal will of God whereto he at first created them and thus the Essence standeth again in the beginning in the Order as God created it It must only stand in its Impression in the Verbum Fiat viz. in the Divine making until the day of Gods Separation when God will change the Time again into the Eternity 82. And when Jesus had drunk the cup and tasted the Vinegar mixed with Gall in the outward man and inwardly in the Love-property viz. in the Virgin the wrathful Anger of God then said the whole man Christ My God my God wherefore hast thou forsaken me For Gods Speaking Word stood still now in the Humane property and the new-born essentiality which was dead in Adam and was again quickned in Christ did cry with the same My God my God wherefore hast thou forsaken me For the Anger of God was by the Souls property entred into the Image of the Divine Essentiality and had devoured the Image of God 83. Here now the Image in the Creature of the Soul cryed My God my God wherefore hast thou for saken me for the Humane Image which disappeared in Adam and was again revived in Christs Incarnation should bruise the head of Gods Anger in the Fire-soul and change its Fire-might into Sol and now the Speaking Word of God did here forsake it and it fell into its souls wrath where it felt Gods Anger for the Speaking Word did so bring it through the Anger into Death and out of the Death again into the Solar life understand into the Eternal Sun 84. Like as the Candle dyeth in the Fire and out of that death the light power proceedeth viz. the great painless life so out of Christs dying and death the eternal Divine Sun should and must arise in the Humane property but the Selfness of the Humane property viz. the Souls own Self will to live in the Fires might must here dye and be drowned in the Image of Love and the Image of Love must also resign and give it self in unto the Wrath of Death that so all might fall down into death and arise in Gods will and mercy through death in the Paradissal Source in the Resignation that Gods Spirit might be all in all Hells eye must see through the Love as the light shineth out of the Fire and the Fire from the Darkness and the Darkness taketh its Original from the Eternal desire 85. And as Adam changed the likeness of God into the dark Deaths form so God did again change the likeness through his Fire-wrath out of Death into the Light he drew forth the likeness again out of death as a blossome groweth from the harsh Earth 86. Thus it goeth likewise in the Philosophick work Venus is forsaken when she receives the three wrathful properties into her self in wrath their wrath viz. the death doth devour her life whereupon she loseth
the colour and yet becomes a Death to the three forms in the Wrath for she drowneth Death with Love Thus the Life is made a death to death viz. to the Wrath and now they both do lie in the will of the Eternal Nature viz. in the Verbum Fiat which proceedeth with them the Divine way in manner as it proceeded forth into Essence in the beginning of the Creation for in the beginning Paradise viz. the Universal was manifest and the Love shone through the Death or Anger Even so it must be again Venus must become the Eye or Sight in the Wrath and then of Saturn Mars and Mercury there will be a Jupiter Mars becomes Sun and Saturn Moon and so Mars shineth with the Sun out of Saturn in Luna from Venus's eye and all Seven are only one Thus the strife hath an end and all is accomplished until the Resurrection of the body 87. And when Jesus had drunk the Cup and said My God why hast thou forsaken me then he said All is finished understand the work of mans Redemption and said further Father into thy hands I comit my Spirit and towed his head and gave up the Ghost Here the whole life of Christ resigned it self into the Fathers desire viz. into the Will of the Eternal Nature and fully gavein the Will of his Self-hood viz. his creatural will again into the Centre viz. into the first Mother whence the Soul-like Creature was produced that is into the grand Mystery of Eternity the Self-will must again enter into Natures End so that the selfness may wholly dye that Gods Eternal Will and Spirit may be and do only All in All in the Humanity and that the Creature might afterwards be alone his Instrument wherein he might do and work according to his good pleasure and thus God the Father hath in Christs death and entrance into our Humanity again received our self-hood into his Will and that this might be he first tinctured the Humanity with the Deity that the Humanity might be a pleasant sweet savour and offering to him in his power for afore death lay before it 88. Here the Love destroyed Death and opened the fast Seal that the Will might again enter into that which it was before it was the creature and even so we all must follow him upon the path which he hath made open for us none can see God unless God become first man in him which is brought to pass in Faiths desire and even then the Corrupt Will which is apprehended in the Death and Anger of God and which bloometh in the earthly essence and bringeth forth fruit unto death be wholly mortified and fall into the free Resignation into the Will and mercy of God and then the own will is with and in Christ at Natures end in the Grand Mystery of God viz. in Gods hands Gods hands are the Eternal desire or the Eternal will which is Unchangeable thus the Creatural Self-will dyeth it entereth wholly into the Nothing that it might no more live to it self but unto God 89. Thus it falleth out also in the Philosophick work when the Artist hath first seen great wonders which the Creatural and Natural will hath wrought in the power of Venus insomuch that he supposeth that he is nigh thereunto Even then Nature doth first dye in his work and becomes a dark night unto him the property and power of all the forms must give forth themselves from their Centre and fall unto Natures End all do freely yeeld over themselves as one dead Essence and there is no longer any effectual working therein all is divided in the Crown into the Thousand number and then it is again in the mystery at Natures End as it was before it came into the Creatural Being understand the Essential desire viz. the expressed Mercuty must again come unto the End of its selfness and resign it self into the Speaking Word 90. The Corporall Essence remaineth in the Centre of the four Elements until the judgment of God which now at Death standeth in the Centre of Sol viz. in the Compaction of Venus and Mercury which Compaction at Death falleth wholly into one thing viz. into one power of Jupiter that is into the Centre of the Liberty for here the desire to cold and heat goeth out all Earthly will and desire of the properties dyeth and there is no more any hunger after the Earthly or Deaths property CHAP. XII Of the Seventh form in the Kingdom of the