Signatura Rerum (The Signature of All Things)

4, Which alfo was the Will of the Devil, that he would know Evil : and in the Enkindling to the Knowledg in Mercurj he be* came corrupt and dark ; for he entered with the Imaginacion,according to his Condition, Knowledg and Defire, into the fiery Byfsj 2nd Adttn J according to his Knowledg and Defire, went into the cold Byfs into the Impreflion, into the procreated waterilh Property in the Salnitcr, where botl) Kingdoms ftand fevered : He dcured to prove and tifle the watery Mercury^ in which is the Mortal Poyfon j and Lucifer Qdefired] the fiery Mercury, which giveth Strength and Might j whence his Pride arofe, vi^ out of the fiery Mercury: But both, vi\, Lucifer, and alfo Adam, loft the Oyl of the Meekncfs of the Divine Eflemiality. 5, Now we are to confidcr of the Serpent, which deceived Adam with its craft j How ic was, and.what its fubtlety was, after which/^^awi & Eve did Iraaginej wherefore they did eat of the forbidcnTree which was Evil andGood,and how they did eat Death thereby i and what their Salvation and Refloration is naturally, and properly; what Evil and Good is j what the Property of the eternal Life, and tiien the Property of eternal Death, is : what the Cure is, whereby the Sickaefs introduced by Mam^ and its death, may be healed, and reftored both to the Temporal, and Eternal Life.

6, Let the Reader attend unco the fence and meaning j for we have not the Ability to give this into his hands, that onely belongeth unto God ; but the Gates fh all ftand open for him, Jf»Or The be will enter in j if not, * flattery avails him not. vlddlf 7, The Devil was a fair Angel, and the Serpent the fubtle * Beaft, and Man the likencfs of the Deity j now all three were \ coriupted by ImaglnatioB and Pride,and got the Curfe of God t Sj/oyledj tor their falfe Luft, [or cunning.] undone, 8, All whatfoever is Eternal, procccdeth originally from one Ground, as Angels and Souls ; but the Serpent is not out of the Eternal Ground, but out of the Beginning, as we hive before given youto underftand, how * with the Enkindling of the fire * Or, ln„ intheSalnitral Flagrat, two Kingdoms SeVer, vi\. Eternity and Time ; and how the Eternity dwelleth in the Time, but yet onely in it felf; but yet fo nigh unto the Time, as Fire and Light which arc in one another, and yet n^ake two Kingdoms \ 4^ Si^natui^4 Rii'Urn,: Cha^.j, or as Djrknefs and Light dwell in each other, and the one is not the other. The like we are to confider of the inchoative poyfonful Merciify in the Devil, and in Man, and in the Serpent alfo; how an O/l corrupteth, and yet the Effence or Being of God is not hereby ar all corrupted, but cntereth into it feU, vi\.

into the I^othing ,• and the Creatural Mercufy, which Ariieth, or is begotten with the Beginning of the Creature in the Creature, a Or Out' foethoufof it fclf, that is, out Sf the Eternal into Time, vi\, tvarJs, into ^^^ Beginning of the Creature : It defireth its own fclf, that is, the Beginning i and will be its own, or a Seifift, and forfaketh the Eternity , into which it fliouldbe wholly confined and refigned with its Dclire, and bring its Hunger thereinto ; and then its Poyfon-Souicc would not be manifeft.

9. For whailoevcr doth hunger after the eternal Nothing, vi\, aUer the quiet meek Liberty of God, that is not maniteft to it fclf, but it is manifeft in theScili Liberty, vi^. in God , for as the Hunger is, fuch is alfo the Effence in the Hunger •, each Hunger, or Defire, makithitfelf an Ellencc according to the Prop. rty of the Hunger, or Defire. 10. Thus the Devil maketh [or caufeth] in himfclf hisDatknefs ; for he went with his Defire into himfelf, into the Property of the Center to the Defire, and forfsok the Eternity, vj\. the Nothing, that is, the Lubet of Love j fo that he enkindled himfelt in his Poyfonful Mercury , that is, in the Forms unto Life in himfclf, and became an anxious Fiic-fource in the Darknefs ; as wood that Is burnt to a coal, which onely gloweth, and hath no more any true light in it, alfo no oyl or water ; fo it went with him. Now in his own Property, vi% in his LifcsForms, there fpringeth forth nothing but a ftingiog envious Property, where one Form doth hate and annoy the other, and yet do fo beget each other.

I f . And fo was the Serpent h'kewife, yet not by its own Afpl-^ ring Haughtinefs ; but when God faid. Let all forts of Bcafts come forth,each according to his property j^or kindc,] then came forth Beafts out of every Property of Nature, as it was manifeft in the SeVeration, when God moved himfelf to the Creation ; for the Devil would domineer over the Love and Meeknefs of d Or Set ^^^i and ^ put h'S Defire alfo into the Anger, that is, into the his Defire Auftere Might, where the Poyfon-life Arifcth, vi\. into the Fiat upon the °^ ^'^^ wrathful Property, out of which Form are proceeded Vi- l^n?er. V^^^i Serpents, Toads, and other venomous worms j not that the Devil hath made them. That he cannot : onely as the Defire was in the ImpreiTion of the Fiat, fuch alfo was the Creature in the Evil and Good. Cttil*»7« Sigmtura Rtrum, 47 12, For in the Impreffion of the Fiat, in the Original of the outward Mercwry, viz, of the Life, which is manifcft to it felf internally, was the SeVeration, where God and the World Sever, viz. God*^ inwardly, the World * outwardly, as a Simili- h Text./»- ludeof the Abyfs, or a Looking.glafs of Eternity j even there tohimfelf. the inward Wrach , whence God is called an angiy zeal- ♦ Out of it ous God, and a conluming fire, manifefted it felf externally in feif^ figures, as in a Similitude of the inward Birth in the Center;

liice as the Eternal Lubet, which He is himfelf, ftirreih up []awakeneth] and caufech the Defire to the Nature of the eternal Manifeftation, and gives in it felf into the Defire, and turneth the Wrath of the Defire into Joyfulnels. 4- Or urjt 13, Thus it isalfowith the Serpents -|- craft ; in the highcfl ovfitbtldy' Mercury is the higheft fharpeft proof of all things : the more poy- '' fonful a thing is, the more (harply it proveth a thing j for the « ftiarpeft Tafte and Smell confifts in the great Poyfon, vi^. in * ^ttick" a Dying Source. ^P' k^^"^^- 14, And as the Eternal Light is" generated out of the Fathers « Qr Befliaipnefsjfhat it attains the Shine, and goeth forth with its own getteth it ' Source through the fharpnefs out of the Anguilh-Source again filf, into the Liberty, vi^. into the Nothing, where the Light, by reafon of the Fires- Source and Propeiiy, becomes alfo a Defire, which is the Defire of the Divine Love and joyfulnefs j in which Defire, MetturiiMj the Eternal Word, or the Underftanding of Eternity, or Deity, is rightly Confidered and Named: and this EfHux from the Fire Cunderftand from the Eternal Magical Spiritual Fire) is a Procreation, vi^. of the Word of the Power, Colours, and Vertue : and this Defire of the Same Mc/f«7, or Wftrd,doih alfo * immodelize the Power into its own Defire, and * Or /oz-w, makcth it cflential j which is the Meekncfs and the Love, which or imma^, quencheth the Wrath of the Eternal Father, vi\; of the Eternal Naturci-Defire with Love, andchangeth it in co Joyful ncfr.

Light i and alfo a Powerful [ Property^ from the Motion of the Eternal Imprciliun,or Defire of the Father after the Birth of the Sonj whence the Divine Ayr (as the Power through the Shine cf the Light) proceedeth forth out of this Love- fire, which is the Spirit of God, ftand the Efl'cnce, vi\„ the Heavenly EfTentialityJ hath given it Bring , felf forth into the Creation with the Verbum Fiat, to * fet the Fa« tttrn^ or chers ^ngzx^vl\. the form of the Eternal N«ture,into the highefl/«W;/»«/^^ '4S Si£fiAtttra Rerum. ,ClfAf>7. Joyfulncfs, and to fee forth the likenefs of the Eternal Gcnera« tion, and where the Nature of the Wrath was moft elevated through the Fiat, there alfo the DeHredid moil incline it fclf to> wards the Liberty,to be free frooa the Wrath, and to bring it into + Or,/ojf- the -f- Kingdom of Joy, whence the great and deep Know ledg is fulacfi. Arilcn.and alfo the moft precious and highcft Tinftutc j undcr- * Or, Re- ftand the DeHre of the wrathful Hunger * received that into it fclf ccivtth after which it hungered, vi^. the Liberty j for all tilings were that wh'tih created good in the begiunirig, alfo the Devil was good while he

it hungretb ^^^ an Angel, fo alfo the Serpent ^was good in its Creation be^ aftCTt ^°^^ ^^^ Curfe.] 16, But being the Devil went Into the h'ghcft Fires- Defire, God departed from him, as a light that is put out, or extinguifheth in a Candle, and afterwards he lived according to his own Defire. 17. But Icclng he knew that there was fuch a Tinfl^urc in the Serpent, and the Serpent being created out of the beginning of a Ci'tbt Time j therefore he * infinuated with his Defire into the Serpent, and took poffeffion of the Serpents Tinfture, and wrought forth his Defire through the Serpent agamft Man, to introduce him to long after the Serpents Property : For the Serpents Tinfturc was from both Originals, vi\. out of the deadly Mercury from the Dying in the fire, vi^ from the coldnefs in the Impreffion j and then alfo from the Wrathful £fiery Property in the Injpreflion.] The cold Impreffion is earthly, which Arifcth from the Wrath, viz, from the Dying in the Wrath, in the Impreffion ; and the fiery Qlmpreffion^ arifcth from the quick Poyfon of M«-* CN/y, in which Property the Spirits life confifls. i8. Thus AdammA Eve were infefted withthc Devils Defire through the Serpent, viz. through the earthly, deadly Property of the Serpent ; and alfo [through] the wrathful poyfonful living Property of Gcds Wrath according to the Devils own Property j and was inflamed in his Divine Oyl, that is, in the Heavenly Efl'catiality,

19. Even then the Divine Light, which fhone out of the Divine Body of the Heavenly Eflcntiality, was cxtind unto him j 4. Or Coh^^"^ iheCuife feized upon the Soul. Now Gods-j^ curfingisa omamg ^withdrawing; viz, the Divine Power, which was in the Body, a banijh' departed into its own Principle ; and his holy Oyl (wherein the ini. Power of God dwelt, and had made a Kingdom of Joy, viz, the Paradife) became a Poyfon; ao. For the Earthly Part according to the mortifying of the water, viz. the Cogaftrifh Property, was manlfeft ; and forthwith Mercury ^ (viz.) the coldnefs in the Deaths Property, got Chap. 7* SigMMnra Rerum. 4p he Dominion, whereas before he was as it were * fwallowed up in 'Or aval' he divine Power : Thas Adam dyed unto God, and lived to ltd. Death ; here ic was ncceflary, that God Ihould regenerate him j and tbtrefoie the Serpent was curfed, becaufe re had fervedj aod willingly obeyed the Devil. 21, Thus we underftand what lieth hid in the greateft Anguifti., vt\. in the flrongeft Mercury, viz. an Oyl, which Cuteth and Tinfturech all Dileafes j hut the cold Poylbn, vi"^. the DeathsSource muft be done away, and put into a fisry ^property] which is deiirous of the Light j for Gjd created all thtngs good in the beginning, but through his Cnrfing or withdrawing the Hvil came in } for when Gods

Love«deiire dwelt in the uutward Worlds- Source, and Penetrated it, as the Sun the Water, or the fire an Iron, then the outward World was a Paradife, and the divine Eflence Sprang forth and budded through the Earthly, the Eternal Life through the Mortal ', but when Gud curfed it for mans fake, the mortal [*Life3 was manifeft in man, and alfo in ^ p^^f q^ the fruit of which man mould cat, which property before was only prgpeyU. manifeft in the Tree of the JQiwu'ledg of Good and Evil^ on which hdam and his wife were Tempted, whether their DeHre would enter into the Eternity, vi\. into God? EU'ence, or into the Ertcncc of Tiine,into the living or mortal Oyij in which Source the Souls fpirit would live, that is, burn.

11. Thus by Gods Curfe or withdrawing the Heavenly Body was (hutup,and the Anger- Source fet open, and To £the Heavenly Body3 ^*^ ^^^^ ^"^ "P • ^"^ feeing Man by the Eternal MfrcuryjAizx. is,by the Word of Divine Power,was in one part formed out of Eternity into Body and Soul, none could* dirdofe the * OptHyOt Poyfon- death, and deftroy the mortal Mercury y and change it a- exclude, , gain into the Lights- Source, vi\. into the Source of the divine JoyfulnefSjfave only the very divine hAenury^ viz. the Power and the Word of Life it felf j for the Serpents poyfonful earthly pro - petty was manifeft and ftirred up in man j therefore when Gods Word did pity the Corruption of man, and did again * embrace * Or,r(/tfife him, he faid. The Seed of the mmanfhaU brwfe the Serpents head^ his fart. and thou Cundcrfland the Serpents poyfon or fire){halt fting him in the Heel. 13. Herein now lieth the Phllofophers Stone, [] to know] how the Seed of the Woman bruifeth the Serpents Head, which is done in the Spirit and Effencc, Temporally and Eternally ; the fting of the Serpent is Gods Anger- fire, and the Womans Seed is Gods Love*fire,v»hich muft be again awakcncd,and * illuftrate * Throughthe Anger,and deprive the Wrath of its might, and put it into the /^/»<, irra* divine foyfulncfs, and then the dead Soul, which lay availed in diate,

«j^ Sigmtura Rwum, Cm A p. 7. Gods Curfe, doth arife : when the poyfonful Mwtfry, which re Tembleth Gods Anger, is Tindured with Love, then the Deadis Aiifiuilh in Mercury is changed into the highcft Joyfulnefs and Dcurc ot Love,which doch again make a Love-eiTence in it fclf, vix.. an heavenly Body out of the earthly : when Mercu<y is changed into an heavenly Source,it defireth no longer j^ormotc^ the eaithly mortal Life i [| it defireth ] not the four Elements, but (mly the One, wherein the four are containcd,as it were avalled J as the Light holdeth the Darknefs availed in it felf, and yet the Darknefs is in it, but not manifcft in the Light ; as God dwclletli in Time, and the Time comprelicnds him not, unleU it ' be trariflatcd and wrapt up into Eternity, that the divine Light dorh again fhine in its Source^and then ihic Time is manifeft with *Or,ff'oyk^ its * Wonders in the Eternity, and (ff{i!* 14. On this wile alfo is the Procefs of the Wife men with the Precious Stone: There is no nearer Confideration of the farne, then toconfidcr [and know] how the Eternal Word, zii^. the heavenly divine Mercurji in the diviae Power is become man, and llain Death, and the Anger in man, x/j\. changed the Mfrcwv^ into the divine Joyfulnefs, whereby the humane Me/eury^ which before lay (hut up in Gods Anger, v's\. in ihc Source of Death, doth with its new enkindled Dcfire, which now is.

called Faith in the Holy Ghoft,attraft divine £flentiality,t/i«;.. Ch rifts Body unto it feif, and fetteth it felf in divine PoWcr and Light above the Anger of God,and the Poyfon of the Serpenr,and brUilfe the head of the Anger, v\, tlie poyfon of Death with the Lwfc of divine Joyfulnefs, that is, the Anger was Mafter, but m the Light it be* came a Servant, which now niuft be a caufe ot the Joyfulncft, a« it is moft plainj clearjand manifcflly made known and (hewn un*» to us in the Mercurial Lite, If. Now obferve the Procefs, and meditate thereon, ye detr ♦ Here and Children of Wifdom, and then ye fhall have Enough * 1 empo* for ever, rally and Eternallyj do not as Babei doih, which tickleth and cbini forteth it felf with the Philofophers Stone, and boafteth of it, but + r> h/ ^^^P^^^ o'^^y * ?,^oCs Mafons- Stone (hut up in Poy fort and Death, jDr^vme jj^ ^gjij ^j jj^g ^ precious Philofophers Stone j what is^ it for BaStoneof the ^^^^^ have the Stone, when as it lieth wholly (hut up inBis*f/!? tyijc-mtn, jj jj 35 jf 3 Lqj.j beftowed a Country upon me, whit?h jo^ftcdi Was tn'ne, buti could nottake poff€(R<>nof it, and rerniaincd ftill'i peor man for all that, and yet I boafted of the Dorhrniow, and fo hitd the Name, and not the Power : Even thus it goeth wMj Eahel about the precious Stone of the New- birth in Chrifi fefus. i^. In the Sweet Name, fefm C*i^;^,the whole Procefs is con*

taincd, what, :«nd how the New-bath is t-ut of Dcith Into Life, which is very cleaily undtrftood in the language of Nature ; for the Name Jifm is the property ci the free Lubet of Eternity, which yeelck it felfintoihe « Centre of the Pregnatrefs, vi^ in. *Or,P/<'^. to the Fachcrs property, and figurizeth it felf in the Centre in the fnf-t Ctnfn Fathers property, vi\. in the Fathers Fire, to a word of Eternal 27. llnderftand, the Father, ^'/\. the Fathers fiery Form«, do %uratc [[fliai^e] this divine Voycc effentiaJly in it felf in the Lubet of the Liberty ; that is, the Fathers fiery property maketh ic felt m the d.vine tffence of the eternal Love to a Mercury of loyfulnefsj for the Fathers property is the Fire*fouice, and the Sons, vi\. the eternal Luhets property, is the Love-fource ) and yet alio there would be no Defire of Love, if the Farhers Fire did not enkindle it, and make it moveable, z^i^. dehrous 3 from the F.re arifeth the Dcfire. i8. fhe Father of all EflerKM hegetteth this holy De(ire through his Fire- fv;urce, whicii is now hisheart of L ve, which giveih in his Fire the fliining Luftre and Splendor, even there the Wrath in the Fires-property dycth from ELernity 10 Eternity, and IS changed into a Love- dcfire.

