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Of the Birth or Geniture of the Starres, and Creation of the Fourth Day.
1. HEre now is begun the describing of the Astrall Birth, and it ought well to be ob∣served, what the first title of this Book meaneth, which is thus Expressed.
The Day-spring or Dawning in the East, or Morning-Rednesse in the Rising.
For here will a very simple Man be able to see and comprehend or apprehend the Being of God.
2. The Reader should not make himself blind through his unbelief and dull apprehension: for here I bring in the whole or Totall Nature with all her children, for a witnesse and demonstration. And if thou art rationall, then look round about thee, and view thy self, also consider thy self aright, and then thou wilt soon find from or out of what spirit I write.
3. For my part, I will obediently perform the command of the spirit, onely have thou a care, and suffer not thy self to be shut up by or in an open Door: for here the Gates of knowledge stand open to thee.
4. And though the spirit will indeed go against the Current of some Astrologers, that is no great matter to me, for I am bound to obey God rather then Men: they are blind in or concerning the spirit, and if they will not see, then they may remain blind still.
Now Observe:
5. Now when upon the Third Day the fire-flash rose up out of the Light, which was shining in the sweet water; which flash is the bitter quality, which generateth it self out of the kindled terrour or crack of fire in the water.
6. Then the whole Nature of this world, became springing boyling and moving in the Earth, as well as above the Earth, and every where, and began to generate it self again in all things.
7. Out of the Earth sprung up Grasse, Herbs and Trees, and in the Earth silver, gold, and all manner of Oar came to be; and in the Deep above the Earth sprung up the wonderfull forming of power and ver∣tue.
8. But that thou mayest understand, what man∣ner of Substance and condition all these things and Births or Genitures have, I will describe all orderly one after another, that thou mayst rightly under∣stand the Ground of this Mystery.
And I will treat,
1. Of the Earth.
2. Of the Deep above the Earth.
3. Of the incorporating or compacting of the Bodies of the Stars.
4. Of the seven chief qualities of the Planets, and of their Heart, which is the Sun.
5. Of the Four Elements.
6. Of the outward comprehensible or palpable Birth or Geniture, which existeth out of this whole Regiment; or Dominion.
7. Of the wonderful proportion and fitnesse or dex∣terity of the whole wheel of Nature.
9. Before this Looking Glasse I will now invite all Lovers of the Holy and highly to be Esteemed Arts, of Philosophy, Astrology, and Theology, wherein I will Lay open the Root and Ground of them.
10. And though I have not studied nor learned
their Arts, neither do I know how to go about to measure Circles and use their Mathematicall In∣struments and Compasses; I take no great care about that: However, they will have so much to learn from hence, that many will not comprehend the ground thereof all the dayes of their Lives.
11. For I use not their Tables Formula's or Schemes rules and wayes, for I have not learned from them, but I have another Teacher, or School-master, which is the whole or Totall NATURE.
12. From that whole Nature, together with its innate instant Birth or Geniture, have I stu∣died and learned my Philosophie, Astro∣logie and Theologie, and not from Men, or by Men.
13. But being Men are Gods, and have the know∣ledge of God the onely Father, from whom they are proceeded or descended, and in whom they Live, therefore I despise not the Canons Rules and Formu∣la's of their Philosophie, Astrologie and Theologie. For I find, that for the most part they stand upon a right Ground, and I will diligently endeavour, to go according to their rules and Formula's.
14. For I must needs say, that their Formula or Scheme is my master, and I have my beginning and first knowledge from their Formula or Positions: neither is it my purpose, to go about to amend or cry down theirs; for I cannot do it, neither have I learned them, but leave them standing in their own Place and Worth.
15. But I will not build upon their Grounds, but as a laborious carefull servant, I will digg away the
Earth from the Root, that thereby men may see the whole Tree with its Root, Stock, Branches, Twiggs and Fruits: And may see that also my writing is no new thing, But that their Philosophie and my Phi∣losophie are one Body, one Tree, bearing one and the same sort of fruit.