Mother how the Seventh Kingdom viz. the Kingdom of the Sun is again opened and made alive set forth in Parable or by way of Similitude of Christs Resurrection 1. WE are not to think that when Christ dyed the natural Death in the Humane property that he dyed as to his creatural Soul much less as to the Deity also he did not disappear or dye in the Heavenly Essentiality and in the Heavenly Tincture this cannot be only the Will and Dominion of Self viz. of the outward World which domineered in man unto the own Will and own powers of the Selfish creature wherein man was disobedient to God I say he gave that wholly into the Fathers hands viz. into the End of Nature into the Fathers great Mystery not that it should be dead but that Gods Spirit might alone be the life thereof that the Divine Dominion might be in Christs Person that the Eternal Father might Rule and Reign with his Eternal Spirit in his Image and therefore God hath determined to keep the last judgment by this Jesus 2. Now the Creature of Christ doth not it alone but God in his Image through the Creature in the Dominion of his Eternal Spirit of all the three Principles which is the life and Dominion of every Being in each thing according to its property 3. And understand us aright when Christ dyed on the Cross the Name Jesus did not also dye which destroyed Death and Tinctured the expressed Word viz. the Form of the Deity or the Formed Word viz. the Soul with Love No it cannot be the Eternity doth not dy only the Spoken Word which standeth again in the desire of the Speaking viz. in the Fiat which changeth it self in its own Speaking viz. in the Self-desire and bringeth its own Sound into another form and Source then the Speaking Word had spoken it set it forth with the Verbum Fiat into a Form Signature and Will as Lucifer with his Royal throne and Adam also did when they both departed out of Resignation into Self hood the Instrument would be Master 4. The outward working Sensitive life wherein the Anger of God was set on fire did wholly dye away not that it should be a Nothing but it fell into the Nothing viz. into Gods Will into Gods working and feeling quite from the Will of the outward World which is evill and good so that it might no longer live to the World viz. to the Astrum in the walm of the
four Elements but to the Eternal Fathers Nature in the walm of the pure Divine Element the life of the outward world dyed 5. Thus the true Humane Life fell forth-with again into that place whence Adam had brought it viz. into Paradise whereupon Christ said to the Thief To day thou shalt be with me in Paradise it fell into Adams death whereby he dyed unto Paradise and sprang up in Adams Death as a new creature out of the old like as the branch springeth from the Corn and this it did from the might and power of the Speaking Word which of grace was entered with living essentiality into the disappeared Heavenly Essentiality of man and had freely given it self into the Centre of the Soul-like nature and also into the wrath of the Anger and Death in the Flesh and changed the Anger into Love and tinctured the corrupt blood in the Anger with the Love 6. The Divine Tincture Tinctured the Humane the Divine Sun entered into the Humane the Divine Sun entred into Adams night viz. into Adams sleep Gods Sun with the Name Jesus entred with Adams Soul and Humanity in Christs person into death understand into Adams sleep 7. When Christ dyed then Adam dyed also to his Self-hood in Christs death the Name Jesus was in Christ the Serpent-stroyer in Adams Humanity Christ entered into the Image of the first Adam so that the first Adam in the Humanity of Christ did become the same Christ and Serpent-stroyer indeed not in the same Creature but in the same Souls and Bodies property 8. The first Adam fell into Sleep viz. into the impotence of the Divine World and dyed in the death of Death the second Adam entered into the death of Death and took the death of Death captive in Himself viz. in the Humanity of Adam He was a death to Death and brought forth the Life out of Death into the Eternal Liberty He arose in the Divine Omnipotence in the Essence of the first Adam Gods Spirit in the Speaking Eternal Word brought forth Adam out of death in Christs Humanity Adam did arise in Christs Humanity and all the Children of Adam which are partakers of Christs Kingdom do arise in Christ all in Christs Flesh and Blood Soul and Spirit but every one in his Creature which he hath had here and mortified in Christs death 9. Every one is a particular twig but there is only one Tree which is Christ in Adam and Adam in Christ only One not two only one Christ in all Christians so that I may say If I be dead in Christ unto the World I am the same Christ viz. a branch on the same Tree 10. But seeing that I in the outward man do yet live in my Self-hood therefore I must also dye with the outward man in Christs death and arise and live in him Now therefore I live with the Will of Faith in the mind in Christ and am a Christian in the Will of the Mind in the desire of Faith and receive Christ with his Humanity into my Will and cast my Will into his death and thus my inward man is also dead in Christs death and liveth no longer to Self-hood but I am resigned in him and lie buried in his death but being He is arisen in Gods Will I also live in His Resurrection in Him but my Earthliness in its Selfness liveth to the Earthly World until it also dyeth quite to Self-hood and entereth into the Resignation and Putrifaction and then Christ will awaken it through my inward man which now liveth in Him 11. Like as he is arisen from the Dead even so shall I who shall dye to the Earthliness in Him viz. in my first Father Adam in the Name Jesus as a Christian in Christ my twig withered in Sin on the Tree shall obtain strength and sap in the Name Jesus to life I shall and must spring forth afresh with my Humanity in Him as in my Stem who is become a Heart and Power in my Father Adam and bring forth fruit to the praise of God 12. My Will-spirit which now is in Christs Humanity and liveth in Christs Spirit that shall in Christs power give Sap to the dry tree that it shall again arise at the last day in the sound of the Trumpet of the Divine Breath in Christs voyce which also is my voyce in his Breath and spring afresh in the Tree Christ viz. in Paradise the Paradise shall be in me all whatsoever God hath and is shall appear in me as a Form and Image of the Divine Worlds being all colours powers and vertues of his Eternal Wisdom shall be manifest in me and on me as on his likeness I shall be the manifestation of the Spiritual Divine World and an instrument of Gods Spirit wherein he maketh melody with Himself with this Voyce which I my self am as with his Signature I shall be his Instrument and Organ of his expressed Word and voyce and not only I but all my