19. Thus obterve it > the free Lubets property is here in the Fires property called Cbrift^ which fignifieth in the language of Nature a * Potent Champion , depriving the Wrath of its Power, * One t'ai a Shine of the Lijiht in the Darkncfs, a franfmutatlon, where the bfcal^s Luvc'Lnbet ruleth over the Fire Lubet, vi^. over the Wrath, the t^^i'ough if* Light over the Darknefs : Here the Seed of the Woman fundcr. ripft^tfyftand of the free Lubet, in which there is no Source^ bruifeth the Head of the Wrach of the Eternal Nature, vi\. of the Eternal Dcfire > for the Fiies property is rightly called the Head, for it is the Caufe of the Eietnal Life j and the Liberty, vi\. the free Lubet, or the Nothing, is rightly called ifc«^(?w<i»i for in the Nothing,x'ii^.in the Liberty * of all Source, confifts the Birihof ^ Qj. p^, the Holy Trinity of the Deity, ^^„^ ^^^^ JO, Now ihe tire giveth Life, and the free Lubet giveth Ef- 5<,/^yf/ fence into the Lite, and in the Efience is the Birth, where the * Father, v'it^ the Eternal Ground, begctteth his Eflence, viz, his Heart out of the Abyfs in Himfelf, that is, out of the Abyfs in Himfelf into a ByTs ; the Son * is the Fathers Byfs : Thus the * Or, Bei Father remaineth in Himfelf, as torching his own property only, cofiss* the Byfs of the Eternal Nature j and the S jH remaineth in the Father, the Byfs of the Power and Kingdom of joy ; a refem* blance whereof you fee in the Fire and Light ; And thus the Son Tinfturcih the Father with the Liberty, viz, with the Nothing,

51 StgHtitHra Rerttnh C^h^^ and the Father Tindureth (the Son^ the Nothing, that there \i an Eternal Life therein, and no more a Nothing, but a Sound or Voyceof the Maniteftation of the Eternity, 31, Thus, dear Philofophers, obferve here the Ground how you fhould Tindure ,• feelc not the Son without the Father to Tinfiure therewiih : it mull be one * Body i the Serpent- bruifer * ^'^''/W*. ligth therein aforchand j for the Seed of the Woman hath not bruifed the Serpents Head without the Humanity, but in the Humanity ; 1 be Source of the divine Lubct { undcrftand of the t Or, A' Love^ manifcfted it i'elf through a \ Refurrcftion in the humane wa^enixg , EfTercCjand became manifcft in the humane Life,and Tinftured or fiirring the Wrath of Deatli with tlie Blcod of the divine linfturc, and iljilfifpf there the Wiath of Deach was changed into a Source of divine Lo^e and joyfulnels: Thus the Love bruifed the Head of the Anger, and the oieous Poyfon in Mercury^ and deprived the * Set> Wrath of its Dominionjand * fublim'd the Wrath into the highcft loyfulnefs; even there the Anger, and the aftringent cold *Or, yic' Death were made open 'fhevv of m a fiery Love j then it was faid, tewifly Death^ where u thy Sting ? Hell, where is thy yioloyy ? God be triumphed thanl^ed who hath given tts yi^ory !

over, 31. Now it behoveth the wife Seeker to confider the whole Procefs with the Humanity of Chrift from his Opening in the Womb of his Mother Maiy^ even to his Refurrediun and Afcention, and fo he may well find the Fea^ of Pentecofi with the joyful Spirit, wherewith he may Tinftuie, Cure and Heal whatfoever is broken and deftroyed : We declare it in the ground of Truth, as we have h'ghly known it 5 for a Rofe in the time of the Lilly, * Or, The which ftiall bloffom in* May wheivthe Winter is paft, for blindbloamy nefs unto the wicked, and for a light unto the Seeing. Spring of 3 J. God be for ever praifed, who hath granted us eyes to fee the fara- through the poyfonful Heart of the BapHsi^, and fee the day of siijjical Reftitution of all whatfoever Adam lofl, Niw birth 34. Now we will come unto the Procefs of Chri^^ and go with in Man^ him out of Eternity mto Time, and out of Time into Eternity ,and bring again the Wonders of Time into Eternity, and openly fet forth the Pearl, for H mour unto Chrift^ and fcorn unto the Devil 5 He that fleepeth is blind, but he that waketh, fceth what

*Or,p/fd- the * May bringeth. fantjpring, 3^. Chrifl faid, Seel^^ and yjufh alt find; k^oek, audit (hall bi opened un^o you : Ye know that Chrifl fignifieth in a Parable con* cerning the wounded Sim.iritane,how be fell among muriherers, which beat him and wounded him, and pulled of his clothing,and went away, and left liim liehalf deadjUntil the Samaricane came and look pity oa him, drefled him, and poured O/l into hj^ CwkfJJ/^ SignaturA Rerum, %i wounds^ and brought him into the Inn : This is a roanifeft «ud lively Keprefentation of the Cuirupcion of Man in Paradife, and alfo of the Corruption of the Earth in the Curfe of God, when Paradife departed fiom it. 3^, Now wiU thou be a Af4£«* ? then thou muft become the Samaritane, elfc thou canft not heal the wounded and decayed } f^r the body,which thou muft heal,i$ half dead, and forely wounded, alio its light garment is torn oft, foihat it Is very hard for thee to know the man whom thou wilt heal, except thou haft the eyes and will o£ the Samaritane, and feckeft nothing elfe thereby but to reftore the lofs of the wounded. 57. Now confidei 1 the Eternal Word manifefted it felf in Adam with divine living Effentiality, with the Heavenly Mercury , but when the Souls- fire in Adam, by the infe^ion of the Devil, poyfoned the Wills fpirit in hdam, and introduced it through the property of the Serpent into earthly deadly luft, then the Heavenly Mercury of the Heavenly Effence withdrew, that is, the Souls-will departed from it with its Dcfire, and introduced his Hunger into the earthly mortal EflcncCj-yiq;.

into the property of the cold Mercury f which had made Scones and Earth j Adams fpirit would prove this \^Mercnry,'] and have the fenowledg in evil and good, and fo this Mercury of the four Elements forthwith drew him into its Poyfon, and efteftually wrought in him, and robbed him of the Divine Property, ftung, and wounded h m with Heac and Cold, and made hina half.dead, and ftripped him of his Angelical Rayment, vi?;.. the garment in the pure Element, where the Heavenly Source penetrateth the four Elements, and tinftured them in Adiifii body ; then he needed no other garment^ for Heat and Cold were as it were fwallowed up in him j as the Day holdeth the Night fwallowed uplnic felf, and yet the Night dwelletb in the Day, hue it is not manifeft : Thus it went with Man when the property and Source of the Night feized on him, then it domineered in him ; and thus it went alfo with the Earth when Godcurfed ic.

38. Now wilt thou be a M<Jf jw ? then ihcu muft underftand how to change the Night again into the Day ; for the Source of the Night, vi\. of the Darknefs,is the Anguilh-Source of Death j and the Source of the Day, vi'3^ of the Light, is the Life, and the Luftre in the Life j now Ghrift hath again enkindled this Shine in the Humaniiy, and quickened man again in Himfelf : Now if thou wilt Tinfture, then thou muft change that which is ilmi up, and clofed in the Death of the Night again into the Day, for the Day is the Tinfturc, and yet the Day and Night lie in each other as one EHence. H J 3p, Now + Or,/rW 19- N<^ '^^'^ Rcifon, How may.- Ii b<gij>.-Jr to dp it,^ took jhaU*! fiyfi "P^" theProctfs, how God begtn wjtU the Humanity, when He <fo/fl 6'i»? would Tindu.c the faiue. ■ it to pafi? 4'3- Chrift came into this World In the Hiutrup humane form^ and biougLt into the encioCed Foitrcls of Death the Tin^urc of Lie, vi\. the Deity ; He came into the World as aPiJgcimirt ou. pool for ai , He became outs, that he might Tir. dure us in Hjmfelt : But what did he ? Did he live in joy > Did he behare and carry himfelf as a Lord ? No ; He entered into Death and dyed, and put a«vay the Nights>Source in him through U<i : But how did he do ic ? He aflumed the bffencc of out Soul and Body, unco (he divine HQence, and quickened our. E.fleucc with. the di« vinc,thac our EEence entered again with its Will and Defire inci> the divine EiLnce, and then the Heavenly Fiat was moved again in the Humanity ; for the Huaanity inclined it fclf again into the Liberty, vi%. into the free Lubei of the Deity,

41, This being done, the man Chrift was tempted forty days. To long as the fii.ft Adam was alone in Paradire,and was tempted } then thv outward earthly food was taken from him, and the Hu^ manity muft eac with its Defire of Godi £flence j there was tc^ piefented umo him all whacfoever the &iQi Adam had AmitTed himlelf in, and whereimo he Imagined, and wherein he was cap** tivjted, as in the Death of the Night. This the Devil, being a a Prince of this World, now reprefented unto him in the property of Deatlijfts he had reprelenced it unto .'idam through the Serpent, whereon Adam and his wife did a-r-ufc thctnfelves, and entcied thereinto wiih the Imagination, 4Z Now behold ! What did ChrlR do when he was to under* go the Combate of this Tryal, when the humane Eflence was 10 enter again with its Defire into the Ddcy,atui eat of Gods Bread, that is, of the divine EUentiality > He went to fordan^ and was baptized of /«>/;» j Wherewith ? With the Water in Jordcv, and with the Water in the Word of Life, vix^. with divine Eflence, which muft Tinfture our mortal Eflence in the outward Huma* nity of Chrift, whence the divine Hunger arofe in the humane £flfcnce,that he defircd to eat ot Gods Bread y therefore the Spirit of God took him and carried him into the Wildernels, and there the Fatheis Property in the Wrath did oppofe him through the Prince in the Wrath, and there Gods Brcadj «nd alfo the Bread of Gods Anger according to the Deaths Defire, was tendered unto him ; now it was trycd, whether the Soul, which was generated and created out of the Fathers Property, would after this Tindurationof Baptifm enter again into the Lovcdefire, fi^.into the Nothing cue of all Souice.

43, What Is hereby imimatcd unco the Magm ? A Myftery 1$ hmtcd unto him ; if he will do Wonders with Chrift, and Tincture tlie-Corrupt Body te the New- birth, he muft firft be bdpcired, ahd theti he gettech a Hunger after Gods Bread, and this Hunger' hath ih it the f^e/bum Fiat, vi\. the-j- .^ichetu to the new j. iforhmaGencration, that is, the Mercury : but I do not fpeik hereof a /f>^ or FaPiiefts Baptifni • the Artift muft underftand it Magically ; GoA berl and man muft firft come together etc thou baptizcft, as it canae to pafs in Oiriftj the Deity fiift entered into the Humanity , but the Humanity could not prcfently comprehend it, until it WJBtjuickenedthrough Baptifm, andthc Hunger, vi%. the dead lAeHuyy in tbtHiiiff>ane Efftncc, was again ftirred up in the Heavenly Part. 44, And Here began «gain the Humane Eating 3 vIt^. the ^trcurj feeeiTfed again Divine Property and Will ; and then the inward Mercmf fuhderftand Mans Property} did eat in the Tafteof tht Divine Wotdof Gods Effencc : and the four Elemental Properties <Iid eat of ^he Nights Property, fo longy till the Hiimane Mt^rtury fublinrted its Life, and changed the four Elements iritp One : and the Ufe Tinftured Death, which was d^ne on the Crofs j ihen the four Elements departed from him : that is He dyed unto Time, vi\, to the Nighc, that i$^ to the four Elemcmsi andaroleitt thie Pure Elemcnc, and Jived to Eternity.

45'<- Thc'M'^lW'muft keep and-obferve iliis Procefs alfo with h'h AWi'lTjy; 0o{l'^h<yu askhow ? I will not put it into thy mouth by rirafoh bf the wicked, who is not woithy of it : Obferre cnely the B^iptifm, that thou baptixeft the dead Mcrc^'H^ which licth in iheHearcnly Eflemiality, enclofed apd Ihut up in Impotency with its own, Ba^Jtifm, []and mark]) of what f Xaencc he is in a + Or , t^Fnte' : , Bin'thofl tnuft have his diivine ^Watcr, and alfo the earth- ij>hofe Eply^Tortlie cflfithfyM«'farjr cannot elfeKeceivc the I>iv/«f [Be- re»c« is in )ng3 c?fCfptthe'©iirlnc Mj^^^tfi'j'fecelveth of its Power, where* 'eyeryTbi^g upan it fttrreth-ai^d huhger eth : even then the Heavenly j^Mcrcury] feekcth, but yctnndethnot Divine Eft'ence about it for its food 'i ThereaptMrit brings it« Will through the Defirc of Death into Kfilf, vh^. intottie f^erbum F'tat^ which hath made aud produced it, and ftttetti^^its Hu(»ger upon the fame ; v/hrrc- « Qj. q^^^ upon rhe * Divine feflelifdie ihclineth h felf unto «, and wili be- g^ j^J come'hjyfcihiefs in 'hHrJl; evert'^hen arifeth the beginning of the iTCw Body out of the T).iv4«e Eflehtiaiity, which the Defirc nourifheth and bringedi op • and wfeen the new Lire is born, viz, «hcDiyj tlicn the fo* elements dye : and then the new Body is (hue up in the dark Death^ and on the thiiml d^ itriftth again

'^6 SignatHTA Rerttm, Chajp»7. from Death) fur che Nighc is availed in the Grave, and the Morning rileth, \" 46. It thou didft irtiderftand this, then hadft thou the Pearl > But my Intent and purpofe isotherwifc j I will ftcw thee Chrift - along with it, and alfo this Pearl j therefore ncne (hall finde it but he that Loveth Chrift, 47. Thou fayft, Tell me the Baptifm ? and I have already told it thee. Every Hunger is a Defire after its Property ; row if thou giveft again the Property of Death unto the Hunger of Deaih, then Death encreafeth ; but if thou giveft him Heavenly Property, then Death teceiveth it not, tor Hell is agamft Heaven j theretore thou muft give Death and the Anger ot God to Death, and in this Anger give him Hcavenl")' Eiience, viz. the Baptifm, and fo the Baptifm will Aval the Death into it felf, even then the Anger dyeth in the Death through the Baptifm,but not prefently ; thou muft lirft keep the Procefs of Chrift, and fufFer the baptized to Preach, that is, appear in his divine Forqi and Colours, exceedingly perfccute and plague him, and glye him no reft ; for fo the right lAtrcury becomes working ard a&ive} and when he hath thewn all his Wonders through the old ^4am^ even then thou muft caft the old and new Man into Gods great

f Or, 0- Aiiger,andflay the old Man,ventilatehim,and hang him ■j- naked ptn'y, on the Crofs, and again take him thence, and lay him /nto the Text. j» PutrifaftionjZ/i;^. into the Grave. the ayr^ 48. And then Chrift will arifc from death,and a{}pear, but on- ly tus own know him i He walketh about in Heavenly P^orm^ aud fometimes In his own [|Form which he had hei;e ] until the Feaft of Pentecofi , for now here is tryed in him the higheft Perfedion, whether he will perfift in the Angels- form, and eat only of the divine Effence j and then Cometh the Holy Ghoft, and prcceedeth with his Power out of the whole Corpus^ viz. out of the Body and Soul, which then Tinftureth the dead and broken Beings as may be feen in the day of Pentecofi, where Saint Peter Tindured three thoufand Souls at once with his Heavenly Mft*- cury, and delivered them out of death. faljihen ye could alfo Tinfture as Saint Pww did,but your covet' ous Death doth withhold you and Ihut you up ; for ye fcek only Covecoufnefs and Temporal Honour in the pleafure of the flefli, to generate your felves in the Nights property ; therefore the Pearl doth hide it felf from you ; yet the day (hall again appear, when the wrathful Anger of God is fulfilled, fatisfied and appeared in the blood of the Saints, and turned unco a Love-life, and the time is near.

