Signatura Rerum (The Signature of All Things)

15, Thus God alfo hath awakened in him my Spirit and Soul through his Spirit in -the great Name Jefus in Chrift , fo that I in my Rcfignatisn in him need not to dye , for he dyed In me andforme ; his death, in that he isarifcn fromdeath,is become my Eternal life , fo that now Hive in his death, as one dying ; 1^0 SignatHra Rerum, Ch a > ,i i. and yet there is no more any death in him, but thus I dye to my Self and Sin in him, feeing that my defirc and will preflcth forth from my Self hood into it, fo that 1 dye dayly to my ieif, until once I fhall obtain the limit of my Self- hood, and my Self- hood with the earthly Will and Defire doth wholly dye unto its Self* nefs ; even then fhall my Self* hood, and all r.'hacfoever is in me' which feckcth and lovcth it feif,fall into the Death of Chrift,w<^. into the fii ft Mother, whence God created me, and n-y Self' hood fliall become a Nothing j and even then my Self-hood lieih in Chrifts Death in the ReHgnation as an Inftrument of God^ who then will make it his Inflrument as he plealeth.

\6 But Teeing now my Soul and Spirit doch live In his Relurreftion,and his Voyce j^Ayr or Breath] is in me, according to the Refignation in him,as S. Paul ^^'iihfiur Convtrfatien u i» Heaven^ Tvbeace we do wait fet the Saviour f (fits Chrifi ; Therefore alfo his Voyce, which is in me (in that I am j^or live] no longer lo my Self»hood,but he alone \\% and livcth in me] 3 ^*^^ ^aife up my dead body, which I rcfign tohim,and bring it into his firft Image> whereto he created it. 17. Thus now I live In God, and my Sel6-hood doth not know it, for it liveth not in God,but in it felf (God is indeed in it,but it doth not apprehend him 3 and hideth the Pearl which I am in Chrift ; not I, but he in his Humanity in my Creature in Himfelf : and thus I Tpcak and write of the great Myftery of all Beings, not that I have apprehended it in my felf- hood, but he ftri** keth my Signature in my DcfirCi which preflcth into him, as he pleafeth. . -, 18. I am known to my felf, but not in my felfhood, but in his Gw/Jr 4r Mirror which of Grace he hath put into me, thereby to allure my feir^hood unco him,t/)\.into the Refignation ; and fu likewife^ dear Brethren, it (hall again be reprefented unto you out of his Glafs, which h: hath fet forth through my Capacity in him, as his Inftrumcnt.

19. Thus It goeth alfo in the Philolbphick Work ; Suibbur, Metcuiy-ind Sal arc entered by the Curfe of God into their Selfhood, vi\. into a Self working and living ', all doth now work in the Curfe and Anger of God according to the property of the ill ft Principle ; if God had not placed the Sun as a Nature*god of the outward vifible World therein, which tindureth every Working life, even every thing which growcth and moveth, all would be in the dark Deaths Impieftion^x/i^.in the Abyfs of Helh 20. Now if any thing fkall be freed from this Self-hood, vi%, from the wrathful Death, and be again brought into the Univerfa], wX. Into the highcft Perfection, then it muft dye wholly Chaf.I2. Sign4tHra Rerhm, 14 1 Co its Self-hood) and enter into the Stilnefs, vi\. into the Death of the Refignation at Natures End : Mars muft wholly lofic the might of the Fire and Wrath, and Mercury alfo his Poyfon'lifc j Saturn muft be a Death to himfelf, in fo much that the Artift leeth nothing but the great Darknefs, and even then the Light appeareth in the Refignation j for Saint John faith. The Light jhlntth In the Dar^nefsy and the Daflfnefs apprebeiided it nut j that is,in its Self- hood, T/i^- in its own Will and Working it cannot apprehend it i buc in the Refignation,the NothingjViX.the Liberty of God doth (hine in Uf