fellow-members in the glorious Tuned Instrument of God we are all strings in his Joyful Consort the spirit of his mouth doth strike the tune and note on our strings 13. And therefore God became Man that he might again repair his glorious Instrument which he has made for his praise which perished as to him and would not sound according to the desire of his joy and Love and did introduce again the true Love-sound into the strings yea he hath introduced the voyce which soundeth in his presence again into us viz. into his Instrument he is become that I am and hath made me that which he is so that I may say that I am in my Resignation in him his Trumpet and the sound of his Instrument and Divine voyce at which now I do rejoyce in all my fellow-strings and voyces which with me are tuned and set as an Eternal work unto the praise and glory of God 14. Thus know ye now my Fellow-voyces in the praise of God that I sound with my string played upon in the Spirit upon and in your Note and thus sing I unto you that whatsoever Jesus hath done through the Christ viz. through his and my Humanity the same he doth yet to day in me and in all my fellow-members he dyed to my Self-hood in his death and I also dye to my self-hood in his death He is given up to his Resignation in God his Father and God his Father hath araised him up with the spirit of his mouth in him and set him forth for the Royal Image according to the holy Trinity through and with whom God will judg all things in the place of this World 15. Thus God also hath awakened in him my Spirit and Soul through his Spirit in the great Name Jesus in Christ so that I in my Resignation in him need not to dye for he dyed in me and for me his death in that he is arisen from death is become my Eternal life so that now I live in his
death as one dying and yet there is no more any death in him but thus I dye to my Self and Sin in him seeing that my desire and will presseth forth from my Self hood into it so that I dye dayly to my self until once I shall obtain the limit of my Self-hood and my Self-hood with the earthly Will and Desire doth wholly dye unto its Selfness even then shall my Self-hood and all whatsoever is in me which seeketh and loveth it self fall into the Death of Christ viz. into the first Mother whence God created me and my Self-hood shall become a Nothing and even then my Self-hood lieth in Christs Death in the Resignation as an Instrument of God who then will make it his Instrument as he pleaseth 16 But seeing now my Soul and Spirit doth live in his Resurrection and his Voyce Ayr or Breath is in me according to the Resignation in him as S. Paul saith Our Conversation is in Heaven whence we do wait for the Saviour Jesus Christ Therefore also his Voyce which is in me in that I am or live no longer to my Self-hood but he alone is and liveth in me shall raise up my dead body which I resign to him and bring it into his first Image whereto he created it 17. Thus now I live in God and my Self-hood doth not know it for it liveth not in God but in it self God is indeed in it but it doth not apprehend him and hideth the Pearl which I am in Christ not I but he in his Humanity in my Creature in Himself and thus I speak and write of the great Mystery of all Beings not that I have apprehended it in my self-hood but he striketh my Signature in my Desire which presleth into him as he pleaseth 18. I am known to my self but not in my self-hood but in his Mirror which of Grace he hath put into me thereby to allure my self-hood unto him viz. into the Resignation and so likewise dear Brethren it shall again be represented unto you out of his Glass which he hath set forth through my Capacity in him as his Instrument 19. Thus it goeth also in the Philosophick Work Sulphur Mercury and Sal are entered by the Curse of God into their Self-hood viz. into a Self working and living all doth now work in the Curse and Anger of God according to the property of the first Principle if God had not placed the Sun as a Nature god of the outward visible World therein which tinctureth every working life even every thing which groweth and moveth all would be in the dark Deaths Impression viz. in the Abyss of Hell 20. Now if any thing shall be freed from this Self-hood viz. from the wrathful Death and be again brought into the Universal viz. into the highest Perfection then it must dye wholly to its Self-hood and enter into the Stilness viz. into the Death of the Resignation at Natures End Mars must wholly lose the might of the Fire and Wrath and Mercury also his poyson-Poyson-life Saturn must be a Death to himself in so much that the Artist seeth nothing but the great Darkness and even then the Light appeareth in the Resignation for Saint John saith The Light shineth in the Darkness and the Darkness apprehended it not that is in its Self-hood viz. in its own Will and Working it cannot apprehend it but in the Resignation the Nothing viz. the Liberty of God doth shine in it 21. For the Nothing doth manifest it self in its Lubet out of the Liberty in the Darkness of Death for the Nothing will not be a Nothing and also cannot be a Nothing and likewise it cannot otherwise manifest it self save according to the property of the free Lubet which is now fixt or stedfast and in it also as a Nothing for there is no Turba therein the Self-will and Hunger is dead and in the Nothing and the Lubet of the Eternal Liberty is its Life Now seeing that the Highest Being hath once moved it self and come into a visible comprehensible Essence it doth again Figurize or form that same Essence which departeth from its Self-hood and entereth into the Nothing into such a Being or Essence as it was before the times of the World but seeing that the Verbum Fiat standeth yet to this day a Creating of the Corporal Essence it doth again make a sixt perfect Essence as the like is brought to pass in the Philosophick Work where a new Life ariseth out of Death as God doth raise us up in Himself in Christ if we dye to Self-hood and wholly resign up our selves into him 22. And thus when the expressed Mercury in the Sulphur of Saturn resigneth its Self-hood into Venus then the Verbum Fiat changeth it again into such an Essence according to the Lubet of the Liberty the Death ariseth in a new Body out of the Darkness of Death in a white fair Colour but as an hidden Lustre wherein the Colour is not rightly and distinctly known until it doth dissolve it self and the Materia becomes desiring then the Sun ariseth in the Centre Saturn in the Property of Jupiter and Venus in all the Seven Forms that is in the Verbum Fiat as a New Creation and the Desire of all the Seven Forms do tend unto Sols Lustre viz. unto the white and red Colour from the Fire and Light which is the Majestatical Colour Lustre or Glory 23. And as CHRIST after His Resurrection walked forty Days in the Mystery of all