16. Neither have I any command, to bring in com∣plaints against them, to condemn them, for any thing, but for their wickednesse and Abominations, as Pride, Covetousnesse, Envy and Wrath, against which the spirit of Nature complaineth very ex∣ceedingly, and not I: ••••r what can I do, that am poor Dust and Ashes, also very weak, simple and altoge∣ther unable?
17. Onely the Spirit sheweth thus much, that to them is delivered and entrusted the weighty Talent, and the Key; and they are drowned in the pleasures of the flesh, and have b••ried their weighty Talent in the Earth, and have lost the key in their proud Drun∣kennesse.
18. The spirit hath a long time waited on them and importuned them, that they would once open the Door, for the clear D••y is at Hand, yet they walk up and down in their Drunkennesse, seeking for the Key, when they have it about them, though they know it not; and so they go up and down in their proud and covetous Drunkennesse, alwaies seeking about like the Country man for his horse, who all the while he went a seeking for him, was riding up∣on the Back of that very Horse he looked for.
19. Thereupon saith the Spirit of Nature, being they will not awake
from Sleep, and open the Door, I vvill therefore do it my self.
20. What could I simple vulgar Lay-Man teach or write of their high Art, if it were not given to me by the Spirit of Nature, in whom I live and† am? I am in the Condition or state of a vulgar or Lay-Man, and have no Salarie Wages or Pay for this writing: and should I then oppose the Spirit, that He should not begin to open, where and in whom he pleaseth? I am not the Door, but an ordinary woodden Bolt upon it: and now if the Spirit should pluck me out from thence, and fling me into the Fire, could I hinder it?
21. But if I would be an unprofitable Bolt, which stubbornly would resist to be pull'd out, and should bolt up and hinder the Spirit in the opening, would not the Spirit be angry with me, tear me off, and cast me away, and provide a more profitable and a fitter Bolt? Then I should lye on the ground and be trampled under-foot, when as formerly I made so fair a shew upon the Door: what should this wood∣den Barre then serve for, but to be cast into the Fire and burnt?
22. Behold! I tell thee a Mystery, so soon as the Door is set wide open to its Angle, all uselesse fast∣nailed sticking Bolts or Barres will be cast away, for the Door will never be shut any more at all, but standeth open, and then the Four winds will go in and out at it.
23. But the Sorcerer sitteth in the way, and will make many so Blind, that they will not see the Door: and then they return Home, and say; there is no Door at all, but that it is a meer Fiction, and so they go thither no more.
24. Thus men suffer themselves easily to be turn'd away, and so live in their Drunkennesse.
25. And now when this is done, then the Spirit is angry, which hath opened the Gates, because none will go OUT and IN at its Doors any more, and then it flings the Door-Posts into the Abysse, and then there is no more Time at all: those that are within, remain within; and those that are without, re∣main without. AMEN.
Now it may be Asked:
What are the Stars?
Answer.
26. Moses writeth concerning them thus: And God said; Let there be Lights in the Firmament of Hea∣ven, to divide or distinguish the Day from the Night: and let them give signs and seasons, Dayes and Years: and let them be Lights in the firmament of Heaven to shine or give light upon the Earth, and it was so done. And God made two great Lights: the greater Light to rule the Day, and the lesser Light to rule the Night; as also the Stars. And God set them in the Firmament of the Hea∣ven, to shine or give Light upon the Earth: and to rule Day, and Night, also to divide or distinguish the Light from the Darknesse, and God saw that it was good, so out of the Evening and the Morning the fourth day came to be, Gen. 1. v. 14, 15, 16, 17, 18, 19.
27. This description sheweth sufficiently, that the Dear man Moses was not the original author there∣of: for the first writer thereof did not know either the true God, or the Stars, what they were. And it is very likely, that the Creation, before the Flood, was
not described in writing, but was kept as a Dark word in their memories, and so delivered from one gene∣ration to another, till after the Flood, and till people began to lead Epicurean Lives, in all voluptuous∣nesse.
28. And then the Holy Patriarchs, when they saw that, they described the Creation, that it should not be quite forgotten, and that the swinish Epicurean world might have a Looking-Glasse in the Creati∣on, wherein they might see, that there is a God, and that this Beeing of the world did not so stand from Eternity; whereby they might have a Glasse to look into, and so fear the Hidden God.
