to it, and is required for it, a very subtile fire, and it may soon be burnt or made dead or deaf; and it becometh very dim or blind ** if the fire be too cold. ** "very dim or blind." The editions of 1656 and 1730 have, " viel zu blind," " much too blind "; while the editions of 1682 and 1715 have, " viel zu lind," " much too soft." St M. prints, "trop molle," "too soft." Schiebler prints, "viel zu gelind." 98. For it must be a middle or mild fire; to keep the spirit in the heart from rising it must be gently simmering, then it getteth a very sweet and meek ringing sound, and continually rejoiceth, as if it would now be kindled again in the light of God. 99. But if the fire be too hot in the fifth and sixth meltings, then the new life, which hath generated itself in the love in the rising up of the light's power out of the water, is kindled again in the fierceness in the wrathfire, and the mineral ore becomes a burnt scum and dross, and the alchymist hath dirt instead of gold. 100. VII. Now when it is melted the seventh time, then there belongeth to, and is required for, the process, a yet more subtile fire, for therein the life riseth up and rejoiceth in the love, and will shew forth itself in infinity, as it hath 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 itself, and the highest depth generateth itself 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 itself infinitely in divine power and form, according to the right of the Deity: and thereby the body getteth its greatest strength and power, and the body coloureth or tinctureth itself with the highest degree, and getteth its true beauty, excellency and virtue. 102. And now, when it is almost made, then it hath its true virtue and colour, and there is nothing wanting except in this, that the spirit cannot elevate itself with its body into the light, but must remain to be a dead stone; and though indeed it be of greater virtue than 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 centre, sitting in his seat. For the dead flesh comprehendeth only a dead god, and longeth also only 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 an alchymist, for I write only in the knowledge of the spirit, and not from experience. Though indeed I could here shew something else, viz. in how many days, and in what hours, these things must be prepared; for gold cannot be made in one day, but a whole month is requisite for it. 105. But it is not my purpose to make any trial at 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 regenerate man, which standeth not in the palpability. 106. At the description of the SUN you will find more and deeper things concerning it: My intention is only to describe the whole or total Deity, as far as I am capable in my weakness to apprehend [it], viz. how that is, in love and in wrath, and how it doth generate itself now at present in this world. You will find more concerning jewels and precious stones at the description of the seven planets. THE TWENTYTHIRD CHAPTER Of the Deep above the Earth. 1. WHEN man beholdeth the deep above the earth he seeth nothing but stars, and clouds of water, and then he thinketh, Sure there must be another place, where the Deity presenteth or sheweth forth itself, together with the heavenly and angelical government: man will needs have the deep, together with its regimen or dominion, severed from the Deity; for there he seeth nothing but stars; and the regimen or dominion between, is fire, air, and water. 2. Then presently he thinketh, God hath made this thus, out of or from his predestinate purpose, out of nothing: How then can God be in this being? Or, how could that be God himself? He continually imagineth that this is only a house, wherein God dwelleth and ruleth by his spirit. God cannot be such a God, whose being consisteth in the power of this government or dominion. 3. Many will dare to say, What manner of God would that be, whose body, being, and power or virtue, standeth or consisteth in fire, air, water and earth? 4. Behold! thou unapprehensive man, I will shew thee the true ground of the Deity. If this whole or universal being be not God, then
to it, and is required for it, a very subtile fire, and it may soon be burnt or made dead or deaf; and it becomes very dim or blind ** if the fire be too cold. ** "very dim or blind." The editions of 1656 and 1730 have, " viel zu blind," " much too blind "; while the editions of 1682 and 1715 have, " viel zu lind," " much too soft." St M. prints, "trop molle," "too soft." Schiebler prints, "viel zu gelind." 98. For it must be a middle or mild fire; to keep the spirit in the heart from rising it must be gently simmering, then it getts a very sweet and meek ringing sound, and continually rejoics, as if it would now be kindled again in the light of God. 99. But if the fire be too hot in the fifth and sixth meltings, then the new life, which has generated itself in the love in the rising up of the light's power out of the water, is kindled again in the fierceness in the wrathfire, and the mineral ore becomes a burnt scum and dross, and the alchymist has dirt instead of gold. 100. VII. Now when it is melted the seventh time, then there belongs to, and is required for, the process, a yet more subtile fire, for therein the life rises up and rejoics in the love, and will show forth itself in infinity, as it has done in heaven before the time of the wrath. 101. And in this motion it grows unctuous or fat, and luscious or luxuriant; it increases and spreads itself, and the highest depth generats itself very joyfully out of or from the heart of the spirit, just as if it would begin an angelical triumph, and present or show forth itself infinitely in divine power and form, according to the right of the Deity: and thereby the body getts its greatest strength and power, and the body colours or tincturs itself with the highest degree, and getts its true beauty, excellency and virtue. 102. And now, when it is almost made, then it has its true virtue and colour, and there is nothing wanting except in this, that the spirit cannot elevate itself with its body into the light, but must remain to be a dead stone; and though indeed it be of greater virtue than other stones, yet the body remains in death. 103. And this now is the earthly god of blind men, which they love and honour, and leave the living God, who stands hidden in the centre, sitting in his seat. For the dead flesh comprehends only a dead god, and longs also only after such a dead god. But it is such a god as has thrown many men headlong into hell. 104. Do not take me for an alchymist, for I write only in the knowledge of the spirit, and not from experience. Though indeed I could here show something else, viz. in how many days, and in what hours, these things must be prepared; for gold cannot be made in one day, but a whole month is requisite for it. 105. But it is not my purpose to make any trial at 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 regenerate man, which stands not in the palpability. 106. At the description of the SUN you will find more and deeper things concerning it: My intention is only to describe the whole or total Deity, as far as I am capable in my weakness to apprehend [it], viz. how that is, in love and in wrath, and how it does generate itself now at present in this world. You will find more concerning jewels and precious stones at the description of the seven planets. THE TWENTYTHIRD CHAPTER Of the Deep above the Earth. 1. WHEN man beholds the deep above the earth he sees nothing but stars, and clouds of water, and then he thinks, Sure there must be another place, where the Deity presents or shows forth itself, together with the heavenly and angelical government: man will needs have the deep, together with its regimen or dominion, severed from the Deity; for there he sees nothing but stars; and the regimen or dominion between, is fire, air, and water. 2. Then presently he thinks, God has made this thus, out of or from his predestinate purpose, out of nothing: How then can God be in this being? Or, how could that be God himself? He continually imagines that this is only a house, wherein God dwells and ruls by his spirit. God cannot be such a God, whose being consists in the power of this government or dominion. 3. Many will dare to say, What manner of God would that be, whose body, being, and power or virtue, stands or consists in fire, air, water and earth? 4. Behold! you unapprehensive man, I will show you the true ground of the Deity. If this whole or universal being be not God, then
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