the Three Principles at once in the property of the first Adam after his Creation before his sleep and before his Eve and appeared to his Disciples in his property which he had here from the outward world and did eat with them and shewed them his assumed Humanity and that he had in no wise wholly put off the same 24 Even so let the Artist understand us that in the Philosophick Work the first matter doth not wholly pass away or vanish but it entreth into the death of the life of its wrathful property and dyeth in the Curse of God but ariseth again in its former being which it had before the Curse of God the Curse only is destroyed therein and the first life doth again rise up therein and therefore it is fixt and subsists in the Fire for it is dead to the dominion of the four Elements and liveth in the fifth essence not that it hath that same life but it standeth still therein yet the spirit of the new-born Essence is a vegetative life with its growing therein its Lustre doth stand therein it sheweth the first Adam in innocency who stood likewise in such perfection 25. And as Christ tinctured our corrupt Humanity in which Mercury was turned to poyson with the Heavenly blood of the Eternal Divine Virginity and Essentiality whereby the Humane Self-hood dyed in the poyson and the Resigned life did again arise Even so the poysonful Mereurial Martial and Saturnine Will and desire
do dye in the blood of Venus in the Philosophick work and do both enter together into Death and arise both together in one Love in one Will. 26. Therefore let the Artist observe the Tincture it is more noble and precious for mans use in this valley of misery then the body which ariseth in the Tincture for the Spirit is the life the body is only a Figure of the Life and the blood is a mansion of the Spirit 27. The Artist must well observe this in the blood of the young man when his Pearl giveth it self to the three Murtherers that it also sheddeth its blood in and with the young mans then the Champion standeth in Hell and disclaimeth the Humane Self-hood then the white Lyon appeareth upon his Crimson-coloured Beast even there lyeth the Cure of sickness and the death of death 28. The body is dissolved in the blood of Love in the Death out of the Earthly into an Heavenly property The Tincture gives it self into the new body and afterwards when the body ariseth in Sols splendor it doth also forsake its will it resigneth it self wholly into the bodies essence and becomes its beauty splendor and colour which the Artist can never separate for they are together in the fifth Essence viz. in the mystery of the Verbum Fiat and do belong to Gods motion of the final day of Separation in this time unto his own manifestation unto his honour and deeds of wonder but after this time to the crystalline world in the glassie Sea before the ancient in the Apocalyps A brief Summary of the Philosophick WORK 29. Our meaning might seem very difficult unto the Reader in that we go so far about and shew Christ all along therein at which let no man wonder we do not seek gold or any Temporal goods thereby and drive man into vain curiosities we speak only with the Children whom God hath chosen thereunto for the Time is born where that which is lost shall be again found yea not only the Universal for the body of this World but also for the Soul 30. The Process is very short in both and it is only of one property which is thus the Tree understand the Life is divided into seven Forms now the curse of God is come into the seven Forms so that they are in strife and enmity and one Form doth annoy the other and can never agree unless they all seven enter into Death and dye unto the Self-will Now this cannot be except a Death comes into them which breaks all their will and be a death unto them as the Deity in Christ was a death to the Humane Self-hood and the seven Forms in the Humane Life thus is it here also the Humane Will was changed in Christ into the Eternal Sun viz. into the Resignation in God even so must all the Forms in the Philosophick Work be changed into one viz. into Sol Seven must become one and yet remain in Seven but in one desire where each Form desireth the other in love and then there is no more any strife and contest 31. Therefore let the Artist but consider how he may give death to the death with the pure life and how he may awaken the dead and disappeared life which is Heavenly and lyeth hidden and captivated in the Curse so that it may again receive the Fire-soul and if he doth but bring it so far it worketh of it self 32. When the Virgin doth again receive her Bridegroom who hath been faithless then he is prepared and fitted to the work otherwise he is no way at all fitted but all is in vain and to no purpose which he attempteth there is not any possibility for the Heavenly Image according to Gods likeness in man to be otherwise helped and restored after that the Fire-soul had entred into its self-hood unless the Spirit of God did introduce it self into the disappeared Image viz. into the Heavenly Essentiality and give it self in with the same Image awakened in it into the Souls Fire viz. into the wrath of Death and be a death to Death viz. to the wrathful anger of God that it might be drowned in the Love in the blood of the Heavenly Essentiality and although there could be no parting nor dying yet there was a dying of the Wrath so that the Wrath was changed into a joy and Love 33. Even thus the Artists Work is exactly and throughout no otherwise For Man was created out of all Beings out of the Heaven and Earth but when he became wholly earthly and the Curse seized on him the Curse also came over the earthly Being whence Man was made Thus the Heaven was shut up from man and the Heaven also was shut up in the Earth in Metals Trees and Hearbs in the food of Man and whatsoever belonged to his Ornament and Delight 34. The soul of the Earth viz. the property of the Fire of the first Principle is entered into its self-hood viz. into Gods anger now the Heaven is hidden in it therefore the Artist must in his Work reduce the Soul in the Curse and the Heaven again into One He must introduce the Soul again into Heaven or else there is no possibility now he cannot bring the Soul in its iniquity into Heaven for it will not and therefore he must bring the Heaven into the Soul and wholly give in the Heaven to the Soul that the Soul may eat of Heaven will she or nill she the Heaven must be as Death in the Soul so that the Soul cannot get rid of it how angry soever she be and vehemently rage against it until she be overcome in her wrath and entereth with the Desire into Heaven viz. into the disappeared Essence and willeth to murther it as the Jews Christ and if she so entreth into the Heavenly Essence then the Image of the Heavenly Essence falleth into the jaws of the Murtherer 35. Thus when the Heavenly Essence giveth its desire unto the Murtherer the Murther is dismayed at the Dear Love-life and ariseth in the Flagrat in the dismayment in the Heavenly Essentiality thus the disappeared Essence doth again receive the Fire Flagrat into it self and wholly uniteth it self with the Fire-life and so the Fire must burn in the Love and Meekness and forego its right in the Centre as the Light which shineth from the Fire thus and no otherwise the Heavenly Essence obtaineth its life and as a Fire doth through-heat an iron that it appeareth as if it were meer Fire and it is so but the iron doth still retain its substance even so the disappeared Essence viz. the Heaven is manifest in the poysonful Mercurial and Martial Fire-soul and maketh of Seven Wills only one and yet Seven remain but the Enmity ceaseth 36. This is a Universal which also changeth the Enmity or Malignity of all Diseases in the Humane body into one Will into unity So that the raging and raving viz. the seven