JO. Evtry Creature keeps in its gencraiign and propagation unto its own Kind ; the male to the. female , and the female umo the male : Now God faid 10 Adam and Eve after the fail. The feed Oj' the JViftnan pjall bruife the ^apents lead ; He faid not [the feedjof the Man : Herein lieth the Baptifmof Nature ; the Male hath the Fiie.fpirit, and ihe Female the Water fpirit to the linfture j now the Mercury is a Fire-life, and maketh h:mfelf a Body according to his Hunger and Defire > now the chief of the woik IS in the beginning to give the Fire»hunger a Love» Virgin out of its Kind for i:s Confortj that fn his v^raihful Hunger may be changed into a Love, and then they fleep together in their own Marriage Bed s now the Devilis an Enemy of this Wedlock, who foon cometh with a ftrange Defire, and tempteth thefe married people, but dares not lay an hand of violence on them, but only afflifts and plagues them with a falfe ftrange Defire i now if they yceld their Defire unto his Will, and his Defire overcome them, then they become Enemies to one another, and brjng^fort^l a falfe Child ; for Chtifl: faid. An evil Tree bringtth ffftth evil fruits^ aniaggod Tree good ffuks.

J I. Therefore the Arcift muft beware, and keep himlelf from fwch Anger,and yet muft prepare a Crofs for this married couple; for he is theii Foe and Friend, that fo they both in their Marriage Bed of Love might litt up their Dcfii e to God, and fo with their I>p/ire Gods Effeace may be pregnane in their Defire, and then if^ their:C>pulati6n they ihall beget fuch a Child, which* they ♦Or Sht funderftand the Mother, vi\. the Female) (hall nourifh in their fl;^// ^g. Belly, until it be npe. ^ 52, In the mean time let the Mother take heed (he bear no Love to any other befides her Confort,and alfo nor Imagine after ftrange things,elfe (he will imprint a fpot or mark on the Child ; file muft continue fimply m one Lovc,iill the Child be perfeft as to its body, which comes to pafs in the fourth Moneth \ yet according as the Parents are of one property, even fo ftrife and contrary will arife in the eflcncc in the Child, when as the Child is to receive its Souls life. J J. Bur when the Effence is in its wrefting Combatc,the Artift muft affift the Souli(h, x'jii^, the fiery propeity, until the Souls, fpirit attains its Life, even then he appeareth intheWomans Form and Luftre : Now fuppofeth the Artift that he hath the Child, that it is born, but there belongeih a further time unto it, till the Soul grows ftrong, and then it appeareth and (hews it felf in its red and white Coat.

54i But there is yec a wonderful Procefs behind } when the ^3 Si£Mtura RerutH, CitAt.f. Souls' life is born, then the new Soul cafteih aw«y the Vegetable Life of the Parents, ( which is propagated and inherited to the + And ^°^y t ^""^"^ ^^^ Parents Fegitia , wherein the body of the Child * Curdled * <^o"g^*^e^ *nd grew till the time of the Soul,) and the Life of * the fqur Elements dycthjOnd the Life in the one Elenvent arifeihj the Child is hidden in the dark Death, and the Artift fuppofeth it to ha dead , but he mufl have patience till the C^hilde be The Peculiar Procefs iff the jha^ing of the Magual Child. f J. The Courfe of Chrift upon the Earth Is a real Type how the new Child is nouriflied in the Mothers Womb after its Con* ception,as is before mentioned, and attains a Vegetable Life,and growech up to the time of its right Souls and Spirits Life ; and how the Child arifeth from the Parents E{fence ; and how in the Enkindling of its Right, vix» of its own Life, it cafts away the Parents Vegitta and Working j and how a new plant, vi"^ a new peculiar Operation, doth now arife according to the new enkindled Spirits property, whereby the Child is more noble theni' ks Parents, underftand as to its outward Life.

f6. But perhaps fome rude clownifli Sophiftcr might meet with this Treatife, and draw a ftrange llndcrflanding from it, in that I write of a Soul in the Vegetative Life y but let him know that we do not underftand the Image of God, which wasiormcd into a likenels according to God [|to he] in Metals, Srtmes and Herbs; but we underftand the Magical Soul, how the Eternity ,- vi%, the Deity, doth imprint and pouptray it felf in its likeneft,»ccording to the Model of its Wifdom in all things, and how God filleth all In all ; we underftand the Summum Bomm, the Good Treafure which lieth hidden in the outward Woilds EiTcnce as a Paradife. f^7. When Cbriil in his childhood grew up in humane and divine Property till he was twelve years old, he went with his mo«' ther Mary unto the pea ft at Jerufakm, and went into th« Temple among the Scribes,atked them,and barkened unto theni,and gave anfwer unto the Queftions of the Teachers ; but when his Parents returned home, fuppofing him to be among the Company, he remaiaed purpofely behind among the Doftors, and followed not the irtcent ot his Parents ,but the divine Will,untii they c^ras back again,and fought him ; and rben his Mother faid unco him, Afjf StfS, wherefore bafi thm dealt Co vf'uh va? Lo\ thy Father and i have be&ifetl(mg thee Sorrewlng. Then he faid unto them. How is it that you have fought me ? Wi^ ye not that I mu^ be about mf Fathers iMifiufs I And be iv&it hem with tbem^and was fubje^ um them'.

j8, la cWs PigQi'e <V6 have the Typeot the Wills of tticin^rd ana umward World how ihcy are in one anoihcr,and againft otic another, and yet arc but one : Even as in Clirift there were two Kingdoms manifcft i one wrought unto Gods Will, and brake the outward World* Will of his Parents, in that Ghrift tattiifd behind contrary to the will of his Parencs^j at which rfaey were troitbled^ which the divine Will in Chrift lenew vvcil though j and the other Kingdom, vf^, of his Parents Will,bi:afee the divine Will, that he Went home with theniy and was obedient unto them according to their will, %9. Ihi» Figure (heweth the ^tf|/«, that he fhall find two Wills in his Purpotc, which he thinks to carry on • one will not be obedient and fubjed unto him, vij^, tlie divine Will ; and yet if his own peculiar external Will fhall rightly apply it (elf thereunto, and only feek the dear Child Jtfuls with Mary^ with defire and earneft fori-oWjarid-not earthly pleafurc of the Hc{h,then the divine Will Will be obe'diem to him, and go home with biro, and ht ufed according to his gbod pleafUrc. ^, Secondly, It Iheweih him the two-fbld Woiking and WiH In all things \ and if he will be a Magus y dnd according to his WiWturn the Will arid Efliencedf the good Property outJ of the inward into the outward, ihen he mud be fir ft capable of the in* ward, vi\. of the divirie WiU, elfe he cannot change the inward Will into the outward y as Chrift was not obedient to the external Will of his Mother until (he fought him with grief and forrow df Heatt^ and turned her Will into Gods WiU, and wrcft'led Jfl his Cbmpafflofi with GodvWlll, tyjaiob thewhole night, iMkfi tik Lordbletf^ed him, ftidGod fiid unt6' hini, ThoifVhaft wrefthcd- witK God aRdf tnaiT, and haft ovcicbrae, or' got the Vidory;

6i. Alfo let the M^ut knowr^ thai he rtced not go about to im- ^am Ac ri^t WiU r<3pcrft^ian frtfrn without into hi;- parpdfe^ u is already in all things': only he moft introduce * divini dd* firbtif '<}^jU'ae^<yiding ro the things' propcrtyinto tliatihing whkh lie c^thm hand, which wrcftl«chwi»n the' divine Will as Jat§f, and iyjcflfeth the Will introduced toGodsW;ll, that tlw divine WiU ye^lds it felf fredy into the Hunger, or incline it felf to the Defiircj andmaireth the impcrfe^ Will (which caVhc (My prelTcth ifwohis Compaftion) PeVfeft, artd then ii' it rightly faidj Thou ha(t wpcftled with Go^^ iViii hssft orcwbmc y then thy. Pur* ppfc obtaincth a transformed Body , which is Heavenly and Earthly. 4t, Obfct^eit! It Is the fii'ft b«e»nnih^ to BaptiTm, andfo you Sire Be and predated to the Bapttfm, and not othe^rwifc, elfe you baptize only whh the water of the outward World ; buc the true Magui baptizeth with the outward and inward Water s if he hath a right divine Dcfirc in him,thcn Gods Will in his Baptifm is the firA glimmering Tinder in Mercury y fo that the Life enkindleth Death, vi^. the Menury (hue up in Death, and he gcttetb divine Defire j even then Mercury beginneth to Hunger attcr divine Ell'ence, and doth his firft Miracle, and turneth the water into wine,as Chrift did afcer his Baptifm : This is the firft Tine* turation in the dead Corpus in the Power of Baptifm, that the ye^ gitta^ or working energetical Life^ obtaineth another Property, vi\.

an Hunger of Love, wherewith (he embraceth her Bridegroom, vi\, the Fire- Source, that he is enkindled in her Love, andxhangeth his cold deadly Wrath and Will into a fiery Lovcwillj then the mortal Water turneth into Wine C^ fharpnefs of afire and water- tafte,) out of which at laft cometh an Oylto another Baptllm, after the manner and difpofition ef the Ariift, vl\j, according as he intendeth and beginneth j after the Magus hath joyned the Virgin and young man together, then Chrift, v'lT.. the Bridegroom, is lead with bis Bride mto the Defart, and tempted of the Devil,

6^. Here is the Tryal whereby the Artift is proved by God what he fccketh with his Baptifm ; for here is the proof in Paradife to try r/hcther the Bridegroom be not too bad j for the Virgin caftcth her Love upon hin),and inviteth him ; if he rcceiveth it with defire, and givetli his Will thereinto, rhen (he giveth hira her heart and will wholly : This is the Heavenly Tinduic, which giveth it felf into the enkindled Anger of God (vi\, into the Curfe of the Earth when God curfed it} that is, into the M«v curj enelofed in Death, which is the Bridegrootu i for the Seed of the Woman,z'/^. the Heavenly Tinftui e,muft biuife the Head of the Serpent, vii^. the poylbnful Mercury ^\ii the property of Death, and chaiige his Poyfon into Wine, and then the Virgin recciveth the Seed of the Bridegroom, and not before. 54. The Defart is the earthly outward Body, where Mtrcuryls Tempted • when the Devil appeareth unto Mercury ^znd plagueth him,and afl'aulceth him in his fiery EfTence, then muft the Virgin come to help him, and give him her Lore: now if the Ma'carjr eateth of the Virgin-like Love, that is, of Gods Bready then he may ftand before the Devil ; and at lafl the Angels come to him, and ierve him j the illuminated: M^^»j will well underftand what is meant by the Devil, ,

6f , Hereby let >he Magui in the Temptation ('feeing the whole Marriage ftandeth in the Devils Temptation) have a careful eye upon his purpofe } and if the Angels do not appear in forty day$ i fpacc CUAtjf] Signaturd Rerumu 6tr fpacc, then 1$ his purpofcin vain j therefore let him look, that he ^ fuffer not too fierce a Devil to tempt, and alio not too weak, left lAereurj become Light, and defire to continue in his own poyfonful Deaths property, and devour the Baptifm as a Wolf, and the old one remain. 66. So foon as he doth efpy the forms of Angels, let him bring Chrift out of the Defart, and let the Bridegroom eat again his own food, and difmifs the Devil, that he may no longer plague him, and then Chrift will do many Wonders and SignSjat which the Artift will marvel and rejoyce ; even then he hath nothing to dojthe Bride is in the Bridegroom, they are already • married, * Or, In he need only make their Bed re3dy,they will warm it well enough iVedloc^. themfelves ; the Bridegroom erabraceth the Bride, and the Bride the Bridegroom j and this is their food and paftime until they beget a Child.

67. But if the Artift will needs be fo diligent as to warm the married Couples Bed, then let him have a care :hat he do not anger and enrage them in their Love j what he beginneth he muft go on with i only the Bridegroom is wonderful : He hath continually two Wills, vi^i. an earthly Hunger after Gods Anger, and an Hunger after his Bride; therefore he muft always have his own earthly Food given him, but not into his Belly, but Magically, that lo he may fatisfie only bis Wills- Hunger j His Pood is his Mother that begetteth him, as is before men* tioned. 68. In brief, the whole Work which men do fpeak fo wonderful much of, confifts in two things, in an Heavenly and in an Earthly ; the Heavenly muft make the Earthly in it to an Heavenly : the Eternity rouft inafee Time in ic to Eternity 5 the Artift feekcth Paradife •, if he finds it, he hath the great Treafure upon the Earth : but one dead man dioth not raife another ; the Artift muft be living, i^ hewill fay to the Mountain, Arife, and caft ihy icll into the Sea.

69. When the Incarnation of the Child beginneih, then firft ofallSatwTO takes it, and then it is dark and difefteeraed, and is contemned and derided,ihat fuch a Myftery fhould lie hid in iuch a mean form ; there Chrift walkech in a poor fimple form upon the Earth,as a Pilgrim,and hath not fomuch room and propriety inSatarnsis to lay his Head} He goeth as a ftsanger, as if he were not there at home, 70. After this the Moon takes it, and then the heavenly and ^ earthly Properties are * mixed, and the Vcgetarive Life a;ifeih, Blendta, and then the Artift rejoyceth, but he is yet in danger. 71. After the Moon /«t/ifer cakes it, who maketh anui>der« ^i Sign^ttra Reruml C^^i^lr rfftaodhig. in MertMry, vi\. a plcalant H»bitatIon,and gives him its gnod vVill ; and in fftpiter his Eoclofed Life, viX> Menufy is quickened, who cakech ic with its Orb, and fotccth it into the highbftAnguifti, and then M^ri apprehends it, andgiveththe Fire-Soul to Me>cury : and in the Flagrac of iWarj the higbeft Life doth enkindle it felf, and Severs it lelf into two Eftences, vi\- cut Dt tlie Love into a Body,»nd out of (he Fire into a Spirit;^ then the Life of Love in the fiery Fl^grar finkech downwards,, and appeareth beautiful, but it is l^enm, a Woman % then the Artift fuppofeth that he hath the Trcafure, but the Hungry Mer» f«i/ devoureth P^c»«i, and the Child turns to a black Raven; then Mars AfHiSis MerLurym himfelf, until he gjow faint, and yeelds hirnfclfto Dtath ; then the four Eletn^nts Depart fron» him, and the Sun receives the Child into its Property, and fee* it forth in a Virgin-like Body in the Pure Element j for in thd property of Mars the Light is enkindled, and the right Life is born, and ftandah in the Pure Elerrieni, no Anger nor Ddath can deftrayit.

