Signatura Rerum (The Signature of All Things)

in the Mirror of Glory ,which yet (hall be revealed in him j and the inward Man is not its own, bat Gods Inftrument, with whom God maketh what he pleaferh, till the outward with its Wonders in the Mirror (hall alfo be manifeft in God, and even then is God All in All, and he alone in his Wifdom and Deeds of Wonder,and Nothing elfc befides i and this is the Beginning and the tnd. Eternity and Time.

68. Now underftand it aright j unto the outward Man there appertaincth a Cure from the outward, vi^, frcro the outward * Jn^ot by, y/ii\ of God, who hath made himfelf external * with this vifiblc World •, and for the inward Man there is a Cure from the inward World, which God is AH in All j only One, not many, one in all,and all in one *, but if the inward Penetrates the outward, and illuftrate it with its Sun'fliine, and the outward receiveih the Sun-fliine of the inward, then is it tinftured, cured, and healed by the inward, and the inward doth illuftrate it, as the Sun through- Ihincs the water, or as the fare do fet the Iron quite . through of a light glee j here now needeth no other Cure. ^9. But feeing the Devil in the Wrath of the eternal Nature doth oppofe the Soul, as an enemy of the Soul, and continually cafteth his poyfontul Imagination at the Soul to tempt and try it, and the Anger or Wrath of the Eternal Nature is manifeft in the cutward Man, which i<</<7m awakened and ftirred up ; thereupon this Wrath is oftentimes ftirred up by the Devil and his fervants^ that it doth effedtially work and burn in the outward body, and even then the inward Love- fire gueth out in the outward Man, as a red-hot Iron is quenched in the water ; yet not fo foon in the internal, but in the external [Man,] unlefs the outward Man •J- Or,WV«* continue lying in the -f mire of fin ; fo that the Soul which had ter, given it felf into the Nothing* t/>X. into the Liberty,into the Life

of God, doth enter again with its DeHre into the outward finful Man, then it lofeth the inward Sun ; for it goeth again out of the Nothing into the Something, x>{^. into the Sourer. 70. Thus the outward body muft then have an outward Cure 5 and albeit the inward Man yet liveib in God, yet whereas the Soul hath Imagined into the outward Wrath, lb that the ditinc Tinduratioa is no longer in the outward Man -, the outwtrd Cm A p. 9. Signatura Rerum. 93 iMercnry,vi%. the * Exprefl'cd Word, muft have a Tinfluration * Outfrom ibc outward cxprcffcd Love and Light, unlcfs the Will- Polin. fpirit of the Soul doth wholly rc-cmcr into the inward hidden -J- franfMan, and be again f tranfmuted j and ihtn the Cure may be *- jormed, gain Introduced into the outward Man Cueing the * through' •t-j!,^^^;;^^ ihining Love of God in the Light,) which is exceeding pre. form'mg cious. Light »f 71. But now this Herb is rarely to be found upon the Earth j QqcI jjf if,^ for men do eat only of the forbidden Tree j therefore the Poyfon fiark Soul of the Serpent doth (o fpring up in them in the Wrath of the eter- ^^ih asjbinal and external Nature, To that they muft alfo have an external „td in ECurc for their Serpents Poyfon in the outward Mercurr. nock, Eli-

7». It is indeed Poflible for a man to live without ncknefs, but gj p^yi he muft bring the divine Tinduration from the inward Man ^( ' through the outward,which is very difficult [to do] in the Worlds for the outward Man liveth amongft the thorns of Gods Wrath, which gall and fting him on every fide, and blow up the Wrath of God, fo that it burneth in the outward Man, and then the Tinduration of Gods Love may not continue there ; it is indeed there, but not in the outward enkindled Abominations, but it dwclleth in it felf, like as the Light dwelleth in the Darknefs, and the Darkncfs comprehends It not, alfo knoweth nothing thereof; but when the Light is manifcft in the Datknefs,then is the Night changed into Day. 73, Thus it is likewife with Man ; of what Light Man 1-ivetb, of that alfo cometb his Cure ; if he liveth m the outward World, then the outward Goodnefs and Love, w\, the outward fupiter and Venut with the Sun muft be his Cure, or he reraainech in the Angry iMars^ and in the poyfonful MtrcHrj, in the earthly Moon, captlved in the Impreffion oi Saturn^ vi\. in the earthly Sulphur, which however is made manifeft, and awakened in the outward • Man by Adaaiy for whofe fake the outward Man muft dye,purrifie, and lo enter again into the Nothing., vi^. into the End; or as I might better fay, and fignifie it, into the beginning of the Creation, into the Effence, out of which it went, and depanci with jldam^

5^^ StgnMura Rcrum* Chaf .la Of the inward and outward Cure of Man, i.T" Et the Lover of God underftand us aright j We do not I go upon an Hiilorical Heaihenilh Conjcdure, but only .In / and alone upon the Light of the outward Nature ; both Suns Ihlne unto us. llnderdand us aright, and fee ! how God hath Cured Man when the Poylon of the Serpent and Devil held him impriloned in Death, and how he yet ftill curcth the poor . SjuI captivated in Gods Anger j the like Proccfs alfo muft the Phyfician keep in curing the outward body. , X. The divine Light and Love was extinguiOied in Adam, becaufe he Imagined into the Serpents property, vi-^ into Evil and Good, fo that the PoyTon of Death began eftcftually to work In Mercury, and the Source of Anger was inflamed in the eternal MitfSy and the dark Impreflion of the eternal Natures property cook pofieflion of him ^ his body became Earth in the dark Im^ predion in the Poyfon of the enkindled Mercury ^ and was an en* mity againft God; he was utterly undone, and there was no re* medy tor him by any Creature, neither in Heaven, nor in this World, the wrathful Death captivated him in Soul and Body,

J. Now how did God do to Cure hiQi,and Tindure him again? did he take a ftrange thing thereunto ? No ! He took the Likcnefs, and cured him with that, what was corrupted lii him, vi-s^i with the divine Mercury^ and with the divine Vmus^ and with the divine Jupiter j underftand, in Man was the Expreflcd Word which I call the Eternal Mercury in Man ; for it the true ruling ading Life ; it was incited or in-fpoken into MaJi» Image Cwhich God created out of his Eflence into an Image according to God) as into a Creatural Image, which was the Soul with the Property of all the Three Worlds, vi\. with the World of Light and Underftanding, which is God, and with the Fire World, which is the Eternal Nature of the Father of all Beings ; and with the Light, Love- World, which is Heavenly Corporality j for in the Love-defire is the Effencc, vi"^. the Corporality. 4, The Defire of Love is Spirit, and is the Heart of God, vi^ the right divine lladerftanding : In the Love.Effence Mercury is Gods Word, and in the fiery Nature he is the Wrath of God, the Original of all Mobility and Enmity, alfo of Strength and Oamipoience 5 the fiery Property maketh the Light, vir{. the

Chap. 10. Signatura Rerum, pj Liberty defirous, fo that die Nothing is a Defirc, and this Dcfire is the Lore of God, which /4<i<zw did cxtinguifl^. in him , for iic Imigincd after Evil and God, that is, after Harthlinefsj the Earchlincfs came forth into a Being both ou: of the Wrath, and cut of the Love- Being, and that through Gods Motion, tliat the Wonders of the Abyfs and Byfs might be made manifcft, that Good and Evil mght be made known and manifefti and this Adam being tbe Image of God flaould not dojfor God had created him unto his Image ; He (hould have Tindured the Fire- World and outward World with the Wori of Love,that fo none of them ihould be manifcft in hJra^like as the day holdcth the night availed in it fclf. f . But by falfc Imagination he hath awakened and manifefted • the dark and poyfontul Mercurial Fire World in hira, fo that his bodily ElFence of the dark Impreflion is fallen unto the evil Pan in the poyfonful Mercurial Property, and the Soul is become manifcft in the Eternal Nature in the Fathers Fiie- property, vi\. in the poylonful hateful iSWrrfwyy^according to which God calleth hirafclf an angry "^alous Cod^ and a canfummg fire,

6. Now to help and reftore this again,xiJ!^. the Image of God, God muft take the right Curc,and even the fame which Man was in his innocency : But how did he cffeft it ? Behold O Man, behold and fee, open thy Underftanding, thou art called, 7. He introduced the holy uWorwry in the Love- flame, z//^. in the fiery Love with the Defire of the divine Eflcmialiiy, or after the divine Eflentiality (which Dcfire /naketh divine Corporality in it felf3again into the Expreffed WotdiVi^. into the Mercurial Fire- Soul, Cunderftand, into the Souls EOence in the Womb of (5W47,) and became again that fame Image of God ; He Tindured thePoyfon, v\. the Wrath of the Father of alJ Eflcrces, with the Love- fire j He took only even that fame uMenmy which he had breathed into ^rf«»j for an Image, and formed into a Creature ; He took only that fame property, yet not in the Fires property, but in the burning Love ; He did with the Love intjoduce again the Light of the Eternal Sun into the humane pro*- pcrtVjthai he ra'ght Tindure theWrath of the enkindled uHcnury in the humane property, and inflame it with Love, that thehiiftiane Jupiter^ vit^. the divine Underftanding,iBighi'again appear and be manifcft.

8. YePhyficians, if ye here underftand nothing, then ye are captivated in the Pcyfon of the Devil : Behold, 1 pray the rijhc Cure, wherewith the enkindled Mercury in Mans life is to be lemedicd ; it muft be a SdeYcury again, but firft ci.k j)dlcd in yenm and Juj^ter j it mul\ have the Suns property^ which it attains p^ SignatHrA Rernm, Cha^.To. unto by fupitey and f^tnua : As God dealeih with us poor men, fo mud ihc outward poyfonful lick CMcrcurj be Tinftur^d wiih luch ■n external Cure; not with the daik Imprcllicn of Saturn^ with Cold, C unlets it be fii ft fwettly appcafcd and qualified with /«- filer anJ y^enm, that the Sun doth again fliine in Saturn^') but with meek Love ; this is hii right Phyfick, whereby the Death is changed into Lite S yet this is oaiy a Cummon manual jCurci which the Vulgar may learn. 9 But it bchoveth the Do(^or,tf he will be called a Dodor^ to ftudy the whole Procefs ; how God hath rcftored the univetfal in Man,which is fully cleat and manifeft ia the Perlbn of Chrift, ftom his Entrance iaco the Humanity, even to his Afcention, and Sending of the Holy Ghoft»

io« Let him follow this entire Procefs, an<l then he may find the Univetfal, provided he born again of God > but the lelfifli pleafure, worldly glory, covetoufnefs and pride doth lie in the way. Dear Doaors, 1 mud tell ycu, the Coals are too black, yc defile your white hands tkerewith j the true unfeighned felf* denying Humility before God and man d«th not iclifli with you; Therefore ye are blind : I do not tell you this, but the Spirit of Wonders in its manifeftatlon. II, But we will give Diredion unto the defiious Seeker, who would fain fee, if he knew the way fitly to attain his intent j for the time is at hand, where Mofes is called from the Sheep to be a Shepherd of the Lord,which fliall fliortly be manifeftj maugre all the raging and raving of the Devil : Let not the dear and worthy Chriftendom think, being now it doth feem as if (he ihould go to wrack and ruine, that it is utterly undone } No : The Spirit of the Lord of Hoafts hath out of his Love planted a new branch in the humane Property, which Ihall root out the thorns of the Devil, and make known his Child fefui to all Nations, Tongues and Speeches, and that in the Morning of the Eternal Day.

iz. Dear Brethren, behold, 1 pray the right Cure j What did God with us when we lay Cick in Death ? did he quite cafl away the created Image,undei (land the outward Part, vi\. the outward Corrupt Man, and make wholly another new Man ? No, he did it not; although he introduced Divine Property into Our Humanity, yet he did not therefore caft away our Humanny, but . " brought It into the way or Procefs to the New. birth. I g . What did he ? He fuffcred the outward Humanity ,ThL. the outwa rd Water, underftand the Eifentiality of Fentu^ which was (hut up in the Wrath €*f Death, to be baptized with the Water of the Eternal£flcnce,and with the Holy Ghoft, that the Incentive of the outward EfTtntiality ihuc up in Death, might fgain glow, . Chap. 10. Signsuura Rerttm. y^ as a fire that fallech into Tindci : Afterward he withdrew his outward fcod from the outward Body, and brought it into the Defait, and let it hunger, and then the Spark enkindled front the Fire of God muft * Imagine into God, and cat Manna of divine * Pitt Us Eflcntiality forty days, of which Ifrael was a Type in the Wilder- de^re^huif nefs Sinai with their Manna : The Eficnce ot Eternity muft get and /• overcome the Eilencc of Time j therefoie it is called a Tempta- maginatm tionofthe Devil j tor the Devil as a Prince in the Wrath o('mto the God did there tempt the outward Humanity, and did reprefem Nothing , all chat unto it wherein Adam fell, and became difobedient unto ^^^ highejl God. Good or

14. There now it was trycd whether the Image of God would Omnifo" ftand, being internally there was Gods Love- fire, and externally tence , and the Baptilhi of the Water of Eternal Life : Here the Soul was t<it of Gods tempted, whether it would be a King, and an Angelical T/br«»f in ^read. the ftead of the fallen Angel, and poflefs the Elefted Throne of , God in the Royal Office, from which Lucifer was taken, and thruft into the Darkaefs, vi-^. into the Throne of Poyfon and ' Death ; but feeing he did (land C i" that the Soul did refign and fubmit its Will alone into Gods Love- fire, and defircd no earthly food, nor the earthly Kingdom, Good and Evil, for outward Dominion,) -the Procefs to the unive/ fal i*vi\. to the Reftoraticn of all that which Adam had loft, did further proceed and go on } He turned Water into mne, 1 5. Ye PhyficianSjObferve this. It concerns you in your Procefs, you muft alfo go the fame way to work ; He healed the ficli j fo you muft likewife make th*e Form in your poyloiiful Mercury whole and found by the Power of the Philofophical Baptifra j He made the dead alive again, the dumb to fpeak, the deaf to hear, the blind to fee, and cleanfed the Lepers ; all this muft go be- /ore,that ail the Forms in Mercury may be pure,found,and living, which uWf>r«7himfelf doth make after the Baptifmand Temptation ; as the living fpeaking Mercury did this in the Perfon of Chrift , ihe Artift cannotdo it, only there muft be Faith j for Chrift alfo Teftifiith, that he could not do many Wonders at Capernaum, lave heal a few difeafcd ;; for the Faith of the Ca* pernaitans would not enter into the Divine Mercury of Chrift,

16. So that we fee there, that the Perfon of Chrift, vi\. the Creature, could not work the Wonders In its own Power, but the uMereury^ vi\. the living fpeaking Word in him ; for the Perfon didcry and call inro God, vix. into the fpeaking Word, and fet its Defire thereimo- as we may fee in the Mount of O/iffx^where he prayed,that he did Iweat drops of bloody and by La-^ar us yVthen he would raife him upi, he laid, F/itber^hea:r me j but 1 Ifjnorv that tbmalivaysbfire^ wc,- j/et becaufe of tbofe that (land by, I fay it , that they may beleevt that than wtii^efi by me, 17. Thus the A(tift rnuft not arrogate any thing unro himfelf, the Mercttry doth it felf aft§r the Fhiloropbical Bapcifm work ihcfc Wonders, before it doth manlfeft the miverfal j for all the feyen Forms of Natuie muft be Cryftalized and purified, ii the Univcrfal (hall be revealed, and each Form carrieth a peculiar Procefs when it is to be brought our of the property of the Wrath, and entced into the pure and clear Life, and trinri.tiDe it felf into theCryftalline Sea which ftandeth before the I'hronc of the Ancient in the Revelation, aud change it Tcif into Paradifc; forthe Univerfal is Paradifical, and Chrift alfo came theiefare Jn:o our Humanity, that he might again open or make manifcA the Univcrfal,t;J^thcParadire again in Manj the SpeakingWard in Chrift wrought Wonders through all the leven Properties or Forms, through the Expreffed Word in the Humanity, before the whole U-niverfal was manifeft in the Corps of the humane Pioperty, and the Body glorified.