forms of Life in their Enmity do become unanimous and then the hunger of the Disease ceaseth and the process to the Universal is as hath been already mentioned It is not my intent to mention a clear Declaration thereof it is clear enough he that will not seek thereby a new man born in God and apply himself diligently thereto let him not meddle with my Writings 37. I have not written any thing for such a Seeker and also he shall not be able to apprehend our meaning fundamentally albeit he strive never so much about it unless he entreth into the Resignation in Christ even there he may apprehend the Spirit of the Universal otherwise all is to no purpose and we do faithfully warn the Curious Critick not to amuse himself for he will not effect any thing in this way unless he himself doth enter thereinto and then it will be shewn him without much seeking for the way is child-like plain and easie CHAP. XIII Of the Enmity of the Spirit and of the Body and of their C U R E and R E M E D Y. 1. EVery Body is in it self a senceless and as a dead thing or being it is only a manifestation of the Spirit which is in the body the Spirit is signed with the Body whatsoever the Spirit is in it self in an incomprehensible unperceivable operation the same is the body in the Comprehensible and Visible working There is one form of the Seven forms of Nature Superiour and Chief the other do hang unto it and give their Signs also according as each of them is strong in the Essence and as the Forms do stand in their order in each thing even so they do sign the Body of every Thing and Creature in its Generation or kind this is the manifestation of the Divine Wisdom in the Expressed Word of Love and Anger 2. There is not any thing but it hath its Soul in it according to its property and the Soul is a kernel to another body whatsoever liveth and groweth hath its Seed in it God hath comprehended all things in his Word and spoken them forth into a Form as the Will had formed it self in the Desire the expressed or Spoken is a Plat-form of the Speaking and hath again the Speaking in it this same Speaking is a Seed to another Image according to the first for both work viz. the Speaking and the Spoken Word 3. The Speaking worketh in it self viz. in the Eternity and the spoken also in it self viz. in the Time the Speaking is the Master and the Spoken is the Instrument the Speaking maketh the Nature of Eternity and the Spoken maketh the Nature of Time each maketh in its Comprehension two properties viz. Light and Darkness wherein the Element of all Beings doth consist which in the Expressed Word doth sever it self into four Elements but in the Speaking Word there is but One the Element in it self is neither hot nor cold also neither dry nor moist but it is a Lubet viz. a desiring Will wherein the Divine Wisdom maketh the different and various Colours all according to the Desires property in which there is neither number nor end but in the four Elements there is number and End For with the Expressing in that they are become Self-full they have taken a beginning and have formed themselves into a Model or Plat-form of a time which runneth as a Watch-work it formeth frameth and destroyeth 4. This Watch-work consists of Seven forms or properties as is before mentioned which make in themselves a three-fold Spirit viz. a Vegetative Sensitive and Rational the Vegetative consists in the four Elements the Sensitive in the Seven forms of Nature and the Rationative in the Constellation but the Understanding proceeds only from God for it ariseth out of the Eternal Nature all life whatsoever which hath its limit in the Expressed Word doth consist in Sal Sulphur and Mercury for therein consist the Seven properties of Every life of this World and also the spirit of Vegetation Sensation and Reason 5. Sulphur is the Mother of all Spirituality and Corporality Mercury manageth the Dominion therein and Sal is the house of its habitation which Mercury it self maketh in Sulphur Reason ariseth in the Oyl of the Sulphur whereinto the Constellation giveth its desire viz. the essence of its property whence forth-with the senses and thoughts do arise but the Understanding proceedeth forth from the Oyl of the Element viz. in the free Lubet in the Speaking Mercury 6. Now then seeing it is very necessary for us poor children of Eve to know whence the Disease and Enmity of our life doth arise and what that is in us which maketh us our own Enemies and doth vex perplex and plague us in our selves Much more necessary then it is to know the Cure whereby we may cure our selves in our Self-hood and bring ourselves into the limit of Rest. 7. This we will delineate and declare if there be any one that hath a mind to enter upon it and truly prove and try it and we will set forth whence Evil and Good do arise originally and how they arise and give occasion to the understanding Searcher to seek and we will shew how the will to Evill and Good doth arise and how the Evil is the death of the Good and contrariwise the Good the death of the Evil. 8. When we consider what the Mercurial life is then we find that it consists in Sulphur for Sulphur is a dry hunger after Matter which maketh an austere Impression and in its austere Impression it hath the Fire and also in its Impression the Oyle whence the life burneth Now the Impression maketh coldness and its Compunction or Intraction maketh heat so that now there is a cold Fire and an hot Fire in one thing the cold maketh in it self Hardness and Darkness and the Heat maketh in it self the Light and yet there could be no Light if the Oyl in the Sulphur did not dye in servent hot anguish as the Candle in the Fire 9. Now there is a two-fold dying in Sulphur whence also a two-fold Life is Generated as first the Impression or Desire doth intract contract enclose maketh hard cold thick and the hardness viz. the Enclosed causeth a death in the Enclosed Being and yet in that spirit there is no death but a pricking raging and anxious cold Fire-life which is generated with the Impression and is the life of the darkness 10. Secondly in the same Anguish in the austere desire the hot Fire is generated which consumeth the Substance which the coldness viz. the Impression of the desire to Nature doth make Thus there remaineth in the Fire the contention betwixt the Cold and Heat the cold will have its life according to its property and in that it doth strive for life it doth enkindle the Heat in its Impression and forth-with the Heat depriveth the Cold of its Might and consumeth the Colds
