5. For if an opposite essence enters into another, it makes an enmity, and a hateful overmastering and destroying, each the other. One property annoys, weakens and destroys another, whence the death and dissolution of the body is arisen.
6. For whatsoever stands not in the temperature cannot subsist eternally; but whatsoever stands in the temperature, that has no destroyer; for all properties do [there] mutually love one another: and in the love is the growth and preservation of the life.
7. And we are here fundamentally to understand how the gross properties in the wrath of the Fiat in the essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur, so that the heavenly man was no longer known; as lead does hold the gold's-spirit availed in itself; that it is not known [or discerned].
8. For the desire, viz. the first form of nature, which is the Fiat, has swallowed, in the grossness, the heavenly part both in man and metals, as also in all herbs, and all other fruits. All the sovereign power of [or from] the holy world's essence lies shut up in the wrath and curse of God, in the dark world's property in the earth; and springs forth by the strength of the sun, and the light of the outward nature, in the essence, through the curse and wrath;
which budding or pullulation gives a sovereign power and healing virtue for the malignant essence in the living bodies, whence the physician is arisen, who seeks and learns to know the virtue [and temperature thereof], that he may resist and remedy the opposite essence in the body; which, notwithstanding, is only a lukewarm and faint sparkle thereof; if he be not able and skilful first to separate the gross raw wildness (which is from the dark world's property) from his cure.
9. For if the captivated essence of the heavenly world's property may be redeemed from the curse and wrath of nature, then it stands in the temperature; and if it then so comes into a living body it does awaken also the shut-up [or imprisoned] life of the heavenly world's ens [Essence or substance], if that likewise be in the body; and expels the wrath, whereby the sickness is destroyed, and the essence enters into the temperature.
10. That this is certainly thus, we may see by Adam and Eve, when the wrath did awaken in their essence, and the Fiat did impress the bestial properties, and formed (them) in the essence, that when the soul, viz. the image of God, did experimentally know this, it was ashamed of the bestial deformity, and of its being in a bestial vessel, viz. in another Principle.
11. For the outward part of the soul, viz. the air with its astrum, did arise and obtain the upperhand; as we may plainly see that amongst the greatest part of men the outward part of the soul bears the sway and domination over the whole body, in that the bestial man does seek and labour only after the pleasure of this world, viz. after external honours, authority and beauty, and also how to pamper, fill and gluttonise the beast; and so to vapour and proudly prank with the beast, as with a god, and yet it is only a corruptible, evil beast, in which the real true man lies shut up, without life.
12. Also this gross beast shall not possess the kingdom of God; and also it profits not at all (John vi. 63). But [the kingdom of God profits] the hidden man [alone], which lies shut up in this beast, as the gold in the gross ore. Which [hidden inward] man the gross beast scarce regards or gives any respect unto, save only that it does sometimes a little play the hypocrite with it, and comforts it with devout words, but exalts itself in its place, as a proud peacock; and bravely trims, adorns and fattens his beast, that the devil may have a horse to ride upon, and thereby mock God: and he rides thereupon in the vanity [of this world], in the kingdom of God's anger, as upon a false whore which desires to live in its own self-full might and wit.
5. For if an opposite essence enters into another, it makes an enmity, and a hateful overmastering and destroying, each the other. One property annoys, weakens and destroys another, whence the death and dissolution of the body is arisen.
6. For whatsoever stands not in the temperature cannot subsist eternally; but whatsoever stands in the temperature, that has no destroyer; for all properties do [there] mutually love one another: and in the love is the growth and preservation of the life.
7. And we are here fundamentally to understand how the gross properties in the wrath of the Fiat in the essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur, so that the heavenly man was no longer known; as lead does hold the gold's-spirit availed in itself; that it is not known [or discerned].
8. For the desire, viz. the first form of nature, which is the Fiat, has swallowed, in the grossness, the heavenly part both in man and metals, as also in all herbs, and all other fruits. All the sovereign power of [or from] the holy world's essence lies shut up in the wrath and curse of God, in the dark world's property in the earth; and springs forth by the strength of the sun, and the light of the outward nature, in the essence, through the curse and wrath;
which budding or pullulation gives a sovereign power and healing virtue for the malignant essence in the living bodies, whence the physician is arisen, who seeks and learns to know the virtue [and temperature thereof], that he may resist and remedy the opposite essence in the body; which, notwithstanding, is only a lukewarm and faint sparkle thereof; if he be not able and skilful first to separate the gross raw wildness (which is from the dark world's property) from his cure.
9. For if the captivated essence of the heavenly world's property may be redeemed from the curse and wrath of nature, then it stands in the temperature; and if it then so comes into a living body it does awaken also the shut-up [or imprisoned] life of the heavenly world's ens [Essence or substance], if that likewise be in the body; and expels the wrath, whereby the sickness is destroyed, and the essence enters into the temperature.
10. That this is certainly thus, we may see by Adam and Eve, when the wrath did awaken in their essence, and the Fiat did impress the bestial properties, and formed (them) in the essence, that when the soul, viz. the image of God, did experimentally know this, it was ashamed of the bestial deformity, and of its being in a bestial vessel, viz. in another Principle.
11. For the outward part of the soul, viz. the air with its astrum, did arise and obtain the upperhand; as we may plainly see that amongst the greatest part of men the outward part of the soul bears the sway and domination over the whole body, in that the bestial man does seek and labour only after the pleasure of this world, viz. after external honours, authority and beauty, and also how to pamper, fill and gluttonise the beast; and so to vapour and proudly prank with the beast, as with a god, and yet it is only a corruptible, evil beast, in which the real true man lies shut up, without life.
12. Also this gross beast shall not possess the kingdom of God; and also it profits not at all (John vi. 63). But [the kingdom of God profits] the hidden man [alone], which lies shut up in this beast, as the gold in the gross ore. Which [hidden inward] man the gross beast scarce regards or gives any respect unto, save only that it does sometimes a little play the hypocrite with it, and comforts it with devout words, but exalts itself in its place, as a proud peacock; and bravely trims, adorns and fattens his beast, that the devil may have a horse to ride upon, and thereby mock God: and he rides thereupon in the vanity [of this world], in the kingdom of God's anger, as upon a false whore which desires to live in its own self-full might and wit.
No commentary for this page.
There is commentary on page 1.