7z. It fdclns ftrange in the eyes of Reafon, that God hath kept fuch a Procefs with the Reftoring of Man irt Chrift, that he ap« pcared in fuch a poor dlfeftecmed form in the huitiane Property, and was reviled, mocked, fcorned, fcourged, crucified and flain ; and that he w:fs buried, and rofe again out of the Graye> an4 walked forty days upon the Earth before he entered into his invi* fible Kingdom. Reafon is fo blind,that it undcrftandeth nothing of the Eternal Birth, it knows nothing of Paradife, how Ad«m was in Paradife, and how he fell, and what the Curfc of the Earth is ; if it underftood this, the Whole Procefs were manifeft to it : as theEtetnal Birth is in itftlfjCo is alfo the Proccft with the Reftoration afcer the Fall,and fo likewise isthe Procefs of theWifemen with their Phiiofophcrs Stone, there is not the Icaft tittle of difference betwixt them; /or all things do Originally Arife out of the Eternal Birth, and all mufthave one Reftorailon in one and the fame mannec. . , , 7 J. Therefocis if iil)eM4|;M Wilifeek Parajdlfe^inthcCuirreof the Earth, and find it, thehmufl hefirft walk in the Perfonof Ciirift J God ncvuft be manifeft in him^underftand in the internal Man, that he may havethe Ma^eal Sight \ He muft deal with his Purpofe as the World did with Chrift, and then he n>ay Hndl Paradife, wherein is no Death*

74i Butifherbe-aobih this BirthofReftoratiohj and^walkcth not hitutelf-irpthavray wlxctcln Chrift waHced upon the Earth, if he ftepsnot forth into the Will and S^iritttf Chrift, then let him giveoTeratttl: leave oft hit- Secfeing,} he fih^cth nothing but Chi* .$• SigHMura Rerum. ^^ Dcach, and the Curfe of God ; [ tell him plainly and faithfully, for the Pearl of which I write is Paradifical, which God doth not caft before Swinc,but givcth it to his Children for their play and delight. 75. And ftlbek rtmch miglw be mentioned here, that even Reafon might obtain open eycs,yet it is not to be done j for the wicked would grow worfe, and naore full of pride ; therefore being he is not worthy of Paradifc, and alfo cannot enter thereinto, no Heavenly Jewel fhall be given him ; and therefore God doth bide k,and permits him to whom hie doth reveal it, to fpeak of it no otherwife then Magically ; therefore none attaint it, unlefs hehimfelfbe a ;>/<75«4 in Chrift, unlefs Paradifc be manifcft in his internal Man,and then he may 6nd, if he be thereto burn and chofcn by God, Of the fiery Sulphureotu Seething of the Earthy and how the Growth is in the Earth ; alfo of the Separation

of the fever al Kinds of Creatures : An of en Qatefor the Wife Seekers, i."!* Ec the Reader but confidcr what before is written concernI ing the Centre of the Generation of all Effences, and 1,-i then he may eafily proceed here : All whatfoever is Corporeal, let it be either Spirit or Body, confifteth in a Sulphrous property i the Spirit in fuch a fpiritual Property, and the Body out of the Spuit in fuch a Corporeal property. i. For all things are arifen from the Eternal Spirit, as a like* nefs of the Eternal j the invifible Effence, which is God and the Eternity, hath in its own Defire introduced it fclf into a vifiblc Ellence, and manifeftcd it felf in a Time, fo that he is as a Life in the Time, and the Time is in him as it were * dead ; as a Ma- * Dtmb, ftcr that raaketh his work with an InHrument, atid ihe Inftrument A»f</f/Jrj is mute to the Nlafter, and yet it Is the Making, the Mafter only mute, guides it ,• even fo are all things confined into limit, meafure,and weiglK, according to the Eternal Generation, and they run on in their Operation and Generation according to the right and property of Eternity. 3, And God hath appointed over this great Woik only one

^^ Signatura Rerum, CBAr>?^ Matter and Proteftor, vvnich can alone manage the Work, which *G»verm. is his* Officer, ^'/\,. the Soul ot the great World, wherein all things lie ; [and] he hath appointed a Type of its likcncfs as the Reafon c vei this Officer > which icprefents unto the Officer what he is to do and make j and this is the Llnderftanding, vi^i Gods own Dominion, wherewith he ruleth the Officer ; Now the Undcriianding {hcweth unto the Officer what the property of each thing is, how the ScVeration and Degrees proceed from ■^ Stand each other j for all things are f contained in the Sulphurcan Bo- anJlle. dy, and Mercury is Su/phu,s Lite, and the Salt is the Impreflion, * Co^^. that prefer vcth the * Body from tailing to alhes, fo that the Spi. r it is known in a palpable Effence. 4. The Property of Mercury is in Sulphur y as the boyling of a Water ; SulftiKi is the Water wherein Mercury Seetheih, and producedi continually Two Forms out of the Water j vi% one Olcous, living, from the Liberty of the divine Powers property ; and one Moital from the difloiution in the Fire in the Salnitral Flag rat,

5. The Oyly is in Stones and metals,herbs,trees,beafts and menj and the Morcal[|propeityJis in the Earth,in theWater,in theFirc, and Ayr ; i-kewife the Oleous property is in thcfe four Forms {vi\. in the EarthjWaiet, Fire, and Ayr; as a Spirit or Life, and thcfe four Properties are as a dead Body, in which the Oyl is a Light or Life, whence the Defire, vi\. the Giowth,arireth, as a Springing out of the dead Propcrty,which is the Vegetative Life, a Springing, budding and growing out of Death, 6. Buc now the Oyly property could not be a Life if it wei e not in the Anguilh of Death ; the Anguifh maketh it to pullulate or move. In that its Will is to fl/ horn, and prefs out of the Anguilh, and forceth it felf eagerly forwards, whence the growth arifeth : Thus mufl Death be a caufe ot the Life, that the Life may be flirring j^or aftive J and therefore Mercury is the true moving Life. 7. In the Mortal property he is Evil, and is called the Life of Deathjof Hell, and the Anger of God ; and in the Oyly property he is Good from the efficacy of the Meeknefs and Liberty of God ; and he is the Officers Faber, whereby the Officer diflinguifheth the Degrees in the Vegetative Life, [^fevering] the living [Being] from the mortal, chc heavenly EfTentiality from the dead or earthly, and orders it into two Kingdoms ; viX\ the Good in the Oleous^propertyJ into a heavenly j^Being] x^i^iinto a Light 'y and the Mortal fP^i^O *"^^ '^^ Darknefs.

8. Thcfe two Kingdoms are in continual Combate one with another , and there is an uncefl*aac wrcftling in chem ; as water Chap. 8. SigrtAtttru Rerum, ^5 boyling on chc fiie j each boyleth in its property, t/;\. the O/ly in Joy and Mcetncfs, and the Mortal in the Angu.lli ot Daiknefs, and yet one is the caufe of the other ; tlie Light is the Deatb,and deadly deftiudion of he Darkntn>,w^.ot the Anguifhj for in the Light the Anguilh hath no (Irength, but it chingeth it into the exultation of joyfulnefs, and the caufe of Joy, elfe there would be no Joy i for che Meeknefs is like a Stilnefs, but the Source of Anguilli fublimeth it, and turns into a pieafant laughter 3 alfo the AnguilhjV;^;. the Darknefs>is the death and deftruftion of the Oy ly property i for if it gets ihs upper-hand in the oleoiis pro*- petty, It takes poflieilion of the * Corpta, and turns the Oyl into a *Or Body. poylonful S jurce, vi"^. into a dark Spirit,or Body wh )lly earthly, ' as Adam was when he Imagined into the £vil. 9. And yet we do not acknowledg, that ihe Olcous property do'h cake any Poylon-Source into it lelf, but Mercury^ viz. the Fire- Life, infinuates it felf into the Angu.lh, and poyfoneththc Eflencc of Time, which the outward Mercury it lelt makcih in its own Defire, that is, he departeth from

the inwaid oleous ElFcnce, and then the Internal (^Being3 remaineth immoveable in it felf, and the Eflence and Spirit ot Time do SeVer from the Effence and Spirit of Eternity, and yet there is no parting j^or dividing,] but both Principle* remain in One Effence , whereas there be two Eflences, but the one comprehends not the other,as Eternity doth not comprehend Time ; for ihus-alfo Adam and Eve dyed j the Souls- Mercury departed with its Imagination from the Eiiencc of Eternity into the Effence of Time,vi^.into the Anguilh fourcc, and then the Effence of Eternity loft its Leader, which Chrift rc-

ftored again * by the divine WordjOr Alccury ; fo that the Eflence * ^f^ilh^ or of Eternity,which in Adam was forfaken of the S^uh-Mereury ^oh' '»• cained the Life again. 10. And thus we know,that the Effence of Eternity lieth hi3 In the Anxious Mercury, as in the Fortrefs of Death ; and our writing and teaching is to (hew how a man may bring the poyfonful Mf>-c«>y with its Defire fo far, as to enter with its Defire again into the Effence of Eternity ,z»i5;_. into the Enclored,and re-aflume the Eifcnce of Eternity for a Body, and with the fame TinSurc the Effence of Time, and reconcile them in One, that the whole Coip«i of the Inward and outward World maybe only One, that fo there may be only one Will in the Spiritj-t/iq;. a Love'Hunger, and this Hunger doth then make unto it felf only one Effence, and then every Spirit eateth of its ^own] Effence or Body, fo that afterward no Evil Will can arife any more therein. II. Thus we underftand, that Joy and Sorrow, Love and Enmity, do originally arifc through Imagination and Longing i for in the Inclination [or carneft Dcfice] towards God, vj^, the Free

Love, the Kingdom of loy doth arifein the midft of the Anguifli of Death j and if the Defire departeth out of the free Love into the Anguifh of Death, vi\, intu the Source of Darknefs, then is the Defire filled with the bource of Death, and fo M«v*7 work- cih eftcftually in the Source of Death. f Or, If 1 1. Thus we declare with grouud,thar there is nothmg fo bad, hu P OS fori' but there lieth a Good therein, but the Badnefs is not capable of mU be the Good ; alfo there lieth in the moft poyfonful Mefcttty the brought h* greatefl Pearl and Jewel j if his poyfonful Will may be -j- intro- to the m)- duced into the fame, then he hinifelf manifefls the Pearl i for he ^is!^ S^/rif changeth himfelf i as is to be fcen in the Harth, ^hcrc hAereury of Love, feeks its Pearl, and turns it in the* Oar to Gold^ and to other * G/-o(i Metals, according as the Sulphur is in each place. Slovfy or 1 J. For there is a continual f Combate in che Earth j the E- fiony gr9Jf%. ternity travels with Longing through Time to be free from Va*

nt^^ nijy, and in its Longing it giveth it fclf to Me^rcury, as to its Life •{tPre^lhg* and Fabcr ; and when iAercury obtains it in his Hunger, he be^ comes joyful, and maketh this free Lubet Corporeal in him, and there arifeth Gold and Silver, together with other Metas and good Herbs,all according to the powerful bfficacy ot each Place ; *OtiSudt, As the* Boylingis in each Place, fo likewile is ;)e Metal, all acc cording to the Property of the feven Forms of Nature j that Form which is chief in a place, according to the lame Property groweth a Metal, alfo Herbs and Trees. 14. Here the Phyficians muft obferve,that they learn diftindly to know what kind of property is the ftrongcft in each thing wherewith they would Cure j if they do not know it, they will oftentimes give their Patients death : Alfo they muft k low, that they arc to underftand, and very exaftly to know the property of the Patient, which of the properties among the liven Forms of Nature is the lAtfcury in Sulphur \ tor fuch a Salt he alfo maketh i Now if ihePhyfician giveth him a contrary Salt, Mercury is only thereby the more vehemently cnraged,aad made more vcnomousj but if he may obtain his own Salt according to his own property • The MeV' C*f^cr which he hungereth,^ then * he rejoyceth, and readily CHrjt quitreth his Poyfon-Source in Mars his Fire, But the Right

Phyfician hath another Cure, he fir it bringcth his Mercury wherewith he will Cure out of Deaths'Anguilh into the Liberty j He fOr,Such may well + Cure^ the other is dangerous and uncertain j if be a Phyfidaa doth happen to cure, it is by chance, and very unconftant, and bath true cannot cure any difcaf" fundamentally j for the outward Mercury sl(ill to is fhut up,it cannot reach no further then into the four Elements, €me, imo the mortal EiTence : it is able to do nothing in the Sydereal Chap. St. Signatura Reruni, ^y Body i but if ic be turned and introduced into the Love, as is before mentioned, thenic * touchcththc very Rout and Ground, ^ Qr 5«« and rcneweth it even to the Divine Power in the Second Prin- -^(^ j'^^, " I J. We have an cxcelleot Kcfetnblance of this in the blooming Eaith on the Herbs 5 for in the Earth Mercroy is earthly and ve» nomous > but when the Suntinftureth him,then he reacheth after the Suns Power, after its Light^ and bringeth it jnco his Hungry fiery Mars-deCney into his Salt, xii^. into lui Coiporeai tflencc, T//\. into Sulphur, which is his Mother, and wheels it about with his Rotation in the Eflcnce, as it he alio boylcd} and then the Liberty, i//^, thchighefl Power, reacheth after its Property, vi^: after the Solar Property, and appteiicndcth Mo'c/<i^> alio along with ir«

16. Now when MerQUi) tafteth the Heavenly Being in it felf, it grows exceeding deiircus after the Power ot Love, and draweth the fame into its Defirc, whereupon it changtthit lelf,and its Salt, fo alfo its Mother, the Sulphur^ into a pleafant Soiree j and now if the Liberty be fo introduced into a Movirg Lite with Mercury^ then it is very full of Joy, and Ipringeth up in its joy, as a light from the Fire, and putteth forth through the 5«/pW-fpirit in the Salt : Thus is the growing of the Root, and thence the Root getr cth fuch a plealant Iniell and tafte j for in the Original die baits fhaipnelsin the Hift Impreffion from SaturVy is a fliarpnelsof Deaths Anguifh, and here it is turned to a pleafant Power; for all tafte in Herbs is Salt. X7, Thus undciftand us further * about the Root in the Earihj • Qr By when the inward Power of the Liberty in Mercury his Property, ' which now is changed, doth thus force it lelt forth to the manifeftationofthe Deity, then the Suns l-*ower doth eagerly prcfs toward:^ the divine Power, and inclineth ic felf with great Deiire unto the higheft Heavenly Tindure, and draweth it with its Defire unto it, z/ix. out of the earthly Body into a Solar : Thus the Sun draweth the Power out of the Root in the Earth, and the joyful Mercury afcends up along with it, and continually draweth the Suns Power from above into it lelf,and from beneath it draweth its Mother, vi\.

the * Brimftone unto it felf; and here all « q^ y^^. the ieven Forms of Nature arife in joyfulnefs in the Combatc, pbur.' each will be uppermoft j for fo it is in the Tafte, vi"^. in the Generation of Nature ; and what Form in Nature gets to be the chiefcft, according to the fame T a fie is the Salt in * i»/pW, and ^t j^ gw;^. fuch an Herb groweth out of the Earth, let it be what it will i n^, albeit now every thing doth fpring from, its Mother , yet all things have fo taken their Original, and do (lill fo take it ;

^g SigHtitHra Rerttm* Chap. for juft fo is the Right of Eternity. 18. Now we are to confider of the Stalk ,• when the Herb or Sprig doth look out of the Baf ih, it cometh up at firft below with a white Form, then further more upward with a brownlfli [colour J and above with a green colour: This is now its Signature, [(hewing] what kind of Form is internally in the tflence, in the * ShoQti or Source : the white colour of the * Branch is from the Liberty of TWf. the Love Lubet, and the brown is the earthly [property] from Satmui Impre{Iion,and from the Wrath oj Mars ; and the green, which doth open it felf above, is Mtrcma in the form oi Jupiter 19. Vox ffip'.ter is Power, and Feaw is Love-defire, which haften towards the Sun, as towards their likenefs j and the Heaven, which is creaced out of the ir.idft of the Water, doth put upon thein its blue and green-coloured garment according to the Stars might ; for the Spirit of the Stars receiveth the new Child alfo, and gives him its Spirit and Body, and rejoyceth therein ; Now f Or, In the Forms are in f Conteft, and McrcH/y is the Faber and Sepa-

their wnfl- rator, Saturn Impreffeth, and fupiter is the pleafant Power in ling com- Sulphur, Mars is the Fire-Source, vi\, the Might in Sulphur ^ b<ite, Venus is the Water, vir^, the fweei Defire ; Mercury is the Life, Lurta the Body, and Sol the Heart, vi\. the Centre whereunto all Forms tend and prefs, 20. Thus the outward Sun preffctfe into the Sun in the Herb, and the inward Sun doth prefs mto the outward, and there is a meer pleafing relifh and delight of one Effence in another ; Sa^ turn maketh fowr, Jupiter maketh a pleafant tafte. Mars makcth bitter, by reafon of his Anxious Nature, Vtnus maketh Sweet, Mercury diftinguiflieth the Tafte,Z,«wa taketh it into her Sack and hatcheth it : for Ihc is of an earthly and heavenly Property, and flie giveih it the Menjlfuum wherein the Tinfture lieth. »i. Thus there is an Inftigation in the Tafte ; each Form hafteneth unto the fweei Water and the Sun j Jupiter is pleafant, and afcends up aloft with the Love-defire in the fweet Sourcewater, wherein Mars rageth, and thinketh himfelf to be Mafter in the Houfe, feeing that he ruleth the FirC'fpirit in Sulphur ^ at which Mercury is difmayed, that Mars doth fo difquiet him, and Saturn maketh the Flagrat Corporeal according to his auftere Impretlion, and thefe are the knots upon the Stalfc, and the Flagrat is Salnitral, according to the third Form of Nature in the firft Impreflion to the Spirit-life, vi%j in the Anguilh-form, whence the Sulphur taketh its Original, and in the Flagrat Mcce«rygoeth up in the Salniter on the /ides, and taketh yerrus alfo into it, vi^* the Love-defire, whence grow Twigs and Branches