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-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
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
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
is lodged in a false house It is indeed in it self in Gods hand but without it self it is in the Jaws and Throat of the Abyss of Gods Anger in the Kingdom of Devils which continually pass up and down with it and desire to try and tempt the Soul viz. the Centre 18. In like manner also the good Angels do stand by him in the Resigned Will viz. in the Divine Desire and defend him from the poysonful Imagination of the Devil they keep off the fiery Darts of the wicked one as Saint Peter saith 19. For all doth work desire in man Gods Love and Anger He standeth while he is in this Tabernacle in the Gare either to go out or in both Eternal Principles are stirring in him unto which the Souls Will doth give it self of that it is received and thereto it is chosen he is drawn of both and if the Will of the Soul remaineth in Self-hood then he is in the band of Gods Anger 20. But if he departeth out of his Self-hood and forsaketh his own Domination and continually casâ—â— himself only into Gods mercy viz. into the Suffering and Death of Christ and into his Resurrection and Restoration and wills nothing of himself but what God wills in him and by him then the Will is dead to the Life and desire of Gods anger for it hath no Own life but lyeth in the death of Self-hood and the desire of the Devil and the Anger of God cannot reach him for he is as a Nothing and yet is in God and liveth in the Divine Essence wholly but not to himself but to his first Mother of Eternity he is again in the limit or place where he was before he was a creature and in the Will wherein God created him and is an Instrument in the Voyce of God upon which only the Will-spirit of God doth strike to its honour and deeds of Wonder 21. All self-ful seeking and searching in Self hood is a vain thing Self-will apprehendeth nothing of God for it is not in God but without God in its Self-hood but the Resigned Will apprehends it for it doth not do it but the Spirit in whom it standeth still whose instrument it is he manifesteth himself in the Divine Voyce in it so much as he pleaseth and albeit it may apprehend much in Self-hood by Searching and Learning which is not wholly to no purpose yet its apprehension is only without in the Expressed Word viz. in a form of the letter and it understands nothing of the form of the Expressed Word how the same is in its ground for it is only born in the form from without and not in the power of the Universal Pregnatress whose ground hath neither Beginning Comprehension or End 22. Now he that is born from within out of the speaking voice of God in Gods Will-spirit he goeth in the Byss and Abyss every where free and is bound to no Form for he goeth not in Self-hood but the Eternal Will guideth him as its Instrument according as it pleaseth God but he that is born only in the Letter he is born in the form of the Expressed Word and goeth on in Self-hood and is a self-ful voyce for he seeketh what he pleaseth and contendeth about the form and leaveth the Spirit which hath made the form 23. Such a Doctor Babel is it contendeth wrangleth and rageth about the form of the Word and continually introduceth the self-ful Spirit and understanding in the form and cryeth out here is the Church of Christ and it is only a self-ful voyce understanding nothing of the Spirit of the form which is incomprehensible and striketh upon its prepared Instrument without limit and measure as it pleaseth For Conjecture Opinion or the self-ful own Imagination which ariseth in the Expressed voyce or literal outward Word is not Gods Word but that which ariseth in Gods Spirit in the wholly resigned Will in Divine Power in the Eternal Speaking Word that taketh its Original out of Gods voyce and maketh the form in the heart viz. a Divine Desire whereby the Souls Will is drawn into God 24. He is a Shepheard and Teacher of Christ who entreth in through the door of Christ that is who speaketh and teacheth by Christs Spirit without this there is only the form viz. the History that was once brought to pass and that a man need only accept of it and comfort himself therewith but this Will remaineth without for it will be a child of an assumed applyed grace and not wholly dye to its Self-hood in the grace and become a child of grace in the Resigned Will. 25. All whatsoever teacheth of Christs satisfaction and comfortung ones self with Christs Suffering if it teacheth not also the true ground how a man must wholly dye to Self-hood in the death and give himself up in the Resigned Will wholly into the obedience of God as a new child of a new Will the same is without and not in the Speaking voyce of God viz. in Christs door 26. No flattering or comforting availeth any thing but to dye to the false Will and Desire in Christs death and to arise in the wholly Resigned Will in Christs Resurrection in him and continually mortifie the earthly self-hood and quench the Evil which Earthly Will introduceth into the Imagination as an evil fire which would fain continually burn 27. Comforting and setting the Suffering of Christ in the fore front is not the true Faith no no it is only without and not within but a Converted Will which entreth into Sorrow for its Earthly iniquity and will none of it any more and yet findeth that it is kept back by the self-ful earthly Lust and with his converted Will departs sincerely out of this Abomination and false Desire into Gods mercy and casts himself with great anxious earnest Desire into Christs Obedience Suffering and Death and in the Converted Will wholly dye unto the earthly Lust in Christs Death which will not depart out of Christs death and continually cryeth Abba Loving Father take thee thy dear Sons obedience for me let me only in his death live in his obedience in thee Let me dye in him that I may be Nothing in my Self but live and be in his Will in his Humanity in thee receive me but wholly in his Resurrection and not me in my unworthiness but Receive me in him Let me be dead in him and give me his Life that I may be thy obedient Son in him that his Suffering and Death may be mine that I may be before the same Christ in him who hath deprived Death of its Might viz. a Branch or Twig of his Life 28. Thus and no otherwise is the true Christian Faith it is not only a Comforting but an uncessant Desire the Desire obtaineth the suffering of Christ which Desire would continually fain to be obedient if it knew but how it should behave it self before him which continually doth fall down before him and diveth it self
