his Desire also into the Anger that is into the Austere Might where the Poyson-life Ariseth viz. into the Fiat of the wrathful Property out of which Form are proceeded Vipers Serpents Toads and other venomous worms not that the Devil hath made them That he cannot onely as the Desire was in the Impression of the Fiat such also was the Creature in the Evil and Good 12. For in the Impression of the Fiat in the Original of the outward Mercury viz. of the Life which is manifest to it self internally was the SeVeration where God and the World Sever viz. God inwardly the World outwardly as a Similitude of the Abyss or a Looking-glass of Eternity even there the inward Wrath whence God is called an angry zealous God and a consuming fire manifested it self externally in figures as in a Similitude of the inward Birth in the Center like as the Eternal Lubet which He is himself stirreth up awakeneth and causeth the Desire to the Nature of the eternal Manifestation and gives in it self into the Desire and turneth the Wrath of the Desire into Joyfulness 13. Thus it is also with the Serpents craft in the highest Mercury is the highest sharpest proof of all things the more poysonful a thing is the more sharply it proveth a thing for the sharpest Taste and Smell consists in the great Poyson viz. in a Dying Source 14. And as the Eternal Light is generated out of the Fathers sharpness that it attains the Shine and goeth forth with its own Source through the sharpness out of the Anguish-Source again into the Liberty viz. into the Nothing where the Light by reason of the Fires-Source and Property becomes also a Desire which is the Desire of the Divine Love and Joyfulness in which Desire Mercurius the Eternal Word or the Understanding of Eternity or Deity is rightly Considered and Named and this Efflux from the Fire understand from the Eternal Magical Spiritual Fire is a Procreation viz. of the Word of the Power Colours and Vertue and this Desire of the Same Mercury or Word doth also immodelize the Power into its own Desire and maketh it essential which is the Meekness and the Love which quencheth the Wrath of the Eternal Father viz. of the Eternal Nature-Desire with Love and changeth it into Joyfulness where the Name of God hath its Original from Eternity This immassed Essentiality causeth two Properties viz. one Oleous which is Heavenly Essence a cause of the shining of the Light and also a Powerful Property from the Motion of the Eternal Impression or Desire of the Father after the Birth of the Son whence the Divine Ayr as the Power through the Shine of the Light proceedeth forth out of this Love-fire which is the Spirit of God 15. In like manner know this That the Eternal Love understand the Essence viz. the Heavenly Essentiality hath given it self forth into the Creation with the Verbum Fiat to set the Fathers Anger viz. the form of the Eternal Nature into the highest Joyfulness and to set forth the likeness of the Eternal Generation and where the Nature of the Wrath was most elevated through the Fiat there also the Desire did most incline it self towards the Liberty to be free from the Wrath and to bring it into the Kingdom of Joy whence the great and deep Knowledg is Arisen and also the most precious and highest Tincture understand the Desire of the wrathful Hunger received that into it self after which it hungered viz. the Liberty for all things were created good in the beginning also the Devil was good while he was an Angel so also the Serpent was good in its Creation before the Curse 16. But being the Devil went into the highest Fires-Desire God departed from him as a light that is put out or extinguisheth in a Candle and afterwards he lived according to his own Desire 17. But seeing he knew that there was such a Tincture in the Serpent and the Serpent being created out of the beginning of Time therefore he insinuated with his Desire into the Serpent and took possession of the Serpents Tincture and wrought forth his Desire through the Serpent against Man to introduce him to long after the Serpents Property For the Serpents Tincture was from both Originals viz. out of the deadly Mercury from the Dying in the fire viz from the coldness in the Impression and then also from the Wrathful fiery Property in the Impression The cold Impression is earthly which Ariseth from the Wrath viz. from the Dying in the Wrath in the Impression and the fiery Impression ariseth from the quick Poyson of Mercury in which Property the Spirits life consists 18. Thus Adam and Eve were infected with the Devils Desire through the Serpent viz. through the earthly deadly Property of the Serpent and also through the wrathful poysonful living Property of Gods Wrath according to the Devils own Property and was inflamed in his Divine Oyl that is in the Heavenly Essentiality 19. Even then the Divine Light which shone out of the Divine Body of the Heavenly Essentiality was extinct unto him for the Curse seized upon the Soul Now Gods cursing is a withdrawing viz. the Divine Power which was in the Body departed into its own Principle and his holy Oyl wherein the Power of God dwelt and had made a Kingdom of Joy viz. the Paradise became a Poyson 20. For the Earthly Part according to the mortifying of the water viz. the Cogastrish Property was manifest and forthwith Mercury viz. the coldness in the Deaths Property got he Dominion whereas before he was as it were swallowed up in he divine Power Thus Adam dyed unto God and lived to Death here it was necessary that God should regenerate him and therefore the Serpent was cursed because it had served and willingly obeyed the Devil 21. Thus we understand what lieth hid in the greatest Anguish viz. in the strongest Mercury viz. an Oyl which Cureth and Tinctureth all Diseases but the cold Poyson viz. the Deaths-Source must be done away and put into a fiery property which is desirous of the Light for God created all things good in the beginning but through his Cursing or withdrawing the Evil came in for when Gods Love-desire dwelt in the outward Worlds-Source and Penetrated it as the Sun the Water or the fire an Iron then the outward World was a Paradise and the divine Essence sprang forth and budded through the Earthly the Eternal Life through the Mortal but when God cursed it for mans sake the mortal Life was manifest in man and also in the fruit of which man should eat which property before was only manifest in the Tree of the Knowledg of Good and Evil on which Adam and his wife were Tempted whether their Desire would enter into the Eternity viz. into Gods Essence or into the Essence of Time into the living or mortal Oyl in which Source the
