another and in the Sound the Spirit imprinteth his own similitude which it hath conceived in the Essence and brought to form in the Principle 3. So that in the word may be understood wherein the Spirit hath conceived either in good or evil and with this Signature he entreth into another mans form and awakeneth also in the other such a form in the Signature so that both forms do mutually assimulate together in one form and then there is one Comprehension one Will one Spirit and also one Understanding 4. And then secondly we understand that the Signature or Form is no Spirit but the Recoptacle Container or Cabinet of the Spirit wherein it lieth for the Signature standeth in the Essence and is as a Lute that lieth still and is indeed a dumb thing that is neither heard or understood but if it be played upon then its Form is understood in what form and tune it standeth and according to what note it is set Thus likewise the Signature of Nature in its form is a dumb Essence it 's as a prepared Instrument of Musick upon which the Wills-spirit playeth what strings he toucheth they sound according to their property 5. In the humane mind the Signature lieth most artificially composed according to the Essence of all Essences and man wants nothing but the wise Master that can strike his Instrument which is the true Spirit of the high Might of Eternity if that be quickned in man that it stir and acts in the centre of the mind then it playeth on the Instrument of the humane Form and even then the form is uttered with the sound in the word As his Instrument was set in the time of his Incarnation so it soundeth and so is his knowledg the inward manifesteth it self in the sound of the word for that is the Mindes natural knowledge of it self 6. Man hath indeed all the forms of all the three Worlds lying in him for he is a compleat Image of God or of the Being of all Beings only the order is placed in him at his Incarnation for there are three Work-masters in him which prepare his Form or Signature viz. the three-fold Fiat according to the three Worlds and they are in Contest about the Form and the Form is figurized according to the Contest which of the Masters holds the predominant Rule and obtains it in the Essence according to that his Instrument is tuned and the other lie hid and come behind with their sound as it plainly shews it self 7. So soon as man is born into this world his spirit playeth upon his instrument so that his innate genuine Form or Signature in good or evil is seen by his words and Conversation for as his Instrument soundeth accordingly the senses and thoughts proceed from the essence of the mind and so the external spirit of the will is carried in its behaviour as is to be seen both in men and beasts That there is a great difference in the Procreation that one Brother and Sister doth not as the other 8. Further we are to know that albeit one Fiat doth thus keep the upper hand and figurizeth the form according to it self that yet the other two do give their sound if their Instrument be but played upon as it is seen that many a man and also many a beast albeit it is very much inclined either to good or evil yet it is moved either to evil or good by a Contra-tune and doth often let its inbred Signature or Figure fall when the Contra-tune is played upon his hidden Lute or Form As we see that an evil man is often moved by a good man to repent of and cease from his iniquity when the good man doth touch and strike his hidden Instrument with his meek and loving spirit 9. And thus also it hapneth unto the good man that when the wicked man strikes his hidden Instrument with the spirit of his wrath that then the form of Anger is stirred up also in the good man and the one is set against the other that so one might be the Cure and Healer of the other For as the Vital Signature that is as the form of life is figurized in the time of the Fiat at the Conception even so is its natural spirit for it taketh its rise out of the Essence of all the three Principles and such a will it doth act and manifest out of its property 10. But now the will may be broken for when a stronger cometh and araiseth his inward Signature with his introduced Sound and Wills-spirit then its upper Dominion loseth the Power Right and Authority which we see in the powerful influence of the Sun how that by its strength it qualifieth a bitter and sowr fruit turning it into a sweetness and pleasantness in like manner how a good man corrupteth among evil company and also how that a good herb cannot sufficiently shew its real genuine vertue in a bad soil for in the good man the hidden evil Instrument is awakened and in the herb a contrary Essence is received from the earth so that oft-times the Good is changed into an Evil and the Evil into a Good 11. And now look as it standeth in the power and predominancy of the Quality so it is signed and marked externally in its outward Form Signature or Figure Man in his speech will and behaviour also with the form of the members which he hath and must use to that Signature his inward form is noted in the form of his face and thus also is a beast an herb and the trees every thing as it is inwardly in its innate vertue and quality so it is outwardly signed and albeit it fall out that oft-times a thing is changed from evil into good and from good into evil yet it hath its external Character that the good or evil that is the change may be known 12. For man is known herein by his dayly practise also by his course and discourse for the upper Instrument which is most strongly drawn is always played upon Thus also it 's with a beast that is wilde but when it is over-awed and tamed and brought to another property it doth not easily shew its first innate form unless it be stirred up and then it breaks forth and appears above all other forms 13. Thus it is likewise with the herbs of the Earth if an herb be transplanted out of a bad soil into a good then it getteth soon a stronger body and a more pleasant smell and power and sheweth the inward Essence Essence externally and there is nothing that is created or born in Nature but it also manifesteth its internal form externally for the internal doth continually labour or work it self forth to manifestation As we know it in the power and form of this world how the one only Essence hath manifested it self with the Extern Birth in the desire in a Similitude how it hath manifested it self in so many forms and shapes
forms of Life in their Enmity do become unanimous and then the hunger of the Disease ceaseth and the process to the Universal is as hath been already mentioned It is not my intent to mention a clear Declaration thereof it is clear enough he that will not seek thereby a new man born in God and apply himself diligently thereto let him not meddle with my Writings 37. I have not written any thing for such a Seeker and also he shall not be able to apprehend our meaning fundamentally albeit he strive never so much about it unless he entreth into the Resignation in Christ even there he may apprehend the Spirit of the Universal otherwise all is to no purpose and we do faithfully warn the Curious Critick not to amuse himself for he will not effect any thing in this way unless he himself doth enter thereinto and then it will be shewn him without much seeking for the way is child-like plain and easie CHAP. XIII Of the Enmity of the Spirit and of the Body and of their C U R E and R E M E D Y. 1. EVery Body is in it self a senceless and as a dead thing or being it is only a manifestation of the Spirit which is in the body the Spirit is signed with the Body whatsoever the Spirit is in it self in an incomprehensible unperceivable operation the same is the body in the Comprehensible and Visible working There is one form of the Seven forms of Nature Superiour and Chief the other do hang unto it and give their Signs also according as each of them is strong in the Essence and as the Forms do stand in their order in each thing even so they do sign the Body of every Thing and Creature in its Generation or kind this is the manifestation of the Divine Wisdom in the Expressed Word of Love and Anger 2. There is not any thing but it hath its Soul in it according to its property and the Soul is a kernel to another body whatsoever liveth and groweth hath its Seed in it God hath comprehended all things in his Word and spoken them forth into a Form as the Will had formed it self in the Desire the expressed or Spoken is a Plat-form of the Speaking and hath again the Speaking in it this same Speaking is a Seed to another Image according to the first for both work viz. the Speaking and the Spoken Word 3. The Speaking worketh in it self viz. in the Eternity and the spoken also in it self viz. in the Time the Speaking is the Master and the Spoken is the Instrument the Speaking maketh the Nature of Eternity and the Spoken maketh the Nature of Time each maketh in its Comprehension two properties viz. Light and Darkness wherein the Element of all Beings doth consist which in the Expressed Word doth sever it self into four Elements but in the Speaking Word there is but One the Element in it self is neither hot nor cold also neither dry nor moist but it is a Lubet viz. a desiring Will wherein the Divine Wisdom maketh the different and various Colours all according to the Desires property in which there is neither number nor end but in the four Elements there is number and End For with the Expressing in that they are become Self-full they have taken a beginning and have formed themselves into a Model or Plat-form of a time which runneth as a Watch-work it formeth frameth and destroyeth 4. This Watch-work consists of Seven forms or properties as is before mentioned which make in themselves a three-fold Spirit viz. a Vegetative Sensitive and Rational the Vegetative consists in the four Elements the Sensitive in the Seven forms of Nature and the Rationative in the Constellation but the Understanding proceeds only from God for it ariseth out of the Eternal Nature all life whatsoever which hath its limit in the Expressed Word doth consist in Sal Sulphur and Mercury for therein consist the Seven properties of Every life of this World and also the spirit of Vegetation Sensation and Reason 5. Sulphur is the Mother of all Spirituality and Corporality Mercury manageth the Dominion therein and Sal is the house of its habitation which Mercury it self maketh in Sulphur Reason ariseth in the Oyl of the Sulphur whereinto the Constellation giveth its desire viz. the essence of its property whence forth-with the senses and thoughts do arise but the Understanding proceedeth forth from the Oyl of the Element viz. in the free Lubet in the Speaking Mercury 6. Now then seeing it is very necessary for us poor children of Eve to know whence the Disease and Enmity of our life doth arise and what that is in us which maketh us our own Enemies and doth vex perplex and plague us in our selves Much more necessary then it is to know the Cure whereby we may cure our selves in our Self-hood and bring ourselves into the limit of Rest. 7. This we will delineate and declare if there be any one that hath a mind to enter upon it and truly prove and try it and we will set forth whence Evil and Good do arise originally and how they arise and give occasion to the understanding Searcher to seek and we will shew how the will to Evill and Good doth arise and how the Evil is the death of the Good and contrariwise the Good the death of the Evil. 8. When we consider what the Mercurial life is then we find that it consists in Sulphur for Sulphur is a dry hunger after Matter which maketh an austere Impression and in its austere Impression it hath the Fire and also in its Impression the Oyle whence the life burneth Now the Impression maketh coldness and its Compunction or Intraction maketh heat so that now there is a cold Fire and an hot Fire in one thing the cold maketh in it self Hardness and Darkness and the Heat maketh in it self the Light and yet there could be no Light if the Oyl in the Sulphur did not dye in servent hot anguish as the Candle in the Fire 9. Now there is a two-fold dying in Sulphur whence also a two-fold Life is Generated as first the Impression or Desire doth intract contract enclose maketh hard cold thick and the hardness viz. the Enclosed causeth a death in the Enclosed Being and yet in that spirit there is no death but a pricking raging and anxious cold Fire-life which is generated with the Impression and is the life of the darkness 10. Secondly in the same Anguish in the austere desire the hot Fire is generated which consumeth the Substance which the coldness viz. the Impression of the desire to Nature doth make Thus there remaineth in the Fire the contention betwixt the Cold and Heat the cold will have its life according to its property and in that it doth strive for life it doth enkindle the Heat in its Impression and forth-with the Heat depriveth the Cold of its Might and consumeth the Colds