i8 , Even thus it is in the Phllofophical Woife, when the lMctcufy {hut up in Death receiveth into it the Baptifm of its refteJliment in Love,thcn all the feven Forms do manifeft thcrtifelves \t\ this Property, as camd*to pals in the Procefs of Chrift in his Mi* rades, but as yet they are not perfeft in the operation of their Properties manifeftation. 19. The univirfd is not yet there,until all feven do give their Will into One, and forfake their property in the Wrath, and depart from it with their Will, and take into them the Loves- property •, they muft take in the Will of the Noihing,that their will be a Nothing.and then it can fubfift in iheWrath of the Fire,and there is no further Ttirba therein; for fo long as the Defire of thcWrath ■\0(^6thir is in the Form, it is adverfe and oppofite unto the -j- fecond Fornij Fvrms, and enflameih the fecond Form with its wrathful property,that is, it ftriketh the Signature of the fecond, and awakeneth it in the Wrath, and then the voyce or found of the fecond cnkindleth the firft Forms property in !M(rcHTy^ and To no Form can attain unto any perfeftion, that it might enter info Love.

zo. Therefore the Arrift can cfFeft nothing, unlefs he gives a Meat unro the Forms, which they all do delire and love to cat, wherein there is noTurba : now the Properties cannot cat, being their mouth Is frozen up in the Impreflion of Saturn', the Artift muft firft open their mcuth, and make them alive in their Zeal, that all the Forms may be hungry, and then if there be Manna, they do all eat together thereof, and fo the precious grain of muflatd^feedhfown. Chaf.Io. SiffMtttrA Rerum\ gp %i. Naw when SHcrcH/y doth thus awake tVom the Death of the Impreflion of Saturriy Jind geti Manna into the mouth of his property,ot'chep5yConful Deiihs-Sjuicc, then anfctU the Plagratof the Kingdom of joy, for it is as a Light which is enkindled in the Darknds, for the Joy or Love Ipriiigcrh up in the midft otche Anger : Now i( Mercury apprehends tlie glimpfe or afpeft of the Love in M'a.s, then the Love dilmayeth the V/rach^ and it is as a Tranfmutation, but it is not fixr and ftedfaft, and as foon as this Gomeih to. pafs, the Angelical Properties do appear in view and ken. The P/ocefs ia the Temflat'w.

x%. Jefus was led by the Spirit into the Wildernefs, and the Devil came unto him^and tenapted him. When the Soul of Chrift did hunger, the Devil faid unto Jefus, Open the Centre in the Stones, that is, the ImprelFed Mocurjij and make thee Bread, eat the Subflance of the Soul* property j what, wilt thou eat of nothing, vi^. of the fpeaking Word ? Eat of the exprcfled Word, X'i^. of the property of Good and Evil, and then thou arc Lord in both ; this alfo was Adams bit,wherein he did eat Death : Then faid Chrift Jefus, Maa liveih not by bread alone^ but by every word which proceedcth f(om the mouth ofGod^ ij. Mark ! Whence had the Perlon of Chriil the Will, that he would not eat with the Souls Hunger of the Bread which could have been made of ftones, which he could well have performed > Or how had it been, if the Hunger of the humane I^iopcrty had :|fter the llnftion of Baptifm here eaten in the Temptation of the 3/frcwj' in, the Impreflion of Death, w^, of the 5"«/p6M/-of the exprcffed Word, in which was the Anger, and from whence the Love was fied, as it is fo in the earthly Property ?

»4, Obfcrve ! The Will and De fire to eat of the Speaking Word, came into the Souls property from the Motion of the Deity ; when as the fame bad moved it felf in the Soulick Eflence, ihut up in Death in Mary hi* Mother in her Effence or Seed^ and introduced the Afpcft of the Eye of God in the Love into the dead Souls Effence, and had manifefted the Love in Death, then one Divine Property defired the other, and the Defire of the bodily Hunger to eat of Gods Bread or Effence cane from the Baptifm : Wheti the Water of the Body, which in the Impteflion of the Subftance was enclofed inDearh, did tafte the Water of eternal Life in the holy Spirit, vi\. the holy Spirits Corporality or Effentiaiity in the Baptifm,then the Incentive of the divine Hunger of the Ardent Defire after Gods Eflence did arifc in the fliefli, as a divine Htmger,a glimmering or fhining Incentive of Divine Property, O 1 zy. Now 1 00 Si^natura Reruml Ch a p . i o . 15. Now the Man Chrlft muft hereupon be tempted in Body and Soul, of which he would catj on one pan the Exprcffcd "Word of Love and Anger was reprefented before Body and Soul, in which the Devil would be Lord and Mafter, and rule therein omnipotently; and on the other part the Speaking Word in the Love- property was only reprefented to the Soul and Body.

16. Here now began the Gombate wh'icYt Adam fhould have undergone in Paradife ; for on one fide Gods Love-defire, which had manifcfted it felf in the Soul, did eagerly attempt the SouUck and bodily propcrtVjand inttodiiced its Defire into the Souls property, that the Soul (hould eat iherco?,and give the Body Manna thereof j and on the other fide the Devil in Gods wrathful property did affault in the Souls property, and brought his Imagina* tion into the property of the firft Principle, vi^. into the Centre of the dark World, which is the Souls Fire- life. 27. Here was the Conteft about the Image of God, whether it would live m Gods Love or Anger, in the Fire or Light j for the property of the Soul, as to its Fire- life, was the Fathers, accordinp to the Fire-world ; and being the Soul m Adam had quenched the Lighr-world, the Light-world was again incorpc rated with the Name ffftUj which came to pafs in the Conception of i5Wi7>_y. *Or mto *^* ^°^ ^^ ^^^ ^^^^ tr/ed in the Temptation * of which pro^ * * perty man would live; whether of the Fathers in the Fire, or of the Sons in the Light of Love : Here the whole property of Chrifts Perfon was Tempted ; The Devil faid , as he had alfo faid unto f4dam^ Eat of the Evil and Good ; Haft thou not Bread ? then make Bread of Stones ; why doft thou Hunger fo long in thy own P roperty ? Then faid the Divine Defire , Maft Uveth not ef Bread a/one ^ bnt of Every iftird of God.

1^, Thus the property of the fiery Soul refigned it felf with Its Defire into the Love, vi^i, into the Speaking Words property, and the fiery Defire did eat Manna in the Love-defire, O ye Phi-* lofophers ! obferre it well j when this was done, the Love tranfmuted the fiery property into its Love-property ; here the Father gave the Fire* Soul unto the Son, underfiand the fiery property of the Exprtfled Mercury to the Speaking ^Mercury in the Light ; for Chrifi alfo faid fo afterwards. Father^ the mtn vnre thine ^ 0id tbo» bafi given them me , and 1 give mto them Eternal Life. JO. Here Gods tove gave the Eternal Love- Life to the Corrupted Humanity ; the Love did wholly give it felf in unto the Fire-wrath, and tranfmutcd the Wrath of the Soul into a Tri* umphant joyful Love ; butif th« Souls and Bodies properry-had ChaP.!©^ Signdtura Reruns loi obeyed the DctU in Gods Wrath, and made Bread of the Enclo. fed MtnuYj^ and eaten thereof, then had the Will entered again into irs felf-hood, and could not have been tranrmuted, 51, But being it entered into Refignation, into the Speaking Word of God, and was williog to be and do what ever that pleafed, then the Will went from its felf-hood,throufth the wrathful Death of Gods Anger, wiX. from the Expicffed Word, which the Devil had poyfoned with his Imagination quite through the property of the Wrath, and fprang forth afrcfh with a new Lovedefire in God j here the Will was Paradifc, virj a divine Love* budding in Death,

It. Thus now the Love-will being fee in oppofition to the poyfonful Mercury of the Souls property in the Anger of God, then carae the Devil, and faid. Thou art the King, who haft overcorac, come and (hew thy felf in thy Miracles and Deeds cf Wonder j and he brought him upon the Pinacle of the Temple, and faid. Fall down^ that men maj fee it ; for it is written. He bath given his Angels charge over ihee^ that they fhoutU bear thee up in their hands , /eft thou dofh thy (sot again ft a fione. Here the Devil would fain that he fhould ufe again the Fires might, vi%. the Souls felf-hood in its own fiery property, and depart out of the Refignation into an Arrogation of Self in its own Fire- will C*^ he had done, and alfo Adam) when he went with the Defire in his own Might into Evil and Good , and would have his eyes open in Evil and Goodj as CMufei wiiteth thereof, that the Serpent did perfwadf them thereunto, ' 5 J . Here came the fine Adorned Beaft again, and tempted the fecond Adam alfo j for God gave him leave, feeing he faid the Fires Matrix had drawn him, he could not ftand j here now that fhould be tryed ; for he was an Angel alfo, a$ well as the humane! Soul, which he had Seduced ;

but the humane property in Body and Soul in the Peifon of Chrift had once caft it felf into the Refignation out of its Self-hood into Gods Mercy, and ftood ftlll in the Refignation, vi^. in the divine Will, and would not caft himfelf down, or do any thing, favc what God alone did by it, and faid unto the Devil, It it written. Thou fhalt not tempt the Lord thy Goi ; which is as much as if he had fai4,, A Creature of God (hall will nor do nothing but what God willeth and doth by it ; there muft be no other God befides the only One 16 Rule and Will, the Creature muft go and do as the Wili'fpiritof God doth lead it; it muft be Gods Inftrumcnr, wherewith he workeih, and doth only what he plcafcth;

102 Signatura Rerm, Chaf\io; }4. In this proof /f«l<JOT did not ftand i for he went from the Rviignaiion into an Arrogacion of Selfjint.o an own felf'willjand would iry Ev)l and Good, LoTcand Anger, and prove how Evil and Good taflvd. Here, dear man, was the trying ftate before the Tiee of Temptation in Paradife, and that was fulfilled which the firft Ad&tn could not, and w.uld not do in divine Obedience in Relignation. 55. When the Devil faw that in this alfb he had no fuccefs that the Humanity wculd not give w ay to depart out of the Relig' nacion,out. of Gods Will, he carried the Humanity upon an high Mountain, and (hewed it all the Riches of the World, all whatloever doth live and move in the Exprejftd if'e,dy all the Dorainirns and M-ght in the outward Nature, over which he calieih himlelf a Prince, but hath only the one part in theWrath of Death in poffeflion, and faid unto it, (undctftand to the humane property ,\ Ifihoufai/eft duwn and wutjfJipeft wf, I roiUgive thee all thu^ 16. The Humanity fhould again depart out of Refignation into a Defire of Proptiety, and defirc to Poflefs fomething of its own in arrogation of Self in the Curfed Property,Evil and Goodj this had been a dainty difh and delight unto the Devil ; then had he remained King,and his lyes had been Truth, in this Adam alfo was Corrupted, and entred into felfifh Propriety, andde* fired worldly Dominion and Covctoufnefs Cwhich may be feen in Ca »,3 which is the Heart of the poyfonful Mercury, w\.

its Hungers-defire,which maketh it felf Effence according to the property of its Hungcr,noe Manna,bui Earth ; as we may fee in the wiide Earth, what he hath made in the Enkindling, ot Motion of the Father in his Fires property, in which Inflammation (vix. in the poyfonful Wrath of the Expreflcd 31e/cur}) the Devil thought t« be a Prince, and is fo in the fame property in the wicked, and alfo in the Government of the World in the Wrath ; but God holdeth him captii^c with the Water and Light of the third Principle, fo that he is not Prince in the Dominion of the expreffed Word, but the ]udges Executioner J He muft look where Turba Magna is enkindled in the Wrath, and there he is bufie fo far as Turba Magna goeth in the Wrath, further his Courage is cooled*

37. He would give the Humanity of Chrift this whole Dominion to rule in, and above all in the EiTence of all things, as a mighty God, which notwithftanding he only pofTefleth in the part of the turba In the Wrath of God, and hath ic not in his full Do* mination : He fhould but let his Defire thereinto, and introduce his Will into him, and be would bring his Mtrcury of the Creature into the Greateft Omnipotence, that he fhould be a Lord over Good and Evil, snd have all things at Command, to do Chap. 10. Signature Rerum. 1 03 therewith as he pleafcd, for fo Adam had fooled it. 38. His !M^rcury vicax. with the Defire into the Imprcfljon, whence Cold and Heat arifcth, and Imagined thereinto, and fo the property of the cold and hot Fire did prefently boyl up in the Mercury of the Creature j and fo alfo the outward Heat and Cold did foon pierce into the enkindled MercHryoi the humane pro. perty,fo that the body now fuffercth pain from the Heat and Cald, »vh:ch property before (r.htn as it flood in the free Will of God in the Refigna^ion) was not nunifcft i and thus Evil and Good did Rule and dommeer in Aduxn.

39. For tlie Centre of Wrath, v\\, the dark Worlds property, was manifell iniiiai, in a poyfontul Deariis property, as the Mtfc«';y in Manisyet to this day fo poyfonful, and of a venomous Source j whereas JRdce<i he is changed in the f vital Light into \Ot^Lifei a Solar propaty, but yjetthe poyfon and property of Death doth light, hang unto it^ and it is his Rcot i as we plainly fee, that fo foon as the ready Inftrutnent of his martial fiery Properties Signature or Form is a little ftruck cr played upon, that his evil poyfonful fiery Property doth come forth, and Ihew it feJ/, and infiameth the body, that it doth even tremble and fhake for the very poyfcn ok Wrath, and will ever enter into the Enkindled Poyfon- Source * in him, who hath a^vakened and enkindled the fame, and aflv- -k Or cf, mulate in his malice with the malignant Fomcnters malice, and ' wrcftlc in the poytbnful Properties R ghr, and thenmuft the Body fet to its ftrength as a Servant, and acccmplifh the Poyfonswill, and wrangle and conteft with his Advcrfary, and beat him, or be bearen of him j let it be either by band- blows, or words ■■, it is all in this Propcrtyj and Defire of this poyfonful Mfrcury,

40. Hence arifeth all War and Contention, namely, from the Dominion of Gods Anger in the Corrupt and Hnkindlcd Mircur}/ of the Exprefled Word, which doth fo ad its delight and fport in the poyfonful Wraths and ^aik Worlds property in Man. 41. Therefore the Warrior is a Servant of Gods Anger : He is the Ax whcrewitk the Angry Husbandman cuts up his Thorns and Bryars from cfF his grourdj He is the chief Worker and Accompliiher of the wrathful Anger of God j Gods Anger according to his Fires property will have it fo, and net his Love ; and he that fuffers himfelf to be made ufe of thereunto, he ferveth the Anger of God according to the dark and Fire- worlds-defire and property, which in the heavy Fall of Adam bath manifefled it feif in the humane property, and brought Man, viTj the Argtlical linage,into an half devilifh Yi».ard and Likcncfs 3 in which pro- 104 SignAtHTA Rerum. Chap.io. petty and Image of his Will in the Exprcflcd Crcaturai CMacury or vital Word he cannot inherit Gods Kingdom,but muft be born anew in his Mcicury and Will, with and in Chrift, in God* Love, "vix. in the holy SpeakingCMercuiy and Word of Life, that a new obedient Will wholly refigned into Gods Love may proceed flora his Creatural Mercmi/y which neitlier wills or afts any thing but what the Will of the bpeaking Divine Mereury willeth, who in his Self-hood, and Iclhfh Arrogation in his own Will, is as Deadj ihac he may be the Inftrument of the Gieat God, whereby he Hiould ad, work, and do how and what he pleafeth ;

and then is God AH in AH in him, his Will and Deed, and he is a Branch In the Great Tree which drawcth Sap, Power and Life from the Tree of God, and groweih and liveth in him, and bringeth forth his fruit ; then is the Mercury of the humane Life a procreated or exprefled fiuit, which growcih upon the Paradile-Tree of God, and gtveth forth its Note and Sound, and flriketh the Signature in the Speaking Word of God« vi^. Gods Harp and Lute in his Praife, to which end man is created, not that he fliould needs play upon the Indrument of Anger and Death according to the Devils will.