Mercury viz. the Flash or Compunction which entreth into the Coldness so also into the cold sharpness of the Salt-spirit this Coldness is exceedingly dismayed at the flash of the Fire and in a trice wrappeth or foldeth up it self in it self whence ariseth the Thunder-clap or the Tempestuous Flash which giveth a stroke in the Flagrat and the Flagrat goeth downwards for it is heavy by reason of the Coldness and the Salnitrous Spirit is light by reason of the Fire which Spirit carrieth the Thunder or Sound side-ways as is to be heard in Tempests and Thunder presently thereupon cometh the Wind or Spirit out of all the four Forms one against another for they are all four enkindled in the Penetrating Flagrat whereupon followeth Hail and Rain the Hail foldeth it self together in the Coldness in the property of the cold Salt-spirit for the Wrath attracts to it self and turns the water to Ice and the water ariseth from the meekness viz from the desire of the Light for it is the Essentiality of the meekness this the cold salt-spirit doth congeal into drops and distills it upon the Earth for before the Congealment it is only as a mist or steam or as a vapour or damp 40. Thus we see this Ground very exactly and properly in Thunder and Lightening for the Flash or Lightening or Etherial Blaze goeth always before for it is the enkindled Salniter thereupon followeth the stroke in the Flagrat of the coldness as ye see so soon as the stroke is given the Astringent Chamber is opened and a cool wind followeth and oftentimes whirling and wheeling for the Forms of Nature are awakened and are as a Turning Wheel and so they carry their Spirit the Wind. CHAP. III. Of the Grand Mystery of all Beings 1. COurteous Reader Observe the meaning aright We understand not by this Description a beginning of the Deity but we shew you the manifestation of the Deity through Nature for God is without Beginning and hath an Eternal Beginning and an Eternal End which he is himself and the Nature of the inward World is in the like Essence from Eternity 2. We give you to understand This of the Divine Essence without Nature God is a Mystery understand in the Nothing for without Nature is the Nothing which is an Eye of Eternity an Abyssal Eye that standeth or seeth in the Nothing for it is the Abyss and this same Eye is a Will understand a longing after manifestation to find the Nothing but now there is Nothing before the Will where it might find Something where it might have a place to Rest therefore it entreth into it self and findeth it self through Nature 3. And we understand in the Mystery without Nature in the first Will two Forms one to Nature to the manifestation of the Wonder-Eye and the second Form is produced out of the first which is a desire after Vertue and Power and is the first Wills Son its desire of joyfulness And understand us thus the Desire is Egressive and the Egress is the Spirit of the Will and Desire for it is a Moving and the Desire maketh a Form in the Spirit viz. Formings of the Infiniteness of the Mystery 4. And this Form or Likeness is the Eternal Wisdom of the Deity and we understand herein the Trinity of the only Deity whose Ground we must not know how the first Will ariseth in the Abyss from Eternity which is called Father only we know the Eternal Birth and distinguish the Deity viz. what purely and meerly concerneth the Deity or the Good from Nature and shew you the Arcanum of the greatest Secret Mystery namely how the Abyss or the Deity manifesteth it self with this Eternal Generation for God is a Spirit and so subtil as a thought or will and Nature is his Corporeal Essence understand the Eternal Nature and the outward Nature of this visible comprehensible World is a Manifestation or extern Birth of the inward Spirit and Essence in Evil and Good that is a Representation Resemblance and typical Similitude of the dark Fire and light World 5. And as we have above shewn you concerning the Original of Thunder and Lightening with the Tempestuous Stroke so likewise the inward Nature of the inward World is and standeth in the Generation for the outward Birth taketh its Original from the inward the inward Birth is unapprehensive to the creature but the outward is apprehensive to it yet each property apprehends its Mother whence it is brought forth 6. As the Soul comprehendeth the inward eternal Nature and the Spirit of the Soul viz. the precious Image according to God Comprehends the Birth of the Angelical light-world and the Sydereal and Elemental Spirit comprehends the birth and property of the Stars and Elements every Eye seeth into its Mother whence it was brought forth 7. Therefore we will set you down the Generation of all Essences out of all Mothers and Beginnings how one generation proceedeth from another and how one is the Cause of another and this we will do from the eye-sight of all the three Mothers 8. Let none account it impossible seeing man is a likeness according to and in God an Image of the Being of all Beings and yet it standeth not in the power of the creature but in the might of God for the Sight and Science of all Essences consist alone in the clearest Light 9. We have made mention before how the Extern Birth viz. the Essence of this World consists in three things viz. in Sulphur Mercury and Sal Now we must set down and declare what it is seeing that all things arise from one Original and then how its inward Separation is effected that out of one Beginning many Beginnings are produced this is now to be understood as is before mentioned concerning the Centre of all Essences 10. For Sulphur in the eternal Beginning consisteth in two Forms and so also in the outward beginning of this world viz. in the Internal the first Form viz. the Sul consisteth in the Eternal Liberty it is the Lubet of the Eternal Abyss viz. a Will or an Original to the Desire and the other Original is the Desire which is the first motion viz. an hunger to the Something and in this same Hunger is the Eternal Beginning to the Pregnant Nature and it is called Sulphur viz. a Conception of the Liberty viz. of the Good and a Conception or Comprehension of the desire viz. of the austere Attraction in the desire 11. Sul in the Internal is God and Phur is the Nature for it maketh a brimstony spirit as is to be seen externally in the property of Brimstone for its substance is a dry constringent matter and is of a painful anxious forth-driving fiery property it attracteth eagerly and hardly into it self and parcheth up as a dry hunger and its painful property doth eagerly and anxiously force it self forth the Cause and Original is this because it standeth in
Wrath and made Bread of the Enclosed Mercury and eaten thereof then had the Will entered again into its self-hood and could not have been transmuted 31. But being it entered into Resignation into the Speaking Word of God and was willing to be and do what ever that pleased then the Will went from its self-hood though the wrathful Death of Gods Anger viz. from the Expressed Word which the Devil had poysoned with his Imagination quite through the property of the Wrath and sprang forth afresh with a new Love-desire in God here the Will was Paradise viz. a divine Lovebudding in Death 32. Thus now the Love-will being set in opposition to the poysonful Mercury of the Souls property in the Anger of God then came the Devil and said Thou art the King who hast overcome come and shew thy self in thy Miracles and Deeds of Wonder and he brought him upon the Pinacle of the Temple and said Fall down that men may see it for it is written He bath given his Angels charge over thee that they should bear thee up in their hands left thou dosh thy foot against a stone Here the Devil would fain that he should use again the Fires might viz. the Souls self-hood in its own fiery property and depart out of the Resignation into an Arrogation of Self in its own Fire-will as he had done and