Signatura Rerum OR THE SIGNATVRE of all THINGS SHEWING The Sign and Signification of the severall FORMS and SHAPES in the CREATION And what the Beginning Ruin and Cure of every Thing is it proceeds out of Eternity into Time and again out of Time into Eternity and comprizeth All Mysteries Written in High Dutch MDCXXII BY JACOB BEHMEN aliàs Teutonicus Phylosophus LONDON Printed by John Macock for Gyles Calvert at the black spread Eagle at the West end of Pauls Church 1651. The Preface of the Translator to the Reader Courteous Reader IT is uncertain to me whether the Author wrote a Preface to this Treatise or not and I could wish that the little spark of breathing desire which is in me after true knowledge were able to write any thing which might be worthy of an Introduction unto this Book which is a true Misticall Mirror of the highest Wisdom for albeit I have been trained up in the Schools of learning and have made some progress in the Tongues and Arts according to my mean capacity yet I do acknowledg my self to be but an unlearned A. B. C. Scholler in Sophia's School that would fain learn to read her Christs Cross line Indeed the best Treasure that a man can attain unto in this World is true Knowledg even the knowledg of himself for Man is the great Mystery of God the Microcosm or the compleat Abridgement of the whole Universe he is the Mirandum dei opus Gods Master-peece a living Emblem and Hierogliphick of Eternity and Tune and therefore to know whence he is and what his temporall and Eternal Being and well being is must needs be that ONE necessary thing unto which all our chief Study should aym and in comparison of which all the wealth of this world is but loss and dross Hence Solomon the wisest of the Kings of Israel saith Happy is the Man that findeth Wisdome and the Man that getteth Understanding for the Merchandise of it is better then the Merchandise of Silver and the gain thereof then fine Gold she is more pretious then Rubies and all things that can be desired are not to be compared unto her c. This is that Wisdome which dwelleth in Nothing and yet possesseth All things and the humble resigned Soul is its play-fellow this is the Divine alloquy the Inspiration of the Almighty the Breath of God the holy Unction which sanctifyeth the Soul to be the Temple of the holy Ghost which instructeth it aright in all things and searcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths of God 1 Cor. 2. 10. This is the pretious Pearl whose beauty is more glorious and whose vertue more Soveraign then the Sun it is a never-failing comfort in all afflictions a balsame for all Sores a Panacea for all diseases a sure antidote against all poyson and Death it self it is that joyfull and assured companion and guide which never for sakes a man but convoyes him through this valley of misery and death into the blessed Paradise of perfect Bliss If thou askest what is the way to attain to this Wisdome Behold Christ who is the Way the Truth and the Life telleth thee plainly in these words Luc. 9. 23. If any man will come after me let him deny himself and take up his Cross dayly and follow me or as he saith elsewhere Unless ye be born again ye cannot see the Kingdom of heaven or as St. Paul saith 1 Cor. 3. 18. If any man seemeth to be wise in this world let him become a fool that he may be wise Herein lieth that simple child-like way to the Highest Wisdome which no sharp Reason or worldly learning can reach unto nay it is foolishness unto Reason and therefore so few go the way to finde it The proud Sophisters and wiselings of this world have alwaies trampled it under foot with scorn and contempt and have called it Enthusiasm madness melancholy whimsey phancy c. but wisdome is justified of her children Indeed every one is not fit for or capable of the knowledge of the Eternall and Temporall Nature in its Mysterious operation neither is the proud covetous world worthy to receive a clear manifestation thereof and therefore the onely wise God who giveth Wisdome to every one that asketh it aright of him hath lockt up the Iewel in his blessed Treasury which none can open but those that have the Key which is this viz. Ask and it shall be given you Seek and ye shall finde knock and it shall be opened unto you the Father will give the Spirit to them that ask him for it This is the true Theosophick School wherein this Author learned his A. B. C. and unto which we must go if we would understand his deep writings for we must know that the Sons of Hermes who have commenced in the High school of true Magick and Theosophy have always spake their hidden Wisdome in a Mystery and have so coucht it under Shadows and Figures Parables and Similies that none can understand their obscurely-clear writings but those that have had admittance into the same School and have tasted of the Feast of Pentecost And this doth not at all seem strange to the babes of Divine Mercury for the Mysteries of Phylosophy Divinity and Theosophy must not be profaned and laid open to the view of the outward Astral Reason which turnes all to its selvish Pride Coveteousness Envy Wrath and cuning Hypocrisie and therefore a parabolical or Magical Phrase or Dialect is the best and plainest habit and dress that Mysteries can have to travell in up and down this wicked world and thus Parables have a double and different respect and Use for as they do conceal and hide Secrets from the Rude and vulgar sort who are not able or Patient to bear any thing but what suites with their common conceits and opinions so likewise they do sweetly lead the mind of the true Searcher into the depths of Wisdoms Councel They are as the cloudy Pillar of Moses they have a dark part and they have a light part they are dark to the Egyptians the Pharisaical Sons of Sophistry but light unto the true Israel the children of the Mystery And therefore whosoever will be a nursling of Sophia and learn to understand and speak the language of Wisdome he must be born again of and in the word of wisdome Christ Iesus the Immortall Seed the Divine Essence which God breathed into his Paradissical Soul must be revived and he must become one again with that which he was in God before he was a creature and then his Eternall Spirit may enter into that which is within the Vail and see not onely the litteral but the Moral Allegorical and Anagogical meaning of the Wise and their dark sayings he then I say wil be fit to enter not only into Solomons Porch the outer Court of natural Phylosophy Sence and Reason but likewise into the inward Court of holy and spiritual exercises in divine understanding and knowledge and
in the essence and are as a well constituted life or as an Instrument with many strings which stand still and the Spirit viz. the Egresse is the Real Life he may play upon the instrument as he pleaseth in Evill or Good according to Love or Anger and as he playeth and as the Instrument soundeth so is it received of its Contra-tenor viz. of the Assimulate 26. If the tune of Love be played viz. the Liberties desire then is the Sound received of the same Liberty and Love-Lubet for it is its pleasing relish and agreeable to its Wills desire one like Lubet taketh another 27. And thus likewise is it to be understood of the Enmity and Contra-will if the Instrument be struck according to the desire to Nature viz. in the wrath anger and bitter falshood then the same Contra-sound and wrathful desire receives it for it is of its property and a satiating of its hunger wherein we understand the Desire of the light and also of the dark World a two-fold Source and Property 28. The desire of the Liberty is meek easie and pleasant and it 's called Good and the desire to Nature maketh it self in it self dark dry hungry and wrathful which is called Gods Anger and the dark World viz. the first Principle and the light World the second Principle 29. And we are to understand that it is no divided Essence but one holdeth the other hid or closed up in it and the one is the beginning and cause of the other also its healing and Cure that which is awaked and stirred up that gets the dominion and manifesteth it self externally with its Character and maketh a Form and Signature according to its will in the External after it self A similitude whereof we see in an enraged man or beast albeit the outward man and beast are not in the inward world yet the outward nature hath even the same forms for it ariseth originally from the inward and stands upon the inward Root 30. The third Form is the Anxiousness which ariseth in Nature from the first and second Form and is the Upholder or Preserver of the first and second it is in it self the sharp Fiat and the second Form hath the Verbum viz. the property to the word and it consisteth in three Properties and maketh out of her self with the three the fourth viz. the Fire In the Extern Birth viz. in the third Principle it is called Sal or Salt according to its matter but in its Spirit it hath many Forms for it is the Fire-root the Great Anguish it ariseth betwixt and out of the Astringency and Bitterness in the Austere Intraction it is the Essentiality of that which is attracted viz. the Corporality or Comprehensibility from Sulphur it is Brimstony and from Mercury a blaze or slash it is in it self painful viz. a sharpness of dying and that from the sharp Attraction of the Astringency It hath a two-fold Fire one cold another hot the cold ariseth from the Astringency from the sharp Attraction and is a dark black Fire and the hot ariseth from the forth-driving Compunction in the Anguish in the desire after the Liberty and the Liberty is its Enkindler and the raging Compunction is the Colds Fires Awakener 31. These three Forms are in one another as one and yet they are but One but they sever themselves through the Original into many Forms and yet they have but One Mother viz. the desiring Will to manifestation which is called the Father of Nature and of the Being of all Beings 32. Now we are to consider the Hunger of the Anxiety or the Salt spirit and then also its satiating or fulfilling The Anguish hath in it two Wills from the Original of the first Will out of the Liberty to the manifestation of it self viz. the first Will is to Nature and the other re-conceived Will is the Son of the first which goeth out of the manifestation again into it self into the Liberty for it is become an Eternal Life in Nature and yet possesseth not Nature essentially but dwelleth in it self and penetrateth Nature as a transparent Shine and the first Will goeth outwards for it is the desire of manifestation it seeketh it self out of it self and yet amasseth the desire in it self it desireth to Educe the Internal out of it self 33. Thus it hath two Properties with the Seeking in it self it maketh the Centre of Nature For it is like a poyson a Will of dreadful Aspiring like a Lightening and Thunder-clap for this Desire desireth only Anguish and to be horrible to find it self in it self out of the Nothing in the Something And the second Form proceedeth forth as a Flagrat or produced Sound out of it self for it is not the desire of the first Will to continue in the horrible Death but only thus to Educe it self out of the Nothing and to find it self 34. And we understand by the Centre in it self with the Aspiring Wrathfulness with the wrathful Will to Nature the dark World and with the Egress out of it self to manifestation the outward World and with the second Will out of the first which entreth again into the Liberty we understand the light World or the Kingdom of Joy or the true Deity 35. The desire of the dark World is after the manifestation viz. after the outward World to attract and draw the same Essentiality into it and thereby to satisfie its wrathful Hunger and the desire of the outward World is after the Essence or Life which ariseth from the Pain and Anguish 36. It 's Desire in it self is the Wonder of Eternity a Mystery or Mirror or the Comprehended of the first Will to Nature 37. The outward Worlds desire is Sulphur Mercury and Sal for such an Essence it is in it self viz. a hunger after it self and is also its own Satisfying for Sul desireth Phur and Phur desireth Mercury and both these desire Sal for Sal is their Son which they hatch in their desire and afterward becometh their habitation and also food 38. Each Desire desireth only the Essentiality of Salt according to its property for Salt is diverse one part is sharpness of cold and one part sharpness of heat also one part Brimstone and one part Salniter from Mercury 39. These Properties are in one another as one but they sever themselves each dwelling in it self for they are of a different Essence and when one entreth into another then there is Enmity and a Flagrat A Similitude whereof we may understand in Thunder and Lightening which cometh to pass when the great Anguish viz. the Mother of all Salts understand the third Form of Nature doth impress it self which cometh to pass from the Aspect of the Sun which stirreth up the hot Fires form so that it is Penetrative as the property of the fire is and when it reacheth the Salniter then it enkindleth it self and the Salniter is in it self the Great Flagrat in
Mercury viz. the Flash or Compunction which entreth into the Coldness so also into the cold sharpness of the salt-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