29. And it was the Chiefest Iustruction and Do∣ctrine of the Patriarchs before and after the Floud, that they led Men to the Creation: as the whole book of Job also doth drive at That.
30. After these Patriarchs came the wise Hea∣thens, who went somewhat deeper into the know∣ledge of Nature: and I must needs say, according to the Ground of the Truth, that they in their Philo∣sophie and Knowledge did come even before the face or Countenance of God, and yet could neither see nor know Him.
31. Man was so altogether Dead in Death, and so bolted up in the outermost Birth or Geniture in the dead Palpability: or else they could have Thought, that in this Palpability, there must needs be a Divine power hidden in the Center, which had so created this Palpability, and moreover preserveth uphold∣eth and ruleth the same.
32. Indeed they honoured prayed to or worship∣ped the Sun and Stars for Gods, but knew not how they were created or came to be; or out of what
••hey came to be: for they Might well have thought, that they proceeded from somewhat, and that, That, which created them, must needs be Older and high∣er or Greater then all the Stars.
33. Besides, they had the Stones and the Earth for an Example, to shew, that they must proceed from somewhat, as also Men and all the Creatures upon the Earth. For all give testimony, that there must needs be in these things a mightier and greater Pow∣er at hand which had so created all these things, in that manner, as they are.
34. But indeed why should I write much of the blindnesse of the Heathens, are not our Doctors in their Crowned Ornaments of Hoods and Corn••r'd-Caps, as blind as they? They know indeed that there is a God, who hath created all this, but they know not, where that God is, or how he is.
35. When they would write of God, then they seek for him without, and absent from this world, one∣ly above in a kind of Heaven, as if he were some Image, that may be likened to somewhat: Indeed they grant, that, That God ruleth all in this world, with a Spirit; but his corporeal propriety or habitation they will needs have in a certain Heaven aloft many Thousand Miles off.
36. Come on ye Doctors! if ye are in the Right, then give answer to the Spirit: I will ask you a few Questions; 1o. What do you think stood in the Place of this world, before the Time of the world? Or 2o. Out of what do you think the Earth and Stars
came to be? Or, 3o. What do you think there is in the Deep of the Earth? Or, 4o. From whence did the Deep exist? Or, 5o. How do you think Man is the Image of God, wherein God dwelleth? Or 6o. What do you suppose Gods wrath to be? Or, 7o. What is that in man which displeaseth God so much, that he tormenteth and afflicteth man so, being he hath crea∣ted him? And 8o. that he imputeth Sinne to Man, and condemneth him to eternal Punishment? 9o. Why hath he created that, wherein or wherewith Man committeth sin? Surely that thing must be far worse: 10o. Wherefore and out of what, is that come to be? Or 11o. What is the cause, or the beginning, or the Birth and Geniture of Gods fierce wrath, out of or from which, Hell and the Devil, are come to be? Or, 12o. How comes it, that all the creatures in this world do bite, scratch, strike, beat and worry one another, and yet sin is imputed onely to Man? Or, 13o. Out of what are Poisonous and venomous Beasts and worms, and all manner of Vermine come to be? Or 14o. Out of what are the holy Angels come to be? And 15o What is the Soul of Man? And lastly, 16o. What is the Great GOD Himself?
37. Give your direct and fundamental answer to this, and demonstrate what you say, and leave off your Verbal Contentions.
Now if you can demonstrate out of all your books and writings, 1o. that you know the true and onely God; and 2o. How he is in Love and Wrath: Also, 3o. What that God is? and 4o. if you can demon∣strate, that God is not in the Stars, Elements, Earth, Men, Beasts, Worms, Leaves, Herbs and Grasse, al∣so in Heaven and Earth; also that all this is not God
Himself, and that my spirit is false and wicked; then I will be the first, that will burn my book in the Fire; and recall and recant all whatsoever I have written, and will accurse it, and in all obedience willingly submit my self to be instructed by you.
38. I do not say, that I cannot erre at all. For there are some things, which are not sufficiently decla∣red, and are described as if it were from a Glimpse of the great God, when the wheel of Nature whirl'd about too swiftly, so that Man with his half dead and dull capacity or apprehension cannot sufficiently comprehend it; but what thou findest not sufficiently declared in one place, thou wilt find it done in an∣other; if not in this, yet in the other Books.