also Adam when he went with the Desire in his own Might into Evil and Good and would have his eyes open in Evil and Good as Moses writeth thereof that the Serpent did perswade them thereunto 33. Here came the fine Adorned Beast again and tempted the second Adam also for God gave him leave seeing he said the Fires Matrix had drawn him he could not stand here now that should be tryed for he was an Angel also as well as the humane Soul which he had Seduced but the humane property in Body and Soul in the Person of Christ had once cast it self into the Resignation out of its Self-hood into Gods Mercy and stood still in the Resignation viz. in the divine Will and would not cast himself down or do any thing save what God alone did by it and said unto the Devil It is written Thou shalt not tempt the Lord thy God which is as much as if he had said A Creature of God shall will not do nothing but what God willeth and doth by it there must be no other God besides the only One to Rule and Will the Creature must go and do as the Will-spirit of God doth lead it it must be Gods Instrument wherewith he worketh and doth only what he pleaseth 34. In this proof Adam did not stand for he went from the Resignation into an Arrogation of Self into an own self-will and would try Evil and Good Love and Anger and prove how Evil and Good tasted Here dear man was the trying state before the Tree of Temptation in Paradise and that was fulfilled which the first Adam could not and would not do in divine Obedience in Resignation 35. When the Devil saw that in this also he had no success that the Humanity would not give way to depart out of the Resignation out of Gods Will he carried the Humanity upon an high Mountain and shewed it all the Riches of the World all whatsoever doth live and move in the Expressed word all the Dominions and Might in the outward Nature over which he calleth himself a Prince but hath only the one part in the Wrath of Death in possession and said unto it understand to the humane property If thou fallest down and worshipest me I will give thee all this 36. The Humanity should again depart out of Resignation into a Desire of Propriety and desire to Possess something of its own in arrogation of Self in the Cursed Property Evil and Good this had been a dainty dish and delight unto the Devil then had he remained King and his lyes had been Truth in this Adam also was Corrupted and entred into selfish Propriety and desired worldly Dominion and Covetousness which may be seen in Cain which is the Heart of the poysonful Mercury viz. its Hungers-desire which maketh it self Essence according to the property of its Hunger not Manna but Earth as we may see in the wilde Earth what he hath made in the Enkindling or Motion of the Father in his Fires property in which Inflammation viz. in the poysonful Wrath of the Expressed Mercury the Devil thought to be a Prince and is so in the same property in the wicked and also in the Government of the World in the Wrath but God holdeth him captive with the Water and Light of the third Principle so that he is not Prince in the Dominion of the expressed Word but the Judges Executioner He must look where Turba Magna is enkindled in the Wrath and there he is busie so far as Turba Magna goeth in the Wrath further his Courage is cooled 37. He would give the Humanity of Christ this whole Dominion to rule in and above all in the Essence of all things as a mighty God which notwithstanding he only possesseth in the part of the Turba in the Wrath of God and hath it not in his full Domination He should but set his Desire thereinto and introduce his Will into him and he would bring his Mercury of the Creature into the Greatest Omnipotence that he should be a Lord over Good and Evil and have all things at Command to do therewith as he pleased for so Adam had fooled it 38. His Mercury went with the Desire into the Impression whence Cold and Heat ariseth and Imagined thereinto and so the property of the cold and hot Fire did presently boyl up in the Mercury of the Creature and so also the outward Heat and Cold did soon pierce into the enkindled Mercury of the humane property so that the body now suffereth pain from the Heat and Cold which property before when as it stood in the free Will of God in the Resignation was not manifest and thus Evil and Good did Rule and domineer in Adam 39. For the Centre of Wrath viz. the dark Worlds property was manifest in him in a poysonful Deaths property as the Mercury in Man is yet to this day so poysonful and of a venomous Source whereas indeed he is changed in the vital Light into a Solar property but yet the poyson and property of Death doth hang unto it and it is his Root as we plainly see that so soon as the ready Instrument of his martial fiery Properties Signature or Form is a little struck or played upon that his evil poysonful fiery Property doth come forth and shew it self and inflameth the body that it doth even tremble and shake for the very poyson of Wrath and will ever enter into the Enkindled Poyson Source in him who hath awakened and enkindled the same and assimulate in his malice with the malignant Fomenters malice and wrestle in the poysonful
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
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
his Creation in Highest joyfulness but he departed from the Likeness and put himself forth out of the Accord or Heavenly Consort into the cold dark fiery Generation out of which the hot fiery Generation ariseth He forsook his Order and went out of the Harmony wherein God created 〈◊〉 He would be Lord over all and so he entered into the Austere 〈◊〉 Domination and is now an Instrument in the austere Fires Might upon which also the all essential Spirit striketh and soundeth upon his Instrument but it soundeth only according to the wrathful Fires property As the Harmony viz. the Lifes-form is in each thing even is also the Sound or Tone of the eternal Voyce therein in the holy it is holy in the perverse perverse All things must praise the Creator of all Beings the Devils praise him in the mâ—ght of Wrath and the Angels and Men praise him in the might of Love 8. The Being of all Beings is but one only Being but in its Generation it Severs it self into two Principles viz. into Light and Darkness into Ioy and Sorrow into Evil and Good into Love and Anger into Fire and Light and out of these two eternal Beginnings or Principles into the third Beginning viz. into the Creation to its own 〈◊〉 play and Melody according to the Property of both eternal Desires 9. Thus each thing goeth in its Harmony and is guided or driven by one only Spirit which is in each thing according to the property of the thing and this the Clock or Watch-work of the Great Mystery of Eternity in each Principle according to the property of the Principle and then according to the innate Form of the Composed Instrument of the same Creatures even in all these Beginnings or Principles 10. Death is the Bound-mark of all whatsoever is Temporal whereby the Evil may be destroyed but that which ariseth out of the Eternal Beginnings and in its Harmony and Lifes-form entereth into another Figure that departeth out of Gods Harmony out of the True Order wherein God created it and is cast out of the same Harmony