one from another to the lowermost In every external thing there are two Properties one from Time the other from Eternity the first property of Time is manifest and the other is hidden yet it setteth forth a likeness after it self in each thing 19. Whatsoever hath its beginning out of the Lubet of the Liberty standeth with the Root in an Heavenly Property and with the Body in an earthly but the Eternal standeth in Time and manifesteth it self with Time 20. Sulphur is on one part in the Internal Heavenly and as to the Body earthly yet putteth forth an Heavenly likeness according to the Eternal out of it self which is fixed and stedfast as is to be seen in Gold and is much more to be understood in the Humane Body if it were not corrupted in the Desire in Mercury for the spiritual or heavenly Man consists in Sulphur and in Mercury the Corporeal viz. the Similitude of the divine Man so also the Metalline Property in Sulphur is the noblest most excellent and highest for it is the highest Spirit 21. Understand it thus in the Heavenly Being there is also a property of a Sude when the Liberty is apprehended and enkindled in the highest Desire wherein the Joyfulness ariseth this is effected in the Heavenly Sulphur where it is made essential in the Heavenly Mercury viz. in the Eternal Word which is a spiritual Essence 22. But if the same Spirituality longeth to manifest it self in a likeness both according to the Property of the Spirit and the Essentiality too according to the Trinity of the Deity according to the Mortal and Immortal Essence then that Image is represented in the Stars and Elements and lastly it is set forth in Man who is a lively Image of the whole Essence according to the divine and outward World also the inward and outward World is represented with the Metals in a mortal Image as a Resemblance and Similitude of the living Heavenly Essentiality 23. The beginning is in Sulphur for Sul is the Lubet of the Light or the Liberty which longeth to manifestation and it cannot otherwise be effected save through Fire in Phur ariseth the Desire viz. an Austere Attraction which maketh the dark earthly Property and the Austereness of the Spirit viz. the fiery Essence In this Austereness ariseth Saturn which is the thing Impressed and Mercury is the desire of the Hunger and the Rager Raver and Breaker and Mars is the wrath in the Hunger a cause of Anger these three are the Property of Phur viz. of the free Lubets-desire 24. The free Lubets Property begetteth the Essence in the three fore-mentioned Forms viz. in Saturn Mercury and Mars for it giveth it self in to each Property and the Property in the Hunger of Mercury maketh it a Corporeal Form but if the free Lubet turneth also to an Hunger in the Austere desiring then it maketh also three Forms according to it self viz. Jupiter who is the understanding of the Lubet and Venus which is the desire of the Lubet and Luna which is the body of the Lubet and according to the Property of the Light it maketh Sol all this is Spirit but now in every Spirits Hunger there is also an Essence both according to the mortal and immortal Ens a fixt and unfixt a Figure according to the Heavenly and a Figure according to the Earthly Being or Property 25. In the Saturnine Property the desire of the free Lubet maketh according to Saturns own Property Lead and according to the watry Property in Saturn Salt and according to the mortal and earthly Property in Saturn Stones and Earth and all whatsoever is of that Sort and Semblance 26. But according to the Liberty or according to the Free Desires own property in that it yieldeth up it self to Saturn viz. to the Desire it maketh in Saturn Gold according to the desire of the Light where the Spirit and Body do sever the Spirit of its Desire is Sol and the Body is Gold understand the golden Body is in Saturn according to the property of the free Desire and not according to Saturns property his property in himself is Lead Salt and Earth but he keepeth the golden Child shut up in Himself as a black Raven not in his gray form but in a darkish glee He is a great Lord but his Dominion by reason of the golden Child which he hath in his bowels standeth not in his own Power He is not Father of the Child but Mercury is he which formeth the Child but he puts his morning Mantle upon it that he can have no joy with the golden Child but he Corporizeth the fair Child for he is its Fiat or Creator and doth hide and cover it close under his Mantle He cannot give it the Body from his own property for it understand the golden Body is the Essence of the free Desire in the highest degree of Corporality in the fix'd Death where yet there is no Death but an Enclosing and in the Similitude a Representation of the divine Heavenly Essentiality 27. Mercurius is the Master-workman of this Child which Saturn hideth when he getteth it into his Hunger he casteth off his black Cloke and rejoyceth in it but he is too malignant in his Fire-wrath he devoureth the Child and turns it wholly to his own property when he is most sharply hungry in the Fire then Sol must be given him it is his wife that his Hunger may be appeased and then when he is satisfied he laboreth in the Materia of the Child with his own Hunger or Fire and filleth up his sufficed Desire out of Sols property which he before had eaten down and nourisheth the Child till it getteth upon it all the four Elements with the Constellation and he grows exceeding pregnant with the Child and then it belongeth or is fit unto a strange Fire and yet not strange unto an Earnest Fire and then the Father giveth it the Soul viz. the Fire-spirit and its first Mother which Mercury did eat down in its Hunger which was fixt and perfect giveth the Souls-spirit viz. the Light-life even then the Death ariseth and the Child is born and becomes afterward its own and a Child of the Liberty and careth no more for its Work-master it is better then its Father but not better then its Mother in whose feed it say before the Father wrought in it it bruiseth the Head of its Fathers fiery Essence viz. of the Serpent and passeth freely through death in the Fire dost thou understand nothing here then thou art not born unto the highest knowledg of the Spargirical Science 28. Further we are to consider of the Degrees what the Liberty viz. the Eternal Lubet giveth to the Hunger of the other Forms in Sulphur in the property of the other Planets the Form of the Birth is as a Turning Wheel which Mercury causeth in the Sulphur 29. The Birth of the highest Degree
Eternity 31. Thus dear Philosophers observe here the Ground how you should Tincture seek not the Son without the Father to Tincture therewith it must be one Body the Serpent-bruiser lieth therein aforehand for the Seed of the Woman hath not bruised the Serpents Head without the Humanity but in the Humanity The Source of the divine Lubet understand of the Love manifested it self through a Resurrection in the humane Essence and became manifest in the humane Life and Tinctured the Wrath of Death with the Blood of the divine Tincture and there the Wrath of Death was changed into a Source of divine Love and Joyfulness Thus the Love bruised the Head of the Anger and the oleous Poyson in Mercury and deprived the Wrath of its Dominion and sublim'd the Wrath into the highest Ioyfulness even there the Anger and the astringent cold Death were made open shew of in a fiery Love then it was said Death where is thy Sting Hell where is thy Victory God be thanked who hath given us Victory 32. Now it behoveth the wise Seeker to consider the whole Process with the Humanity of Christ from his Opening in the Womb of his Mother Mary even to his Resurrection and Ascention and so he may well find the Feast of Pentecost with the joyful Spirit wherewith he may Tincture Cure and Heal whatsoever is broken and destroyed We declare it in the ground of Truth as we have highly known it for a Rose in the time of the Lilly which shall blossom in May when the Winter is past for blindness unto the wicked and for a light unto the Seeing 33. God be for ever praised who hath granted us eyes to see through the poysonful Heart of the Basilisk and see the day of Restitution of all whatsoever Adam lost 34. Now we will come unto the Process of Christ and go with him out of Eternity into Time and out of Time into Eternity and bring again the Wonders of Time into Eternity and openly set forth the Pearl for Honour unto Christ and scorn unto the Devil He that sleepeth is blind but he that waketh seeth what the May bringeth 35. Christ said Seek and you shall find knock and it shall be opened unto you Ye know that Christ signifieth in a Parable concerning the wounded Samaritane how he fell among murtherers which beat him and wounded him and pulled of his clothing and went away and left him lie half dead until the Samaritane came and took pity on him dressed him and poured Oyl into his wounds and brought him into the Inn This is a manifest and lively Representation of the Corruption of Man in Paradise and also of the Corruption of the Earth in the Curse of God when Paradise departed from it 36. Now wilt thou be a Magus then thou must become the Samaritane else thou canst not heal the wounded and decayed for the body which thou must heal is half dead and sorely wounded also its right garment is torn off so that it is very hard for thee to know the man whom thou wilt heal except thou hast the eyes and will of the Samaritane and seekest nothing else thereby but to restore the loss of the wounded 37. Now consider the Eternal Word manifested it self in Adam with divine living Essentiality with the Heavenly Mercury but when the Souls-fire in Adam by the infection of the Devil poysoned the Wills spirit in Adam and introduced it through the property of the Serpent into earthly deadly lust then the Heavenly Mercury of the Heavenly Essence withdrew that is the Souls-will departed from it with its Desire and introduced his Hunger into the earthly mortal Essence viz. into the property of the cold Mercury which had made Stones and Earth Adams spirit would prove this Mercury and have the knowledg in evil and good and so this Mercury of the four Elements forthwith drew him into its Poyson and effectually wrought in him and robbed him of the Divine Property stung and wounded him with Heat and Cold and made him half dead and stripped him of his Angelical Rayment viz. the garment in the pure Element where the Heavenly Source penetrateth the four Elements and tinctured them in Adams body then he needed no other garment for Heat and Cold were as it were swallowed up in him as the Day holdeth the Night swallowed up in it self and yet the Night dwelleth in the Day but it is not manifest Thus it went with Man when the property and Source of the Night seized on him then it domineered in him and thus it went also with the Earth when God cursed it 38. Now wilt thou be a Magus then thou must understand how to change the Night again into the Day for the Source of the Night viz. of the Darkness is the Anguish-Source of Death and the Source of the Day viz. of the Light is the Life and the Lustre in the Life now Christ hath again enkindled this Shine in the Humanity and quickened man again in Himself Now if thou wilt Tincture then thou must change that which is shut up and closed in the Death of the Night again into the Day for the Day is the Tincture and yet the Day and Night lie in each other as one Essence 39. Now saith Reason How may I begin to do it Look upon the Process how God began with the Humanity when He would Tincture the same 40 Christ came into this World in the shut-up humane form and brought into the enclosed Fortress of Death the Tincture of Life viz. the Deity He came into the World as a Pilgrim in our poor form He became ours that he might Tincture us in Himself But what did he Did he live in Joy Did he behave and carry himself as a Lord No He entered into Death and dyed and put away the Nights-Source in him through Us But how did he do it He assumed the Essence of our Soul and Body unto the divine Essence and quickened our Essence with the divine that our Essence entered again with its Will and Desire into the divine Essence and then the Heavenly Fiat was moved again in the Humanity for the Humanity inclined it self again into the Liberty viz. into the free Lubet of the Deity 41. This being done the man Christ was tempted forty days so long as the first Adam was alone in Paradise and was tempted then the outward earthly food was taken from him and the Humanity must eat with its Desire of Gods Essence there was represented unto him all whatsoever the first Adam had Amused himself in and whereinto he Imagined and wherein he was captivated as in the Death of the Night This the Devil being a a Prince of this World now represented unto him in the property of Death as he had represented it unto Adam through the Serpent whereon Adam and his wife did amuse themselves and entered thereinto with the Imagination 42. Now behold What did Christ do when he