Now thou wilt say:
It doth not become me, to ask such Questions: for the Deitie is a Mystery, which no man can search into?
Answer.
39. Hearken; If it doth not become me to ask, then it doth not become thee to Judge mee. Dost thou boast in the knowledge of the Light, and art a Leader of the blind, and yet art blind thy thy self? How wilt thou shew the way to the blind? must ye not both fall, in your blindnesse?
But you will say:
We are not Blind: for we well see the way of Light, though none can see it rightly.
40. Ye teach others the way, and you are alwaies seeking after it your selves; And so you grope in the dark, and discern it not! Or do you suppose, that it is Sin, for any Man to ask after the way?
41. O ye blind Men! leave off your contentions, and shed not in∣nocent blood; also do not lay waste Countries and Cities, to fulfill the Devils will; but put on the Hel∣met of Peace, Girt your selves with Love one to another, and practise Meeknesse: Leave off Pride and Covetousnesse, Grutch not the different forms of one an∣other, also suffer not the Wrath-fire to kindle in you, but live in Meeknesse, Chastity, Friendli∣nesse and Purity, and then you are and live ALL in God.
42. For thou needest not to Ask: Where is God? Hearken thou Blind Man: thou livest in God, and God is in thee, and if thou livest holily, then therein thou thy self art God: For wheresoever thou lookest, there is God.
43. When thou beholdest the Deep betwixt the Stars and the Earth, Ca••st thou say, that is not God, or, there God is not? O, thou miserable corrupted man! Be instructed; for in the Deep above the Earth, where thou seest and knowest nothing, and sayst, there is nothing, yet even there is the Light-Holy God in his Trinitie, and is generating there, as well as in the high Heaven aloft above this world.
44. Or dost thou think, that he departed and went away from his seat wherein he did sit from eternity, in or at the time of the Creation of this world? O no; that cannot be, for though He would himself do so, He cannot do it, for he himself is All: And as little as a member of the Body can be rent off from it self, so little can God also be divided rent or sepa∣rated from Being Every where.
45. But that there are so many Formings figu∣rings or framings in him, is caused by his Eternall Birth or Geniture, which first is Threefold, and out of or from that Trinitie, or Ternarie, it generateth it self infinitely or immensely unconceiveably.
46. Of these Births or Genitures I will here write, and shew to the children of the last world, what God is, not out of any Boasting or Pride, there∣by to disgrace or reproach any body! No; the Spi∣rit will instruct thee meekly and friendly, as a Fa∣ther doth his children; for the work is not from
† my fleshly Reason, but the Holy Ghosts dear Revelation, or breaking through in the Flesh.
47. In my own faculties or powers I am as blind a Man, as ever was, & am able to do nothing, but in the Spirit of God, my innate spirit seeth through ALL, but not alwaies with long Stay or Con∣tinuance, onely when the Spirit of Gods Love break∣eth thorough my spirit, then is the animated or sou∣lish Birth or Geniture and the Deity one Being, one Comprehensibility, and one Light.
48. Am I alone onely so? No, but All Men are so, be they Christians, Jews, Turks or Heathens; in whomsoever Love and Meeknesse is, in them is also the Light of God.
If thou sayst, No, this is not so: Consider.
49. Do not the Turks, Jews, and Heathens live in the same Body, or Corporeity, wherein thou livest, and make use of that power and vertue of the same Body, which thou usest, moreover they have even the same Body, which thou hast, and the same God, which is thy God, is their God also.
But thou wilt say:
They know him not; also they honour him not.
Answer.
50. Yes Dear Man, now boast thy self that thou hast hit it well! Thou knowest God indeed above others. Behold thou blind Man, where ever Love riseth up in Meeknesse, there the Heart of God riseth up. For the Heart of God is generated in the meek water of the kindled Light, be it in Man, or any where else without Man, it is every where generated in the Center, between the outermost and inner∣most Birth or Geniture.