into its Likeness as a dissonant discording Melody or Sound in the great Excellent well-tuned Harmony for it is an opposite contrary thing and beareth another Tone Sound and Will and so it is introduced into its Likeness and therefore Hell is given to the Devil for his House Habitation because he introduced his Lifes form into the Anger of God and into the fiery wrath of the Eternal Nature so that now he is the Instrument in the Eternal Fire of God and the Angerspirit doth strike his Instrument and yet it must stand to the Honour and Admiration of God and be the Sport and Play in the Desire and Property of the wrathful Anger 11. The Anger and Wrath of God is now his joy not as if he feared sorrowed and lived in impotency no but in great Strength and fiery Might as a potent King and Lord yet only in the same property which he himself is viz. in the first Principle in the dark World 12. The like also we are to know concerning the Angelical World viz. the second Principle where Gods Light and glorious Beauty shineth in every Being or thing and the Divine voyce or sound ariseth up in all Creatures in great joyfulness where the Spirit proceeding from the Divine Voyce maketh a joyfulness and an uncessant continual Love-desire in those creatures and in all the Divine Angelical Beings as there is an Anguish-source and Trembling in the painful Fire so in like manner there is a Trembling joyfulness in the Light and Love-fire viz. a great Elevation of the Voyce of God which doth make in the Angels and in the like Creatures as the Souls of men a great manifestation of the Divine joyfulness 13. The Voyce or breath of God doth continually and Eternally bring forth its joy through the Creature as through an Instrument the Creature is the manifestation of the voyce of God What God is in the Eternal Generation of his Eternal Word out of the great Mystery of the Fathers property that the Creature is in an Image as a joyful Harmony wherewith the Eternal Spirit playeth or melodizeth 14. All properties of the great Eternal Mystery of the Pregnatress of all Beings are manifest in the holy Angelical and Humane creatures and we are not to think thereof as if the creatures only stood still and rejoyced at the glory of God and admired only in Joy no but as the Eternal Spirit of God worketh from Eternity to Eternity in the great Mystery of the Divine generation and continually manifesteth the infinite and numberless Wisdom of God even as the Earth bringeth forth always fair blossoms Herbs and Trees so also Metals and all manner of Beings and putteth them forth sometimes more soveraign powerful and fair then at other times and as one ariseth in the Essence another falleth down and there is an uncessant lasting Enjoyment and Labour 15. Thus likewise is the Eternal Generation of the holy Mystery in great power and reprocreation or Paradissical pullulation where one Divine fruit of the great Love-desire standeth with another in the Divine Essence and all is as a continual Love-combate or wrestling delight a blooming of fair colours and a pleasant ravishing smell out of the Divine Mercury according to the Divine Natures property a continual good Taste of Love from the Divine Desire 16. Of all whatsoever this World is an earthly Type and Resemblance that is in the Divine Kingdom in great Perfection in the Spiritual Essence not only Spirit as a will or thought but Essence corporeal Essence sap and power but as incomprehensible in reference to the outward World for this visible World was generated and created out of this same spiritual Essence in which the pure Element is and also out of the dark Essence in the Mystery of the Wrath being the Original of the Eternal manifest Essence whence the properties do arise as an out-spoken breath out of the Being of all Beings not that it was made of the eternal Essence but out of the forth-breathing or Expression of the eternal Essence out of Love and Anger out of Evil and Good as a peculiar Generation of a peculiar Principle in the hand of the Eternal Spirit 17. Therefore all whatsoever is in this World is a Type and Figure of the Angelical World not that the Evil which is alike manifest with the Good in this World is also manifest in Heaven no they are SeVered into two principles in Heaven all is good which is evil in Hell whatsoever is Anguish and Torment in Hell that is good and a joy in Heaven for there all stands in the Lights Source and in Hell all standeth in the Wrath in the dark Source 18. Hell viz. the dark World hath also its generation of fruits there is even such an Essence Dominion in them as in Heaven but in nature and manner of the Wrathful property for the Fiery
property maketh all evill in the Darkness and in the Light it maketh all things good and in Sum all is wholly one in both Eternal Worlds but Light and Darkness SeVers them so that they stand as an Eternal Enmity opposite one to another to the end that it may be known what is Evil or Good Joy or Sorrow Love or Anger there is only a distinction between the Love-desire of the Light and the Anger desire of the Darkness 19. In the Original of the Eternal Nature in the Fathers property in the great Mystery of all Beings it is wholly One for the same only Fire is even in the Angelical World but in another Source viz. a Love-fire which is a poyson and a Fire of Anger to the Devils and to Hell for the Love-fire is a Death mortification and an Enmity of the Anger-fire it depriveth the Wrath of its Might and this the Wrath wills not and it also cannot be for if there were no Wrath there would be no Fire and also no Light If the Eternal Wrath were not the Eternal Joy also would not be in the Light the Wrath is changed into Joy the wrathful Fires Essence is mortified as to the Darkness in the wrathful Fire and out of the same Dying the Light and Love-fire arise as the Light burneth forth from the Candle and yet in the Candle the Fire and Light are but one thing 20. Thus also the Great Mystery of all Beings is in the Eternity in it self only one Thing but in its Explication and Manifestation it goeth from Eternity to Eternity into two Essences viz. into Evil and Good what is evil unto one thing that is good unto another Hell is evil unto the Angels for they were not created thereunto but it is good to the other Hellish creatures so also Heaven is evil to the Hellish creatures for it is their poyson and death an Eternal Dying and an Eternal Captivity 21. Therefore there is an Eternal enmity and God is only called a God according to the light of his Love He is indeed himself All but according to the Darkness he saith I am an angry Jealous God and a consuming Fire 22. Every Creature must remain in its place wherein it was apprehended in its Creation and formed into an Image and not depart out of that same Harmony or else it becomes an Enemy of the Being of all Beings 23. And thus Hell is even an Enemy of the Devil for he is a strange Guest therein viz. a perjured Fiend cast out of Heaven He will be Lord in that wherein he was not created the whole Creation accuseth him for a false perjured Apostate Spirit which is departed from his Order yea even the Nature in the Wrath is his Enemy albe it he be of the same property yet he is a Stranger and will be Lord though he hath lost his Kingdom and