CHAt^iS/ Sigitatftr4 Rerum, 6^ on chc Scalk, Tnmkj or Body, be they either of Herbs, Trees, or Shrubs, and each Branch [|or Sptigj^is then like unto the whole * q x% But the Sun doth continually by little and little deprive ^'^^'"' Mars of his force, whereupon the Salniter e:»tinguifheth, and Mars lofeih his bitter Property ; even then Jupiter and yenus do wholly yceld themfclves to the Sun in the Moons -j- Cabinet, and f Bag^ or the outward Sun takes full pofFeflion of the inward j underftand Sacl(, the inward Sun is a Sulphur in Wrcury^ and is of the divine Powers Property,from the Liberty of God, which imprinteth it felf on all things,and giveth Life and Power unto all things. Now when this is done, that Jupiter and yenm have given themfelves to the puiffance ot the Sun, then Jupiter forceth no more upwards, but Mars and Mfrcwo* ^"^ continually more and more winde up the Stalk from the Earth on high ; Jupiter ftayeth ftill above in the inward and outward Sons Power, and there is the pleafant Con-; jundion with lime and Eternity, there the Eternity doth behold " Xypi or ic felf in an" Image in the Time, ' Refem*

ij . And Paradife fpringeth up [or openeth,]] for the Sulphur Glance, and the Salt in the Sulphur are here tranfchanged in the Paradife, and the Paradifical joy putteth it felf forth in the Smell and Tafte. This is now the Head or Knob of the Bloflbms, wherein the Corn groweth j the lovely Smell is on one part Paradifical, vi\. from the divine Power, from the Liberty j and on the other part Earthly, according to the outward Sun, andtheout<- ward World. 14. The heavenly Property fcttcth forth its Signature with fak Colours of the Leaves on the Blofforas, and the earthly £reprefcnts its Signature] by the green Leaves [or Sprigs] about the Bloffom j but feeing this Kingdom of the outward World is only a lime (in wh'ch the Curfe is) and Adam could not ftand in ParadifCjthe Paradifical Property foon pafleth away with its Signature, and changeth it felf into the Corn which groweth in the Bloffom j therein the Property of the inward and outward Sun, vi':^. of the inward and outward Powcr,is couched, each Property in its Principle •, for God hath curfed the Earth, and therefore let none think that the outward is divine,only the divine Power Penetrates and Tinftures the outward C^^'^gj] ^^^ ^°*^ ^"^^'j "^^^ Seedoftbe Womoif jhaU bruift the Serpents Head j This is now cfte^d after the Curfe in all things which approach near the Deity, wherein. Mertury is a Poyfon ; there God brujfcth its Head with the in* ward and outward Sun, and taketh away the poyfonful Might in the Anger^

aj, O that you would but learn to iindcrftand, dear Sirs and Signatura Rernm* Cif Ap.S, BietbrcO) wherewith you are to Cure j not with the Angry Mrrc«7, which in many an Herb is an evil Poyion-SourcCj but with the inward Mercury j if ycu would be called Doftors and Maflcrs, then you ought alfo to know how you may change the outward lAetcuif in the Sulphm into Love, that he may be delivered from the Anguifti- Source, and brought into a Joytulnefs, w^, that the earthly (^Being] be turned mto an Heavenly, the Death into Lifcj this is your Doftorfhjp iq the Right Meaning, and not by the Officer of Reafon only . 26. God hath placed man above the Officer^ and ordained him in the Undcrftanding unto his own Dominion; He hath ability to change Nature, and to turn the Evil into Good, provided that firft he hach changed himfelf, elfe he cannot ; fo long as he is dead in the Underitanding, To long he is the Servant and Slave of the Officer ; but when lie is made alive in God,then the Ofii« cer is his Servant, »7t Ye haughty Caps, let it be told you. Pride, and your own Honour, alfo the earthly luft of the flefh, lieth in your way, fo that you are not Mafters in the Myfteries, but blind Children ; yuu will not lay your hands upon the Coals, but you take money from the poor and diftrefled, and give that unto many an one, which had been far better he had never bought it, for which you rouft give a fevere and ftrift account.

x8« Thus it is likcwife with the Sulphurean Seething In the '^Vertne or ^^rth with the Metals, the * Poyyer is ftronger in Metals then in Eficacy ^^^ Herbs, the Tindure is more heavenly then earthly it the Artift affords it his Help, then it changech it relf,t/;^.the £arrhiy into an Heavenly, which notwithftanding cometh 10 pafs in many places without the Artifts Ingeny ; as we lce,how Mercu'^ in Sulphur apprehendeth the Heavenly Tmfture in its Boyling, wncrebyhe changeth his made ElTence (which he makcth inihc Sulpi?itr) imo Gold and Silver by the Power and Efficacy of the Tinfture, underftand, by that part of the Heavenly Property ; for out of the Earth, or outof the raortifitd Property in the Salrixter, no Gold can be made, for there is no Hxednefs therein.

2^. Now we are thus to confider of this Procefs of the Boyling in the Sulfhur'in. the Earth j where the Earth is in anyplace Sulphureous in the Saturnine Property, wherein the Sun beareth chief Rule, there is fuch ^ Boyling y the outward Sun hungretfa after the invvapd,which dwelleth in its own Principle in the Centre IB Sulphur^ and fetteth its dchre upon Time ; for the Time, vi\* the Creature, longcth after Eternity, vi\. after the Liberty, to be freed from Vanity} as the Scripture faith. That all Creatures da earae^lf (sng withm U hefrttdfnm f^anhy* Cha^.S* SigrMtur^ Rtrum, .^ 5», Even here the Liberty givcth it felf into the Solar proper* cy into the Time^ and when Mercury tafteth k,he becomes joyful and curncth his Wheel in the Joy j then Saturn impreflcth the Meckncfs, and Mari, which arifech in the Mercurial Wheel in the Imprcllijn, givcth the Fire-Soul thereinto, fo that there is a forth- driving and growth ; for the Liberty putteth it felf forth in tAercury his Property, and hAtrcu,/^ continually fevers Saturn and lAars from it 5 for he will have a fair and pure Child to hi* Joy j he luftereth I'^tntti to remain on the Child •, for (he is in property akind unco the Ch.ld : Copper is nigheft unto Gold by reafon ofiheM«fw'4, it wants only the Tinfture, M^yj hold^ him too hard in PofTeiUon j if he may be got out, then it is Gold, which the Artifl d >th well underftand.

31. After f^e»«j Mars is akind unto Gold j for he hath fwallowed up t^enus in his Wrath, and ufeth her for his Body, clfe in his own peculiar Property he hath no Corporeal Effence, for he it only Wrath, which confumeth j He maketh him a Body out of the water of yenus^ which he devoureth, and Snturn makes it bodily for Corporeal] to him j therefore he doth fo defile his Iron with Ruil and that is his Property, vi-^. to be a Devourer of his Body j but ^i';tw5 is pleafant, and maketh a growing in him, he devoureth again whatloever y'enus property maketh in him j for Venus is Mars his food in the Saturnine property j therefore the Artift is to confider what lieth in Man ; if he hath only the Sjlar Tinfture, he needeth nothing elfe thereto, that he may but deprive Mars of his force, tor Mars hath his toughnefi from VC' ms. 32. Mais in his own peculiar Property is only Spalr, and cauIcth Hardnefs, as the Fire doth 1 but Satura is the Imprcniire of ail things; A^(fK«t needs only the Tinfture, and then flieispcr. fed J but the Artift muft rightly undsrftand, where the Poffibility lieth, vi^. in Su'phur, where Saturn hath the Sulphur in his Bclly,and Mercury Iheweth its Colour, there he is in the * Will, * . *^^ j but cannot, for Saturn holds him too taft imprifoned ;

but if the *'''^* Artift gives him his helping hand, that he may but advance his Wheel, and give him his Mothers food, which ihe hath hid in the Centre, then he groweth ftrong, and cafteth Saturn away, and manifefts the Child j for fo it is alfo in the Earth, where Mercury is quick in his Mother,x'/\. in the Suipbury that he is not withheld, that he may only reach Venus in his Hunger for food, the Sun will foon ftiine forth, for (he beameth forth in Venus mecknefs ; He dreffcth f or feeihs ] his food with his own Fire, he needs no Artift thereto, which tjhe Artift muft well obfcrve, for he hath his Mars in Himrclf,

7* SignatHra Rerum. Ghaf,8. }}. Nowas the Boyling is in the Earib, fo alfo it is above ihe Earth ; when the fruit giov.ech out qf the Earth,, it is firft {harp Qaftr jngentj and bitter, alfo fowr and unpleafant, as the Apple upon the Tree is fo ; for Saturn hath at fiift the Dominion, he attradeth it together, and Mtrcur) forraeth it, and Man gives the Fire to Mw«7, which Saturn receiveih into his cold Property Venus giveth the Sap, and Lhim taketh all into her Body, for fhe IS Mother, and receivcth the Seed of all the Planets into her Mmftfuum, and hatcheth it ; Jupiter gives Power thereinto, and Sol IS King therein, but at the Hill Sol is weak j for the lAateriais too earthly and cold. Now the whole Effcnce in its Boyling lieth in f Or, thef Body of S«/ffe«r, and in the ^«/p««r the Salnitral Flagrat ryombt niaketh a Salt in Mars his Wheel according to each Property j * Or, The for the* Brimflonc turneth into Salt, that is^into Tafle, and in Sulphur, the fame Tafte tliere is an Oyl hid in the Centre in the Sulphureous property, which £0)lj arifeih from the Free Love- Lubet, v/\. out of Eternity, and nianifefteth it felf with an external Ef» fence in the Time, wliich is the manifeftation of God.

34. Now in thii lame Oyl is the Hunger or Love.defiire after the Eftencc of Time, vi\. after the manifeftation pf the Deity j this Defire reacheth in the Effence of Time after its Property, ^•iX; after the Sun, and the Suns property reacheth after the Oyl •in the Centre of the Fruit, and fervently longeth after it, and giveth it felf freely into the Fruit, and fucketh the vcrtuc into it felf, and gives it forth in its Joy, into the auftere property of the Fruit, and meckeneth and fweeteneth all with the Love, which it receiveth in the Centre in the Oyl of the Liberty : Thus a Fiuit, which at firft is lowr and (harp , becomes very pleafant and fweet, that a man may eat it 5 and even thus is the ripening of all Fruits. 3f . Now by the Signature In the External you may fee the inward Form, for the I'orms in the Salt, vi\, in the Power, do ihew themfelvcs externally, 16, There are commonly four Colours, as White, Yellow Red^and Green : Now according to what colour the fruit fJis an Apple) is moft figned, accordingly is the Tafte alfo in the Salt j as White with a clear thin skin,romewhat inclining to dark^givcth fweetnefs, which is of Venus property j if the fwecc Tafte be ftrong and powerful, then /ay^iicr is potent therein j bu? if it be weak and fulfom, then the Moon is ftrong therein j but if it be hard,and ot a browniih colour, then Mars is ftrong therein j biic

* Givdh if the white colour be of a grayifti Brown, then Saturn is ftrong or yeeldetbl 'herein : Vtnui * maketh a White colour. Mars Red, and bitter in the Tafte j Mavs maketh FertUt her Colour Light, Mercury Chap. 8. SigMAtura Remm, j^ giveth a mlxt colgur, and openeth the green in Mars j Jup'Uev mclineth co blue, Saia/u to black, almolt gray j the Sunmaketh the yellow colour, and giveth the right Iweetnefs in the Salt, and cafleth forth the pleafant hnell, which takes its rife from •j- Sulphur : Saturn maketh aftringent [ lliarpj and fowre, and + b>//«- cack property reprefents it felf externally, as it is internally ia //on^ the Dooiinion : lb alfo by the Form [[or ijignatute] of the leaf, J7. Every root, as it is in the Earth, may be known by the ffgHaturCj to what it is good or profitable ; even fueh a Form alio hath the Earth, and it is difcerned in the leaves and ftalks, which Planet is Lord in the Property, much more in the flower; for of what tafte the Herb and Koot is, even luch an Hunger is in it, and fuch a cure lycth therein, for it hath fuch a fait, f he Phy ficianmuftknow whatkinde of licknels is arifen in the Body, and in what Salt the Loathing is Arifen in WycuiJj that fo He may not adminifter a further Loathing [[and Haujea] to his Patient ; for if he giveth him the Herb, in whofe Property Mercury hath before received a Loathing, then heminiftreth Poylbntohim; fo that the poyfon in the Loathing of the Body doth exceedingly inflame it felf in iAercwy, unlcfs that he burn that Heib to allies, and give it him ; then the poyfon of the Loathiiig loleth its Mights for thefe alhes are a Death to the poyfon of the living Mercury.

j8. This we finde very etteftually in the Magick : thisalfa the Phy/ician mull know, that all SickaelTes do arife from the Lothing in the form of Nature: As when one Form in the Life is Superioijif then a contrary thing clean oppofite to itsProperty be pft-force introduced into it, let it be cither from the Stars, or from the Elements, or from the fcven Forms of Life, then it dcpriveth this fuperlor [or chiefeft]]Form(^which is the Leader and Ruler of the Life) of its ftrcngth and power in its Salt j then the Mercury of this Superior Form beginneth cfteftually to work, that is, co hunger and loath ^ and it he gets not his own peculiar Property, underftand the bodily Form, which is chief in the Body among the leven Properties or Forms, then he cnkindleth himfelf in his own Poyfon- Source according to his f vital Property, and doth fo , q jja»^ forcibly ftrive fo long,till he becomes fiery, and then he awaketh * ' his own Mars^ and his own Saturn ^ which Imprefs him, and confume the flelh of the Body in the PoyIon»fi^re, an4whoUy cun. fume the Oyl of Light) even then the Life's Light goeth out, and it is paft recovery. * Or,

39. But if the Form of Life, * wherein Mercury is infljmed in ffhenby. c^e f Loathing in the Anguifli and Poyfon- Source, may obtain tOr,i\rtf«« that Property into its Hunger, of which the Spirit and Body is chief then lie obtaineth his own natural food,ot which he liveih, • Or Zfl^' and doth sgainrejoyce, and putceth away the * Naufcate, and lUnn! then the Naufeate diflipateth [or diffjlvetiij and is fpewedout i but the Ph>fician mutt ha yea care, whether or no that thing which he will miniftet to his Patient be in its Property ftrong alfo in the Cams Eff-nc;, whence the Naufeate is arilcn in the Body. 40. A« for example i A jovial man receiveth a Naufeate [or Loathing ]] from the Lunar property j now if the Phyfician knew that he had fu gotten his Nauleate, and prepared him a JDvial Cure according to the Hunger of his own Spiricor bdercurj^ this now would be right j but if the Moons propeity be ftrong in the Saltj which he would adninifter for the Naufeate, then he gives him a Naufeate j but if the jovial Cure be free from the Moon, then the jovial M'rcitry receiveth his own food with great Defirc, and quitteth the Naufeate: And thus it is likewifcwith Difeafes which arile m the Salnlter, w^, from fear or frghcing j thereto belongeth alfp fuch a Flagrac as the Hrft was, and then there is a prelentCurc, or fuch an Herb, wherein the balniter lieth in fuch a property as it liet'.i in that man.