was to undergo the Combare of this Tryal when the humane Essence was to enter again with its Desire into the Deity and eat of Gods Bread that is of the divine Essentiality He went to Jordan and was baptized of John Wherewith With the Water in Jordon and with the Water in the Word of Life viz. with divine Essence which must Tincture our mortal Essence in the outward Humanity of Christ whence the divine Hunger arose in the humane Essence that he desired to eat of Gods Bread therefore the Spirit of God took him and carried him into the Wilderness and there the Fathers Property in the Wrath did oppose him through the Prince in the Wrath and there Gods Bread and also the Bread of Gods Anger according to the Deaths Desire was tendered unto him now it was tryed whether the Soul which was generated and created out of the Fathers Property would after this Tincturation of Baptism enter again into the Love-desire viz. into the Nothing out of all Source 43. What is hereby intimated unto the Magus A Mystery is hinted unto him if he will do Wonders with Christ and Tincture the Corrupt Body to the New-birth he must first be baptized and then he getteth a Hunger after Gods Bread and this Hunger hath in it the Verbum Fiat viz. the Archeus to the new Generation that is the Mercury but I do not speak here of a Priests Baptism the Artist must understand it Magically God and man must first come together ere thou baptizest as it came to pass in Christ the Deity first entered into the Humanity but the Humanity could not presently comprehend it until it was quickened through Baptism and the Hunger viz. the dead Mercury in the Humane Essence was again stirred up in the Heavenly Part. 44. And Here began again the Humane Eating viz. the Mercury received again Divine Property and Will and then the inward Mercury understand Mans Property did eat in the Taste of the Divine Word of Gods Essence and the four Elemental Properties did eat of the Nights Property so long till the Humane Mercury sublimed its Life and changed the four Elements into One and the Life Tinctured Death which was done on the Cross then the four Elements departed from him that is He dyed unto Time viz. to the Night that is to the four Elements and arose in the Pure Element and lived to Eternity 45. The Magus must keep and observe this Process also with his Alchimy Dost thou ask how I will not put it into thy mouth by reason of the wicked who is not worthy of it Observe onely the Baptism that thou baptizest the dead Mercury which lieth in the Heavenly Essentiality enclosed and shut up in Impotency with its own Baptism and mark of what Essence he is in a thing but thou must have his divine Water and also the earthly for the earthly Mercury cannot else Receive the Divine Being except the Divine Mercury receiveth of its Power whereupon it stirreth and hungereth even then the Heavenly Mercury seeketh but yet findeth not Divine Essence about it for its food Thereupon it brings its Will through the Desire of Death into it self viz. into the Verbum Fiat which hath made and produced it and setteth its Hunger upon the same whereupon the Divine Essence inclineth it self unto it and will become Joyfulness in him even then ariseth the beginning of the new Body out of the Divine Essentiality which the Desire nourisheth and bringeth up and when the new Life is born viz. the Day then the four Elements dye and then the new Body is shut up in the dark Death and on the third day it riseth again from Death for the Night is avalled in the Grave and the Morning riseth 46. If thou didst understand this then hadst thou the Pearl But my Intent and purpose is otherwise I will shew thee Christ along with it and also this Pearl therefore none shall finde it but he that Loveth Christ. 47. Thou sayst Tell me the Baptism and I have already told it thee Every Hunger is a Desire after its Property now if thou givest again the Property of Death unto the Hunger of Death then Death encreaseth but if thou givest him Heavenly Property then Death receiveth it not for Hell is against Heaven therefore thou must give Death and the Anger of God to Death and in this Anger give him Heavenly Essence viz. the Baptism and so the Baptism will Aval the Death into it self even then the Anger dyeth in the Death through the Baptism but not presently thou must first keep the Process of Christ and suffer the baptized to Preach that is appear in his divine Form and Colours exceedingly persecute and plague him and give him no rest for so the right Mercury becomes working and active and when he hath shewn all his Wonders through the old Adam even then thou must east the old and new Man into Gods great Anger and slay the old Man ventilate him and hang him naked on the Cross and again take him thence and lay him into the Putrifaction viz. into the Grave 48. And then Christ will arise from death and appear but only his own know him He walketh about in Heavenly Form and sometimes in his own Form which he had here until the Feast of Pentecost for now here is tryed in him the highest Perfection whether he will persist in the Angels-form and eat only of the divine Essence and then cometh the Holy Ghost and proceedeth with his Power out of the whole Corpus viz. out of the Body and Soul which then Tinctureth the dead and broken Being as may be seen in the day of Pentecost where Saint Peter Tinctured three thousand Souls at once with his Heavenly Mercury and delivered them out of death 49. Dear Seekers herein lieth the Pearl had you the Universal then ye could also Tincture as Saint Peter did but your covetous Death doth withhold you and shut you up for ye seek only Covetousness and Temporal Honour in the pleasure of the flesh to generate your selves in the Nights property therefore the Pearl doth hide it self from you yet the day shall again appear when the wrathful Anger of God is fulfilled satisfied and appeased in the blood of the Saints and turned unto a Love-life and the time is near Process 50. Every Creature keeps in its generation and propagation unto its own Kind the male to the female and the female unto the male Now God said to Adam and Eve after the fall The seed of the Woman shall bruise the Serpents head He said not the seed of the Man Herein lieth the Baptism of Nature the Male hath the Fire-spirit and the Female the Water-spirit to the Tincture now the Mercury is a Fire-life and maketh himself a Body according to his Hunger and Desire now the chief of the work is in the beginning to give the Fire-hunger a Love-Virgin out of its Kind for its Consort that so
the Expressed Word must have a Tincturation from the outward expressed Love and Light unless the will-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
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
only in the Impression in the cold Sulphur in the sharpness of the Wrath it turneth to a false desire viz. to a false Love which is contrary to the meeknes for its desire is Saturn and Mars 2. It putteth forth its Sun understand its luster of life in Mars and the warming Light which also receiveth its fiery sharpness in the Impression in Sulphur from Mars bringeth its desire again into the liberty viz. through the dying in the Fire through the anguish It doth wholly and freely give it self forth in the dying of the Fire and forsaketh the property of the wrath 3. And so it becometh a Generall joy and not its own only even like the Sun that giveth forth its shining Lustre Universally the Sun-shine is neither hot nor cold only Mercury in the Spirit of the great World doth make in Mars and Saturns property a heat therein for the Sun doth enkindle their desire whereupon they grow so very hungry eager desirous and operative that even a Fire is found to be in the Light which heat is not of the Lights own property but of the Soul of the great Word which doth so sharpen the pleasant Light in its Splendor that it is unsufferable to the eye 4. And we are highly to consider and know that if another Fire-desire which is not like unto the outward life in Mercury would rule in the Austere wrath of the outward Nature that then it would be an Enmity contrary to the Austere cold bitter and fiery Dominion and Life and that they would exalt or exasperate their wrath eagerly desiring to be rid of it Even as it so came to passe when the Divine Love desire did manifest it self with its great meeknesse to the false cold proud and austere Fire desire of the Saturnalites Martialists and especially of the false Mercurialites It was a great Opposition and Enmity to them that Love should rule in the Death of Poyson and dwell therein this they could not not would not endure for Heaven was come into Hell and would overcome the Hell with Love and take away its might as it is to be seen in the person of Christ he loved them and did them all manner of good and healed their plagues or diseases but in that he was not arisen from their wrathful might and that he said he was descended from above and was Gods Son this was unsavory to the cold hot Fires might even that he should rule with Love over them 5. Even thus it goeth in the Philosophick Work when the wrathful Forms of the Earthliness viz. the outward Saturn Mars and Mercury do see the Heavenly Champion with the Virgins property among them and perceive that he hath far another desire then they then they are angry in themselves for the Love-desire when it glimpseth on the Fire-flagrat doth awaken their Fire-flagrat and then the wrath proceeds forth from the Anxiety into Love where-from ariseth a Deaths-flagrat in the Love but being there can be no death therein the Love condescendeth in the Fire-flagrat and giveth forth or distuseth it self into their desire and leaveth its Essence so that in their desire they reach after its Property in the Deaths-flagrat this is a poyson to Death and a pestilence unto Hell and in this Property Death was deprived of its power in the Humanity For Christ when as he shed his Heavenly blood in the Flagrat of Death and left it in Death the wrath of God was driven to retain the Heavenly Love-essence in it self Even there the Fire-desire in the enkindled Humanity was changed into a Love-desire and out of the Anguish of Death proceeded a Joy and strength of Divine Power 6. But I will hereby give the Wel-wisher fundamentally to understand how it went with Christ and how in like manner it goeth with his Philosophick Work both have wholly one process Christ overcame the wrath of Death in the Humane property and changed the Anger of the Father into Love in the humane property the Philosopher likewise hath even such a Will he willeth to turn the wrathful Earth to Heaven and change the poysonful Mercury into Love therefore observe us here aright we will not here write parabolically but wholly clear as the Sun-shine 7. God would change the Humanity after that it was become Earthly and had awakened the poysonful Mercury in the Love-property which poysonful Mercury had devoured the Love and changed it into it self again in to the Divine Heavenly property and make Heaven of the humane earth of the four Elements only one in One desire and change the wrath of God in the humane property into Love 8. Now his Anger was a might of the Fire and Wrath and was inflamed in man and therefore there must be right Earnestnesse to withstand the same and change it again into Love the Love must enter into the Anger and wholly give it self in unto the Wrath it would not be enough that God should remain in Heaven and only aspect the Humanity with Love it could not be that the Anger and Wrath should thereby yeeld up its might and strength and freely give it self unto the Love as the Fire is not made better by the light it still holds its wrath for all that in it self but when a meek Essence as water doth come into the Fire then the Fire goeth out 9. Even so Heavenly Divine Essentiality understand Heavenly water which the Tincture of the Fire and Light doth change into Blood must enter into the wrathful Fire of God and become the Fires food so that the Fire of God might burn from another Essence for water could not have done it the Fire doth not burn in the Water but the meek oleous property of the Fire and Light in the Essence of Divine meekness in the Love-desire that did effect it 10. The humane Fire-life doth consist in the Blood and therein ruleth the wrath of God now another Blood which was born out of Gods Love-essence must enter into the Angry humane Blood they must go both together into the death of the wrath and the wrath of God must be drowned in the Divine Blood and therefore the outward Humanity in Christ must dye that it might not any more live in the Wraths property but that the Heavenly bloods Mercury viz. the Speaking Word might alone live in the outward Humanity and solely rule in peculiar Divine Power in the outward and inward Humanity that the Self might cease in the Humanity and Gods Spirit might be All in All and the Self only his Instrument whereby he maketh what he pleaseth that I say the Self hood might be solely Gods instrument and wholly in Resignation for God hath not created man to be his own Lord but his servant He will have Angels under obedience and not Devils in their own Fire-might 11. Now when as His Love would give it self into Death and deprive Death of its might then the two Worlds viz. the Fathers Fire-world with