is only an inmate in the Wrath of God he that was too rich is now become too poor he had all when as he stood in Humility and now he hath nothing and is moreover captivated in the Gulf This is his shame that he is a King and yet hath fooled away his Kingdom in Pride the Royal creature remaineth but the Dominion is taken away of a King he is become an Executioner what Gods anger apprehends there he is a Judg viz. an Officer of Gods Anger yet he must do what his Lord and Master will 24. This Reason most ignorantly gain-sayeth and saith God is omnipotent and Omniscient he hath made it Even he hath done with his work as he hath pleased who will contend with the most High Yea dear Reason now thou thinkest thou hitst it right but first prethee Learn the A. B. C. in the great Mystery All whatsoever is arisen out of the Eternal Will viz. out of the Great Eternal Mystery of all Beings as Angels and the Souls of men are that stands in equal weight in Evil and Good in the Free Wil as God himself that Desire which powerfully predominantly works in the Creature and quite overtoppeth the other of that property the Creature is As a Candle purteth forth out of it self a Fire and out of the Fire the Wind which Wind the Fire draweth again into it self and yet giveth it forth again and when this Spirit is gone forth from the Fire and Light then it is free from the Fire and Light what property it again receiveth of that it is the first Mystery wherein the Creature consists is the All-essential Mystery and the other in the forth-going Spirit is its propriety and a self-ful Will Hath not every Angel it s own peculiar Spirit which is progenerated out of its own Mystery which hath its Original out of Eternity Wherefore will this Spirit be a Tempter of God and tempteth the Mystery which forth with captivates it in the Wrath as hapned to Lucifer It hath the drawing to Gods Wrath and to Gods Love in in it wherefore doth not the Spirit which is generated out of both which is the similitude of the Spirit of God continue in its place in Obedience as a Child before the Mother in Humility 25. Thou sayst it cannot it is not so Every Spirit standeth in the place where it was created in equal weight and hath its Free Will it is a Spirit with the All-essential Eternal Spirit and may take unto it self a Lubet in the All-essential Eternal Spirit as it willeth either in Gods Love or Anger whereinto it introduceth its Longing Imagination the Essence and property of that it receiveth in the Great Mystery of all Beings 26. In God the Birth is manifest in Love and Anger wherefore not also in the Creature which is created out of Gods Essence and Will out of his Voyce and Breath into an Image what property or note of the Voyce the Creature awakeneth in it self the same soundeth in and ruleth the Creature Gods Will to the Creature was only One viz. a general Manifestation of the Spirit as each Creature was apprehended in the property of the Eternal Mystery yet Lucifer was apprehended in the good Angelical property which plainly testifieth that he was an Angel in Heaven but his own incorporized Will-spirit forced it self into the wrathful Mother for to awaken the same in it and thereby to be a Lord over every created Being now the Will-spirit is free it is the Eternal Original let it do what it will 27. Therefore we are to know this and it is no otherwise that the Will-spirit which taketh its Original out of Love and Anger out of both Eternal Principles hath given it self in to the Wrath whereby the Wrath hath powerfully got the upper hand and Dominion and put it self out of the Equal Harmony into a dissonancy or discord and so he must be driven into his Likeness this is his fall and so it is also the fall of all evil men 28. Now Self-Reason alledgeth the Scripture where it is written Many are
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
21. Secondly There is generated from the Astringent austere attractive in-drawing Property a Salt-water its Materia is Salt if it be again impressed through the fire or heat then it turneth into Salt and all whatsoever is sharp and attractive be it either in Herbs or Trees proceedeth thence for there is as much diversity of Brimstone and Salt as there is variety of taste and fire to be found in all Creatures Herbs and Trees also all whatsoever liveth and groweth hath Brimstone and Salt for the saltish property attracteth and preserveth the body and the Brimstone hath in it the Oyl or Light wherein the free Lubet to manifestation consisteth whence the growth ariseth 22. Thirdly There is brought forth through the Salnitral Flagrat out of the property of the bitter compunctive Attraction in the first Impression in the Spirit an earthly property of water its Materia is Earth for the same ariseth from the dark Essentiality where the Darkness doth impress it self in the first Desire wherein the Darkness ariseth as is before mentioned Thus it begetteth out of its property in the Impression a mist smoaky steam or vapour which the Flagrat in the Salniter apprehendeth and its Essence is dismayed or dyeth and fallâ—â—h downwards this is the Materia of the Earth albeit the Earth is not of one only Sort but hath in it all whatsoever became Corporeal in the Flagrat all which springeth through the Death of the Earth according as it was enwrapt and driven together in the Creation into a Lump as we plainly see 23. Further We are to consider of the highest Arcanum viz. of the Heavenly Essentialy and then of the precious stones and metals whence they all do take their rise and original seeing that all things come out of one Mother which is the Lubet and Desire of Eternity to its own manifestation 24. Now as concerning the uncorruptible Essence of Corporality the same ariseth also in the first desire to Nature yet in the Impression of the free Lubet and goeth all-along through all the Forms even into the highest sharpness where it retireth again into it self as a Life out of the Fire the Eternal Fire is Magical and a Spirit and dyeth not the Liberty is its Enkindler but the eternal Nature is its sharpness this same Essence loseth the Wraths property in the Light it is in the same fire as a dying yet there is no dying but an entrance into another Source viz. out of a painful desire into a Love-desire it yeeldeth also Spirit and Essence from the Fire-spirit and the Essence of Meekness from the Light 25. For that which dyeth to the Fire or sinketh through death that is divine Essence and it is effected likewise through the Salnitral Flagrat of the divine Joyfulness where the Property Trembleth in the Joy of Meekness and immerseth it self through the death of the Fire which is called Gods Anger and quencheth it so that God dwelleth in a meek Light and the first property to the enkindling of the Light is fire and wrath of the eternal Nature and maketh the dark world 26. The Properties of the first Mother in the Lubet and Desire do also divide themselves in the Salnitral Flagrat of Joyfulness into distinct parts as is to be seen in this outward world it yeeldeth also Water but of a very soveraign essence and it resembleth only a spirit of a pleasant lovely desire This is the Water of which Christ told us that he would give us to drink and whosoever should drink the same it should