51. And whatsoever thou dost but look upon, there is God, but the comprehensibility standeth in this world, in the wrath, which the Devil hath kindled; and in the hidden kernel in the midst or center of the wrath the light or Heart of God is generated, in∣comprehensibly as to the wrath, and so each of them remaineth in its Seat.
52. Yet for all that, I do no way approve or ex∣cuse the Unbelief of the Jews, Turks and Heathens, and their stiff-necked stubbornnesse, and their fierce wrath, furious malice and hatred against the Chri∣stians. No; these things are meer Snares of the Devil, whereby he allureth Men to Pride, Covetous∣nesse, Envy and Hatred, that he may kindle in them the hellish fire: neither can I say, that these four sons of the Devil are not domineering in Christen∣dome, nay indeed in every Man.
Now thou sayst:
What then is the difference between Christians, Jews, Turks and Heathens?
Answer.
53. Here the Spirit openeth both Doors and Gates; if thou wilt not see, then be blind.
54. The first I. difference is, which God hath alwaies held and maintained; that all those, who know, what God is, and how they should serve him, that they should be able by their knowledge to presse through the wrath into Gods Love, and overcome the Devil: but if they do it not, then they are no better, then those, that know it not.
55. But if he, that knoweth not the way, presseth through the wrath into the Love, then is he like him, who press'd thorough by his knowledge; but those that persevere in the wrath, and wholly kindle it in themselves, they are all alike one and other, be they Christians, Jews, Turks or Heathens.
Or what dost thou suppose it is, wherewith Man can serve God?
56. If thou wilt Dissemble with Him, and adorn or magnifie thy Birth, then I suppose thee to be a very fine Angel indeed: But He that hath Love in his heart, and leadeth a mercifull meek and lowly∣minded life, and fighteth against malice and hatred, and presseth through the wrath of God into the Light, he liveth with God, and is One Spirit with God.
57. For God needeth no other Service, but that his creature, which is in His Body, do not slide back from Him, but be Holy, as He is.
58. Therefore also God gave the Law to the Jews, that they should diligently study and endeavour af∣ter meek Holinesse and Love, that thereby all the world might have them for their Looking-Glasse: But when they grew proud, and boasted in their Birth, instead of entring into Love, and turn'd the law of Love into the sharpnesse of wrath, then God remo∣ved their Candlestick and went to the Heathens.
59. Secondly II. There is this Difference betwixt the Christians, Jews, Turks and Heathens, that the Christians know the Tree of Life, which is CHRISTUS, CHRIST, who is the Prince of our Heaven and of this world, and ruleth in all Births or Genitures as a King in God his Father, and Men are his Members.
60. And now Christians know, how they may, by the power of this Tree, presse out from their Death through his Death to him into his life, and raign and live with him, wherein they also with their pressing through with their new birth, out from this Dead Body, may be and are with him in Heaven.
61. And though the dead Body is in the midst or Center of Hell among all the Devils, yet for all that, the new Man reigneth with God in Heaven, and the Tree of life is to them a strong Gate, through which they do enter into Life: But of this thou shalt find more largely in its proper Place.
Now Observe:
62. Moses writeth, that God said; Let there be Lights▪ in the Firmament of Heaven, which should there∣in give a Light to the Earth, and divide or distinguish
Day and Night, also make Years and Times or Sea∣sons.
63. This description sheweth, that the first wri∣ter did not know, what the Stars are: But He took hold on the Deitie at the Heart, and look'd upon or had respect to the Heart, to consider what the Heart and kernel of this Creation is, and the Spirit kept the Astral and outermost Dead Birth or Geniture hidden from him, and did onely drive him in Faith to the Heart of the Deitie.
64. Which is also the Principal Point, most ne∣cessary for Man: For when he layeth hold on true Faith, then he presseth through the Wrath of God, through Death into life, and reigneth with God.
65. But being Men now at the End of this time, do listen and long very much after the Root of the Tree, through which Nature sheweth, that the time of the dis∣covery of the Tree is at hand: therefore the Spirit will shew it to them: and the whole Deitie will reveal it self; which is the Day-spring dawning, or Morn∣ing-Rednesse, and the breaking forth of the great Day of God, in
which, whatsoever is generated from Death, to the Regeneration of Life, shall be Restored and Rise again.