XI. For the Nothing doth manifeftic Pelf la its Lubet out of the Liberty in the Darknefs of Death ; for the Nothing will noc be a Nottung, and alfo cannot be a Nothing, and likcwife ic cannot otherwrife manifeft it fclf, fave according to the property ofthe free Lubet, which is now flxt (^or ftcdtaft,] and in it alfo as a Nothing, for there is no Turba therein y the Self- will and Hunger is dead, and in the Nothing, and the Lubet of the Eternal Liberty is its Life: Now feeing that the Higheft Being hath once moved it felf, and come into a vifible comptehennble EiFence, it doth again figurize [ox form^ that fame Efl'cnce , vrhich acparteth from its Self*hood, and entereth into tlie No. thing, into fuch a Being [^or EffenceJ as it was before the times of the World ; but feeing that the yerbttm Fiat ftandeth yet to this day a Creating of the Corporal Eft'ence^ it doth again make a fixt perfeft Effencej as the like is brought to pais in the Philofophick Work ', where a new Life arifcth out of Death, as God doth raile us up in Himfelf in Chrift , if we dye to Selfahood, and wholly reflgnup our felves into him..

ax. And thus when the exprefled SMertury in the Sulphur of Saturn reflgneth its Self- hood into Venus y then ihtVerbum Fiat changeth it again into fuch an Eflence according to the Lubcc of the Liberty j the Death arileth in a new Body out of the Darknefs of Death, in a white fair Colour, but as an hidden Luftre, wherein the Colour is not rightly and diftinftly known, until it doth diflblve it felf, and the ^Materia becomes dcHring ) then the Sun arifcth in the Centre, Saturn in the Property of Jupiter and Venut in all the Seven Forms ( that is in the FierbumFiat) as a New Creation, and the Dcfire of all the Seven Forms do tend unto Soli LuftrCji/i^. unto the white and red Colour from the Fire and Light, which is the Majeftatical ("Colour, Luftre, or Glory.] *Or r/M" xj. And as CHRIST after His Rcfurreaion * w^^^ed *^ '''" forty Days in thcMyftery-of all the Three Principles at once '•' .^ Signatttra Rerum* Cha? .u, in the property of the firft Adim after his Creation before hisfleep, and before his Eye , and appeared tohisDifcIplesin his property, which he had. here from the outward world, and did eat with ihemj and (licwed ihero his affumed Humanity, and that he had in no wife wholly put off the fame :

Z4 Even fo let the Artift underftand us , that in the Philofophick Work the firft matter doth not wholly pafs away or vanifti, but it entreth into the death of the life of its wrathful property, and dyeth in the Cutfe of God, but arifeih again in its former be- \Ot^vfias, jj^g^ vvhich it f had before the Curfe of God : the Curfe oply ;s deftroycd therein , and the firft lite doth again rife up therein, and therefore it is Hki , and fublifts in the Fire , for it is dead to the dominion of the four Elements ,and liveth in the fifth eflencc, not that it hath that fame life, but it ftandeth ftUl therein , yet the fpirit of the new-born Effence is a vegetative life with its growing therein, its Luftrc doth ftand therein, it flieweth the firft Adam in ionoccncy, who flood likewife in fuch pcrfcdlion. 2f. And as Chrift tinftured our corrupt Humanity , in which Mercury was turned to poyfon, with the Heavenly blood of the Eternal Divine Virginity and Eflcntiality, whereby the Humane Self.hood dyed in the poyfon , and the Rcfigned life did again arife : Even fo the poyfonful Mercurial^Martial^ind Satumae Will aod defire do dye in the blood of f^enia in the Philofophick work, and do both enter together into Death, and arife both together ia one Love, in one Will.

»6. Therefore let the Artifl obferve the Tindure , it is more noble and precious for mans ufe in this valley of mifery, then the body which arifeth in the Tindurc ; for the Spirit is the life, the body is only a Figure of the Life , and the blood is a manfionof »7. The Artifl mud well obferve this j in the blood of the + Or,^/f- young man, when his f Pearl giveth it felf to the three Murthc- giu^ rers , that it alfo fheddeth its blood in and with the youag mans, then the Champion ftandeth in Hell , and diiclaimeth the Hue mane Self-hood : then the white Lyon appeareth upon his Crla> fon'ColouredBeaft, even there iyeth the Cure of /icknels, and die death of death. 18. The body isdiflblved in the blood of Love in the Death^ out of the Earthly Into an Heavenly £ property ]. The Tinftutc gives it felf into the new body ; and afterwards, when the body arifeth in Sols fplendor , it doth alfo forfake its will, it refignethit felf wholly into the bodies elTence, and becomes its beauty ,fpleQ« Jor, and colour , "which the Artifl can never feparate ; for they arc together Ih the fifth Effence, vi\, in the myflcry of the Ferm