spring up in him to a fountain of eternal life 27. It retaineth also in the Flagrat of the Disclosure the fiery Property which is called Heaven in which the Wonders of the divine Kingdom of Joy are known and manifest and in the watry Property it retaineth the pleasant Spring or Paradise for in the fiery Property the eternal Element ariseth and it is the real Essence of the divine Corporality wherein consists all whatsoever may be known in God as is sufficiently and orderly cleared at large in our other Writings of the Divine Revelation treating of the Divine Wisdom and of the Divine Eternal Abyssal Birth And now we will turn us to the Essence of the outward World viz. to the manifestation of the Eternal viz. to Metals Herbs and Trees so also to Men and Beasts 28. We see that the Metals have another manner of body then the living creatures or are otherwise then the earth and stones are Now Reason asketh How the Original of every thing is seeing that in the beginning all arose out of one Mother and yet the Eternity hath no Temporal beginning Here we must again consider the Mother of the first Pregnatress where and how one Essence severeth it self from another viz. the Inchoative from the Eternal Time from Eternity and yet they stand mutually in each other but are severed into two Principles viz. into the Kingdom of God and of this World and yet All is Gods But seeing Christ calleth the Devil a Prince of this World and we also are able to declare how far and in what he is a Prince and that this world is not his own but he is the poorest creature in this world and also not at all in this world 29. Now therefore look upon the first Ground upon the Mother which hath thus generated all creatures so also the earth stones and all metals her Property consists in a spiritual Sulphur Mercury and Sal and all whatsoever hath had beginning is arisen in and out of her Impression and inchoatively thereupon came forth with the first form of the Mother viz. with the Astringent Attraction through the Fiat into a Creatural Being and affordeth a diversity of Essence and Spirit according to the first property of the Separation 30. As first The high Spirits which were created out of the Free Lubet in the Desire in the Fires property viz. out of the Centre of all Essences and had in them the Properties of both the eternal Worlds but those which after their corporizing or creaturizing remained with their Desire in the Property of the Free Lubet and introduced their Will out of the Fire into the Light they became Angels and the other which introduced their Desire again into the Centre viz. into the Austere Properties they became Devils viz. Out-casts from the free Lubet out of the Light as is mentioned in other Writings 31. Therefore the Devils have neither the Kingdom of God nor the Kingdom of this World in Possession for in the begining of the Creation this world was created out of both the inward Properties wherupon the Devil hath now only the Wraths Part in Possession the other profiteth him nothing and thus he is in the world and also not in the world for he hath but one part thereof in Possession from the other he is cast out 32. After the Creation of the highest Spirits God created this visible World
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
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-Love-fire of God and his Mercury speaketh through mine as through his Instrument what he pleaseth and thus my Iupiter liveth in the Divine Joy and I know it not the True Sun shineth unto me and I see it not for I live not to my self I see not to my self and I know not to my self I am a thing and I know not what for God knoweth what I am and so now I run and tend to and fro as a thing in which the Spirit driveth or acteth me as he pleaseth and Thus I live according to my inward Will which yet is not mine 66. But yet I find in me another Life which I am not according to the Resignation or Self-denyal but according to the Creature of this World viz. according to the Similitude of Eternity this Life doth yet stand in poyson and strife and shall yet be turned to Nothing and then I am wholly perfect Now in this same Life wherein yet I find my self-hood is Sin and Death and these likewise shall be brought to Nothing and in that Life which God is in me I hate Sin and Death and according to that Life which yet is in my self hood I hate the Nothing viz. the Deity Thus one Life fighteth against the other and there is a continual Contest in me but being Christ is born again in me and liveth in my Nothingness therefore Christ will according to his Promise made in Paradise bruise the head of the Serpent viz. of my Self-hood and mortifie the evil man in my Self so that he himself may truly live in me 67. But what shall Christ do with the evil man shall he cast him away No! for he is in Heaven and doth thereby accomplish and effect his Wonders in this World which stands in the Curse Now each laboureth in its own Vineyard the outward Man laboureth in the Cursed World which is Evil and Good in the Wonders of God viz. in the Mirror of Glory which yet shall be revealed in him and the inward Man is not its own but Gods Instrument with whom God maketh what he pleaseth till the outward with its Wonders in the Mirror shall also be manifest in God and even then is God All in All and he alone in his Wisdom and Deeds of Wonder and Nothing else besides and this is the Beginning and the End Eternity and Time 68. Now understand it aright unto the outward Man there appertaineth a Cure from the outward viz. from the outward Will of God who hath made himself external with this visible World and for the inward Man there is a Cure from the inward World which God is All in All only One not many one in all and all in one but if the inward Penetrates the outward and illustrate it with its Sun-shine and the outward receiveth the Sun-shine of the inward then is it tinctured cured and healed by the inward and the inward doth illustrate it as the Sun through-shines the water or as the fire do set the Iron quite through of a light glee here now needeth no other Cure 69. But seeing the Devil in the Wrath of the eternal Nature doth oppose the Soul as an enemy of the Soul and continually casteth his poysonful Imagination at the Soul to tempt and try it and the Anger or Wrath of the Eternal Nature is manifest in the outward Man which Adam awakened and stirred up thereupon this Wrath is oftentimes stirred up by the Devil and his servants that it doth effectually work and burn in the outward body and even then the inward Love-fire goeth out in the outward Man as a red-hot Iron is quenched in the water yet not so soon in the internal but in the external Man unless the outward Man continue lying in the mire of sin so that the Soul which had given it self into the Nothing viz. into the Liberty into the Life of God doth enter again with its Desire into the outward sinful Man then it loseth the inward Sun for it goeth again out of the Nothing into the Something viz. into the Source 70. Thus the outward body must then have an outward Cure and albeit the inward Man yet liveth in God yet whereas the Soul hath Imagined into the outward Wrath so that the divine Tincturation is no longer in the outward Man the outward Mercury viz.