four Elements but to the Eternal Fathers Nature in the walm of the pure Divine Element the life of the outward world dyed 5. Thus the true Humane Life fell forth-with again into that place whence Adam had brought it viz. into Paradise whereupon Christ said to the Thief To day thou shalt be with me in Paradise it fell into Adams death whereby he dyed unto Paradise and sprang up in Adams Death as a new creature out of the old like as the branch springeth from the Corn and this it did from the might and power of the Speaking Word which of grace was entered with living essentiality into the disappeared Heavenly Essentiality of man and had freely given it self into the Centre of the Soul-like nature and also into the wrath of the Anger and Death in the Flesh and changed the Anger into Love and tinctured the corrupt blood in the Anger with the Love 6. The Divine Tincture Tinctured the Humane the Divine Sun entered into the Humane the Divine Sun entred into Adams night viz. into Adams sleep Gods Sun with the Name Jesus entred with Adams Soul and Humanity in Christs person into death understand into Adams sleep 7. When Christ dyed then Adam dyed also to his Self-hood in Christs death the Name Jesus was in Christ the Serpent-stroyer in Adams Humanity Christ entered into the Image of the first Adam so that the first Adam in the Humanity of Christ did become the same Christ and Serpent-stroyer indeed not in the same Creature but in the same Souls and Bodies property 8. The first Adam fell into Sleep viz. into the impotence of the Divine World and dyed in the death of Death the second Adam entered into the death of Death and took the death of Death captive in Himself viz. in the Humanity of Adam He was a death to Death and brought forth the Life out of Death into the Eternal Liberty He arose in the Divine Omnipotence in the Essence of the first Adam Gods Spirit in the Speaking Eternal Word brought forth Adam out of death in Christs Humanity Adam did arise in Christs Humanity and all the Children of Adam which are partakers of Christs Kingdom do arise in Christ all in Christs Flesh and Blood Soul and Spirit but every one in his Creature which he hath had here and mortified in Christs death 9. Every one is a particular twig but there is only one Tree which is Christ in Adam and Adam in Christ only One not two only one Christ in all Christians so that I may say If I be dead in Christ unto the World I am the same Christ viz. a branch on the same Tree 10. But seeing that I in the outward man do yet live in my Self-hood therefore I must also dye with the outward man in Christs death and arise and live in him Now therefore I live with the Will of Faith in the mind in Christ and am a Christian in the Will of the Mind in the desire of Faith and receive Christ with his Humanity into my Will and cast my Will into his death and thus my inward man is also dead in Christs death and liveth no longer to Self-hood but I am resigned in him and lie buried in his death but being He is arisen in Gods Will I also live in His Resurrection in Him but my Earthliness in its Selfness liveth to the Earthly World until it also dyeth quite to Self-hood and entereth into the Resignation and Putrifaction and then Christ will awaken it through my inward man which now liveth in Him 11. Like as he is arisen from the Dead even so shall I who shall dye to the Earthliness in Him viz. in my first Father Adam in the Name Jesus as a Christian in Christ my twig withered in Sin on the Tree shall obtain strength and sap in the Name Jesus to life I shall and must spring forth afresh with my Humanity in Him as in my Stem who is become a Heart and Power in my Father Adam and bring forth fruit to the praise of God 12. My Will-spirit which now is in Christs Humanity and liveth in Christs Spirit that shall in Christs power give Sap to the dry tree that it shall again arise at the last day in the sound of the Trumpet of the Divine Breath in Christs voyce which also is my voyce in his Breath and spring afresh in the Tree Christ viz. in Paradise the Paradise shall be in me all whatsoever God hath and is shall appear in me as a Form and Image of the Divine Worlds being all colours powers and vertues of his Eternal Wisdom shall be manifest in me and on me as on his likeness I shall be the manifestation of the Spiritual Divine World and an instrument of Gods Spirit wherein he maketh melody with Himself with this Voyce which I my self am as with his Signature I shall be his Instrument and Organ of his expressed Word and voyce and not only I but all my fellow-members in the glorious Tuned Instrument of God we are all strings in his Joyful Consort the spirit of his mouth doth strike the tune and note on our strings 13. And therefore God became Man that he might again repair his glorious Instrument which he has made for his praise which perished as to him and would not sound according to the desire of his joy and Love and did introduce again the true Love-sound into the strings yea he hath introduced the voyce which soundeth in his presence again into us viz. into his Instrument he is become that I am and hath made me that which he is so that I may say that I am in my Resignation in him his Trumpet and the sound of his Instrument and Divine voyce at which now I do rejoyce in all my fellow-strings and voyces which with me are tuned and set as an Eternal work unto the praise and glory of God 14. Thus know ye now my Fellow-voyces in the praise of God that I sound with my string played upon in the Spirit upon and in your Note and thus sing I unto you that whatsoever Jesus hath done through the Christ viz. through his and my Humanity the same he doth yet to day in me and in all my fellow-members he dyed to my Self-hood in his death and I also dye to my self-hood in his death He is given up to his Resignation in God his Father and God his Father hath araised him up with the spirit of his mouth in him and set him forth for the Royal Image according to the holy Trinity through and with whom God will judg all things in the place of this World 15. Thus God also hath awakened in him my Spirit and Soul through his Spirit in the great Name Jesus in Christ so that I in my Resignation in him need not to dye for he dyed in me and for me his death in that he is arisen from death is become my Eternal life so that now I live in his
substance and then also the Fire-spirit cannot subsist for unless it hath substance it goeth out therefore it must continually and without intermission dye in it self in the fiery anxious desire so long as it hath the colds substance to live upon its life ariseth and yet it is nothing but a constant dying and consuming and in its Devoration is the greatest hunger after substance this same hunger passeth forth through and with the Devoration out of the dying of the Fire and dwelleth in the Nothing yet it may not be a Nothing and also it cannot be a Nothing therefore it draweth the Fire again into it self for its own desire is bent towards its Mother but being it is once dead to the Fire-Source it cannot dye any more in the Fire of the Heat or Cold but it continually proceedeth forth from the Fire and the Fire draweth it again continually into it self and so it is the life of the Fire and this is the Air which in the Fire is rightly called Wind by reason of the Strength and Force and in that which is proceeded forth it is properly called Air by reason of its life of meekness 11. And in the dying of the Fire we are to understand the Oyl whence the Fire receiveth its shining Light in which the true Life is understood for that which proceedeth forth in the Fire-death with the Desire to be delivered and freed from the Fire-Source that is a desire of meekness and taketh its Original in the first Will to Nature in which the Eternal Nothing bringeth it self with its Lubet into a Desire 12. This Lubet doth bring forth it self through the cold and hot Death through both the dyings again into the liberty viz. into the NOTHING and so it is manifested in the Austere Impression through the Fire and brought into a Principle and yet it is not either of the Fire or of the cold but so is its manifestation 13. But being the Eternal Lubet to Nature doth introduce it self with Nature into a desire thereupon this desire cannot dye either in the cold or heat for it taketh its Original neither in the Heat or Cold but in the Nothing and so it is after that it proceedeth forth from the dying in the Fire again desiring namely of its own property and doth impress it self for in the Fire it hath taken the Impression 14. Now it cannot conceive any thing in its Impression save an Essence according to its desire which is now water understand according to the dark impressions property it is water and according to the Fire it is Oyl and that which in the cold Impression is wholly enclosed in the hardness as a Conception according to the Wraths property is Earth 15. Thus the wrathful fiery desire draweth continually the same Air Water and Oyl into it self and devoureth it and so the Fire-wrath is changed in the Air and Oyl and Water into a shining Light for the Nothing doth desire nothing else but Power and Lustre and so it maketh it self manifest and brings it self into Essence and the Spirit which proceedeth forth out of the Fire-burning in the Oyl viz. in the Light from the Fire and Light giveth Reason and Understanding for it hath originally taken its Rise in the Nothing and was the desire to Nature and hath extroduced it self through all the properties of Nature through Heat and Cold through the dying in the Fire through the Light and dwelleth again in the Nothing 16. It is a prover and knower of all the Properties for it is generated through all and proceeded forth from all it is as a NOTHING and yet hath all Things and passeth through Heat and Cold and yet none of both apprehends it as we see that the life of the Creature dwelleth in Heat and Cold and yet the right life is neither Hot nor Cold. 17. Now therefore understand us aright this Birth in the Eternity is Spiritual but in the Time it is Material For I cannot say of God that he is Darkness and Fire much less Air Water or Earth but in his Eternal desire he hath so formed Himself with the Time in the place of this World into such an Essence which he formed in the Speaking MERcuRY according to the properties of the Will and brought with the expressed Word into such a formation according to the properties of the Desire in the Eternal Nature viz. in the Verbum Fiat 18. Now the expressed Word viz. the Eternal Natures property is understood in Sulphur for therein is the Seven-fold wheel of the Birth which in the Spirit viz. in the first Conception to Nature is a Constellation and divideth it self out of the Constellation in its own peculiar Birth into Seven properties and out of the Seven properties into four Elements 19. This Constellation is a Chaos wherein all things lie but hidden and it is the first Body but Spiritual and the Seven-fold Wheel is the first Explication or working forth of the Chaos and maketh the Second Body viz. the Reason the second manifesteth the first and it is also a spiritual Body the third Body is Elementary a Cabinet of both the first and is a visible tangible Body 20. The first Body viz. the Chaos or the first Constellation being it is Spiritual is the Word expressed out of the Eternal Conception the same hath again its Speaking in it self which is the Mercurial Wheel in the Sulphur with the seven Forms which speaketh forth again from it self the four Elements 21. Thus the one proceedeth forth from the other the first before the Chaos is the Lubet of Eternity in the Abyss which taketh in it self a Will to its own manifestation this is all God and the Will conceiveth in it self a Desire in the Lubet this is the Chaos or first Astrum wherein consists the Eternal Nature which with the Desire to Nature introduceth it self into seven Forms as is before mentioned and so doth manifest the Chaos viz. the eternal hidden Wisdom of God and with the Desire in the Mercurial Wheel the Element is formed being a Spiritual Body of the Mercurial Life 22. Now all this is two-fold viz. the Desire maketh in it self in its Impression the Darkness wherein is the strong Might of the Enkindling of Nature and it is painful and the free Lubet to the Desire maketh in it self through the Enkindling of the Desire light and pleasing motion the Light is the Power and Lustre and the Element is its Body or Essence whereas yet it is only Spiritual Thus the Fire-desire is a Joyfulness in the free Lubet and in the Darkness it is an aking painful Source 23. Out of this whole Essence Man was created unto the Image of God and understand us aright He stood after and in the Creation in the Dominion of the Element the Mercurial Wheel in Sulphur stood in the Light and in the free Lubet of Eternity but he departed forth further with his Desire into the
property and giveth also a Water-Source understand such a property 32. Now the Flash when it is enkindled by the Liberty and by the cold Fire doth make in its Rising a Cross with the Comprehension of all Properties for here ariseth the Spirit in the Essence and it standeth thus If thou hast here Understanding thou needest ask no more it is Eternity and Time God in Love and Anger moreover Heaven and Hell 33. The lower part which is thus marked is the first Principle and is the Eternal Nature in the Anger viz. the Kingdom of Darkness dwelling in it self and the upper part with this figure is the Salniter the upper Cross above the Circle is the Kingdom of Glory which proceedeth forth in the Flagrat of Joy in the Will of the free Lubet in it self out of the Fire in the Lustre of the Light into the Power of the Liberty and this spiritual Water which also ariseth in the Flagrat of Joy is the Corporality or Essentiality in which the Lustre from the Fire and Light maketh a Tincture viz. a budding and growing and a manifestation of Colours from the Fire and Light 34. And this form of Separation between the living and the dead Essentiality is the fifth Form and is called the Love-desire its Original is from the Liberty which in the Fire hath introduced it self into a Desire viz. out of the Lubet of the Liberty into the fair and fiery Elevation of Joy being a flame of Love which also doth imprint in its Love-desire the Property of that which it hath conceived in the Will of the Eternal Mind which bringeth itself through the Fires-sharpness again into it self viz. into the first Properties which arise in the first Impression viz. from the motion and stirring and the Joyfulness ariseth out of the Anguish for this is Joy that the Will to Nature is delivered and freed from the dark Anguish for else there would be no knowledg what Joy were if there were not a painful Source and in its Love-desire it conceiveth the first Properties in the first Impression which divide themselves in this Desire into five Forms viz. from the Fire-flash into Seeing for the Water of Love reacheth the Lustre of the Tincture wherein the Sight consists and