into the deepest Humility before him it suffereth and doth all things readily only that it might but receive grace it is willing to take the Cross of Christ upon it self and regardeth not at all the scorn of all the World in its Self-hood but continually presseth forward into Christs Love-desire this Desire doth only grow out of Christs Death and out of his Resurrection in God and bringeth forth fruit in Patience which are hidden in God of which the earthly man knoweth nothing for it findeth it self in its Self-hood 29. A true Christian is a continual Champion and walketh wholly in the Will and Desire in Christs Person as he hath walked up and down upon the Earth Christ when he was upon the Earth desired to overcome Death and bring the humane Self-hood in true Resignation into Divine Obedience and this likewise a Right Christian desireth to do he desireth continually to dye to the Iniquity of Death and Wrath and give himself up to Obedience and to arise and live in Christs Obedience in God 30. Therefore dear Brethren take heed of putting on Christs Purple mantle without a Resigned Will the poor Sinner without Sorrow for his Sins and Conversion of his Will doth only take it in scorn to Christ Keep you from that Doctrine which teacheth of self-ful Abilities and of the works of Justification 31. A true Christian is himself the great and anxious Work which continually desireth to work in Gods Will and forceth against the self-ful Lusts of Self-hood and willeth continually so to do and yet is many times hindered by Self-hood He breaketh Self-hood as a Vessel wherein he lieth captive and buddeth forth continually in Gods Will-spirit with his Desire Resigned in God as a fair blossom springeth out of the Earth and worketh in and with God what God pleaseth 32. Therefore let the true Christendom know and deeply lay to heart what is now told and spoken to her viz. that she depart from the false Conjecture or Opinion of comforting without conversion of the Will it is only an outward expressed form of the New birth a Christian must be one spirit with Christ and have Christs Will and Life in him the form doth not renew him neither comforting or giving good words doth at all help or avail but a mortifying of the evil imbred Will which is Gods child and born out of Christs death no other Will attaineth Christs Inheritance my much knowing doth not also do it the Heardsmen in the Field is as near to me as the Doctor no wit or subtle art in Disputation about the way of God doth help or avail any thing thereto it is only a let and hinderance the true Will entreth into the Love of God and his Children it seeketh no form but falleth down before its Creator and desireth the death of its false Self-hood it seeketh the work of Love towards all men it will not flourish in the Worlds scorn but in its God its whole life is a meer repentance and a continual sorrow for the evil which cleaveth unto it It seeketh no glory or applause to shew it self but liveth in humility it acknowledgeth it self always as unworthy and simple its true Christianity is always hidden to it in its self-hood He saith I am in myself-hood an unprofitable Servant and have not as yet begun to do or work repentance aright He is always in the beginning to work repentance and would always fain reach the gates of the sweet grace he labourech thereto as a Woman in Travel laboureth to bring forth and knows not how it fareth with him the Lord hideth his face from him that his working may be great towards him He soweth in anguish and tears and knoweth not his fruit for it is hidden in God as a painful Traveller goeth a long way ayming at his wished for journeys end so also he runneth after the far mark of his rest and findeth it not unless his Pearl doth appear unto him in its beauty and embraceth him in its Love If it again departeth from his Self-hood then ariseth sighing and sorrowing again with continual Desire and one day calleth another the day the night and the night the morning and yet there is no place of Rest in the Earthly Self-hood save only in the fair Solar lustre of his precious Pearl when the Sun ariseth to him in the Darkness then the Night departeth and all Sorrow and Anguish fly away 33. Therefore dear Brethren learn to take heed and beware of Contention where men contend about the literal Form A true Christian hath nothing to contend for for he dyeth to his Reasons desire he desireth only Gods knowledg in his Love and Grace and letteth all go which contendeth and striveth about the Form for Christs Spirit must make the Form in Himself the outward Form is only a guide God must become Man or else Man becomes not God 34. Therefore a Christian is the most Simple or plainest man upon the Earth as Esaias saith who is so simple as my Servant All Heathens desire Self-hood and do teer and devour one another for the Authority and Honours but a true Christian desireth to dye to them he seeketh not his own but Christs honour All whatsoever contends about Self-hood viz. about the self ful honour and pleasure of this Life the same is Heathenish and far worse then Heathenish yea like the Devil who departed from God into a Self-fulness Let it cover it self with Christs mantle as much as ever it will yet the man of false Self-hood is lodged under it if he will be a Christian then he must quite dye to Self-hood that the same may only hang unto him from without as a Garment of this World wherein he is a Stranger and Pilgrim and always consider and think that he is but a servant in his high Office and serveth God therein as a Servant and not be his own Lord and Master 35. All whatsoever doth Lord it self without Gods call and appointment the same is from the Devil and serveth the Devil in his own Power and Form defend and flatter thy self as much as thou wilt it doth not avail before God thy own heart accuseth thee that thou art a false branch thy Nobility and Highness doth not at all avail or help thee in the Sight of God If thou dost not thereby drive Gods Order thy Office is not thine but Gods If thou walkest falsly therein then thy own judgment is upon thee and condemneth thee to death thou art a Servant and although thou beest a King yet thou servest and must enter with the poorest into the new birth or else thou shalt not see God 36. All self-ful assumed or arrogated Laws and Authority wherewith the poor are vexed and oppressed do all come from Self-hood whose Original is in the expressed form which hath with the Form introduced it self into a Self-hood and extroduced it self quite from God Whatsoever doth not serve in a Servants Office before