the Expressed Word must have a Tincturation from the outward expressed Love and Light unless the Will-spirit of the Soul doth wholly re-enter into the inward hidden Man and be again transmuted and then the Cure may be again introduced into the outward Man being the through-shining Love of God in the Light which is exceeding precious 71. But now this Herb is rarely to be found upon the Earth for men do eat only of the forbidden Tree therefore the Poyson of the Serpent doth so spring up in them in the Wrath of the eternal and external Nature so that they must also have an external Cure for their Serpents Poyson in the outward Mercury 72. It is indeed Possible for a man to live without sickness but he must bring the divine Tincturation from the inward Man through the outward which is very difficult to do in the World for the outward Man liveth amongst the thorns of Gods Wrath which gall and sting him on every side and blow up the Wrath of God so that it burneth in the outward Man and then the Tincturation of Gods Love may not continue there it is indeed there but not in the outward enkindled Abominations but it dwelleth in it self like as the Light dwelleth in the Darkness and the Darkness comprehends it not also knoweth nothing thereof but when the Light is manifest in the Darkness then is the Night changed into Day 73. Thus it is likewise with Man of what Light Man liveth of that also cometh his Cure if he liveth in the outward World then the outward Goodness and Love viz. the outward Jupiter and Venus with the Sun must be his Cure or he remaineth in the Angry Mars and in the poysonful Mercury in the earthly Moon captived in the Impression of Saturn viz. in the earthly Sulphur which however is made manifest and awakened in the outward Man by Adam for whose sake the outward Man must dye putrifie and so enter again into the Nothing viz. into the End or as I might better say and signifie it into the beginning of the Creation into the Essence out of which it went and departed with Adam CHAP. X. Of the inward and outward Cure of Man 1. LEt the Lover of God understand us aright We do not go upon an Historical Heathenish Conjecture but only and alone upon the Light of the outward Nature both Suns shine unto us Understand us aright and see how God hath Cured Man when the Poyson of the Serpent and Devil held him imprisoned in Death and how he yet still cureth the poor Soul captivated in Gods Anger the like Process also must the Physician keep in curing the outward body 2. The divine Light and Love was extinguished in Adam because he Imagined into the Serpents property viz. into Evil and Good so that the Poyson of Death began effectually to work in Mercury and the Source of Anger was inflamed in the eternal Mars and the dark Impression of the eternal Natures property took possession of him his body became Earth in the dark Impression in the Poyson of the enkindled Mercury and was an enmity against God he was utterly undone and there was no remedy for him by any Creature neither in Heaven nor in this World the wrathful Death captivated him in Soul and Body 3. Now how did God do to Cure him and Tincture him again did he take a strange thing thereunto No! He took the Likeness and cured him with that what was corrupted in him viz. with the divine Mercury and with the divine Venus and with the divine Jupiter understand in Man was the Expressed Word which I call the Eternal Mercury in Man for it the true ruling acting Life it was inspired or in-spoken into Mans Image which God created out of his Essence into an Image according to God as into a Creatural Image which was the Soul with the Property of all the Three Worlds viz. with the World of Light and Understanding which is God and with the Fire World which is the Eternal Nature of the Father of all Beings and with the Light Love-World which is Heavenly Corporality for in the Love-desire is the Essence viz. the Corporality 4. The Desire of Love is Spirit and is the Heart of God viz. the right divine Understanding In the Love-Essence Mercury is Gods Word and in the fiery Nature he is the Wrath of God the Original of all Mobility and Enmity also of Strength and Omnipotence the fiery Property maketh the Light viz. the Liberty desirous so that the Nothing is a Desire and this Desire is the Love of God which Adam did extinguish in him for he Imagined after Evil and God that is after Earthliness the Earthliness came forth into a Being both out of the Wrath and out of the Love-Being and that through Gods Motion that the Wonders of the Abyss and Byss might be made manifest that Good and Evil might be made known and manifest and this Adam being the Image of God should not do for God had created him unto his Image He should have Tinctured the Fire-World and outward World with the Word of Love that so none of them should be manifest in him like as the day holdeth the night avalled in it self 5. But by false Imagination he hath awakened and manifested the dark and poysonful Mercurial Fire-World in him so that his bodily Essence of the dark Impression is fallen unto the evil Part in the poysonful Mercurial Property and the Soul is become manifest in the Eternal Nature in the Fathers Fire-property viz. in the poysonful hateful Mercury according to which God calleth himself an angry zealous God and a consuming fire 6. Now to help and restore this again viz. the Image of God God must take the right Cure and even the same which Man was in his innocency But how did he effect it Behold O Man behold and see open thy Understanding thou art called 7. He introduced the holy Mercury in the Love-flame viz. in the fiery Love with the Desire of the divine Essentiality or after the divine Essentiality which Desire maketh divine Corporality in it self again into the Expressed Word viz. into the Mercurial Fire-Soul understand into the Souls Essence in the Womb of Mary and became again that same Image of God He Tinctured the Poyson viz. the Wrath of the Father of all Essences with the Love-fire He took only even that same Mercury which he had breathed into Adam for an Image and formed into a Creature He took only that same property yet not in the Fires property but in the burning Love He did with the Love introduce again the Light of the Eternal Sun into the humane property that he might Tincture the Wrath of the enkindled Mercury in the humane property and inflame it with Love that the humane Jupiter viz. the divine Understanding might again appear and be manifest 8. Ye Physicians if ye here understand nothing then ye are captivated in the Poyson of