66. Behold, when God said, Let there be light, then the light in the powers of Nature, or the seven spirits of God rose up, and the Firmament of Hea∣ven, which standeth in the Word, in the Heart of the water, between the astrall and outermost Birth or Geniture was closed or shut up by or with the Word and Heart of the water, and the Astral birth is the Place of the parting-mark or Limit which standeth half in Heaven, and half in the Wrath.
67. For from or out of that half Part of the wrath, the Dead Birth generateth it self continually, and out of the other half Part, which reacheth with its innermost Degree even into the innermost Heart and light of God, generateth it self now continually through Death, and yet the Astrall Birth or Geniture is not two, but One Body.
68. But when in these two Dayes the Creation of Heaven and of Earth was compleated, and that the Heaven was made in the heart of the water, for a difference or distinction between the Light of God, and the Wrath of God, then on the Third Day, through the terrour or crack of the fire-Flash, which rose up in the heart of the water, and pressed through Death, incomprehensibly as to Death, there sprung up all manner of Ideas Forms and Figures, as was done before the time of the kindled wrath.
69. But being the water, which is the Spirit of the Astral Life, stood in the midst or Center of wrath,
and also in Death, thereupon also every Body form∣ed it self, as the Birth or Geniture to Life and mobi∣lity was.
70. But now, the Earth was the Salitter, which was cast up out of the innermost Birth, and stood in Death: but when the fire-flash, through the Word, rose up in the water, then it was a terrour or crack, from which existed the mobility in death, and that Mobility in all the seven spirits, is now the Astrall Birth or Geniture.
The Depth. Understand this aright.
71. Now when on the the Third Day the fire-flash in the water of death had kindled it self, then the Life pressed forth quite through the dead body of the water and of the Earth.
72. But yet the Dead water and Earth, compre∣hend no more then the flash or terrour or crack of the Fire, where-through their mobility existeth: But the Light which riseth up very softly Gently or meekly in the fire-flash, that, neither the Earth, nor the dead water, can comprehend.
73. But it retaineth its Seat in the kernel, which is the unctuosity or fatnesse, or the water of life or the Heaven; for it is the Body of Life, which the Death cannot comprehend, and yet it riseth up in the Death.
74. Neither can the wrath take hold of it or ap∣prehend it, but the Wrath remaineth in the terrour
or crack of the Fire-Flash, and maketh the Mobility in the dead body of the earth and the water.
75. But the Light presseth in very gently after, and formeth the Birth, which through the terrour or crack of the fire-flash hath gotten its compacted Bo∣dy.
76. When now the Wrathfull fire-flash awakened and rouzed up the spirits of Nature, which stand in Death in the Earth, by its fierce terrour or crack; then the spirits began, according to their peculiar Divine Right to generate themselves, as they had done from eternity, and form figure or frame a Body together according to the innate instant qualities of that Place.
77. Now that kind of Salitter which in the time of the kindling of the wrath, dyed in Death, and as it did qualifie or operate at that time, in the innate instant Life of the seven spirits of God, so also it did rise again in the Time of the Regeneration in the Fire-Flash, and is not become any New thing, but onely another form of the Body, which standeth in the comprehensibility or palpability in Death.
78. But now the Salitter of the Earth and of the water is no more able to change or alter it self in its dead Being, and shew forth it self infinitely, as it did in the heavenly place or Seat; but when the qualifying or fountain spirits form the Body, then it riseth up in the power and vertue of the Light.
79. And the Life of the Light breaketh through
the Death, and generateth to it another Body out of Death, which is not conformable to, or of the condi∣tion of the water, and the dead Earth; also doth not get their taste and smell, but the power of the Light presseth thorough, and tempereth or mixeth it self with the power of the Earth, and taketh from Death, its Sting, and from the wrath its poisonous veno∣mous power; and presseth forth up together in the midst or center of the Body in the growth or vege∣tation, as a Heart thereof.
80. And herein sticketh now the kernel of the Deitie in the Center in its Heaven, which stan∣deth hidden in the water of Life: if thou canst now, apprehend or lay hold on it.