from the Hardness viz. from the Penetration of the Sting in the Hardness into Hearing so that in this same Nothing viz. in the Liberty there is a Sound which the Tincture catcheth and brings it forth in the Water of the Desire and from the Raging Sting into Feeling so that one Property doth feel another for if all Properties were only one there would be no Seeing Hearing or Feeling also no Understanding and from the Assimulation that one property doth arise in the other but with another property cometh the Taste and from the out-going Spirit of the properties in that the Egress of each property entereth into the other ariseth the Smell 35. Now these five Forms do all of them together make in the Love desire viz in the fifth Form the sixth that is the Sound or Voyce as a manifestation of all the Forms in the Spirits property which the fiery Lights-desire doth enclose with the spiritual Water as one onely Essence which is now the fiery Wills own Essence which hath brought it self forth in the Light wherein it worketh and maketh the seventh Form as an Habitation of the sixth whence the Essence and Dominion of this World was Generated and introduced into a Form according to the Right of the Eternal Birth 36. Now understand us aright we do not hereby understand a beginning of the Deity but the manifestation of the Deity the Deity is herein known and manifested in Trinity the Deity is the eternal Liberty without all Nature viz. the eternal Abyss but thus it bringeth it self into Byss for its own Manifestation eternal Wisdom and Deeds of Wonder 37. The eternal Father is manifested in the Fire and the Son in the light of the Fire and the Holy Spirit in the Power of the Life and Motion proceeding from the Fire in the Light of the Kingdom of Joy being the Egressive Power in the Love-flame we speak only by parts of the Universal as a Creature 38. The Deity is wholly every where All in All but he is only called God according to the Light of Love and according to the proceeding Spirit of Joy but according to the dark Impression he is called Gods Anger and the dark World and according to the eternal Fire-spirit he is called a Consuming Fire 39. We give you only to understand the Being of all Beings whose Original in it self is only one eternal Essence but with its own manifestation it cometh into many Beings unto its own Honour and Glory and now we will shew you what the Creatures Life and Dominion is in this All essential Being 40. Now therefore understand us aright what we mean by these three words Sulphur Mercury and Sal In the Eternity all is Spirit but when God moved himself with the eternal Nature wherein his own manifestation doth consist he did produce out of the spiritual Essence a palpable and manifest Essence and introduced it into a Creatural Being according to the eternal Properties which also consists of Spirit and Essence according to the Right or Law of Eternity 41. And now I will speak of the outward Kingdom viz. of the third Principle or Beginning for in this World there is also Light and Darkness in each other as in the Eternity God hath given this World a Sun as a Nature-god of the outward Powers but he ruleth therein as Lord the outward Kingdom is only his prepared Work which he ruleth and maketh with the Assimulate as a Master maketh his work with an Instrument 42. Sulphur is in the outward World viz. in the Mystery of the Great Gods Manifestation the first Mother of the Creatures for it doth arise out of Darkness Fire and Light it is on one part according to the dark Impression astringent bitter and anxious and on the other part towards the Deity as a Similitude of the Deity it is fire light and water which in the Fire doth Sever it self into two Forms viz. according to the Mortification into Water and according to the Life into Oyl in which the true Life of all the Creatures of the outward World doth consist 43. Mercury is the Wheel of Motion in the Sulphur He is on one part according to the dark Impression the stinging Rager and the great Unquietness and severs it self also in the Fire in its Mother viz. in the Sulphur into two Properties viz. into a twofold Water for in the Mortification of the Fire all is turned to Water understand into a living pleasant Water according to the Light which produceth Silver in the Brimstone viz. in the seventh Property of Nature which is the powerful Body and in the Fire its Water is Quick-silver and in the Astringency viz. in the Anguish of
high Spirits as Angels and Souls of men which stand in the first Principle in them the Element is incitable In the life of the third Principle it standeth still and is as a hand of God where he holdeth and governeth the four Elements as an Exit or Instrument wherewith he worketh and buildeth 54. Now every property of nature doth in its hunger take its food out of the four Elements as the hunger is so it taketh a property out of the Elements for the four Elements are the body of the properties and each Spirit eateth of its own body 55. First There are the Sulphurean properties according to the first second Impression viz. according to the dark astringent and anxious Impression and then according to the Love-Impression in the Light viz. according to evil and good 56. The dark hunger desireth essence according to its property viz. Earthly things all whatsoever resembleth the Earth and the bitter hunger desireth bitter Raging stinging and pain it receiveth into it self such an Essence as the poyson-source out of the Elements and the hunger of Anguish desireth anxious hunger viz. the Anguish in the Brimstone also the melancholy taketh the desire to dye and continual sadness and the Fire-flash receiveth into it Anger Aspiring ambition pride a desiringness to destroy all and make it subject to it a desire to domineer in and above all to consume all and to be Peculiar and it taketh the bitterness from whence the Flash ariseth to Envy and Hatred and the astringency to Covetousness and the Fire to Anger and Indignation 57. Here is the true desire of Gods anger and all Devils and of all whatsoever is against God and Love and this hunger draweth such an Essence into Self as it is to be known searcht out in the Creatures and in the Herbs also 58. Now the Fire flash is the End of the first desire viz. of the dark nature and in the Fire the dying of the first hunger and Will beginneth for the Fire consumeth all grossness of the first Forms and casts them into death and here is the Se Veration of both Wills viz. the one which entreth back again into the property of Death and is a Will in the life of the dark Desire as the Devils have done who would domineer in the Fire flash in the Salnitral Sude over Time and Eternity but they were driven back by the Spirit of God and spewed forth out of the Love desire as an abomination and thus also it hapneth here to the wicked soul of man whereupon the Election followeth here is the Aym or scope of the Electrion of grace of which the Scripture speaketh that God knoweth his and here the Eternal Lubet of Gods liberty apprehendeth the Will-spirit which is arisen in the dark Centre and brings it through the dying in the Fire into the Element 59. In the Salnitral Flagrat lyeth the Possibility backwards and forwards If the will of the Desire goeth back then it is as to the Kingdom of this World earthly and as to the Kingdom of the Eternal World it is in Gods Anger and cannot see God unless it be converted and entreth into the Dying in the Fire and wholly dye to its Selfness and enter into the Resignation of the Eternal Will in the Salnitral Flagrat into the Element viz. into the Heavenly Essentiality and Corporality so that the Hunger may eat of the pure Element and then it hath further no other desire for it is in the Fire dead unto the austere dark hunger which is evil thus from the dying in the Fire ariseth the light for here the Liberty is enkindled that it becomes also an hunger and a desire this is now a Love-desire a Love-hunger 60. In the outward World it is the light of the Sun in the four Elements and it is the bestial Love-desire viz. after the Sulphurean body and Essence whence the copulation and multiplication doth arise viz. the Vegetative life and from the Mercury in the Salniter wherein the sensible life is therein the Astrum giveth the Reason in the Animals from the properties of the Salniter 61. For the whole Astrum is nothing else but a Salniter in the Verbum Fiat in the motion of the Being of all Beings in the fiery Flagrat comprehended in the properties of the Salts wherein all the powers of the Element do stand as an extern birth which do continually boil in the four Elements as a Salnitral Salt and do introduce their property in their desire fn the four Elements into the essence of Bodies as is to be seen in Trees Herbs Grass and all growing things 62. Thus understand us further concerning the second Centre which is manifest in the dying of the Fire in the Light whereby the Abyss of Gods liberty doth introduce it self into the Byss of Nature both with the inward world in the Kingdom of Heaven in the eternity and then also with the outward Kingdom in the Time 63. Now all this hath also the properties of the Desire and taketh its Original from the first Principle viz. from the first Centre and there is yet no right dying in the Fire the dark Essence only dyeth and the Will-spirit goeth forth with the eternal Will to Nature again out of the fiery Death in the light it is only a transmutation of the Spirit so that an hunger ariseth out of the Liberty and this Hunger is a Love-desire as to the soul of Man it draweth Essence from the Element of God viz. in the Divine Salniter it taketh the divine Salts or Powers into it self and as to the outward Worlds Desire it draweth the Oyl out of the Sulphur into it self in which Oâ—â— the outward Life burneth and so it is likewise in the Vegetables and Metals and whatsoever else 64. The Sun maketh the outward Transmutation and the divine Light in the Souls property maketh the inward according as each thing standeth in its degree so doth its Hunger reach a property Those which are in the Time receive a property from the Time and those in Eternity likewise out of Eternity The Hunger which proceeds from Eternity eateth of the Eternity and that which is of the Time eateth of the Time The true Life of all Creatures eateth of the Spiritual Mercury viz. of the sixth Form where all Salts are essentially the Spirit eateth of the five Senses for they are the Spirits Corporality and the Body viz. the Vegetable Life eateth of the Essence of the Sulphur and Salt for Christ saith so also Man liveth not by bread only but by every word which proceedeth out of the mouth of God 65. Now the sixth Form of Nature is the expressed Spiritual Word and the Speaking Word therein is the Eternal Word In the first Impression in the Darkness it is the Word of Gods Anger and in the outward World it is the poysonful Mercury viz. a Cause of all Life and Stirring of all Tones and Sounds Now every Property eateth of
its likeness in its degree viz the Hunger of Time eateth of Time and the Hunger of Eternity doth eat of Eternity both the Spirit of Mercury and the Spirit of Sulphur whereas yet there are not two Spirits but only two Properties all whatsoever doth only take its Original in one Principle as the Creatures of the outward World they have only one Region but a two-fold Inclination from the good and evil but whatsoever taketh its Original out of two Principles as Man he hath also a two-fold Food and Dominion viz. from the dark Centre and from the outward Centre but if he dyeth to his Self hood and bringeth his Hunger into Gods Kingdom then he may eat of the divine Mercury viz. of the five divine Senses with the Soul and of the Element in the divine Essence and yet the outward Man apprehendeth not in this life-time the divine Essence Corporally but only through Imagination where the inward Body doth Penetrate the outward as the Sun shineth through the Water and yet the Water continueth still Water for here lieth our fall in Adam 65. The Element did wholly Penetrate the four Elements and it was wholly One in Man but in the Curse the Element did sever from the Soul so that the poor Soul doth now live only in the Vessel of the four Elements unless that it doth again enter in the Death of its earthly Will into the divine Desire and spring forth in the Element 67. Thus also the outward Body is in the Curse and eateth of the Cursed Earths property viz. only of the earthly Salniter where one Hunger of the earthly Properties doth continually oppose another for the Curse is a loathsom Abominate in all Salts and thence it cometh that a constant Contrariety doth arise in the outward Body for one Hunger of the Properties receiveth or catcheth from the other the Abominate now for to help the Body that it may be freed from the Abominate it must take the Assimulate of the Lothing Abominate which is arisen in the Body as a Sude and introduce it into the Dying of the Fire and extroduce it in the Love-desire from the Curse of the Vanity now this is no otherwise effected but as the true Life dyeth unto the dark Vanity 68. The Abominate of the outward Life ariseth from a property of the Salt which is contrary to the Oyl of the Life Thus the Abominate doth forthwith enkindle it self in the four Elements and beginneth to Seethe in the Salniter as a strange Life This strange Life doth at last darken and destroy the first true Life if it be not resisted and it can have no better help then with the Assimulate of the