Chap. II. Signatftra RetHtn. J4j hum F/Vrt, and do belong co Gods motion of die final day of Sep»- jarion ( in this time unto his own manifcftaiion umo his honour, and deeds of wonder ) but after this time to theeryftallioe world in theglaflie Sea before ihe ancient in the /}focalyf$. A brief SHmminry of the Thilofaphicl^ WORK. »9. Our meaning might feem very difficult unto the Reader, In that we go fo far about, and (hew Chrift all along therein 3 at which let no man wonder, we do not leek gold, or any Temporal goods thereby, and drive man into vain curiofities, we fpcak only with the Children whom God hath chofen thereunto j for the Time is born, where that which is loft fhall be again found j yea not only the Univerfal for the body of this World, but alfo for the Soul. 30. The Profefs is very (hort In both, and it is only of one property, which is thus : the Tree, underftand the Life,is divided into feven Forms ; now the curfe of God is come into the levcp Forms, lo that they are in ftrife and enmity , and one Form doth annoy the other, and can never agree unlefs they all (even enter into Death, andiye unto the Self-will, Now this cannot be, except a Death comes into them , which breaks all their will , and be a death unto them j as the Deity inChrifl was a death to the Humane Self'hood , and the feven Forms in the Humane Life ;

thusJis ir here alfo ; iheHumane Will was change d in Chrift into this Eternal Sun, lix, into the Refignation in God ; even fo mufl all the Forms in the Phtlofophick Work be changed into one, vi'^ Jnio Sol : Seven muft become one, and yet remain in Seven, but in oncdefire, where each Form defireth the other in love, and il»n there is no more anyi ftrife and coraefti

31, Therefore let ihc Artift but coniider how he may give death to the death with the pine life, and how he may awaken ihe dead, and difappeared life, which is Heavenly, and lyeth hidden and captivated in the Curfe , fo chat it may again receive the Fire foul: and if he doth ijut bring itfo far, itf wofkethof , , , itfelf. fit makes i ^31. When-tlie Virgin^dtb again receive her Bridegroom, who V ^"/> ?^ hath been f»ithlefs,Ithen he is, prepared and. fitted to tiie work, o*"' '^"^^iCs therwjfe he is rw way at all fitted ; but all is in vain and to no ''^^Mtr purpofe [which he attempteih] there is not any poflibility for the ^ ''/«/• Heavenly Image according to Gods likenefs in man to be otherwiff helped and rcftorcdj ifter that the. Fire-foul had entred J .. Si£n4tura Rer/tnh Chap.izJ into itsfclfhood , unlcfs the Spirit of God did introduce it felf into the difappcarcd Image, vi-^,. into tlie Heavenly Eflcntialiiy, and give it felf in with the fame Image awakened in it into the Souls Fire , viK,- into the wrath of Death , and be a death to Death, vi"^. to the wrathful anger of God,that it might be drowned in the Love, in the blood of the Heavenly Eflenciality ; and although there could be no parting nor dying, yet there was a dying of the Wrath , fo that the Wrath wa>. changed into a joy and Love,

33. Even ihus the Artifts Work Is exaftly and throughout no oihcrwife 3 For Man was created out of ail Beings , cut of the Heaven and Eaith: but when he became wholly earthly, and the Curfe fcizcd on him, the Curfe alfo came over the earthly Being, whence Man was made : Thus the Heaven was {hut up from man, and the Heaven alfo was fhut up in the Earth, in Metals, Trees, and Hearbs, in the food of Man , and whaifoever belonged to his Ornament and Delight. f frofK* J4. The foul of the Earth vi^ the property f of the Fire of the Krft Principle is entered into its felf-hood , vt\. into Gods anger ; noi» the Heaven is hidden in it j therefore the Artift muft in his Work reduce the Soul in the Cuife, and the Heaven again into One : He muft introduce the Soul again into Heaven , or elfe there is no poffibility j now he cannot bring the Soul in its iniquity into Heaven , for it will not , and therefore he muft bring the Heaven into the Soul , and wholly give in the Heaven to the Soul, that the Soul may eat of Heaven , will fhc , or nill i Qj ^^ fhe ; the Heaven muft be asf Death in the Soul, fo that the Soul Jf^^ * cannot get rid of it , how angry foever Ihe be, and vehemently rage againft it, until fhe be overcome in her wrath, and entereth with the Deffre into Heaven , t/i^ into the diiappcared Effcncc, and willeth to murther it, as the fervs Chrift j and if {he fo entreth into the Heavenly Effence , then the Image of the Heavenly EfTence falleth into the jaws of the Munherer*