4Z, The Devil hath given hlmrtlf to be fuch a Lutaniftwho contriveth and helpeth to ad and drive on the Play in the Wrath, vi^,. in the Darknefs ; He is the Inflrument and Ador in the Wrath of the Eternal Naiure,which hath its etteds and atchicve- ■"*". '^^ ments with * him and in him, as its Inftrument : The like alfb f ^^^'^-^ muft the wicked man do, as Saint ?<:«/ fpeakcth thereof j The of evil jf I- fj^iy ^j^ f^ unto God a fweet Savour unto Life, and the wicfieda >'''^- fiveet Savour unto Death. All whatfoever doth live and move 4- Jnce or "^"^ enter f into the Glory of God ; one worketh in his Love, make for. ^^^ °'^^'- ^" ^'^ Anger : All is generated and created in the Infinite Being to the manifeftation of the Infinite great God j out of all the Properties of Evil and Gocd, Creatures were brought forth by the Will of the Speaking Word j for the property of the Darknefs and the Fire was as well in the Speaking, as the property ot the Light j and therefore there are evil and good Creatures. *0'c.uato. 4?» But the Angels and Men were fpoken forth * in the Ima^Le of Gods Love •, they ought not to fpeak and incline their Will into the Fire and dark Word, and introduce their Defire thereiH- ■ to ; alfo not at all will to be their own, but continue fted.faft in the Refignation in the Speaking Will of God, as a form of the Speaking Will, and bear no inclination to any thing, fave only unto the Sp:a](ing, in which Figure they ftand as an Image or Platform of the Exprelling, as a fpoken Word, wherewith the

Chap. 10. Si^»4tftra Rerum, j^r Speaking Word doth bshjld it felr in ics uvvn iikenefs, whereby it doth there manifcft the Hieraal Knowledg ot tlie Eternal Mind, and fetteth the Spirits Will imo a f Fornix and playcth f Imago or 44. As a Llmmer that pourtrayeth his own Image, and doth thereby behold what he ii, and how hit form and feature is j or u a Muitcian doth cjn^pofe a curious Leilbnor Song^and fo playech and mclodizeth with his Life, and Will of Life, vi7^ with the Sound ot liis own Lifes MertUfjy in the* Tune of the Song, or upon fome Mu(ical Inftrument, as it is agreeable to his Lifes Mercury , wherewith his vital Mercurj doth joy and delight ic felf. 4j. Thus likewife God created us to his * Love- Confort unto *3/f/(,(/y his Joy and Glory, whereby he exaltcth his Spea-king Eternal harmmy Word , or playcth in the fame with us , as with his Inftru - delight 'or mcnt. */^.^ 4^« Therefore, when this melodious Inftrumenc was broken in its Sound by the wrathful Might of his Anger, thai is, when Mans Image would play in its o*vn Might both in Evil and Good, in Love and Angcr,T/»^. in ics own feif-will,and would not yeeld it felf to be ufed whereunto the Spealiing W(W</had created it, and departed out of Refignation imo an Arrogation of Self, and would play as it felf pieafed, now good, then bad j Then this In^ flrument was againft the Love of God, in which no voyce^breaih or inkling of Anger is manifeft or can be, as in the light of the Fire no pain of the Fire is manifeft.

47. For the Will of the humane Mercury went out from the Will of the divine S.'eaking Word into its own felf-will : Thui ic fell into the Centre of the Pregnatrefs of all EUences, vi%. into the Anguifh, Poyfon and Death, where Gods Anger, vi%. the Speaking in the Wraih took poffeflion of ic. » Here norv roas our difinfs^ we were furlsin^ Op^refl in wrathful Deaths and woful Scorn i If God had not refiared us again y ft'ejhould bavefiiU been tumbling in Deaths pain. 4S. Thus, dear Reader, ic is clearly fet before you, wherein Chriflwas tempted j namely, whether the Soul, and the whole Man, vij,. the Image of the Speaking Word (after chat God had introduced the Spark of his Love again into the humane Property, and freely given in it felf again with the Love into it^ would now again enter into its fitft place, and be Gods naelodious Inftrumenc in his Love, or not j or whether it would be a felfifh Arrogator in its own Will, and do what its own Speaking would bring forth in the Enkindled Mercury of its Life) whether it would IQ^ Sigmttira Rerum, CHAp.ie. fuffcr Gods Will to ftrike the Signature upon Its Inftrumcm, or the Anger of God to ftrike it, as before came to pafs \_vi\, in the piift Ada.m,']

49. Here it was irycd ; Therefore faid the Devil, vi\. the Organift in Gods AngerjUnto Chrift, That he fliould fall down and wor fill p him, and then he would give him all Dominion, Power and Glory J he fliould and mghc do what he pleafc, he (hould live and delight in his own felf- will ; he fliould only give the Devil his Will, and forego Rclignation, and depart out of Gods Mercy and Love-will ; and if this had c^me to pafs, then had the fair Inftrument been once again broken, and the humane Melody in Gods Love and Deeds of Wonder had ended ; but Chrift faid, Gtt thu hence ^ Satan j it ii trrittm, Thou (hilt rvirjhif the lerdtbjGod, and ferve him only. Then the Devil left him^ Mnd the /ingtU came and rnim{i(^d unto blm. 50. Herein Cas 'tis already mentioned at large) the Magui muft Well conlider his purpofe and intent •, not defiring with the Cc vctourncfs of the Devil to poflcfs the earthly Kingdom, alfo not to fly [o: caft himfelf down]] from the Temple, much lefs to work out his intent from the ftones ; he muft think that he i* Gods Minifter aad Servant, not a felfith Lord, of whom becomes a fool; If he will help the poor Captive fliut up in the Anger of God out of the bands ofDarknefs,whercin he is fwallowed up in tke Curfe of the Earth, and deliver him from the Anger of God, then he maft think and well obferve, how God with bis Entrance []fi^. into the Humanity] hath redeemed him i he muft very exafitly and intimately confider the Temptation of Chrift, not bliadJy grope after it with outward manual Art, and think with himfelf, I have a dead Stone before me^ it neither knowcth or fecleth any thing, f muft per-(oicc let upon it, that I may compel it,and take its Jewel, which it hath hidden in it.

51. He that d )th fo is a Fool, and goeth on inhisown felfwill, and is altogether unfit for the Work, let him not meddle with it ; we dcfire faithfully to admonifl^i him, that if he will (eek aright, then let him confider the Procefsof Chrift, how God hath again regenerated the univerfal (hut up in Death in the huhianc Property. 51. For God did not take Man as he lay clofed up in Death, and caft him into a furnace, and melted him in the Wrath, as the h\fc Magta doth ; but he gave his Love firft into his humane Eftence. and baptized the Humanity ; afterward he brought him into the Wildernefs, and fet the Devil oppofite to him, not i-?to him J he let him firft faft and hunger forty days, and gav.c no Cha^.to. Signatnra Rerttm, Iq^ outward food to the Humaniry ^ he muft cac of his Lifes MertHiy thac God raiglu fee whether the Humanity would bring its Defire into Gchd i and when the Humanity introduce a its De/rrc into the Deity, and received the Manna, then he let the Devil fct upon the Humanity> who introduced all his Subtlety, and dcfires into the Humanity, and tempted him : Doft thou not undcrftand a.ny thing here ? What lliall I fay more unto thee ? If thou '

bccft a beaft, then I give thee not my Pearl , it belongeth to Gods ChildrePt 5ji God muft become Man,Man muft become God j Heaven muft become One thing with the Earth, the Earth muft be turned to Heaven ; if you will make Heaven out of the Earth,then give the Earth the Heavens food, that the Earth may obtain the Will of Heaven, that the Will of the wrathful ^Mtrcur^ may give it felf in unto the Will of the Heavenly Mircury. 54, But what wilt thou do ? wilt thou introduce the poyfonful Mercury C which hath only a Deaths Will in it felf) into the Temptation, as the falfe CMagiis doth ? Will you fend one Devil »o another, and make an Angel of him ? In deed and in truth I muft needs laugh at fuch folly : If thou wilt keep a corrupt black Devil, how doft thou think to turn the Earth by the Devil to Heaven? Is not God the Creator of all Beings? Thou rauft cat of Gods Bread,if thou wilt* tranftnuteihy body outof the earth- * Or, ly Properly into the heavenly. Chame, f5. Chriftfaid, He that eateth not the fl-Jh of the Son of mm^ bath ne f'tt in him : And faith further. He that JhaU dml[ of the Water that ifhaUgive, it fhall (pring up inhim t9 a fountain of etir* nal life. Here lieth the Pearl of the New- birth : It is not enough to play the Sophlfter ; the grain of Wheat bringcth forth no fruit, unlefj it falleih into the Earth; all whatfoever will bring forth fruit, muft enter into its Mother whence it came firft to

f 6. The Mother of all Beings is Sulphur, Mercury is her Life, Ma>'i her Senfe, l^enta her Love, Jupiter her Underftanding, Luna her Corporal Effence, Saturn her Husband : You muft rc<- concile or lovingly betroth the Man with the Woman ; for the Man is Angry, yet give him his dear Spoufe mto fcis Arms j but fee that the Spoufe be a Virgin, wholly chafte and pure ; for the ft^mtms Seed(htllbrea\the Serpents Head, vi-^i. the Mans Anger : The Virgin muft be in real Love,vvithout any falftiood or unfaith' fulnefs, a Virgin which never touched any man in Anger according to his manhood ; for the pure Deity doth fe efpoufe it felf in clear Love with the Humanity, eren as Mary faid. Be it unto me as thitu baft ^o^tn^ for l am the Lords handmaid j and fo the Humanity ibS SignAtura Rerum* Chap.io. affumed the Deity, and alfo the Deity the Hutnanity. 57. The chaft Virgin figmficth in the Philofophick work the clear Deity ; the Humanity is Mercury ^Sulfhur^ and Salt ^ both heavenly and earthly; the Heavenly property is dil'appcarcd, and as a nothing •, the deadly property in the wrath is ftirred up, and livcth to the Anger, and in the properties of the Anger , the Humanity, both in Adam and m Chrift was tempted. Doft thou flik, wherewith ? Rtff. with the like oppofite in the wrath , even with fuch a Devil as bad all thefc properties in hira^ as a Potcni Prince [\n all the properties of the Argcr. J

58, The properties in Sulfhur were tempted with the likenefs of the Sulphur; m the Sulphur^ or from the Sulfhroui property the jOrjf^'W. Xemptation didcome and arife , and its forms f arc three, as one in the Impreflion, which the Philofophers call Saturn^ which the Humane Spirit or Will ftioold open in Ftnus property , and therewith latiate cr feed its hunger , z/\\. the Fire 3 the other property was , that he fhould live in his own awakened and opened yenui out of Satmns property , and afpire in Selfwill. 5p, The third property was , he Ihould introduce his will through the Awakened Lovc-defire again iiuo the Centre , vit^ into the Sulphurean Mother , which arifcth in the Impreflion in the Anguifti : and this he would not do , but the firft Adam did it ; and therefore God when he would help him Tempted him in the Sulphur , v'n^. in the firft Mother to the Huntanity , and. fuffered a wrathful Devil , which was enkindled in the Sulfbur^ to tempt him with his enkindled malignity and malice in the Sulr phur : Doft thou not underftand this ? what then {hall 1 fay more unto thee?

€0. Sulphur is the womb whereinto wc muft enter, if we would be newborn. Nh^demm faid well i how can one kemold enter inte hii methtn rvomby and be born again ? But Chrift faid , Except jm be converted^ and become as Cbiidren, you cannot fee the l^tngdom 9f Heaven. The Self'wil muft enter again into the Firft Mother which brought it forth, vi\. into \hi Sulphur ^ by the Will underftand ^Mercury. 6\. But now who will perfwade it to do fo ? for it Is become a Self-thing , and muft enter again into the Mother, and become Nothingjthis feemed a ftrange & wonderful thing to Nicodcmus, but the Lord faid imto him. The wind blurveth where it lifitth^ arid thou hearcft the found thereof y but thou l^tioveft nut from whence it Cometh , or whither it goeth ; even fo is every one that ii bom of God, Behold, who perfwaded the Will of Chrift in his Humanity 3 for so enter a^ain with the Will into the Filiation or Adoption. Chap lie. Signatura Rerum. ib^ lion, as it were into the Mothers Womb , and eat Nothing forty days, and would alfo feat] nothing, but icn^ained in full fledfafl Rc/ignation in the Mother ? Did not the Deity do it, which was entered into the Humanity?

€i. Thus likewife it goeh in the Philofophick Woik , therefore let the Ariift well obferve , and rightly undeiftand Ui : he muft feekthc cvill ftubborn Child (which is fled from the Mother, and entered into the Centre, and would be a Self-thing {ox its own only 3 ) in Siturn , for the wrath of God haih {hut him up with its Impreilioo in the chamber of Death. 6i. Not that he hath made him to 5<ir»r» , but he huldech him ihut up in the Saturnine death ; the fame he mud again take and bring into the Mothers Womb , and then fend the Angel with a Meflage unto iMary^ and tell her^ jbejhall bring fmth a [on, ivhofe namejhdl be called Jefut : and if the Mother fhall yceld her con^ fent thereunto, and receive the Name Jffus , then the new Humanity fhall begin in the Mother, with the new Child in the old Apoftate captivated in the Anger of God , and the Name JefM will fir ft give in it felf unto the Dead Child , which lay captivated in Satua , and eagerly draw the Will wt the Evil dead child unto it felf \ this is the tair Bride , which flieweth her Crown of Pearl unto her Apoftatc Bridegroom j he ihould but again re ccivcher, and fhe would again give him her love. Now if the Apoftate youth Hiut up in death doih again receive her , then is the Artift well prepared , and counted worthy by God to finifh hispurpofe: Now will the Bride, love the Bridegroom, and a Virgin bring forth a Son , at which all the World will wonder ; the Virgin fhall embrace the Man ; but he is a Man, and not a Woman, and hath the Virgins heart,

^4. Now he muft be tempted , whether or no he will live in Virgin-like Chaftity, and in full Reiignation of his Will to God, for he muft be a Valiant Champion, anddeftiay the Devils * Fortrefs of Prey (which he hath in his Mother} in feven King- * Roy^U doms ; then let the Devil fct his Mothers Houfe on fire with his ^ort^ wrath, and tempt him , he will now well enough defend himfclf Fmt ramwith Chrift againft the Devil. pant, 6%. This being done , the young man with his Virgin«like heart , will wholly give himfelf up unto the Mother , when as the Tempter comes and aflaults him , and the Mother will wholy fwallow him up into her lelf through the Devils wrath j He giveth himfelf forth wholly out of his own Will into the No. thing. Now thinketh the Artift with himfelf, I have loft all, that he hath loft Heaven ; for he leeth nothing , and doth not confider that a Virgin hath now brought forth : but let I to Signatura Rerum, Cha^.i©; hk-n have Patience ; ihar which is impoflible to the Aitift, that is poflible to Nature, after the nig' t it is day j when the Tempter hath finifhed all his remptatiun^, then cometh the Sign [or Appearance] of the Angels, then the Devil which hath tempted him muft depart.