introduced Abominate which the Life hath taken into it self therefore that must be done to the Cure which is to be done to the Life that it might be freed from the Abominate 69. The Cure must be freed from the same Abominate which it hath received in the four Elements from the like false Insinuation In fluence or Impress it must be brought into the Death of the four Elements and its Spirit must also be Tinctured in the fifth Form with the Venus desire viz. with a pleasant Essence that the spiritual Mercury may arise in Jupiters property understand the Cure must first dye to its sickness in all the four Elements it must be introduced into the Putrifaction of all the four Elements in the Fire it dyeth to its earthliness and in the Putrifaction to the Waters earthliness and in the Ayrs Putrifaction to the Abominate and earthliness of the Ayr and then it must be brought into Venus and from Venus into Jupiter and then the Sun will arise in the Love-desire and with this the Abominate in the Body may be resisted 70. All other Cures which are administred raw and undigested as when one takes Cold and will resist Heat and so likewise Heat to resist Cold are only an opposite fiery Flagrat whereby indeed the enkindled Fire doth cease from its powerful working but the Flagrat entereth into Deaths Anguish and the Root of the Abominate becomes a poysonful Mercury unless that the Heat and Cold be afore Temperized with Venus and Jupiter and then indeed it is an Appeasing of the Abominate in the Salnitral Sude but the Root of the Abominate remaineth still unless that the Life be strong and mightily bringeth forth its Desire out of the Abominate This the Physicians must well observe that the raw Herbs do not reach the Root where the Abominate is arisen in the Centre in the property of the Lifes Form they reach only the four Elements and give some easement but the Abominate remaineth still in the Root as an hidden sickness 71. The like is also to be understood concerning the Astrum which hath its Sude in the outward Body as a peculiar Body in the four Elements if the Cure may be freed from the Abominate of the four Elements then the Astrum falleth also into the Good part and introduceth its Desire thereinto and so the Body is also freed from the Abominate of the Astrum for the Scripture saith That the whole Creature longeth together with us to be freed from the Vanity Now the Curse of the Earth wherein the Astrum doth inject its Desire is the Vanity and if it tasteth a pure Life in it self then it doth also rejoyce therein and casteth forth the Abominate 72. Every Abominate of the oyly Life ariseth from the inward Mercury in the inward Sulphur for Sin also doth hence take its Original that the poysonful Mercury which is a cause of the Life doth in the Fire-flash in the Original of the Salniter in Retiring backwards introduce it self again in to Self-hood for even there is the Original of the Poyson-life 73. Every Life which will be without spot must dye in the Will-spirit to Nature in the Fire of the Abominate to the first Impression of the Wrath and must give it self forth in the Will-spirit to Nature as a Resigned Will through the Mortification in the Light of Love Let it be either heavenly or earthly it must hold that Process or else it cometh not to the highest Perfection in its degree for man could not be helped unless the Love-Centre of the Love-desire did enter again into the Humanity and bring forth the Own Life viz the humane Self through the Mortification into it self This is an exact Type that whatsoever will be freed from the Abominate viz. from the Curse the same must dye to the four Elements in the Abominate and bring forth its degree through the Mortification of the Fire in the Light 74. Thus likewise is the Salnitral Sude in the Earth whence Metals good Herbs and Trees do grow each property is desirous of the Assimulate and if it can reach the Assimulate in Sulphur and Mercury in the Love then it brings forth it self higher then it is in its degree as the Eternal Liberty with its Lubet doth
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
God the same is all false let it be either high or low learned or unlearned We are altogether Servants of the great God nothing brings it self into a Self-fulness unless that it be born in Gods Anger in the Impression of Nature and though a Christian do possess an Own-hood which is not false yet he is only but a Servant therein viz. a Distributer for his Master a Steward and Overseer of his Masters Work he dealeth for his Master therein and not for his Self-hood only all whatsoever he plotteth and deviseth to bring into Self-hood and bringeth it that he bringeth into the anxious Cabinet of Covetousness Envy and Self-ful pleasure of the Flesh viz. into a Vessel that is separated from God viz. into the Impression of Nature and stealeth from his Lord and Master who hath set him up for a Steward he is a sacrilegious person let him excuse himself and pretend what he please 37. A true Christian acknowledgeth himself for a servant of God to whom it is given in charge to deal aright with Gods Works He is not his own for he is also not at home in this Earthly Work of this Tabernacle Let him seek search plant and búild traffique and Trade and whatsoever else he doth he must always know that he doth it to God and shall give an account thereof and that he is a stranger and servant in this Work and serveth his Master and not at all look upon the Course of his Fore-fathers who have walked therein in the pleasure of the Earthly life whosoever doth so is far from the Kingdom of God and can with no conscience and ground call himself or think himself to be a Christian for he standeth only in the Form of Christianity and not in the Spirit of Christ the Form shall be destroyed and cease with time but the Spirit remaineth stedfast for ever 38. A true Christian is in the Spirit a Christian and in continual exercise to bring forth its own Form not only with words in sound and shew but in the power of the Work as a visible palpable Form not weening conjecturing and giving good words out of the self-ful self-hood and yet remaining in self-hood but a dying to self-hood and a growing forth in the Will of God in the Love self-hood as a Servant of God in Gods deeds of Wonder A helping to strike his instrument in Gods Will and be a true sounding string in Gods harmonious Consort A continual making Word in Gods voyce viz. in the Verbum Fiat which maketh and worketh in and with God what God maketh formeth and worketh as an Instrument of God 39. Therefore O thou dear Christendom behold thy self whether thou workest in the working Word of God in his Will or whether thou standest only in the Form of Christendom and workest thy own Self-fulness in falshood Thou wilt find how thou art become an Abomination before the most High and thy casting forth from the most High out of this Form which thou in thy Self-hood hast introduced into his expressed Form shall presently follow and that because thou coverest thy Self with the true Form and art a false Child therein therefore thou art sought and found with a false vail or covering in thy own Form 40. And as thou hast brought thy Self into a false self-ful Form under the true Form Even so thou shalt also destroy thy Self whereto the Heaven helpeth thee which thou hast a long time served in obedience and from this there is no with-holding thy Work is found to be in the Turba which shall well satisfie and satiate it self in destroying as thou hast built up thy Self in thy Apostate falshood in thy own Form under the Name of the true Form and hast played the Hypocrite before God with the shew and ostentation of Holiness and only served the Earthly man But the Servant of the Lord shall be sought and found the Lord feedeth his Lambs in his own Form and bringeth them into his Pasture all the haughty and wealthy of the World shall find by experience what Judgment the Lord will bring upon the face of all the Earth and all wicked Hope shall be destroyed for the day of the Harvest draweth neer A Terror from the Lord shaketh the Earth and his voyce soundeth in all the ends of the Earth and the Star of his Wonders ariseth none hindereth it for it is concluded of in the Counsel of the Watchmen in the Gates of the deep 41. Therefore let every one seek and find himself for the time of Visitation is at hand that he may be found in his Love for the Turba hath found all false Lust in it and the most High worker of all Essences manifesteth the Turba and then all false Lust or Imagination becomes manifest and each thing entreth into its Eternal Keeper for all things are generated out of Imagination so also it shall receive its property in the Imagination and every Imagination reapeth its own work which it hath wrought for to that end all things have appeared that the Eternity might be manifest in a time with deeds of Wonder it brought it self into the Form of Time and with deeds of Wonder it carrieth it self forth again out of the Time into its first place 42. All things enter again into that whence they proceeded but they keep their own Form and Model as they have introduced themselves in the Expressed Word and every thing shall also be received of its likeness and the End is always and as all things do generate themselves in the Expressed Word so also they are signed in their inward form which also signs the outward 43. The Self-ful Will maketh a Form according to its innate Nature but a Form is made in the Resigned Will according to the Plat-form or Model of Eternity as it was known in the Glass of Gods Eternal Wisdom before the times of this World so the Eternal Will figureth and formeth it into a Model of its likeness to the Honour and wonderful Acts of God for all whatsoever goeth on in its self-hood the same formeth it self but what resigneth it self freely that is formed of the free Will Now no self-ful Form with its own self-ful Will can inherit the only Eternal Being for where there are two Wills in one there is Enmity 44. Seeing then God is one only God then all whatsoever will live in him must be like his Will and Word As a Consort of musick must be turned into one Harmony although there be manifold strings and manifold voyces and sounds therein even so must the true Humane Harmony be tuned with all Voyces into a Love-melody and that will-Will-spirit which is not tuned unto the only Consort in the divine Voyce the same is cast forth out of this Tune and brought into its self-ful Tune viz. into its true fellow-voyces of its own likeness for every likeness shall receive in its own 45. Hath any been here an evil Spirit then he shall
be introduced into the Root of his Likeness for every Hunger receiveth its like into it self now the whole manifestation of Eternity with this Time is nothing else but an Hunger and Generation as the Hunger is so is also the Essence of its Satiating for with the Hunger the Creature took its beginning and with the Hunger it entereth into its eternal Being 46. In the Hunger the Spirit with the Body is generated and in the same Hunger it goeth into its eternal Being unless that it breaks its first Hunger and brings it self into another by Mortification else all is at its end so soon as it is born but Death is the only means whereby the Spirit may enter into another Source and Form if it dyeth to its Self-hood and breaketh its Will in Death then a new Twig springeth forth out of the same but not according to the first Will but according to the Eternal Will for if a thing entereth into its Nothing then it falleth again to the Creator who maketh that thing as it was known in the eternal Will before it was created to a Creature there it is in the right Aym or Limit of Eternity and hath no Turba for it is in Natures End 47. Whatsoever runneth on in Nature tormenteth it self but that which attains Natures End the same is in Rest without Source and yet worketh yet only in one Desire All whatsoever maketh Anguish and strife in Nature that maketh meer Joy in God for the whole Hoast of Heaven is Set and Tuned into one Harmony each Angelical Kingdom into a peculiar Instrument but all mutually composed together into one Musick viz. into the only Love-voyce of God Every string of this Melody exalteth and rejoyceth the other and it is only a meer ravishing Lovely and delightful Hearing Tasting Feeling Smelling and Seeing Whatsoever God is in himself that the Creature is also in its Desire in him a God-Angel and a God-man God All in All and without him nothing else As it was before the Times of this World in his Eternal Harmony or Voyce so also it continueth in the Creatural Voyce in him in his Eternity and this is the Beginning and the End of all Things CHAP. XVI Concerning the Eternal Signature and Heavenly Ioy wherefore all things were brought into Evil and Good 1. THe Creation of the whole Creation is nothing else but a Manifestation of the All-essential unsearchable God all whatsoever he is in his eternal un-inchoative Generation and Dominion of that is also the Creation but not in the Omnipotence and Power but like an Apple which groweth upon the Tree which is not the Tree it self but groweth from the Power of the Tree Even so all things are sprung forth out of the divine Desire and created into an Essence where in the beginning there was no such Essence present but only that same Mystery of the Eternal Generation in which there hath been an Eternal Perfection 2. For God hath not brought forth the Creation that he should be thereby Perfect but for his own Manifestation viz. for