41. I know, and it is fliswn me, that the Sophifter will cavil at me, becaufe 1 write, that the divine Power is in the Fruit, that • urJic or ^^^^ Power doth * appropriate it felf into the Generation of Na- • p". '* ture : But hear, my dear Friend, become feeing^ 1 a k thee. How ^^"'' * was Paradife in this World ? Was it alio manifcft in Nature ? Was it alfo in the Fruit ? Was it in the World, or without the World ? Did Paradife ftand in Gods Power, or in the Elements ? Was the Power of God manifeft in the Woild, or hidden ? Or what is the Curfc of the Earth ? and the putting of 4dam and Eve out of Paradife? Then tell me j Doth not God dvell alfo in Time ? Is not God all in All ? It is written,/^»so; / he TvhofiUz Hh aU thkgs ? Alfo,r/&i«* is the liingdom^tb: l^owsr ani Glorj^from Eternity unto Eternity, 4Z, Here confider thy relf,and leave ms uncenfured : I do not fay, that the Nature is God, much lefs the fruit proceeding from the Earth; but I fay, God giveth Power to every life, be it good or bad, unto each thing according to its D;fire, for he Himfeif is AU ; and yet he is not called God according to every Being., but according to she Light wherewith he dwelleih in Himfelf, and (bineth with his Power through all his Bcing^s j He giveth in his Power to all his Beings and Works, and each thing receiveth bis Power according to its Property j one caketh Darknefs, the other Light J each Httngec defireth its Property, and yec the whole

Chap. 8. Signathra Rerutn, ^j Hffencc [or Being] is all Gods,bc ic Evil or Good, for from him and through him are all things , what is not ot his Love, that is ot his Anger. Paradife is yet in the World,buc man is not thereinjUnlels he be born again of Godj then as to that new Regeneration he is therein, and not with the Adam of the four Elements. O that we would but once learn to know our felvcs, and even un-; deiftand it by the created Eft'encc [or Being«] 45» Lo I in Saturn there lieth Gold fhut up m a very difeftccmcd and contemptible form and manner, which indeed rcfembies ^ no Metal i and though it be ca ft into the Hre and melted, yet a man Ihall have nothing, fave a contemptible matter devoyd of any form of Vertue, until the Artift taketh it in hand, and ufeth the right Prccefs about it, and then it is manifeft what was therein. 44, So likewife God dwcHeth in all things, and the thing knowcth nothing cf God, he likewife is not manifcfl to the thing, and yet it receiveth Power from him, but it receiveth the Power according to its property from him, either from his Love, or from his Wrath, and from which it receiveth, fo it hath its * Signature * Or, fo it externally, and the Good is alfo in it, but as it were wholly (hut is fignei up [or hidden] to the Iniquity [or Evil ;] an example whereof mar^ed^ you have on Buflies, and other thorny and pricking Bryars, out of which notwithftanding a fair well fmeiling BloHom groweth, and there lie two Properties therein, vi\. apleafant and unpleafant, which overcometb, that fliapeth [formcth or marketh] the fruit.

Fruit of Paradife, but the Devil taifcd up in him bis thorny property by the Serpent, underftand the Centre, the property ot the wrathful Nature, which in his Paradifical Source was nocmaniftfl in him; but when his Hunger entered into the thorny falfe pro«^ perty of (he Serpent, vi\. into Death, then the property of Death, and the falfe Serpent in the Devils Defire, preffed into his Hunger, and filled Soul and Body, fo that the Hunger of the falfe Serpent began efteftually to work in him, and Death awaked in him, and then Paradife hid it felf in him j for Paradife entered into it relf,and the poyfon of the Serpent in Deaths property dwelt alfo in it (elf j here was now the Enmity ; then faid God to him, The feed ifthetPofianfhaUbrHife the Seqfmts head, and thou fhalt (ting the Heel with Deaths poyfon. 4^, Underftand the Paradifical Image flitit up, and captivated in the v^raihful Death, in which the Word of the Deity, f/s^. the divine Mmuiry ruled and wrought, did dilappcar ; as the Gold is dlfappeared in SttHmjCothat nothing is fecnbue a contemptible 'j$ SignntHra Rerttm, Chap. 8. maicer, until the right Artift feis upon it, and again awaken the Mercury in the enclofed Gold, and then the dead cnclofed Body of the Gold doth again revive in Saturn i for MtrcuY) is its Life, + Or,'Pufs "^^^^ "^"^ ^^ introduced into it again, and then the dtad Body of ttfclfhrib t^ic <Jo\^ f appcarcth, and overcomcch the grofs5a^»)», wherein text, ?/i«- it lay fliut up, and changeth its mean contemptible old Body into csih forth, a fa'f glorious golden Body,

47. Thus likcwife it is with Man j He lleth now fliut up after his Fall in a grofs deformed, beaftial dead Image ; He is not like an Angel, much kfs like unto Paradife ; He is as the grofs Oar in Saturn^ wherein the Gold is coucht and lliut up ; HisParadifical Image is in him, as if it were not, and it is alfo not manifeft, the outward Body is a ftinting Catkafs, while it yet liveth in the Poyfon : He is a bad thorny Bulh, whence notwithftanding fair Rofe-buds may bloom forth,and grow cut of the Thorns, and taxnifeft that which lieth hidden, and fhui up in the wiatbful poyfonful Mercury y fo long till the Artift who hach made him take him in hand, and bringeth the living Mfrcury into his Gold or Paradifical Image difappcared and fhut up in Deaihj fo chat the Enclofed Image, which was created out of the divine Meeknefs and Love-effenciality, may again bud and fpring forth in the divine Mercury, vl'K^. in the Word of the Deity, which entered into the Humanity ihucup [^and clofed in the Death and Curfe.] 48. And then the divine Meriuy changeth the wrathful Mfrcujy mto its property, and Chrift is born, who bruifeth the Head of the Serpent, vi\. of the Poyl'on and Death in the Anger of God , underfland the might of wrathful Death, and a new Man arifeth in

Holinefs and Rightcoufiufs, which liveth before God, j^and his divine ImageJ appeareth and puts forth its Luftre as the hidden Gold out of the earthly property, and hereby it is clearly fignified to the Artift chofen of God how he (hall feek j no otherwife then as he hath fought and found himfelf in the pro. perty of the pure Gold, and folikewifc is this Procefs, and not a v»hit otkerwilc j for Man and the Eirth with its Secrets lie fliut up in the like [or famej Curfc and Death, and need one and the fame Rcftitution.

49. But we tell the Seeker, and fincerely and faithfully warn him as he loveth his Temporal and Eternal Welfare, That he do not firft fet upon this way to try the Earth, and reftore that which * O • Udih '^ ^^"* "P ^ *" Death,] unlefs he himfelf be afore born again the Ner». ^^'^^^^^ ^^^ Divine Mercur}/ out of the Curfe and Dcath,and have ^ ^ .' the * full knowlcdg of the Divine Regeneration, clle all what he Pth&^ doth is to no purpofe, no learning [or ftudying] availeth j for ? iL W/r that which he fcekcth, lictfafljut in the Curfe, in Death, in the Chap. p. Sign^tura Rerum. 77 Anger of God: ifhe will make it alive, and bring it into Its Fii ft Life, then that Lite nouft be afore manifeft in him, and then he may fay to the Mountain, Get thee bence, and be caft into the Sea j and to the Fig-tree, No fruit grow on thee henceforth, and it fhall come to pafc j for if ihe divine Mercurj liveth, and is manifeft in the Spirit, then when the Spirit of the Souls Will imagineth into any thing, Mercury alfo goeth along with it in the Imagination, and enkindleth the hiercurj faft apprehended in Death, z/iq;. the Similitude of God, or the Manifeftation,whcrewich the livingGod hath made himfelf manifeft.

50. 1 know and fee, that the Mocker in the Devils -Vizard will yet bring roy writing into a milapprehenfion, and make me more dark and doubtful, becaufe I write of the inward and outward iAtrcury^ and underftand by the inward the Word of God, or the Divine Voyce,x/i;;, the Manifeftation of the Eternity of the Abyls, and by the outwarci^Merc/r/-/] I underftand the Officer in Nature, vix,. the Inftrument, which the inward, living,powerful Word or divine Voyce ufeth, wherewith it * formeth and worketh. Now « Q^ f^^. the Sophifter will falfely interpret it, and lay, That I mix thera tetb. both together , making no difference, and \ hold Nature for God , 4-Or TaleCi as Babel hath already done unto me : But I bid him view my words well, and learn to underhand them aright j for I fpeak fometimes from the Heavenly Mcrcurjfy and fee that only, and then prefently I name the Inflrumcnt of the Heavenly, therefore let him have regard unto the fence; I write not Heathenifhiy, but Theofophically, from a higher Ground then the outward Faber is,and then alfo from the fame. Of the Signature, Jhewing how the Internal doth Sign the External,

i.^'B' 'SHc whole outward vlfiblc World with all its Being is a ■ Signature, or Figure of the inward fpiricual World i JL whatfoever is Internally, and howfoever its operation i?, fo likewife it hath its Charafter externally j like as the Spirit of each Creature doth fct forth and man'.feft the internal^ - Form of its Birth * by rs Body, fo dotb rhc Eternal ^c'ng^;;^%°* L J I. The ^ g Signatura Rernm.^ ^ ^ ^^t> • ^ ' Ch a ? .p , i. The Being of all Beings is d wreftllng Power > for ihe Kingdom of God confiiis in Power, and alfo the outward World and It ftandech elpeciaily in ("even Propeities or Forms, where the one doth caufe and maks the other, and none of thcin is the Hrfl or laftj but it is the Eternal Bandi therefore God hath appointed fix days for man to wi>ik, and the feventh Day is the Pcrfedion whercn the fix do reft > it is ihe Centre unto which the Dcfiie of the hx Days do tend, therefore God calleih it the Sabbath or Refting Day, for thereirt the fix Forms of the woiking *VoycCf,i Pojver do rcfl i it is the Divine* Sound in the Porver, or the Harmony, Kingdom of Joy, wherein all the other Forms are manifeft j for it is the formed Word, or divine Corporality, by which all things t Or, Ef- aj-e generated and come forth to a f Being. ifnce. J This formed Word hath manifefted it felf with the motion

* ''^°i' h- oi all Forms * with this vifible World, as with a vilible likencfs, fo that the fpiritual Being might be manifeft in a Corporeal Comprehenfivc EfTence j «s the Delire of tne inward Forms hath made it felf external, and the internal Being is in the external ; the internal holdeth the external before it as Glafs, wherem it beholdeth it /elf in the property of the generation oif all Fornns, the external Is its Signature, 4. Thu* every thing which is generated out of the internal hath its Signature j the Superior Form, which is chief in the Spirit of the working in the Power, doth moft cfpccially fign the Body, and the other Forms hang unto it j as is to be leen in all living Creatures, in the fhape and form of the Body, and in the behaviour and deportment, alio in the found^ voyce, and fpeech ; and likewife in Trees and Herbs, in Stones and Metals, all ac^ cording as the wreftling is in the powtr of the Spirit j fo is the Figure of the Body reprcfentcd,and fo likewife is its Willjfo long; as It fo boyleth in the Lifc:fpirir. 5, But if the Ariift taketh it in hand with the true lAercury ^ihtn he may Turn the weakeft Form to be uppermoft, and the f^rongcftnethcrmoft, and then rhe Spirit obtaineth another W^U, according to the moft Supeiiot Form ; that> which before tnuftbe Servant, becometh now Lord and Maftet in the feven Forms j as Chrift faid unto the fic'<, Arife^ thy faith hath made thee rvhole^ and they arofe : And thus likewife it is here, each Form hur^erech after the Centre, ilid <he Centre istheVoyec of Life, v)\. the Alertmyy the fame is the Faber or Pormer of the Power ; if this

^ _ Voyce gives it felf m ro the Hunger of the meaneft Form in the flV ' ftroftg * Combace, then it doth lift up its property ( umderftand '^J^^J'l the property of that Form^) and thus its Defire or Faith hath o^p?/-. ^^ygj j^^ ^Q|. intheDcfirc Mcrcmy doth lift up for fublimc^ it Chap. p. Signntura, Rerum. ^p Iclf, and thus it was in Clnifts Pacients. 7. Sicknefs had taken poflcflion of them, and the Poyfon of Death had gotten the upper- hand in Mercury •, but now the Form of Life in the Centre did fet its Hunger as a faniiflied and mean property after the Liberty to be freed from the Abomination ; but being the Mm«7 was revived in Chrift in the divine Property, therefore the weak Hunger entered into Chrifts ftrong Hunger after the Salvation of Man, and fo the weak Hunger received the ftrong in the Power, and then the divine Vo> ce in Chrift faid, Artfejifc up thy [elf ^ thy Faith ^ that is, thy Defire which thou haft introduced into me, batb fav^d thee, i. Thus the Life prevaileth over the Death, the Good over the Erilj and on the conirary,thc Evil over the Good, as came to pafs in Lucifer and Adam^ and ftill dayly cometh to pafs : and thus every thing is Signed ; that Form which is chief receiveth the Taftc, and alfo the Sound in Mercury, and j- figuretb the Body t Or yShaafier its property j the other Forms do hang unto it as co* P^^''* helpers, and do alfo give their Signature thereto, but very weakly,

9. There are efpecially feven Forms in Nature, both in the eternal and external Nature , for the External proceed from the internal : The ancient Philofophers have given Names unto the feven Planets according to the feven Forms of Nature j but they have undcrftood thereby for anothef thing, not only the feven Stars, but the feven-fold Properties in the Generation of all Eirenccs j there is not any thing in the Being of all Beings, but it hath the feven Properties in it j for they are the Wheel of the CentrCjthe caufe o( Sulphur yin which Menury makcth the boyling in the Anguifh-Source. 10. The feven Forms are thele > w\. the Defire of the Impreffion is cMtdSaturn^ into which the free Lubet or Eternity gives it felf ; this in the Impreflion is called /«p;m-, by reafon oi us pleafant commendable Vertuei for the Saturnine Power doth enclofe, and maketh hardjColdjandda.k and caufeth the Sulphur, vi\»thc vital Spirit,uttderftand the moving vital Spirit, vi\, the natural 5 and the Free Lubet maketh the Impreliion Long to be fieed from the dark aftringent Hardnefs,and 11 is vc<y vigtuly called Jupittr, being a defire of the'Underftanding,which openeththc Darfcnefs, • Or Oriand manifefts another Will therein- ginal,

1 1. In thefe two Properties is pourtrayed and cxaftly deciphered God* Kingdom, v'f{, the Original, and alfo the Kingdom of Gods Anger,vi^. the daik AbyfSjWhich is a caufe of the motion in SAtmn^'vi^.in the Imprcffion ; the Impreflion, t;;X. SAtur/ijmzktxh the Nethingj vi\, tbe free Lubet moveable and fcr.fibic, and alfo 3o Signatura Rerum, Chap. p. oppofice ; for it caufech it to be Effence, and Jupiter is the fen' fibic Power proceeding from the free Lubet to manifeftation out of the Nothing into Something, in the Inipreflion of 6'<z?«m, and they are two Properties in the manifeftation of God according to Love and Anger, vi-s;^. a model ot the Eternal Form, and are as a wreflling Coinbate, viT^. anoppofite Defire againft each other; one makcth Good, the other Hvil, and yet it is all Good ; only if we will fpeak of the Anguifh- Source, and then alio of the joyful Source, thenweinuft diftinguilh, that the caufc of each Source may be underflood. iz. The third Form is called Mafs^ which Is the fiery property in the Imprcflion of Satur»y where the Impreflion introduccth it Telf into great Anguilh, vi-^, into a great Hunger j it is the Paiafulnefs, or the caufe of feeling, alfo ihecaufe of the foe and con^ fuming, alfo of Enmity and Malignity ; but in Jupiter, vIt^. in the free Lubet, in the Nothing, it caufeththe fiery Love defire, that the Liberty, vi\. the Nothing, is defirous, and introduccth it felf into Senfibility, vtT^. into the Kingdom of Joy ; in the Daiknefs it is a Devil,w\.Gods Wraih,and in the Light it is an Angel of Joy, underftandfuch a property ; for when this Source became dark in Lucifer, he was called a Devil, but while he was in the Light he was an Angel ; and thus alfo it is to be underflood in Mani