66. Let the Artift well obferve this, and pack away the Devil, and fuftcr the young man with his Virgin'likc Heart to lie in his Bed^and eat his former food, for he is now become a Phyficianof * Or^l^h' his * Sifters in his Mothers houfe •, he will do great Wonders in drei^ all the fcven Kingdoms of his Mother ( which are the feven Forms of Life) as Chrift hath done. 67, Aj, in Saturn he will railc the dead, undcrftand, he will awaken the dead Effence which held him captive in his former Prifon j for he fhall turn [or make]] the Earth to Heaven : Even as the Virgin hath raifed up bis Will out of the Anger in the Love, and made him a Wonder-worker ; fo muft he alfo awaken with his Will, which is united unto the Virgins Heart, the Form or Signature in his Mothers womb, whence flie hath brought forth him and all her Children^ and enkindle it with the Virgins and his Love-defire : This is eftefted and done in ihc Sulphur of ■j- Text, Saturn in the young mans ownf pcrfonal Property, and in his Bodify, motherjfor before the efpoufing of the Virgin the heavenly! (fence of the young man liethftiut up in Death; for when 0od curfed the Earth, then the heavenly Paradifical Body difappeared, and thelmprcflion of Satum too\i it in poffefHon,until the Reftitution, where God (hall reftorc that which is hidden, that Paradife doth again fpring forth afrefli in the ExprelTed Word,or that the Artift doth open the fame in a -j* Pate by Gods permiffion, t By De- ^^ Ij^ the fecond Kingdom of the Mother, w^. in Luaa^ he grees. ^jH ^jCq ^^ Wonders j tor Je(u? fed with five Barley loaves five

thoufand people jthis is the working in the EfTentiality or Corporality. He turned water towlne: Thefe and the like do all belong unto the Lunar property, where the Champion with his Virgin doth open Paradife, and fee^eththe Body, where nothing is, where the outward Mercu^}' hath not laboured and wrought : * Or, 5;V« Thus the * Forms in the Lunar property do open themfelres as natures* *f ^hey are Paradifical, even then the Artift thinketh I am nigh unto it, but he is yet far oft from the End. 6f In the third Kingdom of the Mother,T7i^. in Ta/y/fWjChtift did mak? the Babes atid Ignormt, of a very weak and mean capa» city, Knowing and Underftanding, vi\. o^ poor Fifhermcn, Carpenters,and the like Mechanicks, he made Apoftles, and the moft underftanding men of all ; and alfo of pooi , difrefpededjVilified people^ as of women, and (implc ones, he made faithful devout, Chap. 10. SignatHra Rerum. IH d«ar, godly children , who apprehended in themfelvcs the Univcrfal withoui any Art* 70. Thus likewife it goeth in the Philofophick work} the cffcntiality which lieth difappcared in death , where the Miriurj is wholly earthly, cold, and impotent, doth now arife in power,a$ if the whole Being and Eflicnce were become a new life, at which the Artift doth wonder , and raarvelleth what it is^ or how it hapneth ! and yet doth alfo exceedingly rejoyce that he feeth the Divine Power to fpring forth before his eyes in a half dead Efience, and that in the CurfcofGod. : he feeth all the four Elements, each apart, and Teeth how the Wifdora of God doth -J* repre/cnt

it fclf therein, as an harmony of joy , and feeth all colours , and f Specuthe Rain- bow upon which Chrift fitteth in judgment in the ex- Ute^orbu ^i^cJi Mercury. ^ ^ hold. 71, The nature of this fplcndor arifechoutofthe impreflion of Satitra ; the good fupiter doth give himfelf forth to be feen in fuch a manner, as God will change the World, and transform it again into Paradife j for rhis is the Underftanding ia the Exprcffed Wordj even as Chrift hath made the foolifli , rude, ignorant people truly wife and knowing io divine, reall, heavenly joviall underdanding and knowlcdg. 7 a, In the fourth Kingdom of the Mother of all Beings, which is the uHenurial in the * wheel of the nature of life , Chrift made * Orb, Rathe d(aflohea>-^ the dumb to fp^a^y ^'^^ cUanfedthe lepers from the taiion , w poyfon of uMertury. All apoplexies, the French or poTonfuI pox Cuu*'fe, and fores do arife from the Saturaine water in CMercury ,\\h\c\i[yiiter 3 is called Phlegma , all which Chrift healed in the Form or Signatureof the young man, and Virgin j for the Eicrnal Virginity had efpoufcd it felf with the young man , vl\i with the humanity.

73. This Cometh to pafs alfo in the Philofophick work ; the Artift will fee how the Heaven fevers it felf from the Earth , and how the Heaven doth again fink into the Earth, and changeth the earth into a heavenly colourjhe wilfee how ^ertuyy purifieth the n".atter, and how the purified co-lours will appear in Antimony in their property, and how the Wonder proceedeth on. 74. In the fifth Kingdom of the Mother of all Beings , Chrift expelleththc Devils out of the Pcfftffcd , and healed the deaf in this form and property. 75. This likewife the Artift will fee in the Philrfoph'ck work , how fupiter in CMercury will drive up a black twinkling fiery vapour out of the matter , which fticketh on like foot ; for it is a hunger of the poyfon in Meaury, and is very rightly compared to the Devil, for it is of his property. ifi SignatHra Rerum, Chap.io. •j6. In the fixth Kingdom of the Mother of all Beings, vi\. ia the wheel ot Lite, called A^t;««i, Chrift iovcd^his Brethren and Siders according to the Humanity, and walhed his Difciples teet, and loved them even to the deepcfl exinaniti'jn , and gave his life into the wraths property even unto deaih tor them, and manifeftedhimfelf among them that he was Chrifl ,• and when they perceived, that the King was come that Ihould deprive lelf- will otits might ani Dominion, and deftroy the Devils Kingdom j then they cryed uuc, and laid , n'e have to t^ing but Safar ;

they cook him in the dark night into their power, bound him , and brought him before their f Councel, mocl^cd him , rpbipped bitn^ f Or,j«dV- and beat bimyftrippid himofcloatbs^ and bung him un the crojje. ment feat. ??• This Alfo the Artift will fee very powerfully in the Philotophick Work j for Co Coon as the dark fiery fteam , v.;^. 'the material Devil goeth from the mattcr,then Wlrgin Venus appear* cth in her virginity very glorious and, beautiful ) for it betoken* eth Chrifts Love , who did fo humble himfelf , and manifeded his Love ia our Humanity ; then the Artift thinketh that he hath the philofophiclc Child, that he hath now the fine Morfell : but he danceth with the Jews , who thought, when as they had taken Chrift , Now we have him,we will keep him well enough. Thus thinketh he alfo , it is tiailhed , and receiveth the Child , and when he beholds it in the Tryall,then he hath yenus^ a Woman, and not the Virgin with the Tinfture of the Fire and light j and *Or, Lets is* deceived by the woman,

the mmxn 7^, Now obfcrve aright, what do the properties , x;;\. Saturn deceive Mars, and Mercurj, when as they fee the Child, t'j^. the Chami^ bim. pion in Royall Colour , and find that he manageth no external] Dominion and Royalty with Power and Authority as they do but will only rule with Love in their poyfonful Fire- might ? They will not fufler him. 79. For Saturn (ignifieth the worldly Dominion , indMercurj *Otprielis ^^^ Spiritual dominion, vi^. the * Pharifees, and Mars fignifieth Tvbicb call t^c Devil; ihefe three would not endure Chrift among them j for tbemfelves hefaid that he was a King of Love, and the Son of God, and the CMini'^ '^^^ '^°™^ ^° deliver his people from Sin : then thought the Devil, fters of ^^^^ ^^'^ rhimes not well, thou wilt lofe thy Kingdom : and the Chrifi but worldly Magiflrate thought,Is this a King, and Gods Son ? then artnoL ^* will cake away our might ; this doth not at all hkc us : and the Mti-cma/ Priefts thought , this man is too mean for us , wc will have a Mefliah who may bring us unto worldly Dominion and make us to be High and rich in the world, that we may alone poffefs the honour of the world ; we will not receive him, he is too poor for us , we might fo lofe the favour and rc(pedofthe

5 Cm At. 1 1. SigniUHTA Rerwn. xij wot Idly Magiftrate » and fliould be much damsged ; we will rather ab.de in our Power ^ kCeTped, and Authority , and aban< dbn this beggarly Kiogwicti his LoTe«kingdotn ; in like manner as yet to this day they arc fo minded, and ierve his Meflengers To* whom he fcndcth, 80. Thus likevTife Ic goeth in the Philofophick werk , when Vtntit manifeftcth her lelf with Love, W'JJ,. in her own property in the three wrathful forms , vi\. in Saturn, SHsrs, and Mcr» cury ; they cm by no means endure it , tor it is wholly againft their auftcrc, dark, fiery might,butefpccialiy againft the poyfon oiMercmjy they flafti and lighten againft Fm«j , and fhoot their raycs , vi\, the Mercttrlal poyfonfal rays upon her, as the Pharifccs did upon Chrift. In the mean v/hilc ^fupiter and Lana hold with ytnus , a«d give their power to yevus j for yenns doth here ftand forth in the power of fttpUer ; ac this the Pharifccs laugh, and think with themfelvcs , we are wife enough alfcady, what need we knowledg and underftanding ? we wdl have might and honour ; and Luna figniHcch the multitude of Lay'men who ftuckto Chrift, while it went well with him ; fo doth Luna in die Philofophick Woik to yenus in her Luftrc , fo long as S^aCurn^ Merturjit and Mars do not meddle with and afTauit her s hue when the Power of wrath comecli, then Luna cfaangetb her Will, vi\. the colour , and looketh, arifcth, and cryetn alfo with the reft the Crucifige \ this the Artift will fee, if he be chofen and ac* counted worthy of God for the work.

Ofthepracefe of Chrifi in hit fufering death , andSLe^ furre^ion : Of the wonder of the fix th Kingdom in the Mother of all Beings : How the Confuin- imtuixi eft wasfinijked, and hoiv likewife it is fj/mhlicallj. accompli/bed in the X, '*'■ sHis now is thus to bcconfideredj we are to know, I that the Effence of this world, together with man, doth 4L confift in two properties , v'lX^^ in Fire and Light, thic is, in Love and Anger ; Now rhcFire istwo-fold, and the Ljght H4 Signatwii Rernm. C^A^,||. is alfo rwo-fold . v'i\. a cold Fire ftom the Imprcflion , and «n hot Fue from the Spcer o{ Odircuryln Sulphur', and fo likewife there is a cold Light from the cold Fire , and a warming Light from the hot Fire ; the cold L ghc ii falfe , and th? hot Light is good i not that it is falle in its, p.operty , only in the Imprcilion, in the CO d Sulp'oHY^ in the (harpncfs of tine Wrath it turneth ^o a falfe defirCjW':^. to a falfe Love,wh;chi8 contrary to the mceljnes; for its defirc is SatHin and Mars, a. It putteth forth its Sun { underftand its lufter of life ) in

M.tn J and the warming Light (which alfo reccivcth its tiery lliarpnefs in the Imprcflion in i u'pbirr from Mii/s _) bringeth its dcfire again into the liberty , vl-^. through the dying in the Fire, * r. r, ,/- through the anguiih:It do h wholly and freely give it * felf forth I r/ht *^ ^'^^ <Jy^"g of ^^^^ '^"^ i ^^^ forFa^th the property of the w r- 5" And fo it becoraeth a Gsnerajl jpy , and not its own only. Not nag. ^yg^ Y^^ j.[^^ 5^^ ^^^^ giveth forth its llilning Luftce Univerfally : the Sun-lhine is neither hot nor cold ; only CMercury in the Spirit of the great World doth make in Min and Saturifs property a heat therein j for the Sun doth enkindle their deiire, whereupon they grow fo very hungry , eager, dc(|rous, and oper racive ; that even a Eire is found to be in the Light , which heat is not of the Lights own property , but of the Soul ofihegrea? Word, which doth fo {harpen the plcaHim Light in «s Splendor, that it is unfufFcrable to the eyCc 4, And we are highly to confider and know , that if another Fire-defiie , which is not like unto the outward life in Mercury , would rule in tke Auftere wrath of the outward Nature 5 that then it would be an Enmity contrary to the Auftere, cold, bitter, and fiery Dominion and Life , and'thattliey would exalt for ex» afperate ] their wrath , eagerly defiring to be rid of it :

Even as it To came to pafte when the Divine Lovc-defire did manifeft it Telfwith Us great meeknefic to the falfe , cold , proud, and au« ftere Fire defire of the Saturnalites , Maitia/ijis , and efpeclally of the falfe Meitmalites : It was a great Oppofition and Enmity to them, that Love fliould rule ih the Deat^ of Pgyfon , and dwell therein , this they c^uld not, not would not endure • for Heaven wa; come into Hell , and would overcome the Hell with Lore , and take away its might j as it is to be feen in the perfon of Chrift , he loved them , and did ihcm all manner of good and healed their plagues for difcafej] but in that he was not arilen from their wrathful might , and that he faid he was dcfcended from above, and was Gods Son : this was unfavory to the cold hot Fire* mightj even that he Oiouid rule with Love over them, ^

GhA iP .1 i . Stgtiafura Rerm, i j y y. Even thus it gocth in the Philcfophick Work ; when the wrathful Forms of the Eartblinefs , vi\. the outward Saturn^ Mariy^v\A Mercury do fee the Heavenly Champion with the Virgins property amjng them, and perceive that he hath far another defire then they, tbcnihcy arc angry in themlelves j for the Lovcdeffre , when irglimpfech on the Fire.flagrat , doth awaken their Fire 6agrat , and ihsn tht wrath proceeds forth from the Anxiety into Love , where- from arifeth a Deatiis-flagrat in the Love J bu: bclrlg there can be no death therein , the Love condefcendeth in the Fire'flagrat , and giveth forth \_ or diftu<' feth 3 it fcif into their defire , and leaveth its Eftcncc : fo that in their defire they reach after its Property in the Deaths* flag rat ; "t^is is a poyfon to Death, and a peftilence unto Hell j and in this • Property Death was deprived of its power in the Humanity j * ^Amtf For Chrift , when as he fhcd his Heavenly blood in theFlagrat orcondu- ' of Death , and left it in Death , the wrath of God was driven to tlon, retain the Heavenly Love-cffencc in it felf : Even there the Fire- defire in thd cnftindled Humanity was changed into a Lovedefirc , and out of the Anguilh of Death \ proceeded a Joy and t^*^^ ^orn^ ftrenethof Divlnt Power, or btiaitm,

6. But 1 will hereby give the Wel-wifher fundamentally to uhderftand how it wfcrii with Chrift , and how in like manner it ^oeth with his Philofophick Work , both have wholly one pro* ccfs. Chrift overcame the wrath of Death in the Humane pioperty , and changed the Anger of the Father into Love in the nuisinfe property j the Philolbpher likewifc hath even fiich a Will, he willeth to turn the wrathful Earth to Heaven , and change the poyfbnful iJ^n-fwry into Love j therefore obferve us here aright, we will not here write parabolically , but wholly clear as the Sun-fhine. 7. God would change the Humanity (after that it was become Earthly, and had awakened the ^oylonful Mircury in the Loveproperty which [poyfonful Mercury"] had devoured the Love, and changed it into it felf ^ again in to the Divine Heavenly property, and make Heaven of the humane earth, of the fout Elements only one in One defire , and change the wrath of God in the humane property into Love. 8. Now his Anger was a might of the Fire and Wrath, and was inflamed in man, and therefore there muft be right Earneftncffe to withftand the fame, and change it again into Love : the Love muft enter into the Anger, and wholly give it felf in unto the Wrath : it would hot be enough that God fhoiild remain in Heaven, and only afpe£l the Humanity with Love ; it could not be, that the Anger and Wrath ihould thereby yeeld up its migbt

and ftrengch, and freely give it felf unto the Love t as the Fire is not made better by the light, ic flill hulds its wrachforall liiatlnit felf ; but when a meek Eflbnce (as water} doth come. into the Fire , then the Fire gocih our. 9. Even fo Heavenly Divine Effcntiality ( underftand Heavenly water, which the Tinfiure of the Fire and Light doth change in':o Blood) muft enter into the wrathful Fire of God,, ar.d become the Fires food , fu that the Fire of God i»ight burn< from another Effence j for water could not have done«ii j the Fire doth not burn in the Water, but the meek oleous property of the Fire and Light in the Effence of Divine meekneis in the Lovcdefire, thai did effed it. 10. The humane Fire-life doth confift in the Blood , and. therein ruleth the wrath of God ; now another Blood J which was born out of Gods Love-cffence , mufl enter into the Angry humane Blood : they muft go both together into the death of the wrath , and the wrath ot God muft be drowned in the Divine Biood, and therefore the outward Humanity in Chrifl muft dye, that it might not any more live in the Wraths property , but that the Heavenly bloods Mercury , vi\, the Speaking Word, might alone live in the outward Humanity , and folely rule in pec)Ui«- ar Divine Power in the outward and inward Humanity ; that the Self might ceafe in the Httmanity, and Gods Spirit might be AIL in All,and the Self only his Inftrument,whercby he maketb what he pleafcih ; chat (I fay J tlie Selfhood might be folely Gods inftrument, and whollyinReiignation J for God hath not created,. man to be his own Lord , but his fcrv ant: He will have Angels under obedience, and not Devils in their own Fire*might.