high Spirits as Angels and Souls of men which stand in the first Principle in them the Element is incitable In the life of the third Principle it standeth still and is as a hand of God where he holdeth and governeth the four Elements as an Exit or Instrument wherewith he worketh and buildeth 54. Now every property of nature doth in its hunger take its food out of the four Elements as the hunger is so it taketh a property out of the Elements for the four Elements are the body of the properties and each Spirit eateth of its own body 55. First There are the Sulphurean properties according to the first second Impression viz. according to the dark astringent and anxious Impression and then according to the Love-Impression in the Light viz. according to evil and good 56. The dark hunger desireth essence according to its property viz. Earthly things all whatsoever resembleth the Earth and the bitter hunger desireth bitter Raging stinging and pain it receiveth into it self such an Essence as the poyson-source out of the Elements and the hunger of Anguish desireth anxious hunger viz. the Anguish in the Brimstone also the melancholy taketh the desire to dye and continual sadness and the Fire-flash receiveth into it Anger Aspiring ambition pride a desiringness to destroy all and make it subject to it a desire to domineer in and above all to consume all and to be Peculiar and it taketh the bitterness from whence the Flash ariseth to Envy and Hatred and the astringency to Covetousness and the Fire to Anger and Indignation 57. Here is the true desire of Gods anger and all Devils and of all whatsoever is against God and Love and this hunger draweth such an Essence into Self as it is to be known searcht out in the Creatures and in the Herbs also 58. Now the Fire flash is the End of the first desire viz. of the dark nature and in the Fire the dying of the first hunger and Will beginneth for the Fire consumeth all grossness of the first Forms and casts them into death and here is the Se Veration of both Wills viz. the one which entreth back again into the property of Death and is a Will in the life of the dark Desire as the Devils have done who would domineer in the Fire flash in the Salnitral Sude over Time and Eternity but they were driven back by the Spirit of God and spewed forth out of the Love desire as an abomination and thus also it hapneth here to the wicked soul of man whereupon the Election followeth here is the Aym or scope of the Electrion of grace of which the Scripture speaketh that God knoweth his and here the Eternal Lubet of Gods liberty apprehendeth the Will-spirit which is arisen in the dark Centre and brings it through the dying in the Fire into the Element 59. In the Salnitral Flagrat lyeth the Possibility backwards and forwards If the will of the Desire goeth back then it is as to the Kingdom of this World earthly and as to the Kingdom of the Eternal World it is in Gods Anger and cannot see God unless it be converted and entreth into the Dying in the Fire and wholly dye to its Selfness and enter into the Resignation of the Eternal Will in the Salnitral Flagrat into the Element viz. into the Heavenly Essentiality and Corporality so that the Hunger may eat of the pure Element and then it hath further no other desire for it is in the Fire dead unto the austere dark hunger which is evil thus from the dying in the Fire ariseth the light for here the Liberty is enkindled that it becomes also an hunger and a desire this is now a Love-desire a Love-hunger 60. In the outward World it is the light of the Sun in the four Elements and it is the bestial Love-desire viz. after the Sulphurean body and Essence whence the copulation and multiplication doth arise viz. the Vegetative life and from the Mercury in the Salniter wherein the sensible life is therein the Astrum giveth the Reason in the Animals from the properties of the Salniter 61. For the whole Astrum is nothing else but a Salniter in the Verbum Fiat in the motion of the Being of all Beings in the fiery Flagrat comprehended in the properties of the Salts wherein all the powers of the Element do stand as an extern birth which do continually boil in the four Elements as a Salnitral Salt and do introduce their property in their desire fn the four Elements into the essence of Bodies as is to be seen in Trees Herbs Grass and all growing things 62. Thus understand us further concerning the second Centre which is manifest in the dying of the Fire in the Light whereby the Abyss of Gods liberty doth introduce it self into the Byss of Nature both with the inward world in the Kingdom of Heaven in the eternity and then also with the outward Kingdom in the Time 63. Now all this hath also the properties of the Desire and taketh its Original from the first Principle viz. from the first Centre and there is yet no right dying in the Fire the dark Essence only dyeth and the Will-spirit goeth forth with the eternal Will to Nature again out of the fiery Death in the light it is only a transmutation of the Spirit so that an hunger ariseth out of the Liberty and this Hunger is a Love-desire as to the soul of Man it draweth Essence from the Element of God viz. in the Divine Salniter it taketh the divine Salts or Powers into it self and as to the outward Worlds Desire it draweth the Oyl out of the Sulphur into it self in which Oâ—â— the outward Life burneth and so it is likewise in the Vegetables and Metals and whatsoever else 64. The Sun maketh the outward Transmutation and the divine Light in the Souls property maketh the inward according as each thing standeth in its degree so doth its Hunger reach a property Those which are in the Time receive a property from the Time and those in Eternity likewise out of Eternity The Hunger which proceeds from Eternity eateth of the Eternity and that which is of the Time eateth of the Time The true Life of all Creatures eateth of the Spiritual Mercury viz. of the sixth Form where all Salts are essentially the Spirit eateth of the five Senses for they are the Spirits Corporality and the Body viz. the Vegetable Life eateth of the Essence of the Sulphur and Salt for Christ saith so also Man liveth not by bread only but by every word which proceedeth out of the mouth of God 65. Now the sixth Form of Nature is the expressed Spiritual Word and the Speaking Word therein is the Eternal Word In the first Impression in the Darkness it is the Word of Gods Anger and in the outward World it is the poysonful Mercury viz. a Cause of all Life and Stirring of all Tones and Sounds Now every Property eateth of
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