1 5, The fourth Property or Form is called S0I, vi^, the Light of Nature, which hath its Original in the Liberty, vtT^. in the Nothing, but without Splendor, and gives it felf in with the Lijbet into the Defire of the Imprcflion of Saturn, even unto the wraths ful or fiery property of Mars, and there the free Lubet,which hath fliarpcned it felf In the Impreflion, in Mars his property, in the confumieg Anguifli, and in the Hardnefs ofSatura^ doth difplay, ^ , or powerfully put it felf forth in Jupiter, as a fliarpncfs of the Li» ^^"" berty, and an Original of the Nothing, and alfo of the * Sence, "vancy , or ,j,d the f effluence from Afai'i his Heat and Angui(hj and from S^atm, satumt Hardnefs is the Ihining of the Light in Nature, which ?• *r *^^l' S'veth the Underftanding in Saturn, Jupiter, and Man, vi^. a t"!»i jortb, 5pirit, which knoweth what it felf is in its properties, which hin* dereth or prevaileth againft the Wrath, and brings it out of the Anguilh, out of Mars his property into Jupiters, vi\. ©ut of the Anguifh into a Love'dcfiie. 14. In thefe four Forms the Spirits Bitth doth confift, w<. the

true Spirit both in the inward and outward Being, vi\. the Spirit of l^ovver in the Effence, and the EiTence or Corporality of this 1$, Ye Kabbies and Mafters ! that you could but undeiiland, Chap. p. SigttAtura Rerum. gj how faithfully ihic Is given and revealed unto you^ which your Prcdeceflors have intended and aimed at, wiicrein you have been a long time blind, the caufe whereof is your Pride ; This God, the injft high Underftanding, djth let bctore you by mean, and heretofore ungiounded hiftruments , which he himfelf hath grounded, it that you would yet once fce,and efcapc the Tormenting Source. \6. The fi(t Form is ^f»w, tl.c beginning of all Corporality, vi^.ofthe Water, which ariUth in the U Jire oi Jupiter and Man^ fi^. inthe Love defire out of the Liberty, and out of NaturCjZ/iq^, out of the Imprcflions Defire in Salurn^ in Man^ in the Great Anguifhjto be freed from the Anguiih, andcarrieth two Forms in the Dtlirc of his Property, vi\, a Hcry fiom Mars^ and a watry [property^ from J'«)>iffr, undetftand an Heavenly and Earthly Defire; the Heavenly arifeth from the Heavenly Impreffion of the Union [ox free Effluence] of the Deity in Nature to its own raanrfeftation, and the Earthly arifeth from the ImprelTion of the Darknefs in Mars^vi^. in the wrathful Fires property ; therefore the Eflence of this Defire confifts in two things,x/i^. in the Water from the Original of the Liberty, and in Sulphur ftom the O iginal of Nature according to the Impreflion.

17, The outward Similitude of the Heavenly[^Being3 is Water and Oyl ; undcrftand, according to the Sun it is Water, and according to Jupiter it is Oyl, and according to the hard Irapreiiion of Saturn after the Heavenly Being, according to Mars,it is Cop« per, and according to ^0^ Gold, and according to the earthly Impreflion,' according to the property of the Datknefs, it is in Sul' pbui' Grit, Gravel and Sand ; according to Mars his property a Caufe of all Stones ; for all Stones are Sulphur from the powerful Prcdominationof 5<it»f» and MflTi in the property of Vevut according to the dark Impreflion, undcrftand according to the earthly part. \t. O ye dear Wifcmen, if you did but know what lieth in VC" nWy you would not fo lumptuoufly Adorn your Roofs: The Potentate often lofeth his life for the fervants fake, and he puts the Mafter upon his Roof,thereforc he is blind ; this his falfe VcnuS" defire doth caufe in him, that he formeih ic in Saturn and lAars^ and brings it forth in Sol j if he formed his fcnus-dcRxc in /«• ;i^a*,thcn he might rule over the fiery Mars which lieth in ytfiuf, and hath put his Coat upon yenus In Sulphur,

19, Thus Man doth clothe all his Servants which love him, and Saturn with his Garment, that they only find the Copper of VtHtts, and not its Gold in the Copper } the fpiritof the See&er entereth into Sol^viz^rwo Pride,and fuppofcih that he hath yentts^ g2 SigMAttira Rernm. CHAP.p. hnt he hith Saturn y vi^. Covecoufnefs j if he went forth in the Water, vi%. in the Refigned Humility of yenus, the Stone of the Wifemen would be revealed unto him. lo. The fixt Form is Mercury ^ vi"^. the Life and Separation, or the Form in the Lore, and in the Anguifli j In Saturn and Mars^ on the one part he is earthly according to the hard Impreilion, where his Motion and Hunger is a pricking, adverfe,and (according to the fire) a bitter pain and woe> and according to the Water in the earthly Su'phur^ vit^. in the Mortification, a PoyfonSource. ai. And according to the other part, according to the Lubet of the Liberty, he is the pleafant property of Joy in fupiter and yenui, alfo of fpringing and growing j and according to the Impreffion of the Heavenly Saturn^ and according to lAan in the Love-defirc, he is the Sound in the Spirit, underfland, the Separator of the Sound, vi\. of the Tone j alfo of ail pronunciations of Speeches, and all feveral Cryes and Notes 5 all whatfoever foundeth is diftinguifhed by his Might, Vtms and Saturn carry ♦Or^P/<yf- his Lute, and he is the Lutanift, he* ftriketh upon yenustTvi eth, Saturn^ and Mars giveth him the Sound from the Fire, and thus

fupiter rejoyceih in Sol. a». Here lieth the Pearl, dear Brethren i MA'f «rjf maketh the f Or, D'f Underftanding in fupiter ^ for he f feverizeth the thoughts, and ftiitfuijhsth makes them aft and move j He takcth the infinitenefs of the tbefenfes. thoughts into his Defire,and maketh them eflential j this he doth m Sulphur y and his Effence is the manifold Power of the Smell and Tafte, and SAtutn giveth his fliarpnefs thereinto, to that it is * V'a the *5" ^"'^ underftand here the vcrtual Salt In the Vegetable VI ,toe j^.^g . ^^^^^g maketh the Common Salt in the Water j * He is mercury. ^^ Heavenly and an earthly Labourer, and laboureth in each Form according to the property of the Form j as it is written, tvitb the holy thou art holy, and with the perverfe thou art perverfe^ In the holy Angels the Heavenly Mercury is holy and divine,and in the Devils he is the Poyfon and Wrath of the Eternal Nature according to the dark Imprelfions property, and fo forth through all things , as the property of each thing is, fo is its Mercury ^ vi\i its Life J in the Angels he is the Hymn of Gods Praife, and in

the Devils he is the Curfing and Awakening of the oppofite Will ^of the bitter poyfonful Enmity, 24. Thus likewife it is to be underftood in men and all Crea^ tures, in all whatfoever doth live and move ; for the outward * V12. Mercury is the outward Word in the outward World : * He is the mercury, outward Ftrbutnyind Sxfufn with the Imprcflion is bis Fiat,which makech his Word Corporeal s and in the inward Kingdoffl of the divine Power he Is the Eternal Word of the Father, whereby he hath made all things in the outward [^Principle,]) underftand, with the Inftrumcntof the outward Mfrcar/. xj. The outward M0W7 is the Temporal Word, the Expreff, edWordj andthemward \^^ercu,y~\ is the Eternal Word, the Speaking Word ', the inward Word dwellcih in the outward, and maketh through the outward all outward things; and with the inward, inward thing* : The inward M.ercurj 1$ the Life of the Deity, and all divine Creatures ; and the outward Mercury is the Life of the outward World, and all external Corporality in men and beaftsj in Vegetables and Animals, and maketh a peculiar Principle, vi^. a likenefs of the divine World^and this is the manifeftation of the divine Wifdom.

z^. The fevcnth Form is called L«»<i, the Amafled Efience ; what Mercury hath comprized in Su/phufy chat is a Corporeal or Subftantial Hunger of all Forms j the Property of all the fix Forms doth lie therein, and it is as a Corporeal Being of all the reft J this Property is as a Wife of all the other Forms j for the other Forms do all caft their Defire through Set into Luna ; for in S0I they are fpiritual, and in Luna Corporeal j therefore the Moon aflTumech to it the Sun-(hine, and fhineth from the Sun j whatfocver the Sun is, and maketh in the Spirit-life in it felf, the lame Litna is and maketh Corporeal in it felf. »7, It is Heavenly and Earthly, and ruleth the Vegetative Life } it hath the Menfituum, vi\, the Matrix of Vmui in it ; all whatlbever is Corporeal doth * congeal in its property ; Saturn * Tbiclitni is its Fiat, and Mercury is its Husband, which doth Impregnate it, curdle, and Mars is its Vegetable Soul, and the Sun is its Centre in the Hunger, and yet not wholly in the Property ; for it receiveth only the white colour from the Sun,noi the yellow, or the red, vi\i the majeftaticalj therefore in its property lieth Silver in Mc< uls,and in Sol his property Gold ; but being Sol is a Spirit without Eflencc, thereupon Saturnholds the Suns Corporeal Eflcncc in himfelf to lodg in ; for he is the Fiat of the Sun j he keeps it (hut up in his dark Cabinet, and doth only preferve and keep it ; for it is not his own EfFencc, until the Sun fends him his Faber Mercury, to whom he gires it, and to none elfe.

18. Oblerve this, ye Wifemen ! It is no fiction or fallacy j let the Artift but underftand us aright ; he muft bring the Jewel fhut up in Sdttfrtt into the Mother of Generation, vi%. inio Sulphur, and take the Faber,and divide all Forms,and feparate the variety of Hungers,which the Faber himfelf doth, when the Artift brings the noik into the fir ft }Aothct,vifi.'mto Sulphur ', but he muft fir ft g^ SignAtura Rerttnu CHAj.p, baptize the frcward Child with the Phiiofophical Baptihiij left he naakes a Baftard oiSol j and then let him lead iiini into the Dciart, and try whether mcnwy will eat Manna in the Defart after ihc Baptifm ; or whether i-,e will make Bread of Ston«;s ; or whether he will afpire aloft as an haughty Spirit, and piecipitate himfelf from the Temple •, or whether he will werfhip SitHrn, in whom the Devil fits hidden : This the Artift n.uft obleive ; whether menitry the wicked pcyfonful Child receiveth the Baptifm j whether he can feed of Gods Bread or no, 29.. If he no.v doth ear, and ftand out io the Temptation, then will the Angels appear unto him after forty dajs, and then let hiiu go out of the Dcfattjand eat his own food, and fo the Artift is ready and fit for his woik j if not, then let him by all means leave it, and as yet account himfelf unworthy thereunto,

510. He muft have ihc underftanding of the Generation of Nature, elfe all his labour and pains is to no purpofc, except the Grace of the moft High hath beftowcd upon him feme Particular, that fo he is able to Tinfture f^enus and Mars, which i$ the fliortefl [and mofl ready way] if God fliewshim fuch an Htrlf, wherein the Tinfture lieth» g I. The Lunar Body of metals lieth in the Sude of the Earth, in Sulphur and Mercury^ cvercd internally with the Coat of V*» »i«5, and cloathed externally with the Cloke of Saturn, as we fee plainly ,and is a degree more external then the Solar Body : Next iiitx Luna, fupitrrs Bxiy is alfo a degree more external ; next Jupiter, the Body of Ven«J is a degree alfo more external*, but V«7«J is a fly Bird, fhehath alfo the inward Solar Body, flie taketh Ma/s his Coat upon her, and hides her fclf in Saturm Cabinet, but fhe is manifeft, and net hidden* 3 a. Next Venus, CMars is likewife a degree more external, and nearer to earthlinefsj and next Af^Tj-i^ Mercury's "Qody i$»farticula of all the reft j on one part moft nigh to the earthly Corporality, and on the other part neareft the Heavenly j and next * It elveih "^^^''^"''y* ^'^"^ '5 o" ^^^ earthly part wholly earthly, and on the ^.. heavenly part wholly heavenly i it * carrleth on earthly and ^ 'h/ din heavenly face towards all things ; to the Evil it is Evil, and to \^ L ^ the Good it is Good , to a pleafant Creature it giveth its bcft in '^-•' iheTaf^e, and to a bad creature it giveth theCurfeof the cor-

' 3j. Now in all this, as the Property of each thing is internally, fo it hath externally its Signature> both in Animals and Vcgeta*- bles, and this you flrall iee in an Heib, fo likewife in Trees and Bcafts, and in men alfo. 34. If the Saturnine property be predbaninant^ and chief in a ChAp,^. SiguatHra Rtritm. 85 ^hing, then ic is oi a black^grayifti colour, hard and fpare, (ha:p, • ^^^/^ ^^ fosvre, or faU in tafte ; ii gets a long lean f body, gray * in the gjXi^n.' eyes, of a dark blue, of a very flendcr body, but of a hard touch, ^ Qr O/" albeit tkc property uf Satum is very feldom alone mafter in a y^\-,\n^ thing i for he foon awakeneth Marj with his hard Im^reflian, ^^^^ ^^^ ^^^ who makcth his property benty and crooked, full of knots, and fnaifies, hindereth the body from growing high, but is full ot branchesj* and rugged, as is to be fccn in Oak-lhrubs, and tl:e like Trees. 35, But if Viaiu be next * Satitw in any place in the Sude of * in Cunthc Earth, then the Sude in the Sulphur of Saturn caufeih a tall, ju»£lion ftrong body j for it givcth its fweetnefs into Saturm Impreflion, -ppitb ><twhcrcby Saturn becomes ftrong and lufty, and if Wetius be not turn, hindered by i^dr5,it grows a great,rall,flendcr Trce3Herb_,Be4ft, or Man, or what ever it be.

j6. But if Jupiter be next him in the property of Vwjw,ro that Jupiter is ftrongcr in Saturn then Vf»«5,and Man beneath Vuihs, then it falls out to be a very excellent fair Body, full of vertue and power, alfo of a good taile s its eyes ate blue, and fomewhat whitifh, of a meek property, but very potent ; if it fall out, that Mercury is between Vmw and J*j)i?er,and Msrs undermoft,then is this property in Saturn graduated in the Higheft degree with all power and vertue, ia words and works, with great underftanding. }74 If it be in Herbs, then they are long of a middle fixed Itature or ftalk, of a very curious form,fair bloflbms, white, or blixj but if the Sua alfo caftcth the influence of his property into it, then doth its colour by rearon of the Sun incline to yellow ; and iSM^rs hindereth not,then is the Univerfal very Soveraign in the Thing, be it either a man, or other creature, or an Herb of the Jiarth : This let the Magui well obferve, it withftandeth all malignity, andfalfe influences and odaults from the Spirits, what ever they be, fo far as a man himfclf be not falfe and wicked, and inclines his de^re unto the Devil, as AdMnixd^ in whom alfo the Univerfal was wholly Cumpleat. , , 1 :,,i f

- 38. With ehcfe Herbs a man may cure, and heal without any artof the Artift.; but they are raicly and feldo 1. found^ yea not one amongft many feeth them, for they are nigh unto FaradiTe : The Curfe of God hides the eyc'fight of (he wicked, that it doth not fee, although they fliould ftand before his eyes ; yet \x\ fucha ConjunftioB of the Planets they are mariifeft,and tray nut be hidj therefore there licth a great Secret in many an Herb and Beaft, if the Artift knew it, and had the true slcill to ufe it j the whole Magia lieth therein 5 hiit I amibidden to be fi lent by re a Ton ot the wicked, who is not worthy of it, and is juftly plagued with the Phgue wherewith he plagueth other honeft peop'-e^and tumbleth himfelf in the mire. M 5 39. Bm %S Signxtwrn Rerum, Chaf.^, l^. But if M<xn in his property be next Saturn, and Mercury calleth an oppofite Afpeft, and the Power of yenus be under Mars, iad Jupiter under the property of ^<»«j, then out of this Property all is corrupted and poyfoned j a poyfonful Herb,Trec, Beaft, or whatfoevcr it be, if it falleth into the corrupt humane Property, then it is fitted and prone to Evil , but if the Moon bringeth its powerful Influence thereinto, then is the falfe Magia ready in the Lunar lAenfifuunty and Witchcraft is manifeft, of which I tnuft here aifo be filent, and will only fhew the Signature,