11. Now when as His Love would give it felf into Deatli, and deprive Death of its might , then the two Worlds ^ vi\, the Fathers Fire- world, with the outward vifible World , and alfo the D vine Love-world with the Divine Heavenly effcntiality , that is , with Heavenly Fleih and Blood , and alfo with corrupted fleth and blood , were forti.ed into one Perfon. God became man, and made man to God ; the Seed of the Woman , vi\.oi the Heave-nly. Virginity, whicli disappeared in Adam , and alfo. corrupted mans Seed in the Anger, ^'r\. Sliar'itsS^cd,v/eTC form - ed intot/ne Perfon, which wasChrift j and the Seed of the Woman, r'^'^. of the Virgin of God, underftand the Heavenly Effen-^ tiaHty^lhould bruife ihe head of the Serpent , underftand , the wrath of God in the Corrupted man ; the head is the might of Gods Anger : the Divine mao , underftand the Divine property, fhoald change the earthly into it lelf ,& turn the earth to heaven.' la^ Now when the Perfon was born, Heaven ftood in the earth of man. Now the Incarnation could npt have doneitalene^ there muft be yet after this another Efrncfinefs ; for (b long at Chrift walked on the Haeih , the Humanity which was from %Aaries property was not almighty , but the Humanity from Cod [|was omnipotent]] they were fet oppo£te one againft the other in two principles, yet not fhui up , but both mftaifeft in each other, the Love againft the Anger, and the Anger againfl the Love«

ij. Here how was the Tryalcrf^the Combate one withano* ther, whence alfo proceeded the Temptation of Chrift j and when the Divine World overcame, then the great Wonders brake forth through the outward Humane World s hut all this couid not accomplifh it,there muft yet be a greater earne{lnefs,the Hu. mane Property, vi^. iheexprcffed Word,was yet flirriiigin the inflamable Anger ; the Humane Sulphur muft be changed into the Heavenly, vi^, into the Heavenly part, and thereupon the Uumane^Self, vi%. the expreffed Meuur] was aftoniflied , when upon the Mount of Olives the Heavenly world in the Love did wreftle with the Anger in the Humane world, vic{. with the Selfhood , fo that the perfon of Chrift did fweat bloody fweat : even there the one was dlfinayed at the other ; the Lpve at the horrible death, whereinto it fhould and rauft wholly yeeld and give in it felf with the Divine Effcntialiiy , and be fwalloWcd i4p by ijjc Anger, and the Anger [was difmayed] at its death, in that it'niu'il lofe its might in the Love. 14. Hence the whole Perlon of Chrift faid, Fsther^ifk bepiof- ^blCyCtt this Cuppafs from me ',yet not as J rviUj but ihj wiU be done. The Love* world in Chrift faid , Can it not be but that Imufi dfinli dovfn the Cup of thy Angtr ? then thy wiB be done. And the Anger fald , if it be p^fjlhlejiet this cup of Love pafs frm «e,ihat I may revenge my relf,& rage^n the wrath of man for his difobedi* ence fake j as God faid to M^es, who ftood in the Spirit of Chrift asaTypeofChriftbeforeGod , Let me alone that I may devour this difibedient people :

But the Name Jefus , which had incor: porated it felf irt Paradlfe with the promife of the Womans Secci in the Aim of the Humane and Divine Covenant, would not fuffer him ; for the humility of the Name fefus hath always ii>tcr> pofcd flgainftahe wrath of the Father, againft his Krcs property. That his Eire might not enkindle the half poyfonful Mercury in man, faveonly at lometimes when J/?/z€/ walicd wholly in the wrath-and ditqbedience,as is to be feen hyXmah^ DathaUj and A* birem, ini by Eli as. ;' ' , ,

X 5. So it was here on the Mount of Olives , the Anger woufd live in the Fires might in man , and the Name fcfui put it S elf into the Anger j aivd here there was no other remedy , but that the Name/e/lw in Divine Love, aod Heavenly effentiality muft Whoily rcfigh ap itfclfjfo be devoured by the Anger : the Son mutt Dfe, and was obedient to the Angry Father^ even to the death if the Croffe^ faith the Scripture. i'6. Thedcat LoYe-humiliiy and mceknefs did fuffet it felf to "be (comedy f^oc^rd^ f^it ttfon^ aneJ Judged by the Anger, th'it iSj the jtws tmifl txcciire the juftice of God ; tor by mans Telf.a^ten fin wa? committed, and by mans fclf-«ftion, Death and^jnWift be blotted oUt. Adtttn had introduced his Will into the poy fon df the outward LMercurj : even fo muft Chrift , vi-^, the Love, freely give up its Will alfo into the fame poylbnful Mercurf. a* dam did eat of the evil Tree , Chrift muft eat of Gods Anger j and as it went inwardly inthfe Spirit, fo hkewifc outwardly in th6 Flefli , and ^ven fo alio it goeih in the t*hilo(bphick work,

17. Mncurjf in the Philofophicfc work beiokCneth thePharifVcs , he will not endure the Love-child : wheii he feeth it. He gives it trembling and anguifti , and yenui alfu ftands difmayed at the poyfon of the angry Mercury ; they arc in one another as it fweat did drop from them, as the Artift ftiall fee. 18. 3lars faith , I am the Lord of Fire in the body , S»tunt is piy ftrcngth, and CHtrcmy is my life , f will none of this Lovt, t Will devottr it in my wrath-, this bctokcfteth the Devil in the 4n« get of Gods 3n<l being he cannot do it, he raifethup Saturn^ vi\. the Impreflion, which fignificth the worldly Magiftracy^ and reacheth therewith after Vtntit , and yet cannot get her into hiih , for fhe is to him a poyfon unco Death : This Mercury alio Can much lefs endure, for the Love took away his Dominion s as the High Priefts thoughtihacChrift would cake away their Go« vernmcnt, becaufe he laid that he Was Gods Son, 19. Thus Mercury 1% vexed ac the child f^enut , for yentu hath wholly difcovcrcd her felf, and freely given up her ielf j chey may do now what they pleaie, flie will go even into the Dragons^ mouth, he fhall only but open his jaws ; and this Mars in CMer* cury doth not underftand , but they take the fair child, and (hooc cheir venomous Darts againft ic , and bind it with Saturns Mighc in their wicked bands , as the Artift will fee how chey fufround yenui her colour.

10. Mars brings it firft unto CMtfcurj , being he is the life ; tt before the High Pi left, who muft examine and prove the fair cliild ', but he doch hate it , he cannot reach into the heart tfect: its Love'will, he doth only judg it externally , becaufe ic is not of his property , that it ftandeth forth with fuch a form as the itfttrwry himfelf, and yet hath another Power, Vcrtuc, and Will. ChAP^II* SlinatHr4. Rtrum. up 3,1. But being there 1$ another Mefcury which llvcih In its Love in the Child yinm, tbexefore he cannot kill it, but brings it unto Stiturn^ i% the Jews brought Chrift from Ca'itpbas to Pilate ^ who Ignitieth .5'<i/«)i»j who alfo taketh the Child ; But feeing that h<j « f Lord of chc Iffiprcfllon , f?\, of the darknefs, therefore he caleth not at all for the property uf the Child, but for the Dcrainfon only ; he leizeth on the Child wi»h the dark Innprellion , and ftrips it uf its fair f^enm garment j and when Luna with the white fplendor of the Sun fceth this, then flic hidcth her felf j as theDifciples of Chxift fl:d , and the enraged [ rude ] multitijdc alfo, who did. highly prefurae to Hand by hiro in the Croflfe andl Perfccution , but in * carneft they flye ; for Luna is unconflant, * In the (he hath not Sols heart in the Love- flame ; and 5<2/«r« with his heat of hu thorny inapreffion putteth the Sulphur upoq the child , vi^^ the trjat\ l^other of all Beings vyi^h the purple-coloured rayn^eni of her oyyp peculiar property, in w^iph the wrath of Md^s is couchet^ and liar^oured, >.,.'..

Z4» Further wc ace to underhand , how that Adam had tsk^ on him a cold falfe Love> and thcrew ih fo Chewed himfelf before God as if he vyere in peculiar Dominion and Will, and moreoyi^r Gods Child, whereas he did but mock God therewith , for fo the Lpvc. dcfiic dott> appear when it is captivated in the in;»pref- (lon of death. a J. J feus 120 SignAtHTA Rerttm, CilAF.lt. x;. Thjus muft the fecond Adam Chrlfl uke all chis upon him , and enter into the fame ignominy and fcorn, and be cloathed with a purple garment as a King of this World , and be mocked therein *, for Adxm had put on the purple garment of the outward Worlds Self-might in the fplcndor of felf-hood, an<f here it was raadsopenfliew of before the Anger of God : and the white garment which H<r«^put upon Chrift for to mock him in, fignificth and is the cold faltc Love as a cloak of falflipod, wherein man prankcth as if he were an Angel, and fo puts upon himlelf Chrifts purple mantle with his white robe , and-covereth himfelf with Chrifls pure fnow-whitc garment, vi\. with his Suffeiring and Death, and yet holdeth and harbourcth the man of falfhood, vi\. thefalfe Love under a vail.

i6. Now Chrift muft fet forth this Figure , and it w^js repre* Tented on his body ; for he fhould overcome and flay the man of fafliood which lay in the Humane property , and Ca it was fully reprefented before God. Chrift muft be termed and reviled for fuch an one as Aixtn was, the innocent muft take the blame upon him, »7, And thus it goeth in the Philofophick work, when the curf« of Gods anger which is in the Earth is to be changed into Lorej for feeing Mercury lets the Child of Love before Saturn , and Sa^ turn cannot , nor may not try it , therefore he puts upon h the pur pie*, coloured Garment with ftri^cs underneath'^ j and fends ic before Soli fplcndor , which glimmereth in Mars , and tht Suii ^uts upon it its white colour , w\. the Lunar , and then the pur* pie colour vaniOieth , and the Child ftandeth in the Lunar white fimple colour , very dcfpicablc without Luftre i the S\xa would fain fee this Child to fticw forth its golden colour , for it perccivcth there 1$ a Solar vertuc in the Childj therefore ic giveth ic the whiit colour from the ■ property of the Eternall liberty; the Child fliouldbut give the power of the Fires Centre thereunto, viT^ thcDivincmighr, and then it would be like the Sun , and would be a Lord over the Sulphur of Man and Mcrcu/y , yet only a Lord over the outward worlds Lflcnce, a Governour in the wrath, as Jo/ is the like.

t8. But Chrift faid to Pilate , my Kjngdetitt is not of this world^ and would not anfwer UeYod any thing in this white raymcnt when he put it on him , iior in the Purple robe ; for the Purpl<5 robe and the white rayraent alfo were both falfe , and were put upon him for to difgrace and mock him , becaufe Adam had put them on , and proadly pranked therein with falfhood, Chrfft might not do any figne therein before Herodj although he defircd it. jHereby thelhamcofman, who was an Image of God, and CHAVdl.' Sign4tttrd Rerim» lil yei had madehitnrelf a falie King ,was reprefenred before Gods Face, as the pour Sinner confeflcth , and leuech forth his abominations bctore God , when he ifettcth upon abftinence and repentance. 1^ Thus ChiiH reprefenred unco his Father the Abominations foi lins] of man in this fallc Garment , and flood before him as aa Igaominy , and confeilcd the Sms of man unto his Father in the Itcad and place of all men : and whcnhl:* Father beheld him through hu Imagination in this G Jrmentj he would none of this robe -f therefore Pilate muil pull it oft frcm Him again , and fee Him before the/tjvi in His own form ; but they ciy^awajt arvay mth bim , ht muft be put to death ; For fo his Father would, that he fhould give himfelf up to Death m his wrath » and drown the fame.

JO. And Pilate condemned htm to death ^ for he would not acknowledg him for a King : fo it alfo goeth in the Phiiofophick Work i Saturu will not receive the Child , for it is not of his property : and Mars and Mercury likewil^ will not have it in its property > but what do they do ? the Child is among them , they would fain be tid of it, but yet cannot : They grow angry and enraged , as the Jews againd fefus , and take the Child intu their * Arms , vi%f into their falfc poyfonful angry defire , and ^ j will murther it, and quite fting , and pierce through the !M.ateria „ ,. » of the Child with their fharp, fiery , and poyfontul rayes , t/ii^. with three fharp nails. }i. One whereof is Saturn , vi%* the Impreflion of the dark World, betokening the wrath of the dark World. The other is Man 3 which Hgnifieth the Devil , vl%. the Serpents property in the Anger of God. The third is Mercury , which hgnifieth the falfc life, v'v^ how the wrath of God is enkindled in the exprefTed Word in the Humane property.

j», Thefe three nails they pierce through the property of the Child. Thus Venm , vi\. the ElTence of "Love doth wholly yecld it felf into the three Murtherers , and wholly forgoeth its jovial life as if it did dye ; and the Mercurial life of the Humane ^ property , undetftaod the Childs power, falkth alfo unto the three Murtherers in its Mothers boufe, vi"^, into the Corporal Effcnce, wherein the young man received his Virgin, wherein God became man. 3 } « Now when the Heavenly body, and alio the Earthly , do thus yeeld unto thefe three Murtherers , then appcareth the Image of fohn and Mary by the Crofs as a Type, for the young mans life , and alfo the Virgins in the young man hath freely furrcndred , and gWea forth it felf: and now Uie two properties. jjj Sfgnatura, Rermn, CiiA^.tlV viT^. the Divine and Humane do divide tl:emfelvcs in the form of each power, which the Aitift may fee if he hath the eyes and under ftanding thereunto. 34, And here , when Saturn with his Imprefliun -and dark fharpnefs , and bdan with his wrath, Sit\A%M.ircttTj with his poylon-life do powerfully enter into the property of l^cnm , then the Wrath doih force it felf into the Love, and ihe Love into the Wrath effentially mixed , as aflimulating one into each otheri here the wrathful Death is difoaycd at the Love , fo that he in dying falleth into Impotence {^or a Swoon 3 for it lofeth the might of the Wrath ;

and the Love is , and ftandcth alio intlic Source of the wrath in Deaths flagrat as impotent [or in a fwoon^ and giveth it felf forth wholly into the flagrat ^orftrokc]c(f Death , and even then the Heavenly Effence , vi\. the Heavenly Blood fijweth forth from it into the property of the third Principle, -yj^ of the young man. Here the Vii gin giveth her Pearl to the Young man for a propriety , and God and Man be* come one.