3 f . Thus when the Heavenly Effence giveth its deftre unto the Murtherer , the Murtherer is difmayed at the Dear Lovclife, and arifeth in the Flagrat [] in the difmayment "] in the Heavenly Eflentiality ; thus the difappeared Efience doth again receive the Fire- Flagrat into it felf, and wholly uniteth it felf with the Firelife , and fo the Fire muft burn in the Love and Meeknefs , and ^ _ 'forepo its right in the Centre , as the Light which {hincth » from the Fire , thus and no otherwife the Heavenly Eflcnce obiMve. taineth its life ; and as a Fire doth through-heat an iron that it appeareth as if it were meer Firej and it is fo , but the iron doth ftill retain its fubftance j even fo the difappeared Eflenee , vi^ ^ r the ChaP.IJ^ Sign4tur4 Reruml 145 the Heaven it manitcft in the poyfonful Mercmal and SHartial Firc»loul, and maketh of Seven Wills only one, and yet Seven remain, but the Enmity cealeth. j6. Thisis aLlaiverfal which alfo changcth xhc * Enmity ox * Cmtra* Malignity of all Difeafes in the Humane body into one Will fvili, [^inco unity; J So that the raging and raving, w^.the fcvea forms uf Life in their Enmity do become unanimous ) and then the hunger of the Difeafe ceafetb , and the procefs to the Univerfal is as hath been already mentioned. It cs not my intent to mention a clear Declaration (hereof } it is clear enough , he that will not feek thereby a new man born in God , and apply himfelf diligently thereto , let him not meddle with my Writings.

j7. Ihavcnotwrittenany thing for fuch a Seeker, and alio he ihall not be able to apprehend our meaning fundamentally , albeit he ftrive never fo much about it ^ unlefs he encreth into the Relignation in Chrift, even there he may apprehend the Spirit of the Univerfal, otherwife all is to no purpofe ; and we do faithfully warn the Curious Criticknot toamufe himfelf, for he will not ct'cGt any thing in this way , unlefs he himfelf doth enter thereinto , and then it will be (hewn him without much fceking } for che way is child«like j^plain and ealie.] Of the t Enmity of the Spirit, and of the | Cmtarf Body , and <f their C V R Ef and wiU, con*._ «, "T'^Very Body Is in Itfelf a Icncelefs, and as a dead thing, IH or being ; iris only a manifeftation of the Spirit, which J iis in the body: the Spirit is Hgned * with the Body i*9fj^fl'*' whatlbever the Spirit is in it felf in an incomprehcnfible (^unper- ^^b & tnoi' ceivablc^ operation, the fame is the body in the Comprehenfible k^^^ '' /'V* and Vifible working. There is one form of the Seven forms oih tbtMj* Nature Superiour and Chief ; the other do hang unto it, and give their Signs alfo , according as each of them is ftrong m the Effence j and as the Forms do (land in their order in each thing* even fo they do fign che Body of every Thing and Creature in its Generation [or kind:] this is the manifeftation of the Divine Wife dom in the Hxpreffed Word of Love and Anger;

> V ' i. There 1. There is not any thing but it hath its Soul in it according to its property , and the S juI is a kernel to another body : whatfoevcr liveth and groweth hath its Seed in it j God hath comprehended all things in his Word , and fpokcn them fottii into a Form , as the Will had f formed it fclf in the Defire, the exprtffed [or Spoken 3 is a Plat-form of the Speaking, and hath again the Speaking in it ; this fatne Speaking is a Seed to another Image according to the firft j for both woik, -oi^. the Speaking , and the Spoken [Word ] 2, The Speaking worketh initfelf, w^» in the Eternity,, and the fpoken alfo in it felf , vi\, in the Time j the Speak, ing is the Mafter, and the Spoken is the Inftrument ; the Speak* ing nuketh the Nature of Eccrnity , and the Spoken makcth the Nature of Time 5 each maketh in its Comprchenfion two properties , vl'Kj, L'ght and Darknefs , wherein the Element of all Beings doth confift , which in the Exprefled £ Word 3 doth fever it felf into four Elements , but in the Speaking Word there if but One j the Element in it felf is neither hot nor cold y alfo neither dry , nor moift 5 but it is a Lubet , v'i\, a defiring Will , wherein the Divine Wifdom makcth the * different and various Colours ; all according to the Defires property , in * which there is neither number nor end •, but in the four Elements there is number and End i I^or with the Exprcffing ( in that they ate become Self-full ) they have taken a beginning , and have formed themfelves into a Model or Plat- form of a time,