40. In an Herb/if the bloffombe lomewhat reddi£h,and writhen,or ftreekt, and inclined to white by the red, then is the power of t^enus there,which maketh refiftance therein ; but if it be only reddifh, and of dark writhsor flreeks, with a rough peel or skin on the ftalk , branch and leafy then doth the BafiUsl(_ lodg there, 41. For Mars maketh it ruggcd,and Mercury is poyfonful therein, which giveth a flreekt colour, and Mars ihc red, and Saturn the datk,wtiich is a Peftilencc in the Lunar Menfiruum^ but unto the Artift it is an Herb againfl the Peftilence j if he taketh the Poyfon frem 3f rc«r/,and giveth him yenus and Jupiter for food, then Mars bringeth forth the Vegetable Soul in So/, and turnetb his wrathful fire into a Love^fire, which the Artiil muft know, if he will be called a Oodor. 4», This Property likewifc Hgneth the living Creatures both in their voyce and vifage ', it giveth a grols dull found, fomewhat inclining to a Ihrill voyce by reafbn of Mars, foothing,flattering, and very falfe, lying, commonly red pimples j^or ftrcams] in the eyeSjOr blinking, and rouling unfteady eyes : In Herbs this Property likewifc yceldeth a tafte very loathrom,whence in mans life, mX- in tAercury^ if it takes it down,a ft rring boyling poyfon dctlx arife, which doth darken and obfcure the life.

perry ; they are not to be taken into the body, but they arc pqyfonful, of what Name foever they be ; for there often hapneth fuch a Conjundion of the Planets, which doth fometimes fo pre* pare an Herb, which is good if it be fubjed to Saturn and Mars i So likewiie it falleth out fometimes, that an Evil Herb by reafbn of a good Conjunction, if in its beginning (lands in the Meufirw »m,may be freed from the malignity, which is to be known by the Signature ; therefore the Phyfician, who underftands the Signa* cure, may beft of all gather the Herbs himfelf. 44. But if Mars be next Saturn^ and MtYcurj very weak, and Jupiter aifo under Mars in the Property, and Venus cafteth an Chap. p. Signaturd Rernm. Sy oppofite Afpefl or Diflent with its Defire, then it is good ; for Jupiter and Venus do change the Wrath of Mars into Joy, which produceth hot wholcfom fcverain Herbs, which are to be ulcd in all hoc Difcafes and Hurts ; the Herb is rough, and romewhac prick/, the leaves on the branches } To likcwife the (lalk is Hne t)ain, according to the nature of KesMJ, but the vertue and power is of Mtfri and Jupiter^wtli mixed and Tempered, commonly with brownifh bloffomsjforcing forth in the Property,and that becaufe Mars is ftrong therein with his Wrath j but being his Wrath is changed by Jupiter and Wenus into a pleafant Property, the Wratti becomes a Defire of joy.

4f. The Phyfician mufl not give Satitrn without Mars in hoc Difeales, not Cold without Heac, clfe he enkindleth Mars in the Wrath, * and Airreth up Mercury in the hard Impreffion in the * Text, J»roperty of Death : Mars belongeth to the cure of every Mars- tbathefiirike Sicknef}} which is of Heat, and pricking pangs : But let the ttb^&c. Phyfician know, chat he muft firft cot red and qualiiie Mars, whiich he intends to minifter with Jupittr and Venus, that Mars his Wrath may be changed into Joy , and then he will alfo .« change the Sickncfs in the body into Joy, Cold is quite contrary coic, 46. If the Phylician adminiftreth Saturn only and alone to a martial Difeale or Hurt, then Mars Is diCnaycd with Death, and fallcth down with his force and flrength into Deaths property ; and now being he is the fire in the body, the Lifes fire becometh thereupon deadly in the Blemental property ; for he foon awa* kcncthMercurj in the property of Cold j but yet the Phyfician muft have a care that he adminiftreth not in an hoc Dircafe the raw undigefted hot Mars^in which Merenrj is wholly inflamed and burning j for he enkindleth the Hre more vehemently in the body J he muft firft mollifie Mars and Mticurjj and put * thtm'* Sublime into Joy, and then it is right and good. them^

t47. The hotter an Herb is,the better it is hercuntoiyet its wrathful Fire muft be changed into Love, and then he can alfo change the Wrath in the Body into Joy ; all according as the property of thedifeafc is, that the difeafe be able to bear it; for unto a weak fire in the body, which is tyred and languiflied by reafon r f the Heat, and rather inclines 10 Cold, wX- to the poyfbn of Mev turj, where the life is m danger, there belongeth a Cure with a fine fubtle Heat, wherein Venus is ftrong, and Man very tender and mllde by reafon of Venus her Power ; Jupiter need not be firoDg there, left he make Mirs and Af^/rwey too ftrong, fo that the weak life, before it is quickened and refreftied, is overwhelmed, and brought into the Mercurial Poyibo. 48. An Herb in this aforcfaid Property growcth not high, it is fomcwhat rough in the touch ; the rougher it is, the ftionger is OAif% therein •, it is better to be uled outwardly to wounds and fores, then inwardly : The fine and iubtle part is to be taken into the bf^dy, and is expulfive : the moic fubtle Jt if, the nigber it is ro the life in the body, which the Phyhcian may very weH know by icv Sale , for no rough wiide property is to be taken into the bndy, unlcfs the body be aiflsmtd with a fudden Poyfon, where the life alfo is frcfii and ftrong, then a vehement rcfiftancemuft beufed; yet (5^;7ck,7 and ivf ^.ts muft not be adminiftrcd in the Wrath, but in their mcft porent Power j Mxrs in the greateil Heat, but before changed into Joy, and then be alfo chan§cth ^crcnrf according to himfelf : /«^if«* beloBgeth to the tranfmutitjon of wrathful ^Lirs^ but he rouft be firft introduced into Sol's property, and then he is righ'ly He thereunto.

49, Every living Creature, according to its kind in theforego> jng property, is friendly and pleafant, if you deal friendly and gently with it ; but if it be dealt roughly with, then i5Wf rc«7 is *' iHrred up in the Poyfon-property j for ^ars foon boylcth upland gets aloft in the bitter property, and then the Anger fpringeth forth J for the ground of all Malignity licth therein j but if it be not ftirred up, then it is not manifcft j as a great fickncfs which lietb in the body ; but while the fame is hid, and not enkindled, it is not manifeft and apparent. yo. But if Mercury be next Saturn in the Property, and next him the Moon, and Vf«»j and lup'iter beneath, and alfo weak, then Iet5H<in ftand where he will,yet all is earthly j for Mercury is held in the auflerc Impreffion in the Cold property, vi\, in Deaths Form, and his Sulphur is earthly j if Mars comes near unto ir, then it is poyfonful alfo, but \i\enus maketh an oppofilion therein, then the Poyfon is refiftcd, yet it is but earthly j it gireth a greenifli colour from the Power of Venus.

51. But if Wenits be next Saturn in the Property, and the Moon not oppofed by Af <»?•*, and lupiter likewife goeth in his own Power, then all is pleafant ([and lovely under that Property or Conftel* lation,] the Herbs are (lender, fingle, and fofc in touch, of white bioflbms, unlefs Mercury brings in a mixt colour from the Power of the Sun,X'ii^, from Mars half red, and from lupiter bluifli, and it is weak in the Property, and of little ufe in Phyfick, yet not hurtful ; in the Creature it gives a pleafant courteous humble life, wich no deep reafon [preach or capacity,'] but ifSMars comes thereunto, the Creature is fmalljOr thin, of a vvhite, weak, and effeminate nature. Jt. There arc three -elpcclal Salts which may be ufcd for to C H A p .p. SignMtura Rtmm. gp cure, which belong unto the Vegetable Life, vi%c lupittr. Mars, and ^crcw) , thefe are the Working Life , in which the j. „,-„a,- . Sun is the right Spirit , which makeib thcfe Silts \ Ope L^iJf,i^* jj . The Silt or Power of lupiter is of a pleafaat good fmcll °' *"^'*'''' and taftc from the inward Original [[of the l-'ropertyj of the Li« berty of the divine E (Fence, and from the external l Principle or Original J of the Property of the Sun and Vwtfi, but yet it is not alone oi it felf o{ fufficient Power in Nature ; for the outward Nature confifts in Fire and Anguilh,wi?L.in Poyron,and « Jitpiters •Thejovi" Power ii oppofed to the fiery Poyfon liic, which maketh a Tern- el yertuti perature in the poyfonful Nature, vi\f a Defirc of Mecknefs out of the Enmity.

54, The Sale of ^^r; Is fi^ry, bitcet and auflere, and the Mercurial! Salt is anxious and raging, like a Poyfbn, inclined both to Heat and Cold } tor it i!> the Life in Su'pbur^ and unites j[or aflimulates] it (elf according to ea«h things Property ; for it it comes into Ju^iUfi S*lt, it caufcth joy and great Power j but if it comes incu I4.tus his Salt, It maketh bitter Pangs^ Stitches, Akiogs, and Woe-, but if it comes into S/i^mtu earthly Salt, it • maketh Swellings, Anguilh, and Death, if it be not hindered by yupiter and yeniu : reaus and Jupiter are oppofite to Mars and Mtrcm], that fo they might Temperize them both, and without the Power of Man and Mercury there would be no Life in Jupiter^ ynut find S«iy but only a ftilnefs ; therefore the worjl is aspfofUobit M the Bejlj and the one is the caule of the other. 55. But the PhyHcianisto heed and mind what he cakes in handjleft he inflame the Mercurial Poyfon more and more in his Patient, or introduce it into another adverfe Source : He ought indeed to ufe the Martial and Mercurial Salt for his Cure, but he muft firft reconcile Mdrs and Mercury with yenia and JupUer^ that fo both thefe angry Advcrfarles may refign their Will into fapiters Will, (b that Ikpher, Odors and CHircmy may all three obtain one Will in the Power, and then the Cure Is right, and the Sun of Life will again enkindle it felf in this Union and Agreemcm, and alfo temperize the Naufeate of the Difeafe in the Contrariety in the Salt of the Difeafe,andturn Mercury's Poyfon, and Ma/s his bitter Fire Into a pleafant lupittr,

56. This is now to be underltood only concerning the Vegeta* ble Soul, vi^j, concerning the outward Man, which livech in the four Elemcncs,and concerning the fenlible and feeling Property. j7. * Reafon likewife is to be cured with its likenefs j for as* Xnt/^i Reafon may be brought by words Into a fenfible Sicknefs and Difeafe, fo that Rcifoa may vex. fret, and torment it felf, and at pQ SignatHra Rernm, CnAp.p. laft fall into an fiaavy fad Skknefs and Death j fo alfo it may * Opfdf* be cured with the* application of the fame thing £ with its own tiM. Aflimllate.] 58. As for example; An honeft man falls into great debts, care, iroabic and diftiefs, which doth even afflitfl him nigh to death ; but if a good friend comes and payeth his debt for him, then is the Cute foon eftefted with its hkenefs : Even thus it is in ail things, whence the difeafe is arilen^ even fuch a like Gurc is requifice for the reftoring its health ; and thus it is likewifc in 1 0^*'^r. the I nienmi Soul, TVife Mc- jj^ The Soul of the poor Sinner is poyfoned in the Anger of talUne^ God, and the Mfrf«7 ( undeiftand the eternal Afr/Cftc/ in the eternal Nature) is inflamed in the Souls property in the fiery ^ars of Gods Anger, which doth now burn in ihe Eternal Sa»^ turn^ viXj in the horrible Impreflion of Datknefs, and feeleth the fting of the poyfonful angry Ma^'i ;

His VenM is imprifoncd in the houfe of mifery, his Water is dryed up, his lup'iKr of Underftanding is brought into the grcateft folly, his Sun is quenched, and his Moon turned to dai knight. « 60, Now he cannot be cured and remedied any other way,fave with the likenefs , he muft again appea/c the mental Merthty ; he muft take KfffWJ, underftand the Love of God, and introduce it into his poyfonful Mercury and M<vj,and Tinfture the Mercitrj^ In che Soul again with Love, and then his Sun will again fhlne in the Soul, and his lupiter will rcjoyce.

€i. Now if thou (ay ft. That thoucanftno^, and that thou arc tooftrongly captivated, I fay alfo, that 1 cannot ; for it lieth not in my willing,running and tolling, but it lieth in the Compaffion o[ God ; for I cannot by my own ftrength and ability overcome the wrathful Anger of God which is enkindled in me j but feeing his dear Heart hath freely given it fclf again out of Love, and .-in Love, into the Humanity, "v'tTc into the poyfonful enkindled Moc«/> ill the Soul, and Tinftured the Soul, vi\. thtPoyfoaSoutce of the Eternal Nature in the Eternal- Fathers Natures property ; therefore I willcaft my will into his Tinfture, and I will go with my will out of the Enkindled Poyfon- Source* out of il?e eyil Mhcwy in Gods Anger into his Death, and with my cor^ r^pted Will I will dye with him in his Death, and become a Noihine in him, and then he muft be my Life, 6i. For if ray will is a Nothing, zhenhe is in me what hie pfca*" feth, and then I knov« notmy felf any more, but him ; andifhc will that T fhall be Something, then let him effeft it ; but if he

willcth it not, then I am dead in him, and he liveth in me as he . ©r » In. pleafetb , and fo then if I be a Nothing, then I am * ac the End > CHAP.p. Signatura Rerum, pj in the ElTcnce out of which my VzihctAdam was created, for cue of Nothing God hath created all things. 6}. The Nothing is the highcft Good, for there is no l'«r^4 therein, and fo nothing can touch []or annoy ]] my Soul ; for I am a Nothing to my fclf, but I am Oods, why knoweth what 1 am, I know it nut, ncichec ihall [or ought] I to know it, . 64, And thus is the Cuicof my bouls ficknels ; he that will adventure it with me, fliall find by experience, what God wiA make of him: As for example 5 I here write, and 1 alfo do noi do it J for I, as I, know nothing , have alfo not learned or ftudied ic j fo then I do ic not> but God doth it in me a% he pleafeth. ^f , I am net known to my rclf> but I know unto him what aad how he picAfeth : Thus I live not to my felf, but unto hira j and Thus we are in Chrift only One, as a Tree in many boughs and branches, and he bcgetteih and bringeth forth the fruit in every branch as he pleafeth, and thus I have brought his Life into mine, fo that I am Atoned with hira in his Love j for his Will in Chrift is entered mto the Humanity in me, and now my Will inmeentereih into his Humamcy ', and thus his living lAetcuiyy that is, his Word, ■»/•<.

the Speaking M^rcw^/, Tindurcth my wrathful Eril tAircury^ and transformeth it into his 3 and thus my Mars is become a Love- fire of God, and his Mereurj/ fpeaketh through mine, as through his Inftrument, what he pleafeth ; and thus my lupiier liveth in the Divine Joy, and I know it not j the True Sun fliineth unto me, and I fee it not j for I live not to my felf, 1 fee not to my fclf, and I know not to my felt : 1 am a thing, and 1 know not what ', for God knoweth what I am ; and lb now I run and tend to and fro as a thing, in which the Spirit driveih [^or afteth] me as he pleafeth ; and Thus I live according to my inward Wrll,which yet is not mine,

66, But yet I find in me another Life, which I am, not accord.! ing to the Refignation [or Self-denyal,] but according to the Creature of this World, vi\^ according to the Similitude of Eternity ; this Life doth yet ftand in poyfon and ftrife, and fhall yet be turned to Nothing, and then 1 am wholly perfeft : Now in this fame Life, wherein yet I find my fclf- hood, is Sin and Death, and thefe likewife fiiall be brought to Nothing j and in chat Life, which God is in me, I f hate Sin and Death ; and ac- T ^''> ' cording to thacLifc which yet is in my felf hoed, I hate the No- '^'" *'* ^"^ thing, vi^f the Deity : Thus one Life fighteth againfl the other, '^A and there is a continual Cootcft in me ; but being Chrift is born again in me,and liveth in myfcfethingnefs, therefore Chrift will, according to his Promife laad^in Paradlfe, bruifc the head of the pi Signtitura. Rerrtm, Chap. 9. Serptnc, w\. of my Self- hood, and mortifie the evil nun in my Self, fo that he himfelf may truly live [in mc] 67, But what (hail Chrift do with the evil man ? fliall he caft him away ? No ! for he is in Heaven, and doth thereby accomplifh and efteft his Wonders in this World, which ftands in the Curfc : Now each laboureth in its own [Vineyard,] the outward Man labourcch in the Curfed World, which is Evil and Good,in the Wonders of God, w\.