The Signature of All Things — trans. John Ellistone (1651)
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The translator’s English as printed (John Ellistone). The original-language text is not held; names are romanised as the translator printed them.
25. And here we understand the third Will, (which takes its Original out of both these, viz. out of such an Essence, viz. out of the Mother) viz. the Spirit, which has both these Properties in it, and is a Son of the Properties and also a Lord of the same; for in him consists the Power, he may awaken which he pleases; the Properties lie 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 Egress is the real Life, he may play upon the Instrument as he pleases, in Evil or Good, according to Love or Anger, and as he plays, and as the Instrument Sounds, so is it received of its Contra-tenor, viz. of the Assimulate.
26. If the Tune of Love be played, viz. the Liberty's Desire, then is the Sound received of the same Liberty and Love-Lubet; for it is its pleasing Relish, and agreeable to its Will's Desire, one similar Lubet takes another.
27. And thus likewise is it to be understood of the Enmity and contrary Will; if the Instrument be struck according to the Desire to Nature, viz. in the Wrath, Anger, and bitter Falsehood, then the same contrary 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, easy, and pleasant, and it is called Good; and the Desire to Nature makes itself in itself dark, dry, hungry, and wrathful, which is called God's Anger, and the dark World, viz. the first Principle; and the light World is the second Principle.
29. And we are to understand, that it is no divided Essence, but one holds the other hidden 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 Dominion, and manifests itself externally with its Character, and makes a Form and Signature according to its Will in the External after itself. A Similitude whereof we see in an enraged Man or Beast; though the outward Man and Beast are not in the inward World, yet the outward Nature has even the same Forms; for it arises originally from the inward, and stands upon the inward Root.
30. The third Form is the Anxiousness, which arises in Nature from the first and second Form, and is the Upholder or Preserver of the first and second; it is in itself the sharp Fiat, and the second Form has the Verbum, viz. the Property to the Word, and it consists in three Properties, and makes out of herself with the three the fourth, viz. the Fire; in the external Birth, viz. in the third Principle, it is called Sal, or Salt, according to its Matter; but in its Spirit it has many Forms; for it is the Fire-Root, the great Anguish, it arises betwixt and out of the Astringency and Bitterness in the austere Attraction; it is the Essentiality of that which is attracted, viz. the Corporality, or Comprehensibility; from Sulphur it is of a Brimstone Nature, and from Mercury a Blaze or Flash; it is in itself painful, viz. a Sharpness of Dying, and that from the sharp Attraction of the Astringency: It has a two-fold Fire, one cold, another hot; the cold arises from the Astringency, from the sharp Attraction, and is a dark black Fire; and the hot arises from the driving forth the Compunction in the Anguish in the Desire after the Liberty, and the Liberty is its Enkindler, and the raging Compunction is the Cold's Fire's Awakener.
31. These three Forms are in one another as one, and yet they are but one Mother, viz. the desiring Will to Manifestation, which is called the Father of Nature, and of the Being of all Beings.