f Or, H«- which runneth as a ■(• Watch-work j it formeth , fraraeth, and 4. This Watch-work confifls of Seven forms, or properties C as is before mentioned ) which make in themlelves a three-fold Spirit, virii. a Vegetative , Senfirive, and Rational j the Vegetative confifts in the four Elements j the Senfitive in the Se* ven f©rms of Nature, and the Rationative in the Conftellation j but the llnJerftanding proceeds only from God, for it arifeth out of the Eternal Nature ; ill life whatfoevcr,which hath its limit in the Expreffed Word , doth confift in Sal ^ Sulphur ^ and Mercury , for therein confift the Seven properties of Every life of this World, and alfo the fpirit of Vegetation , Senfation, and Reafon. 5. Sulphur is the Mother of all Spirituality and Corporality, vMercmj manageth the Dominion therein , and Sal is the houle of its habitation , which CMercmj \\ felf makeih in Sulphur: Rcafon arifeth in the Oyl of the Su'fbitr , whcreinto the Conftellation giveth its defire , vh, the clfcncc of its pro petty j • Celoun of difiin^y CHAf.T^. Siimtttra Rerum, jxy whence forth«wIth the fenfcs and thoughts do arifc ; but the Undcrftanding proceedcth forth from the Oyl of the Element , viz. in the free Lubet in the Speaking Mercury,

6^ Now then leeing it is very neceffary for us poor children oi Eve to know whence the Difeafe and Enmity of our life doth arifc, and what that is in us which mjfceth us our own Enemies ar\d doth vex , perplex , and plague us in our fclves j Much more neceflary then it is to know the Cure , whereby we may cure our felves m our Self-hood , and bring ourfelves into the * limit * t„.^ ,[.. 7. This we will delineate and declare, if there be any one that ^Jpeffeml hath a mind to enter upon it , and truly prove a id try it 3 and /,«„/•>.{/? we will fei forth , whence fivil and Good do arife originally, ^ ' * and how they arife , and give occafion to the underftanding Searcher to fccfe j and we will (hew how the will to Evill and Good doth arife , and how the Evil is the death o{ the GcoJ, and contrariwifc the Good the death of the Evil. 8. When we confider what the Mercurial life is , then we find thai it con&ils in Sulphur , for Su/phnr is a dry hunger after Matter , which maketh an aufterc Impreflion , and in its auflere Impreflion it hath the Fire , and alfo in its ■ Impreflion the Oyle , whence the life burneth. Now the Inapreflion maketh coldnefs , and its Compunftion or Intradion maketh heat , f fo that now there is a cold Fire^ 4. Yhii is and an hot Fire in one thing } the cold maketh in it felf ^^j,^ &c^ Hardncfs and Daiknefs , and the Heat maketh in it felf * the Light , and yet there could be no Light, if the Oyl in

the Sulphur did not dye in [fervent] hot anguifh , as the Candle in the Fire. 9. Now there is a two.fold dying in Sulphur , whence alio a two«fold Life is Generated j as firft, the Impreflion oc Dcfire doth inttaft , contraft, endofe, maketh hard, cold, thick •, and the hardnefs , vizt the Enclofed, caufeth a death in the Enclofed Being , and yet in that Ipirit there is no death , but a pricking , raging , and anxious cold Firellfc , which is generated with the Impreflion , and is the life ofthedarknefs. o 10. Secondly, in the fame Angulfli , in the auftere defire, the hot Fire is generated which con(umeih the Subftancc, which the coldnefs, t/iz. the Impreflion 6f the defire toNa* ture doth make : fhus there rcmainethin the Fire the contention betwixt the Cold and Heat ; the cold will have its life according to its property , and in that it doth ftrive for life, it doth enkindle the Hc^t in its Impreflion , and forih-with 1^8 Signatura Rerum, Chap, 13, the Heat dcpriveth the Cold of m Might , and confumcih the Cvjlds fubftance , and then alfo the Fire.Ipirii cannot fubfiift , for nnlcfs ii hath fubftance it goeih out , therefore it muft aontinually , and without intcitniflions dye in it felf in the fiery anxious defire : fo long as it hath the colds fubftance to live upon, its life arifeth , and yet it is nothing but a conftant dying and confuming, and in its Devoration is the greatcft hunger after fubftance ;