35. For the Virgins blood out of the Divine EfTcniiality doth here now drown with its Love-eff«nce the Young-mans blood, vi\. the Self hood,& thethree Murtherers do furrender their hfc in the blood of the Virgin , and ihcn the red glee from the Fire, and alfb the white from the life of the Champion do arife up together , vi"^ from the Wrath the Life J and from the Love thf . MeekneHs j and both , t/^X, the iife of the Anger , and'ihe life of the Love,do afcend together as one only life j for in death-they become one : The Death dyeth away in the Love , and becometh in the Love the life of the Divine Kingdom of joy ; for it is not a dying, but a free Turrendring of its Power, Might, and Will , a Tranfmutation ; the Virgins blood changeth the Humane , dead as to Godjinto an Heavenly Qblood] the life ofthe Youtvgman dyeth, and the life of the Deity remaineth fixt and {{edfad, for it dandeth in its property in the Nothing. 16. And here thou dear Seeker , when thou fceft the crimfon" fL, coloured blood ofthe Young man to arife out of Death with the / Virgins white blood , then know that thou haft the Arcanum of the whole World , and a treaiure in this valley of mflery, which furpaflcth the value of gold ; take it and efteem it more excel* lent and foveraign then that which fhall again arife from Death; if thou beeft born of God , then thou wik underftand whit I mean,

57. Forthis istheTypeof Chrift£fhcwiQg] how Chrift hath drowned fin , and the enkindled Anger of God in the Humaoe {property j k is not only «n Ottering , for then M»fes bad accom- CHAf.if. Signatftra Kerunu 1 2^ plitlted it ; it is not % bare vcrbal^forgivcnefs, as Babel tcachcth j no, no , the Humane Will rauft from all its Powers enter inco this death> into this blood, vi\ into the Highcft rindure. 58, The I'urple-robe which Chrift wore could not do it ; the r4« Malice hypocritical Pharifaical Ptiefts coat could alfo not efteft it, ' »o flattery or demure hypocrlfieavailcth here ; no comfortingSj Toothings , or giving God good words arc eftedual here , the crafty malignant man muft be mortified in Chrifts blood , he muft be drowned in the Virgins blood j Thcfetd oftheiVoman mnfi bruifetbeheadef the Serpent j the Will muft wholly difclain). and .ikparc from its felfncfs, and become as an Ignorant Child , and wholly enter imo Gods Mercy , into the Virgin-like blood of Chrift, that fin and the poyroned Mercury may be drowned in its Mars y that the white Lyon may arife ; for the Lyon which now appeareth in the white colour, in Crimfon red, is the Mercury of life, vf^. the exprcffcd Word , vi\,thc Soul, which before was a wrathful Devil in its fe If- hood , ruling and domineering in the Anger of God in the three forms of the poyfon-fource, vi^. in Saturn, Mars, and Mercury ; now it is the white fcarlcf coloured Lyon from the Houfe o£ David and Ifrael^ fulfilled in the Co. vonam of promife,

j^. But that wc may gire fatisfaftion unto the Wel-wllhcr, wc will further (hew him the whole ground even unto the RefurrcAion of Chrift ; when the Jews bad hung ft fits upon the Crofs, and He bad (bed His Humane and Heavenly Divine bio d , and drowned the Turba in the Humane [blocdj then Jefus faid. Father fofgivt them, for they l^now not what thej do. 40. When Jefus had broken Death in the Humanity, and took away Self, he did not then wholly caft away the Humane property , wherein Death and the Anger of Gcd was , but then he did firft truly aflume it j UndeilUnd, he even then did truly take the outward Kingdom into the inward j for the outward Kingdom was begotten as a Wonder out of the Eternal Wifdom in the Speaking Word, and fpoken forth into a form, as a manifeftation of the Deity in Love and Anger, in Good and Evil : fo that fefja would not ihatthe outward Type of the wonders in the likenefs of God (hould peri(h [or quite vanifli^ but the Wrath which bad over* powered the love in man fhould be forgiven , that Is, it fliould be given into the ATo/Wwg , viz into the Liberty , thatic might not be manifeft in its own Self- property •, it muft be Scr« vant, and only a Caufe of the fiery Love and Divine joyfulnefs ; nothing ihould perifh [or be loft^l in man , for God had created him unco his Image. ...^

R z 41. Thus i}^ SignntnrA Rtrnm, CH>4r.iT, 41. Thus let the Philofopher obferve , that when the chree Murtherers , viz. Saturn^ Mars^ and Mercurj do f fink in the T ^'* Crimfon- coloured blood of the Lyon , they do not perish j biw aronfned* ^j^^^ ^^^ pardoned, that is , their wrath is changed into a Lovedefire , viz, out ot VenKs into Sol j for when the fiery defire enlereth into the watery defire, then a (hine, viz. a glorious fplendor^doth arife from and in the Fire } for ymu* is white , and the Fire defire is red, 41. Here now it is changed into one colour which is yellow that is, white and red both in one colour , which is the Majeftical [^Luftrcj] far when itffrwry is changed into the power of joy, then arifeththe Multiplication j ho changeth his Mother, wherein he lay fliut up in death, into Sol , he maketh the Earthly Heavenly in oae propcrt) ^ as the Virgin was ; for here the Virgin lofeth her Name , for ihc hath given her Love and Pearl unto the Champion, who is now called here the white Lyon, as the Scri{>> cure fpeaketh of the Lyon of the Houfe of ISrael and David, who fliould demolifh the Devils Kingdom, and dcflroy Hell , tbac is, break the Anger of God, and change it into Love.

4j. This Champion or Lyon is no Man or Woman , but he Is both} theTin&uieofthe Fire and Light mufl come mto One, vi^. oftheEffence, which 'nVenui ^ and of the Spirit which is !Man in SMtrcurj -y the Fathers Love and Anger muft become one thing , and then this one thing is called the Kingdom of joy } f« long as it is feparated , there is in the thing only anguifh and torment, and mcer defire 5 but when it bumeth in one Wili',it is a joyful proceeding forth from it felf : and this Egrcfiive outgoing property is called the Holy Ghoft , vi\, 3ic life of the Dejty. 44, Therefore know that the Virgins and Young mans blood muft be both (hed together , that the Fire* Lyon might dye, which was manifeft in the Hnmane property , that the Love of the Virgin might change his wrath in her dear Love blood into her property, and obtain the Soul from the Young man } for in Adam the Virgin did difappear , for the Soul departed out of its Love*wiU out of the Refignation into us own. and became difobedient unto God. 4f. Here the Virgin doth agalatake the Soul into her Self, and giveth it her Crown of Pearl , as unto a Noble Champion, and calleth him in his own Name the white Lyon or Chaaapion* O yc children of men , obferve it 1 befeech pu j open the Gates of the World in your heart i Open them wide thai the jQng of glory may come In , even the great Ciiarapion in Battel , who hath de* privcd Death of its might , and dcftroy cd the Uell in Gods Ang-

Cii A P il 1 r Signstura Rertim. ii 5 er , and made of ihe World Paradilc, 46. Oyc wife Seekers , how doth the Lord open his windows ! wherefore do yefleepinthe defireof* muchneCs [^ in your co- « Pitntj, yetoufncfs ] which is tnultiplycd in the Wrath ? Do but enter •nly into the Divine Refignaiion j you may partake of that whchthc Powers of Heaven arc able to afford : If you do but forfake your Sdfneis , then the Earth fhall become Heaven to yon , faith the Spirit of Wonders j bat you ftitll not ob- ^ tain it in your wicked wayes and covetous doings. 47. And when Jelus through the ihedding of his Blood had given the Wrath of God in Man unto the Love , that the Father had received the Love in the Humane property into the Wrath 5 then the Kingdom of the Devil in the Wrath 3 and the Kingdom of Love did forthwith part afundcr ; they were divided : and this Figure did hang with Chrift on the Crofs , vi\. the wicked mocker at the left hand , who reviled jetus , and was not capable of his blood-fhedding } and the other at the right hand, who was converted from his fins unto Jepts , and laid , Lord remeptber me whm than Comefi into thf l^mgdom ; to whom Jtftu anfwered , VeriO to ^^J ^^on Jhalt be with m in Paradift.

48. Thus we are rightly to confider , that when the wrath of God is drowned in the blood of Chrift , To that it chang<:th its might into Love , that even then Paradife is again open ; for when JeSuS had tinAured the Humine Blood which was corrupted in Sin with the Virgins blood in the Love ; then the Virgin received the Man-hood j -yi^. the SelLliood, Inro her Virgins Love. This was the Paradife , and an Habita' tton of God , w:th , and in Man , where God dweReth in the Humanity , and is All in All in it. 49. Thus it falleih out alfo in the Philorophick Work, when Mars and M.tfcur} do dje according to the property of the dark Impreflion of Saturn , then ytnm taketh them into her Love- blood, and yeitui givcth her Love into the poyfonful Firc'defire ; Shee wholly givcth her felf in unto the Fire of Af i4 /? 5 In Af E i? c « X T, yea , (he yecldeth her felf fiilly to be their own j but feeing Mars and Mcy' eury become impotent C** ift the might of ihe Fire and poyfbn) in thc^ Lov6 , the Love and ^nger do thereupon, change thcinfelves into one Effence , into one dcfirej ard here* when the Fire , w^. the Fire dcfirc , doih give in its defire unto the Love 5 then faith the Love , To day thou Jha/t be vltb

^nt out of thy Tire'ongwj^ in Paradife^ vi^. in joy, that is, idieu ihalt be changed in xa% ^ ana here Veaw getteth R i '" the; lis Signature Rernm, CHA^ift.* the Soul in the Philofophicfc woik, fo thit Mart and Mercttrp become her Soul , and the (Irife ceatetb s for the Enoiity is ap>.- pcafed and quelled > and thus the Child fublifb in the Fire im> movabty without any change ; for Mars doth not at all annuy it, andfo likcwife ^ercurjr and SatftrHhtnts^it act , for tbcy arc la the Child at the end of Nature, where there is noTuibaan/ ^ more. • 50. Merenry IS very pme'in Sdt»m f be hath no morepDy&>n, whereby to caa&e foil [jar ruftj in thc-Water, viz.. in the Salt of Saturn : and let the Philofopher and Divine alfu well obrerve thisj that in Faradrfl there Is a perfeft life wkbout any Hiadcmr of change, alfo without any falfe-evill dcfire, and^a cotttini»l day, where the Paradifical man is clear as a tranlparenc glafs, in whom the Divine Sun^fhineih through and through,as Gold that is throughly bright and pure, without any fpot or foulncfs. ji . And wbc« fefus l^new that aU was ^mjbed , he jettb hk Mather and John fe» Difcifle (iandimg thunder the CrofSy oBdfaicb untt bis Mothrr , if^omafij lo ! this is thy Son i and to the Difciple , &«- bold thj Mother , and forthwith the Difctpit ropj^ her imte bis tvnt borne.

$z. This is an excellent Type , kowChrlft hathforfaken this World , viz. the Humane Self-huod, , and is again gone uma the Father ; for he faw his Mother according to this World , and his Difciple , viz. his Unkle,according to the outward Humaj)i« ty from his Mothers fide , and yet faid unto his Mother, Woman, behold ytbe-fe is thy Sen y I am no more thy Son according to my outward Humanity ; it is changed into Gods Son, and is no longer of th<;,World, but it liveth to God^but feeing thou art to be yet in the World, take Jcht^ who is not yet changM, to be thy Guardian, and thou John take thy Mother , and he prefently took her untohimfelf, yj , This is the Type of the Chriftian Churdh upon Earth • for . we the poor Children of Eve , are not prefently wholly changed according to the outward man *, but we muft alio pais into death, rand pucritie , that the wrath alfo in thefiefh may rot and putrifie , and the Spirit might reft in the death of Chrtft until the General Relurredion and Tranfmutation of the outward roan, in which the Earth of man fhall be transformed into Heavea , and the Mirrour C^^'^XP^l of the Wonders fball appear therein. ' .

54. Thus he commanded his Difciple to take care of his Mother : His Mother is the Chriftian Church upon Earth , wherein the Children of God are begotten according to the Spirit, whom he fhould cike care for , and guide and lead chetn , untill the Bumbcrofthe HumxnUy ouc of the Fk(h llialj be accompliflied, and then the Spiricual body fliall arife , and fhall be proved in Chrifts death, in his Entrance into the Anger, where he changed the Anger into Love : and ihe Kingdom with the Source of daikneffe fhall be Separated from it. 55. But in this life-lime , albeit the Spirit be* changed in the Divine power, and the Spirit be baptized with the Virgins bap- * Transferlifm, and puttethon the Image of Chrift internally, viZi Fenui's ^^^9 body in the Love , yet Adam is not capable of it until he alfo eniTCth into the Tranfmuiation of Chrift, which comes to pa fs in death [or in the dying unto this mortal life.J 56. But in the mean while, /«i>s, as the Teacher of Chrift in jChrifts ftead , muft provide tor the outward Mother according to the outward man , and feed and teach the Lambsof Chrift with Chrifts Spirit : and it doth ezadly (hew us how the outward Man is not 6ods Mother j for Chrift doth fcparate himfelf frcm

his outward Mother , and gives her unto jubn ; he hath -j- put on x taiea or the Eternal Mother , vi^ the Father of the Eternal Birth , and Jgceivtd, therefore they do very ill that honour and worfliip the outward Mother of Chrift for Gods Mother. 57. The whole true Chriftendom is Chrifts Mother, which bcareth Chrift in her : And John , vi^^. the Servants (^ and Miniftcrs] of Chrift are-hcr Nurfcs,which take care for the Mother of Chrift as fehn did j he pr^ftntly received the Mother of Chrift and provitied for her , as her Son , and not as her Lord j for Chrift faid alfo unto him , Beboid ^ Jhe u thy SMutber ; even fo ftiould all the DiTciples and Teachers of Chrift do, and take care ofthepoor Chriftendom, as Sons , with great Humility towards the Mothet provide for j and cherifh her with diligence and circumfpcftion , -and ferve her with ail difcreetmodefty, courtcfie , and humility y feed and comforr her with the Spirit of Chrift , not as the PrJefts in BaiJc/ do, who ride over her as wealthy rich domineering Mafters , and will be Lords over the Mother, and only feck Honours, and'to fatten their Bellies inplcar fure, and live in Strife and Contention j thcfe, oncwitli the o« ther, ofwhatName or Title foeverthcy be, arc not all /el!?**-" •mtes^ butthey ire fhe poyTonful 'Mtrcurial 'Pharifees , In whom there is nbthing but meeranguifli, vcsation , pain and torment, where one property doth *ominually tornwnt , eov-y , and hate the other, and holds it out for falfe 5 and yet they are all only out of one root , and have all only one will, fave that one colour doth notgliftcras the other.