81. The Metals have the same substance, condi∣tion and Birth or Geniture, as the vegetables upon the Earth have. For the Metalls or Mineral Oares at the time of the kindling of the wrath in the in∣nate instant Wheel of the seventh nature-Spirit, stood in the Fabrick work or operation of the Love, wherein the meek beneficence or well-doing gene∣rateth it self behind the Fire-Flash; wherein the Holy Heaven standeth, which in this Birth or Geni∣ture, when the Love is predominant, presents or
sheweth forth it self in such a gracious amiable and blessed Clarity or Brightnesse, and in such beau∣teous colours, like Gold, Silver, and Pretious Stones.
82. But Silver and Gold in the dead Palpability or Tangibility are but as a Dark stone in compari∣son of the Root of the heavenly Generating: but I set it down here only, that thou mayst know, from whence it hath its Original.
83. But being it hath been, the excellentest rising up and generating, in the holy heavenly Nature, therefore also it is loved by man above all other in this world. For Nature hath indeed written in Mans Heart, that it is better, then other Stones and Earth, but Nature could not reveal or manifest to him, the ground thereof from whence it is come or proceed∣ed, whereby now thou mayst Observe the Day-spring or Morning-Rednesse.
84. There are many several sorts of minerall Oars, according as the Salitter in Natures Heaven was predominant at its rising up, in the Light of Love: For every qualifying or radical spirit in the heavenly Nature containeth the property or kind of all the qualifying or fountain spirits, for it is ever infected or affected with the other, from whence the Life and the unsearchable Birth or Geniture of the Deitie, existeth: But yet is predominant as to one Power, and that is its own Body, from whence it hath the Name.
85. But now every qualifying or fountain spirit hath the property of the whole or Totall Nature, and its Fabrick or Work at the time of the kindling of the wrath was together also incorporated in Death, and out of every Spirits fabrick or work,
Earth, Stones, mineral Oars, and water came to be.
86. Therefore also in the Earth there are found according to the quality of Each Spirit, minerall Oars, Stones, water, and Earth; and therefore it is that the Earth is of so many various qualities, all as Each qualifying or fountain Spirit with its innate Instant Birth or Geniture, was, at the time of the kindling.
87. Nature hath likewise Manifested or revealed so much to man, that he knoweth, how he may melt away the strange or Heterogene matter from every qualifying or fountain Spirits strange infected innate Birth or Geniture: whereby that qualifying or foun∣tain spirit might remain chief in its own Primacy.
88. You have an Example of this in Gold and in Silver, which you cannot make to be pure or fine Gold or Silver, unlesse it be melted seven times in the fire, Psal. 12. 7. But when that is done, then it re∣maineth in the middle or Central Seat in the Heart of Nature, which is the water, sitting in its own quality and Colour.
89. First, the astringent quality, which holdeth the Salitter captive in the hard Death, must be melt∣ed away, which is the grosse stony Drosse.
90. Then Secondly, the astringent Death of the water is to be separated, from which proceeds a poi∣sonous venomous water of separation or Aquafortis, which standeth in the rising up of the fire-flash, which is the evil Malignant, even the very worst source of all in Death, even the Astringent and Bitter Death it self;
for this is the Place, where the Life, which existeth in the sweet water, dyed in Death; And that se∣parateth it self now in the second Melting.
91. Thirdly, the Bitter Quality, which existeth in the kindling of the water fire-flash is melted away, for that is a Rager Raver Tyrant and destroy∣er; also no Silver nor Gold can subsist, if that be not killed or mortified, for it maketh all dry and Brittle, and presenteth or sheweth forth it self in severall Colours; for it rideth through all spirits, assuming the Colours of all spirits.
92. Fourthly, the fire spirit also, which standeth in the horrible anguish, and pangs of life, must be also melted away, for it is a continued Father of the Wrath, and out of or from that is generated the Hel∣lish woe.
93. Now when the wrath of these four spirits is kill'd, then the minerall Oary Salitter standeth in the water like a tough Matter, and looketh like that spirit, which is predominant in the minerall Ore: and the light, which standeth in the Fire,† coloureth it according to its own Qualitie, be it Silver or Gold.