the Great Joy and Glory not that this Joy first began with the Creation no for it was from Eternity in the Great Mystery yet only as a spiritual Melody and Sport in it self 3. The Creation is the same Sport out of himself viz. a Platform or Instrument of the Eternal Spirit with which he melodizeth and it is even as a Great Harmony of manifold Instruments which are all tuned into one Harmony for the Eternal Word or divine Sound or Voyce which is a Spirit hath introduced it self with the Generation of the Great Mystery into Formings viz. into an Expressed Word or Sound And as the joyful Melody is in it self in the Spirit of the Eternal Generation so likewise is the Instrument viz. the Expressed Form in it self which the living eternal Voyce guideth and striketh with his own eternal Will-spirit that it soundeth and melodizeth as an Organ of divers and various Sounds or Notes is moved with one only Ayr so that each Note yea every Pipe hath its peculiar Tune and yet there is but one manner of Ayr or Breath in all Notes which soundeth in each Note or Pipe according as the Instrument or Organ is made 4. Thus in the Eternity there is only one Spirit in the whole Work of the divine Manifestation which is the Manifestator in the Expressed Voyce and also in the Speaking Voyce of God which is the Life of the Grand Mystery and of all which is generated from thence He is the Manifestator of all the Works of God 5. All the Angelical Kingdoms are as a prepared Work viz. a Manifestation of the Eternal Sound of the Voyce of God and are as a Particularity out of the Great Mystery and yet are only one in the divine eternal speaking Word Sound or Voyce of God for one only Spirit ruleth them each Angelical Prince is a Property out of the Voyce of God and beareth the great Name of God as we have a Type and Figure of it in the Stars of the Firmament and in the Kingdoms and Dominions upon the Earth among all Generations where every Lord beareth his High Title respective Name and Office So likewise do the Stars in the Firmament which are altogether one only Dominion and have their Princely Dominion in Power under them where the Great Stars bear the Name and the Office of the Forms in the Mystery of the seven Properties and the other after them as a Particularity of Houses or Divisions where every one is a peculiar Harmony or Operation like a Kingdom and yet all proceedeth in one Harmony like a Clock-work which is entirely composed in it self and all the peeces work mutually together in one and yet the great fixed Stars do keep their peculiar property in the Essence of Operation especially the seven Planets according to the seven Properties of Nature as an under-Pregnatress of the Eternal Mystery or as an Instrument of the Spirit out of the Eternal Mystery 6. This Birth of the Astrum doth beget in the four Elements viz. in its Body or Essence Joy and Sorrow and all is very good in it self only the Alteration of the Creature proceedeth from the lustful Imagination whereby the Creature elevates the Wrath of the Fire in the Properties and brings them forth out of the likeness of their Accord Nothing is Evil which remaineth in the Equal Accord for that which the Worst doth cause and make with its coming forth out of the Accord that likewise the Best maketh in the Equal Accord that which there maketh Sorrow that maketh also in the Likeness Joy therefore no Creature can blame its Creator as if he made it evil all was very exceeding good but with its own elevation and departure out of the Likeness it becomes Evil and brings it self out of the Form or Property of the Love and Joy into a painful tormenting Form and Property 7. King Lucifer stood in the beginning of
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
Resurrection walk forty days upon the Earth ere he went to Heaven 141. What is Christ's Ascention that he went up visibly whither is he gone and where is he now 142. What do the two men in white Apparel signifie who said Yee men of Galilee why stand ye gazing up into Heaven This same Jesus which is taken up from you into Heaven shall come again in like manner as you have seen him go into Heaven 143. Wherefore must the Disciples of Christ yet wait forty days for the sending of the Holy Ghost why was it not done presently 144. Why must the Disciples wait and remain together in one accord till the Holy Ghost came 145. What is the Feast of Pentecost How was the pouring forth of the Holy Spirit effected and how was the band of tongues loosed in the Disciples of the Lord 146. How is the Diversity of tongues to be understood in them that they at one and the same time spake all Speeches together in one only Sence that all Nations could understand them 147. What profit is this pouring forth of the Holy Ghost unto us and what benefit is Christ's Death Resurrection Ascention unto us how may the same also be wrought and brought to pass in us 148. What is both the literal word and the living word Christ in this Diffusion or Effluence how are they distinguished seeing they did not all hear the Holy Ghost teach out of the mouth of the Apostles For some said They are full of wine These indeed did hear the words of men but not Christ Teaching in his Resurrection 149. How doth Christ himself teach present in the Office of Preaching and yet sitteth at the Right hand of the Power of God or by whom doth Christ teach what is a Shepheard in the Spirit of Christ and a Letter-teacher without the Spirit of Christ each in his Office 150. What is the office of the Keys Mat. 20. How can the same be rightly used or who is worthy and capable of this office of the Keys How is this to be understood Doth Christ himself hold them in the Office or Function and is he himself the Function or hath he given man liberty that he may forgive Sins without the Spirit of Christ or how is the same effected 151. What is the Testament of Christ with the last Supper with Bread and VVine How is Christ really enjoyed what Flesh and Blood is it and what is the mouth to it 152. Where is the place in Man wherein Christ's Flesh and Blood remaineth as he himself saith John 6. whosoever eateth my flesh and drinketh my blood he remaineth in me and I in him Also If ye shall not eat the flesh of the Son of man and drink his blood then ye have no life in you 153. How is and becometh man to be a branch on the Vine of Christ How doth Christ dwell in him and yet sit at the right hand of God in Heaven How can he also sit in Man at the right hand of God and yet the outward man is not the same 154. What kind of Christian is a Titular Christian without Christ who only comforteth himself and applyeth the merits of Christ to himself but is not regenerated of Christs Spirit and liveth bestially Doth Christ also belong to him in such working or Doing Or what doth he receive in the Supper of Christ 155. Can the Flesh and Blood of Christ be enjoyed of the faithful without the Testamental Order and Use or how may it be effected 156. VVherefore did Christ ordain and institute this Testament and said That so often as we do it we should do it to his Remembrance To what profit and use is it administred with Bread and VVine and not without the same or can it also be enjoyed without Bread and VVine 157. Is the true real Testamental Enjoyment strictly bound to the first Apostolical use or have men power to alter that order as it is come to pass 158. Is the Testament also powerful and effectual in the changed Order or no 159. What do the Learned when they revile and reproach one another for the exceeding precious Testament of Christ and for the Covenant of Grace and give one another over unto the Devil for the same Do they officiate the Function of Christ Is it right or wrong Do they this as the Ministers of Christ or whom do they serve by doing thus 160. VVhat is the true mark of a right Christian upon the Earth whereby is he distinguished from a titular Christian 161. VVhat is properly and exactly a Christian within and without How is he a Temple of the Holy Ghost â—n whom the Kingdom of God is manifest inwardly How doth he walk also both in Heaven and upon the Earth 162. VVhat is the Anti-christ upon the Earth in Christendom 163. VVhat is Babel the Beast and the whore in the Revelation 164. VVhat is the destruction of the Beast and how shall the same Seven-headed Beast be cast into the bottomless pit or Abyss 165. How doth Christ then take possession of the Kingdom when this Beast is slain 166. What is the true Regeneration in the Spirit of Christ is the same wrought in this life-time or after this life-time 167. What is the dying of a true Christian what dyeth in him 168. What is the Dying or death of a wicked man being the same is called an Eternal dying 169. Whither goeth the Soul when it separates from the Body be it saved or not 170. What do the Souls Do and what is their life until the last day 171. What is the last Judgment or how shall the same be effected 172. How is the Resurrection of the Dead what is that which ariseth 173. How shall this World perish or pass away and what remaineth of it 174. What shall be after this World when God shall be All in All Where all Dominion and Authority shall be put down 2 Cor. 15. 24. 175. What shall the Saints and Damned Do and not do 176. Where shall Hell be and also the Eternal Habitation of the Saints 177. What shall be the Eternal joy of the Saints and also the Eternal pain of the wicked or may there be an alteration The Authors Preface unto these Questions Reader IT is written The natural man understands nothing of the Spirit of God it is a foolishness unto him he cannot apprehend it and it is also written The Spirit of God searcheth all things yea the depths of the Deity Now if Mr. Wiseling without Divine Light should undertake to clear and expound these Questions he shall not be able to do it nay perhaps he may esteem it a sin to ask such deep questions being he himself cannot understand them Therefore we bid him to let them alone and leave them for those to whom Gods Spirit which search all things through the spirit of man shall give the understanding being it is an Impossibility unto him and also seems
or Course †Or judgment seat * Or Le ts the Woman deceive him * Or priests which call themselves the Ministers of Christ but are not * It freely loseth it self in the Nothing * Manner or condition †Was born or begotten * In the heat of his tryal †Or stuff * Text Hold. †Are drowned * Plenty * Transformed †Taken or received * In War for their proud unrighttous Mammon in bitter strife about their outward worship of christ †Altogether * Understanding of folly †Or number three * Mirrour Resemblance Glass †Or In. †with * Text The Sun †Or wild * Goeth out * Must go out of their centre †Into the sole power vertue of Jupiter * Soulish Creature †Breath air tune * Glass * Or Conversed †Or was †Or Virgin †It makes it self or it hath its own faber in it self †Erom †Or As dead * Or Leave * Contra-will †Contrary will contrariety * Or Signeth marketh it self in the body †Or comprehended or conceived * Colours of distinction a Element †Or Horologue * Into the desired end or Perfection of rest †This is now c. * In the outward Principle in the expressed formed Word * Constellation * Sphere †Or then * Or In which the Soul in the Resigned will doth again enkindle by its desire the true Life in Gods will-will-spirit viz. in the eternal Light or Liberty †Such a Creature as it was at first before it fell * Source †Equal essence * Or Departure * Into a Swound or Impotency †Or Assimulate * Or Vehemently per-force †Stirring active vital * Enraged †With their bestial lustful excess or disorder * Or Put his mercy into us * Or what it is * Or Figurizeth †Or Intraction * The flowing or proceeding forth †Or Fair complexion * Orb or Rotation * Or He. * Or noise †Or The first property a Or The sting in the hardness viz. the hardness it self * Understand the mother of Sulphur Prima materia * Or Opposite to to the dark desire or dark Impression which is after the Lights desire * Or without any ground * Or reached †Becomes impotent * The Caput mortuum * Law or Appointment * Or In a Creatural manner †Or Genuine property * Or Fly from thence as a smoak * Or As to its inward motion * Or Seethe * Nauseate abomination †Unregerated * Or All the Creatures * Nauseate or Loathsomness †Entire * Or then †Or proceeding from * Text spue out * Weeving or working property * Our own enemies * Voice or breath * That Christ once dyed and suffered for us c. * Or highest * Or worketh desire * Bear or carry * Text A pilferer from God his substance * Spewing out * Lubet or longing desire * Or This is always the end * Counterpoised * Or This is spoken without any ground or foundation * Or Dye * Or Birth-right * Text comforted us I. II. III. IV. V. VI. VII Thus far the Author hath given his answer * Man nor Woman * Husband and wife male and female distinct Sex * Living Inoculation or Ingrafture * Or Converse †Miracles * Unto * As to such a great work * Against or through * In the Ministry of the Word * Carnally in his fleshly mind †Or Sacrament * Without the right Apostolical institution of the Ordinance * Ordinance or Institution * Sophister * What Book the Author means I do not know unless he speaks it of this Book of the 177 Questions and so speaks intentionally but if he did finish his Answer unto all these Questions the rest are either lost or kept back for we have but 14 fully answered and the beginning of the 15. Yet in his other Writings he hath truly fundamentally answered these Questions yea more then Reason can ask