58. For SeitwmK nat as Jupiter , fupitrrh not as ^djx, Mars til. the Fire- rprrit isnotttsdieiight df^c Sun , a;id the Sun is 128 SignatHrA Rerum* Chav.ii. not as VeuuA with her meek water- Source, and Venui is not as SMncurj with his Sound ; for ihc is meek and dill , and CHercuif loundexh and letteth up his note ; and Mercury alfo is not as Luna^ which as a limple body doth give body to all the reft {or manifcnation , the one ib tar othcrwifc then another , and have not one prcperty and will , and yet tl>ey are in the Centre ot the Effcncc, vi\. in Lima and Saturn, in the profetty of the Soul and Body, all of them one and the fame batch. Thus the partial Sedarian Mer« cunaiites , and Baals Servant*, arc divided in thcfe properties ; ihey are the Phartfea which ;udg and condemn Jefus in his Members, 1. . J 59 . They wrangle and contend only about the Church, aad yec none will take care of the poor (oriaken Mother of Chrift : they * iB War ^^^ ^^'^ '" ^"^^"^ Martial and * Mercurial Conteft , and are not r ^ygjf Jobannhes , they enter not in Chrifts Spirit at the door of Chrift Vfoudun- into the Sheep fold } They are Wolves, Lyons, and Bears , yea riphteoMS ^^^^ *^^ fearfal Hates , who fly from and Eoifakc the Mother;

Mammon ^^^'"^ Rife and Original is o\xt oi Babel ^ where they continually fb- i« bittir contend, wrangle, grin, and bite one another for the Letter. E« AriU about ^^^V ^^^ *^'^^ ^'^ ^^^'^ *"^ Mafter over the Letter , and tranfpofc their cut' *^'^ pl*ce it as he plcafeth , only for the Honour , Applaufe and . J.. Pleafure of this World : They confider not that the Mother is a fhh of Wi<i<>^ ) *"(i ^h'c Chrift hath left and ordained them that they Chrini ^o"W be fuch Curates for her as fobn,

^* 6o. O chou dear Mother of cfc/-f^«</om,lctthete Wolves, Bears and Lyons go, and fhelcer themfelves where they plealc , regard no longer thefe evil Bcafts j take the Jthn^ the Difciple of Chiift, who teacheth the Love and Humility. 6i, O thou dear and worthy Mother , art thou not only One ? Wherefore doft thou fufter the Lyons to rent and teer thee in pieces? Chrift is thy Husband , all thefe are Strangers and Hirelings, unlefs they walk in thy Hlial Love, and humble themfelves cowards the Mother, and provide for her as Minifters , clle they be all Wolves, Bears, and teering Lyons j although there were many thoufand of them , yet one is not at all better then another , unlefs he comes forth in the line odohtt , and cake care of thrifts Mother , and provide for the Mother with earneftnefs in Christ Spirit ; which if he hath not , he is not then called of £brifi to be a Guardian or Curate to the Mother : but he is a Mercurialite, a Pharifee , fuch as chrifi called the Seed of Serpents, and Generation of Vipers, who crucifie Jefas in his Members.

6i. And thus the Philofopher muft coniider of 8c well obierve Cbrifis Mother, whom he recommended unto lohn to take care for: he muft likcwifc be a J(An , and know ihac his bulinefs is about ChaPiII^' SigH4tur4 Rerum] lip ihc Mother, an4 that his work in this world is not f wholly Hca* f Mtogevenly ; hcwillnotfominifcftParadife, that God will appear, iibfr, and be manlfeft face to face in hi» Wor!; : no , iie remaincth in the Mother, yet he obtaincth thcilniverfall in tiic Mother ; for the Mother of chifl obtained it alfo ^ for it was faid unto her, Thou art the hlejfed amwg ail wumin, 63. So likewifc the Philufopher rcachcthumotbeBlefling in ^ this valley of mifery , that he is able to blefs his corrupt body, that is, Tinfture it and free it from fickncfs , even to the limit of his higheft Conftellation according to Saturn , and therefore let him take heed of Covetoufnefs , for fo he introduceth the 64. By thcTypeof Jofe» , and the Mother of Clirifl, he is to knowihaithcKingdomof God 9 and the Kingdom of this World are two in his Woik , and that Gods Kingdom lyeth £huc up in the Mother , vi\f in his work, of which he muft take care, & be a Miniflcr thereunto, and not a Lord of the Mother ) but an Almfgivcr, and not a gatherer of Treafure and Wealth,noc a covetous Muck-worm ; alfo none ihall attain unto it, or underftand cur meaning,that wil not be a Guardian of the Motheiuhe moft High

hath laid a bar before the foolifh * underflanding, that it is blind, ^ f^n^ey. until it be weary with feeking j I fpeak in the ground of truth, fiandin^ ef 6$. And when lefus had commended his Mother unto loht , he x // '^ ' again turned hisdefire into the Mother of the Humane property,' '* and faid , I thlrjl j he thirfled after the Members of Humane property , and deftred the Salvation of Mankind , v;\. the health of his Members, underfland of his Children, whicK ihould be begotten in Him ; and the lews gave his Humanity Gall and Vineger to drink , and when he tailed it he would not drink it. 46. Here is again the outward Type, fliewing how it went Inwatdly : The name lefus , vi^. the Love of God which was entered into the Humanity , and had efpoufed it fclf thereunto, didthirflin the Lovc-defite after the corrupt Humanity, and would fain taft the pure water of the Humanity in it felf j but the wraihful Anger of God which was enkindled in the Humane property , did give it felf in with the Humane property unto the ihirft ofthe Lo^e dcfirc : and when the Lovcdefirc taftedofir. It would not drink it, but fark down into it as wholly refigned, or freely ycelded , and did unite and very efl'cntially incline it fclf into the Anger of God as a full and perfeft obedience, and fully and freely given over as a peculiar propriety thereinto.

67, This WHS now the Flagratof the wrath, that the Love iUould Co come into it ; whereupon the Earth trembled , and the j-Q Signatura Rerum, Cha^.ix. Rocks clove afunder 5 for fo the Death vvasdlfmayed at rhe Life : and here the Awakened Wraths property did SeVcr iifelfinto theCcutrc, vi\.\nio the Firft Principle, into the FirevFoot^ and now from the Centre there proceeded forth the hunger to the New- birth in the Humane property , of the hunger unto Death was made ?.n hunger uwto Life 5 for the Love tindured the Ang« ^r, that the FirCvdcfirc to the daik Impreffion became a dcfirc of Life. ^3. llndcrftand ic here aright ; God the Father, who gave his dear Heart into the Humanity to help mankind , did nowthirft after the Humanity , vi\, after his heart or word of Power : and the Deity in the Humanity , vi\. the heart of the Father , did thirft after the Father , and the Love or the Effence of the Light did thirft after the Fires Effence j for the Fires , or Souls Eflfencc io/^i/^w was departed out of the Lovc'eflentiality C wherein the Paradife did confift ) into a Selfnefs , and was become difobedienc unto Goc , and thereupon the EiFence, life, and being of the Light and Love did dye in its Growings that is, it did wither as to the Vegetative life, or Heavenly growth, blooming, and Senfc of the Paradiflal Source » and did awake and arife to the Earthly World.

69, Here the Father brought the Soul, which was entered into his Wrath, and had nianifeftcd its felf in his Anger,again into the Love, ztj^. into the difappeared Paradifical Image: and here the dark World was difmaycd in Deaths Flagraiatthe Fire-Fla-* grat , which arofc up in Love in the Death as a joyful Flagrac, which Joy-Flagrat entrcd into the dead Bodies of the Hopers of Ifracl C who did hope upon the Meffiah ) as a found of the power of God, and did awaken them from death. 70, This Flagratrem in twain the Vail in the Temple , v/^, the Vail cfMefis , which hung before the clear face of God , fo ihatraan could not -ce God, and therefore he muft ferve him with an Oftering,and Type of this Final Difcovery, in which God did manifeft himftlf again in the Humanity : This Flagrat broke the Type in the Olterings and Sacrifices , and njanifefted the ckaf face of God 5 and united the Humane Time with Eternity. 71, All wliatfoever the Jews did outwardly unto Chrift , the fame was a Type of the Inward , vi\. how it went between God and the Humanity , wX, between the Eternity and Time ; the Jews gave Jifus Gall and Vineger in his Thirft, both thefe properties are A M(9cury in the sulphur of Sat arn , viz. inthelmpreflion ^ this is even th« Type and full refcmblance of the Souls property 3 as it is in ic felf alone devoid of the other Love- pro-

Ch A P .1 1. Signatura Rerum, :i 2 j 7i. God gave this property of the Soul again ints> his Love, the Death into the Lite, the difappearcd Lnve.effence C which the Word of God had aflu ned to it felf in the Effcnce and Seed of Mii-y^ and quickiied to life) [|he gave] into the Angers property, into the Sou's tffcnce, t/i^. into the Centre of the Fire and dark World , whereupon the SouMrke Fire and dark world became an exceeding Iriuniphant joyful Paradifical life j and here the Champion upbraided Death and Hell, vi\. the dark World in ihc Soul, and ftid , Death 1 where is ihy it'm now in man ? Hill \ where a now thy viGurj in the Wrath of the poyfon- Source in tl>e cxpreffcd Word or Mercury ? all is now dead : O Death, I am to thee a Death j Hell 1 1 am to thee a Conquerbui ; thou raufi feive me for the Kingdoaa of joy : Thou Ihalt be my Servant and Minillet to the Kingdom cf joy j thou fhalt enkindle the flames of Love with thy Wrath , and be a Caufe of the Spring in Paradife.

75, Thus we give the Philofopher to undcrftand our fence and deep ground in Nature, who defireth to fcek and open the difappearcd Effence of the Earth, which lyeth fliut up in Death , z//^» in the Curie of God : the Vail of Mtfes hangeth alio before him, and a vety right earncflncfs is requiHte for to rend the Vail in twain , that he may be able to fee the face of Nature,otherwife he is not fitted thereunto. Love and Anger , and both were transformed into One : fo likewife it is in his Work of Nature , the poyfonful CMcrcHry in the Sulphur of Mars and Saturn giveth its Lunar Menftruum , vix, the greateftpoylbnofthedark Source into KfHOi'j properry j when f^enut thirftetb after the Fire of Love, then u%*r<:«i'y giveth his poyfonintoihethirft of F«?«J , and yesus's thirft giveth it felf wholly unto the poyfon,as if it dyed ; it wholly yeeldeih up its de- 7 firing life, whereupon arileth the great darknefs in the Philofophick Work jforthe Materia becometh as black as a Raven, for FfBWi hath refigned its life, whence rhe glance [^ or fplendor J doth arife , as it is to be feen by Chrift , that the Sun loft its light 3 and there was a great darknefs contrary to the common Courfc of Nature.

7f, For when the inward Sun gave in it felfunto the Anger, v'tsi. into the darknefs of God ; then the outward Sun,yvhich recei* veth its power and luftre from the inward , as a glafs or refcmblance of the inward, could not ftiine ; for its root from whence it ihineth was entered into the darknefs in the place of this World, and would turn the darknefs in the Curfe of God into light , vi^. it would make the place of this world again Paradiie. 1 3 2 SigmturA Rernm. Ck A p .i r» Figure of the invratd aiicflential Sun, muft ftand ftilj with its Splendor in the darknefs , from the fixth hour unto the ninth, which is even the tiir.e of Adams flecp when he entered with the deiire into the Centre of the Eternal Nature, z'ii^. into the Birth, where the Love and Anger do part themfclves into two Centres, and would piove the cold and hot Fire, v;hich took him, and did powetfuily work in him. Here are three hours according to the t Or»««f- j. Xgfnaj-y ^ j^d in the Grave three days according to the time, ber wm. ^/.^^ according to the Humanity.

7/". When Adurn was in the Image of God , and was neither Man nor Woman, but bcth;He flood forty days in Paradife with-^ T out wavering, and when he fell he flood even untill the third day,a/i^v forty hours in the Sleep , even till God did make, or build the Woman out of him. Thus /y^tfc/ muft be tempted forty days on Mount- Swfli, whether it would live in the obedience of God under the Wonders and m'ghty Afts ; and when as it could not be , God gave them the Law of His Covenant as a Looking* glafs of that which was promifed in the Covenant , therefore the temptation of the body was upon them^ forty years, that the.body muft eat SManna to try whether Man could be remedied ; & when as the body \_ or outward perfon ] could nor fiand^ then jfofhuah • DA'noHY ^"^"^S^t xXitvci through the water with the Covenant of the * Type, Rtfemb- ^^^^^'^Iff'*'^ muftlcrve with Sacrifices in the Covenant in the /aice Type of the Final accompli Ihment until the time of Reftituilon ^ , ^' csmc in, and then the Valiant Champion in-Battel ftood 4o.days , Q^*' in the Wllderncfs f of the temptation , and ftcodouc the firft; T •'■} ^^f' Tryslof /^^/T»?; inParadifc ; and the three hours of datknelson the Grofs are the three hours of ihe Temptation of Ghrift, when the Devil tempted him :

And again the forty hours of Chrift in the Grave are the forty days of .4dam in Paradife , and the forty days o^Mofes upon the Mount, and the forty years in the Wil* dernefs , and the forty days after the Refurrsftion- before the Afcencion,are even one and the fame : aiftl now when the Champion had ftood oat Adami Tryal , the Soul was tempted forty days in the Humane property, whether it would eat of Gods Word, and live in full Refigned obedience in the Will of God, and be a true Image, Likenefs , and Similitude of the Di« vine Power in the llnfearchable Eternity, according to the Trinity of theDeity.

7-8 In the like manner let the Philofophcr obrcrve us , that the eflf nee. of time doth alfo ftand in fuch a property, for man was cr^^iited out of the Eflence of time into an Image, as an extraft of aU elTcnces , a coroplcat Image and likenefs according to Time Ch A P ^t f . SignMwra Rerum. and Etcrnhy , ruling and flandingiu the Time and ia the Eternity, as an Inftruraent of the great infinite God, with whom, by and with his Spirit he would make and do what he pleafcd. 79, Now man is the Inftrumcntof God , with [or by] whom he doth manifeft his hiddennefs both in his own Humane proper*- ty, vl\: in the Effencc and Image of God j and then alfo through man, as with the Inftrument in the Mother of all Beings , as m the Grand Myftery, vi\, in the Soul of the great world. 80. Man hath power fo far as he goeth as an inftrumcnr of God in Divine obedience, at his Spirit doth guide and lead him, that he can introduce the Earth which ftandeth in the Curfeof God into the Benediftion ,, and make of Deaths- anguifh the higheft triumphant joy in the outward Pregnant Mother j but he himfelf doth it not,only his will doth labour with the und^rftanding therein , and doth conjoyn the Compa^a , which belong together, as Life and Death which ftand oppcfite to one another,- thcfc he muft joyn together, and bring them into one by fuch an art as Time and Eternity are united by and in the man Qirifl, and by him ail thofe which give their will theieinro.