94. And now this matter in the fourth melting looks like Silver or Gold, but it is not yet sixt, nor is it tough or malleable and pure enough, its body indeed is Subsistent, but not the Spirit.
95. Now when it is melted a Fifth Time, then
the Love-spirit riseth up in the water through the Light, and maketh the dead Body living again, so that the matter, which remained in the first four Meltings, getteth power or strength again, which was the proper own of that qualifying or fountain-spirit, which was predominant in this Minerall Oar.
96. Now when it is melted the sixt Time, then it groweth somewhat harder, and then the Life mo∣veth, which is risen up in the Love, and stirreth it self: and from this stirring existeth the Tone in the Hardnesse, and the mineral Oar gets a clear sound, for the Hard and dead beating or noise of the bitter fiery matter is gone away.
97. In this sixth Melting I hold, to be the greatest Danger for† Chymists about the preparing of their Silver and Gold. For there belongeth and is requi∣red a very subtile fire for it, and it may soon be burnt and made dead or Deaf; and it becometh very dim or blind, if the fire be too cold.
98. For it must be a middle or mild fire, to keep the spirit in the Heart from rising, it must be gently Simpring, then it getteth a very sweet and meek ring∣ing sound, and continually rejoyceth, as if it should now be kindled again in the Light of God.
99. But if the fire be too Hot in the Fifth and Sixth Melting, then the new life, which hath gene∣rated it self in the Love in the rising up of the Lights power out of the water, is kindled again in the fierce∣nesse in the wrath-Fire, and the Mineral Oar be∣comes a burnt scum and Drosse, and the Chymist hath dirt instead of Gold.
100. Now when it is melted the Seventh time, then there belongeth and is required yet a more sub∣tile fire, for therein the life riseth up, and rejoyceth in the Love, and will shew forth it self in infinity, as it had done in Heaven before the Time of the wrath.
101. And in this motion it groweth unctuous or fat and luscious or luxuriant, it increaseth and spreadeth it self, and the highest depth generateth it self very joyfully out of or from the Heart of the Spirit, just as if it would begin an angelical Triumph, and present or shew forth it self infinitely in divine power and form according to the Right of the Dei∣tie: and thereby the Body getteth its greatest strength and power, and the Body coloureth or tinctureth it self with the highest degree, and getteth its true beau∣ty excellency and vertue.
102. And now when it is almost made, then it hath its true vertue and colour, and there is onely one thing wanting, that the spirit cannot elevate it self with its Body into the Light, but must remain to be a dead stone; and though indeed it be of greater vertue, then other Stones, yet the Body remaineth in Death.
103. And this now is the earthly God of Blind men; which they Love and Honour, and leave the living God, who standeth hidden in the Center, sitting in his Seat. For the dead Flesh comprehendeth onely a Dead God, and longeth also onely after such a dead God.
But it is such a GOD, as hath Thrown many men headlong into Hell!
104. Do not take me for a Chymist, for I write onely in the knowledge of the spirit, and not from Experience. Though indeed I could here shew some∣thing else, viz. in how many Dayes, and in what Hours these things must be prepared: for Gold cannot be made in one Day, but a whole Moneth is requisite for it.
105. But it is not my purpose, to make any try∣all of it, because I know not how to manage the Fire, neither do I know the colours or tinctures of the qualifying or fountain-spirits in their outermost Birth or Geniture, which are Two Great Defects; but I know them according to (another) or the Regene∣rate Man, which standeth not in the palpability.
106. At the Description of the SUN you will find more and deeper things concerning it: my intenti∣on is onely, to describe the whole or Total Deitie, as far as I am capable, in my weaknesse to apprehend, viz. How, that is in Love and Wrath, and how it doth generate it self now at present in this world.
You shall find more concerning Jewels and pretious stones at the description of the seven Planets.
subsist, or have my be∣ing.
See the 14. Chap. 127 verse.
or the Rea∣son of my flesh.
or, the Spirit that is gene∣rated, or ra∣ther rege∣nerated in in me.
or, In∣standing.
or dyed the Death.
or Tin∣ctureth.
Subsistent
den Alchy∣misten.
or making.