cavil and carp at any thing but what danceth as they pipe but I value not their Censures but pity their Letter-learned mock-sciences being but the courted shadows of their own amused fancy such as these being captivated in the Mystery of Babel do Wonder only after their Beast Mammon upon which they ride in Pride and scorn any thing but what doth please and flatter them in their admired works of Covetous iniquity gilded over with seeming holiness but the Babylonish Structure of their Turba Magna-miracles will fall when it hath attained the highest limit of its Constellation and no wit of man shall be able to prop it up In the mean time the Antichrist in Babel will rage and domineer and execute the Sentence of Wrath or his own dismal doom upon himself But I will not transgress by too large a digression but come to my intent which is to explain thee some words which I have used in this Translation as Flagrat Lubet Source Sude The Translators Exposition of the word Flagrat The word in the Germane is Scbra'ck which signifies properly a Fright sudden Astonishment or Dismayment in the other Books it is translated Terrour and Crack but I have put it Flagrat from the Latin word Flagro although by it I mean not a burning but even the powerful opening of the Life or Death in the enkindling of the Fire in Nature for the Fire is the dividing bound mark wherein the life of both Principles is Opened and Se Vered the life of the first is the dying death in the darkness and the life of the Second is the living life in the Light you may perceive a Resemblance of this Flagrat in Thunder and Lightning so also in Gun powder or the like as take divers Sulphrous Salnitral minerals exactly mixt now their Powers are as I may say contracted or shut up in the Astringent dark Desire or Death but touch them Rightly with the true Fire and you will see how they will soon open disclose and flash forth and even display and stream forth themselves into divers properties colours and vertues It is even the bursting forth of the Ardent Desire in Nature It is as I may term it the Magical Fire-breath whereby the powers either of Light or Darkness are dismayed In brief it is the pregnant Eccho of the sound of Eternity every where speaking working and opening it self in Love or Anger in each thing according to its Will and Desire In some it is the horrible Flagrat to Death and in others it is the pleasant Triumphant Flagrat to Life Lubet The word in the Dutch is Lust which signifies a longing desire or list to a thing also a delight delectation or contentful joy Sometimes Imagination and Lust but because our word Lust is commonly used in the worst sense viz. for a longing after Evil and Vanity and would not properly to agree or fully express the Germane word Lust in all places I have generally translated it Lubet from the Latin word Lubitum whereby is meant the Divine beneplacitum or good pleasure by it is understood the Original to a Desire in the Eternal Nothing or Pregnant Magick Gods free wel-liking to the Desire of the manifestation of Nature and Creature without which all had been an Eternal Stilness in the Nothing This Lubet in man is the moving will to Good or Evil Light or Darkness Love or Anger Source By this is meant the first Original Qualities or Properties of both the inward Principles as they do break forth in the Sude of the Fire in the Flagrat of Love or Anger in Nature or Creature for in the Darkness the Love-Ens or Paradissical Light is shut up in Death and causeth an austere dark Source Pain Horror Torment or Disquietness and so it is the radical Property of the contentious Elements and Stars in the Curse of God and in the Light the Life of Love breaks forth and swallow up this wrathful Source of Darkness and Death and turns it into Joy or a divine Source So that by Source understand the Original Quality Property or Qualification of Evil Darkness Anger Sorrow Cursing Damnation Death Hell or the contrary to these in their divine Source or essential working Property both according to Time and Eternity Sude The word Sude is Germane and signifies a Boyling or Seething It is the Stirring of the Seven Properties in Nature arising from the Assimulation or essential co-influence of the outward and inward Sol in Sulphur whence the bloomy Vegetation of the Earth proceeds also the Generation of Metals and Mynerals doth lie therein These are some unusual Words which I have used in the rendering this Book into English not that I would make it a Strange-Lation or be a Coyner of new words to amuse the mind only but to express as well and as fitly as I could the Authors Intent and scope although I cannot say I have every where attained to the full and lively expression of the Authors meaning for as Nature did open its knowledg in him so likewise its language so that in some words there may be a proper and peculiar Idea which our English words in some places perhaps do not so fully express yet I hope none shall find the Authors Sence falsified or perverted but truly translated according to the Original Copy which I have Words they are but Vehicula rerum they are formed to express things and not bare Sounds or empty Ayrs Now He that rightly understands the ground of the Cabala and Magia and knows how the Language of Nature speaks in every Tongue may well translate this Author but the bare letter of his Writings though never so exactly translated will not give a man the understanding of them but the Spirit of Regeneration in Christ in whom the fulness of the Deity dwelleth bodily I should be glad that any one would take the Pains to amend what I have done Amiss and render them more easie to a vulgar capacity It shall be enough for me that I have made him but stammer in English with a Babes tongue God in due time may raise up those that will do them better for all things in this World come by child-like steps or gradually to their Perfection In the mean time I shall adventure to put one Book more God willing into English which is the chiefest of all his Writings if any may have the preheminence and that is the Mysterium Magnum or A deep and Theosophical Exposition upon the whole first Book of Moses called Genesis The SeVerall Names and Titles of the Authors Books collected out of his Writings and put into Seven Parts THe first Book called Aurora or The dawning of the Eternal Day was written in the year 1612. It was taken from him before it was finished and kept by the Magistracy of Gerlits with strict command to him that he should not meddle with writing Books which belonged not to his Vocation whereupon he did forbear for Seven years but