81. He will lee in his work all whatfoever God did -f In i|ie • , . ,. Humanltyjwhen he brought it again into thellnlverfal, vi\, into • ^^'^''j Paradife, He will fee how the Wrath devours and Iwallows up the fail y'eaus into his pricking thorny cffence > and how F'enM doth fully ) celd in her felf , and how the Wtath alio dycth away in yeniis , and bccometh wholly dark and black as a Coal ; for death and life do lie together both in the Death , *i^. in the o. bedience of God : they both hold ftill unto him , and buffet the Spirit of God to make of and with them what it pleafeth, who introduceth them again into the Eternal will of God whereto he at firfl created them ; and thus the ElTence ftandeth again in the beginning in the O.der as God created it: It muft only ftand in its Irapreunn, in the J^eibum Vint , viz, in the Divine making, until the day of G)ds Separation , when Gjd will change the Time again into the Eternity. 8t. And when Jefiis hid drunk the cup and tafted the Vinegar mi\ed wi;h GiU in the ouiwa'-d f^m-jn] and inwardly in the LovC' property, vi^. in the Virgin, the wrathful Anger of God ; then laid the whole man Chrlft , My Gfli, my Gody vfbcrefore hafi thou fj fallen me ? For Gods SpeskingWord ftood ftill now in the Humine property, and the newborn effentialicy which wa* dead in Adam, and was again qu'ckned in Chrift did cry with the fame , lMj Ggi, mj Go./, wherefore ha{i thou foyfa\en trn •> For the Anger of God was by the Sr)uls property entred into the Image of the Divine Eflcmialiiy, and had devoured the Image of God. 8 ^n Here.

j.. SignatHTA Rerunt, CHA^ili; 85. Here now the Image in the Creature of the Sculcrycd, My God, mj God^Tvherefore hafi thou forfalicn me ? for the Humane Image which eUlappeared in Adam , and was again revived in Chrifts Incarntcion,{hould bruife the head of Gods Anger in the _ Fire-loul , and change its Fire-might into* S0I: and now the ' Speaking Word of God did here forfake it , and it fell into its Trje Sun. ^^^^^ ^^^^^^ ^^^^^ j^ ^^I^ q^^ ^nger j for the Speaking Word did fo bring it through the Anger into Death, and out of the Death again into the Solar life, underftand into the Eternal Sim. 84. Like as the Candle dyeth in the Fire, and out of that death the light ^ power proceedeih, vix^. the great painlefs life ; fo out of Chriih dying and death the eternal Divine Sun fliould and muft xrife in the Humane property i but the Selfnefs of the Humane property , %i\. the Souls own Self' will to live in the Fires might muft here dye and be drowned in the Image of Love , aiul the Image of Love muft alfb rcfign and give it felf in unto the Wrath of Death , that To all might fall down into death , and arife in Gods will and mercy through death in the Paradiffal Source in the Refignation , that Gods Spirit might be all in all. Hells eye muft fee through the Love , as the light fhineth out of the Fire , and the Fire from the Daiknels, and the Datkncfs taketh its Original from the Eternal defire;

85. And as Adam changed the likencfs of God into the dark Deaths form , fo God did again change the likenefs through his Firc'wrath out of Death into the Light j he drew forth the lifcc- +Of wild "^^* again out of death, as a bloflbme groweth from the f harfli ' 'Earth. 96- Thus it goeth likcwifc In the Philofophick work ,• f^enus is 1, forfaken when (he receives the three wrathful properties into her T felf in wrath *, their wrath , vIt^. the death doth devour her life, whereupon fhe lofeth the colour , and yet becomes a Death to the three forms in the Wrath, for (he drowneth Death with Love, Thus the Life is made a death to death , vi%. to the Wrath , and now they both do lie in the will of the Eternal Nature , w^. in ^ _ ' , the yerbum Fiat^ which * proceedeth with them the Divine way, " in manner as it proceeded forth into EfTence in the beginning of • the Creation j for in the beginning Paradife, viz.. the llniverfal was manifeft , and the Love flione through the Death or Anger. Even fo it muft be again , f^cnus muft become the Eye or Sight

in the Wrath , and then of S4tar», Mars, and Mercury there will be a Jupiter : Min becomes Sun, and SaluiTt Moon, and fo Mars fhineth with the Sun out of Saturn in Luna from Venm's eye, and ail Seven are only one s Thus the ftrife hath an end , and GflAf«Ii« Signatura Rtrum, 135: all is accompliihed until the Refurrcflion of the body. 9j^ And when jefus had diuiik the Cup, and faid^ C^y Codrehj hafi tbnu forfa^en me ? then he faid, aH isfinijhedy underftand ihc vvork of mans Redemption ; and faid further. Father into thy hands J comU mj Spirit^ and towtd hu heady and gave up the Ghofi. Here the whole life of Chrift reHgned it felfinto the Fathers defire, Tiz. into the Will of the Eternal Nature , and fully gavein ihe Will of his Self'hood, viz. his creatutal will again into the Centre, viz. into the firft Mother whence the Soul- like Creature war produced, that is, into the grand Myftery of Eternity : the $elf« will muft again enter into Natures End, fo that the felfnefs may wholly dye,that Gods Eternal Will and Spirit may be and do only All in All in the Humanity, and that the Creature might af<- terwards be alone his^Inftrutnent, wherein he might do and work according to his good pleafute 3 and thus ood the Father hath in Chrifls death and entrance into cur Humanity again received our felf-hood into his Willj and that this might be , he fiifttinfiured the Humanity with ihe Deity, that the Humanity might be a pleafant fweet lavour and offering co him in his power, for afcte death lay before ir.

88. Here thp Love deft roycd Death, and opened the faft Seal, rijat the Will mrght again cnien into that which it was before [^ ir : was] the creature , and even fo we all mufl follow him upon the path which he hath made open for us ; none can fee God , unlcfs God become firft man in him,whlch is brought to pals in Faiths dcfire , and even then the Corrupt Will (which is apprehended ~ in the Death and Anger of God , and which bloometh in the earthly effcHce , and bringeth forth fruit unro death) be wholly mortiBed , and fall into the free Refignation, into the Will and mercy of God , and then the own will is with and in Chrift at Natures end in the Grand Myftery of God, viz. in Gods hands, Gods hands are the Eternal defire , or the Eternal will, which is Unchangeable j thus the Creatural Self-will dyeth , it entereth wholly into the Nothing , that it migh-tno more live to it felt, but unto GoJ, if. . Thus it fallcth out alfo in the Philofophick work j when the Artift hath firft feen great wonders, which the Creatural and Natural will hath wrought in the power [^ofH^fwwj, infomuch that he fuppofeth that he is nigh t'^ereunto ; Even then Nature doth firft dye in his work , and becomes a daik night unto him ; the property and.power of all the forms moft * give forth ihcm- * <^iitf} ^^ felves from their Centre,and fall unto Natures hnd ; all do free- ^^^ gf their iy yecld over ihemfelves as one dead Eflence , and there is no^^^^j^^ longer any cftie^ual working therein^ all is divided in the Crown

f Ints the J'ole power eSf vertue of Jupiter SignAtUYA Rtrum Qvikt, ill into the Thoufand number , and then k is again in the myftcry at Natures End as it was before it came into the Creatural Being, underftand the Effeniial defire , vix.ihc cxprcfl'ed Mertury^maSt. again come unto ibe End of its felfnels, and refign it felf into the Speaking Word. 90. The Corporal! Eflence remaincth in the Centre oft?>c four Elements until the judgment of God , which now at Death ftandeth in the Centre o? Sol, viz. in the Compaftion oiVemi ^nd Mercury ^ which Compaftion at Death failcth wholly into one Itbittg] viz. into -f one power of Jupiter , that is, into the Centre ot the Liberty j for here the defire to cold and heat goeth out , all Earthly will and defire of the properties dy- , eth, and there is no more any hunger after the Earthly, or Deaths property. of the Seventh form in the Kingdom of the Mother] how the Seventh Kingdom^ viz. the Kingdom of the Sun is again opened and made alive, fet J forth in Parable or by vpay of Similim ' tudt of Chrifit Refurre^ion^

I. "Y » "rEarcnottothlnfc that whenChrlft dyed the na- \/^ / tural Death in the Humane property, thai he dy- * Sohlijh V V ed as to his * creatural Soul , rriuch Icfs as to the Creature, Deity > alfo he did not difappear or dye in the Heavenly Effenti^ ality and in the Heavenly Tinfture; this cannot be j only the Will and Dominion of Self, vl\. ofthe outward World, which domineered in man , unto the own Will and own powers o{ t% Selfifti creature C wherein man was difobedient to God ^ [1 fay] he gave that wholly into the Fatheis hands , viz. into the Ena of Nature, into the Fathers great Myftery j not that it fhould be dead , but that Gods Spirit might alone be the life thereof , that the Divine Dominion might be in Chrifts Perfon , that the Etcr< nal Father might Rule and Reign with his Eternal Spirit in his Image, and therefore God hath determined to keep the laft judgment by this Jefus. z. Now the Creature of Chrift doth not it alone , but God in his Image through the Creature in the Dominion of his

Chap.Is/ SigHdturd Rerum, 137 bternal Spirit of all the three Principles , whkh is the life and Dominion of every Being , in each thing according to its property. -J, And underftand us aright, when Chrift dyed on the Crofs, the Name Jtfui did not alfo dye, which deftroyed Death , and Tindurcd the cxpreffcd Word , viz. the Form of the Deity (or the Formed WordJ viz. the Soul with Love : No , it cannot be, chc Eternity doth not dy, only the Spoken Word, which ftandcth again in the defire of the Speaking , vi\, in the Viat , which changeth it felt in its own Speakmg , vi"^. in the Self dcfirc, and bringech its own Sound into another form and Source , then the Speaking Word had fpoken it, & fet it forth with the ycrbum Fiat into a form. Signature, and Will, as Ludfer with his Royal throne, and Adam alfo did , when they both departed out of Re* fignation into Self hood, the Inftrument would be Mafter. 4. The outward workmg Senfitive life wherein the Anger of God was fet on fire did wholly dye away , not that it fliould be a Nothing , but it fell into the Nothing , viz. into Gods Will, into Gods working and feeling, quite from the Will oi the outward World, which is evill and good , fo that it might no longer live to the World , vK* w ^he Ajirum in the walm of the four Ele"* ments, but to the Eternal Fathers Nature in the walm of the pure Divine Elegaent, the life of the outward world dyed.

^. Thus the true Humane Life fell forth-with again into that place whence Adam had brought it , vi-K^. into Paradife, whereupon Chrift faid to the Thief, To day thou /halt be with me in Paradife y it fell into AdaVts death, whereby he dyed unto Paradife, and fprang up in Adimi Death as a new creature out of the old, like as the branch fpringeth from the Corn : and this it did from the might and power of the Speaking Word , which of grace was entered with living effentiahty into the difappearcd Heavenly Elfentiality of man , and had freely given it Pelf into the Centre of the Soul-like nature , and alfo into the wrath of the Anger and Ekath in the Flefh , and changed the Anger into Love, and tinAured the corrupt blood in the Anger with the Love. 6. The Divine Tinfturc Tinflured the Humane : the Divine Sun entered into the Humane j the Divine Sun entred into A^ dams nighif x;i\, into Adams Qecp ) Gods Sun with the Name ]efus entred with Adams Soul and Humanity in Chrifts perfon Into death, underftand into Adams deep. : 7. When Chrift dyed, then Adam dyed alfo to his Self-hood in Chrifts death, the Name /<f/i« was in Chrifi the Serpent-ftroycr in Adams Humanity •, Chrift entered into the Image of the firft ^dam , fo that the firft Adam in the Humanity of Chrift did

jjg Signntnra Rerttm, Gha^.h. becoiHe thd fame Chrift and Serpent-ftroyer, indeed fiot in 'he fame Creature, but in the fame Souls Und Bbdies property. 8. The firft A</tfm fell into Sleep , vi\. into the impotence of the Divine World , and dyed in the death of Death ; the fecond hd<:m entered into the dcach of Death , and took the death of Death captive in Himfelf, vix. in the Humanity of Arf^w ; He was a death to Death , and brought forth the Life out of Death into the Eternal Liberty : He arofe in the Divine Omnipotence in the Effenceof the fiift Adam : Gods Spirit in the Speaking Eternal Word brought forth Mam out of death in Chrifts Huma-; nity. Mam did arife in Chrifts Humanity, and all the Children of Mam^ which are partakers of Chrifls Kingdom ,* do arife in Chrifl : all in Chrifts Flefh and Blood, Soul and Spirit, but every oi^e in his Creature which he hath bad here > imd tnoftified in Chrifts death. 9, Every one Is a particular twig ; but there fs only one Tree, which is Chrift in Mam , and Adam in Chrift, only On^ , not two 5 only one Chrift in all Chriftians ; fo that I may fay , If I he dead in chr'tfi unto the World ^ I am the fame chrift, viz. a branch tn the fame Tree,

io«But feeing that I in the outward tnan do yet live in my Self^ hood , therefore I muft alfo dye with the outward man in Chrifh death , and atife and live in him. Now therefore I live with the Will of Faith in the mind in Chrift , and am a Chriftian in the Will of the Mind in the defire of Faith, and receive Chrift with his Humanity into my Will , and cafttiiy Will into his death, and thus my inward man is alfo dead in Ghilifts death , and liveth no longer to Self^hood ; but I am refigncd in him , and lie buried in his death , butbeing He is arifcn in Gods Will, 1 alfo live in His RefurreSion in Him ; but my Earthlinefs in its Selfnefs liveth to the Earthly Wotld , Until italfo dyeth<iaitc to Selfwhood , and cmereth into the Refignation 'and PutrlfaSidn, and then Chrift will awaken it through my inward man ^ Which now liveth in Him. ' /: 1 1 . Like as he is arifeh from the Dead, evfcn To fti^ll 1 , Who fhall dye to the Earthlinefs in Him , vi^, in my firft "Father A* dam , in the Name }efus as a Chriftian in Chrift ; my twig Withered in Sin 'on the T^fee fliHl obtain ft^rengthandlap in the Name Jefus to life , I (haiHand muft fpHhg forth afrefih' With my Humanity in Him fts inmy Stem, who is b'ccome a Heart and Po-.vcr in my Father Adifn , and bring forth fruit to the praift of God. - lu My Will-fpirit, which now is in Chf Iftis HOjiHiniCy , anci

Chap. I?. SignatHra Rerum, j,p livcth in Chrifts Spirit , that lliall in Chrifts power give Sap to the dry tree, that it fliall again arife at the laft day in che found of the Trumpet of tlie Divine Breath in Cbrifls voyce , which aJfo is my voyce in his Breath , and fpring afrcfh In the Tree Chrift "vlx^t in Paradife : the Paradife iliallbeinme j all whatfoever i God hath anol is, Ihall appear in me as a Foim and Image of the Divine Worlds being : all colours , powers , and vercues of his Eternal Wifdom Ihail be nianJfeft In me , and on roe , as on his likenefs , I Ihall be the manifcftationof the. Spiritual Divine World 3 and an inftrument of Gods Spirit , wherein he maketh melody with Himielf, with this Voyce , which I my felf am , as with his Sigtiacure : I fhall be his InftruHient amd Organ ofhis cxpreffcd Word and voyce j and not only I , but all my fellow* members in the glorious Tuned Inftrument of God : we are all ilriogs in his joyful Confort , the fpiritof his mouth doth ftrike the tune and note on our firings.

I J. And therforc God became Manjihat he might again repaic his glorious Inftrument which he had made for his praife , which perilhed as to him ^ and would not Sound accord n;^ to tbedefirc of his joy and Love , and did i;itroduce again the true Loveioutni into theftrings ; y^a he hath introduced the voyce which 4bundeth in his pr ef'ence again into us , vi\. into his Infti ument, he is become that I am , and hath made me that which he is , fo that I may fay , that 1 am in my Refignation in him his Trumpet, and the found of his Inftrument and Divine f voycf , at which , now 1 do rcjoyce in all my fellow- ftring<. and voyces, which with t ^'"''^'''j me arc tuned and fet as an Eternal work unto the praife and glo- "'''i '**'• ry of God. 14, Thus know ye now my Fellow, voyces in the praife of God, that I found with my ftring played upon in the Spirit upon and in your Note, and thus fing 1 unto you : that whatfoever Jefus hath done through the Chrift , vix. through his and my Humanity, the fame he doth yet to day in me and in all my fellow-members; he dyed to my Self' hood in his death, and I alfo dye to my.felf*- hood in his death ; He Is given up to his Refignation in God his Father^nd God his Father hath araifed him up with the fpirit of his mouth in him, and fet him forth for the Royal Image according to the holy Trinity , through and with whom God will judg all things in the place of this World.