this fame [ hunger 3 paflech forth through and with the Devoration out of the dying of the Fire , and dwelleth in the Nothing 5 yet it may not be a Nothing , and alfo it cannot be a Nothing, therefore it drawech the Fire again into it felf \ for its own dcHre is bent towards its Mother ; but being it is once dead to the Fire- Source , it cannot dye any more in the Fire of the Heat or Cold , but it continually proceedeth forth from the Fire , and the Fire draweth it again continually into it felf , and fu it is the life of the Fire ; and this is the Air , which in the Fire is Rightly called Wind, */» the by rcafon of the Strength and Force •, and in that * which outwayd is proceeded forth, it is properly called Air by reafon of its life Frincifle of mceknefsi

in the ex* 'i* And in the dying of the Fire we are 10 underftand the pi^tfiedfijf* Oyl , whence the Fire receiveth its fhining Light ,*in which med ifi^d, 'he true Life is underftood ; for that which proceedeth forth in the Fire«death with the Defire to be delivered and freed* from the Fire* Source , that is a defire of meeknefs , and ta^ kcth its Original in the firft Will to Nature, in which the Eternal Nothing bringeth it felf with its Lubct into a Defire. \t. This Lubet doth bring forth \t felf through the C(Jd and hot Death (through both the dyings) again into the li-* berty , vi\. into the NOTHING , and fo it is manifefted in the Auftere Impreftion through the Fire , and broughcinto a Principle, and yctii is not either of the Fire, or of the cold, but fo is its manifeftation. i,j. But being the Eternal Lubet to Nature doth introduce it felf with Natnre into a, defire j thereupon this defire cannot dye either in the cold or heat , for it taketh its O' riginal neither in the Hear or. Cold , hut in the Nothing y and fo it is , after that it proceedeth forth from the dying in the Fire , again defiring , namely of its own jftopcny, and doth imprcfs it felf , for in the Fire it hath ukcn the Impreifinn. >4. Now it caanoc conceive any thing in its Imprcfiion , fave '" ' " an.

C H A p . I ^ . Sign4tHra Rerum. \ a^ an Effence according co usdefire , which is now water ; underftand according to the dark imprcflions property it is water, and according to the Fire it is 0>I , and that which in the cold Impreflion is wl^oUy enclofed in the hardnefs , as a Conception according to the Wraths property, is Earth* If. Thus the wrathful fiery dcfirc draweth continually the fame Air, Water, and Oyl imoitfelf, and dcvaureth it, and fo the Fire-wrath is changed in the Air and Oyl, and Water into a fhining Light ; for the Natbing doth defire neibing elfe but Power and Luftre , and fo it. maketh it felf manifeft , and brings it feifinto Hifence, and the Spirit which proceedeth forth out of the Fire-burning in the Oyl , vi^. in the Light from the Fire and Light , givcch Reafon and Underftanding ; for it hath originally taken its Rife in the Nothing , and was the deHre to Nature , and hath extroduced it felf through all the properties of Nature , through Heat and Cold , through the dying in the Fire through the Light , and dwelleth again in the N(h thing. )#►

x5. It is a prover and knower of all the Popcrtles , for it it generated through all , and proceeded forth from all j it is as a N 0 f H I y G , and yet hath all Things , and paffeth through Heat and Cold, and yet none of both apprehends it .''as we fee , that the life of the Creature dvvellcth in Heat and Cold y and yet the right life is neither Hoc nor Cold. 17. Now therefore underftand us aright j this Birth In the Eternity is Spiritual , but in the Time it is Material ; For I cannot fay of God that he is Darknefs and Fire , much lefs Air , Water , or Earth j but in his Eternal defire he hath fo formed Himfelf with the Time in the place of this World into fuch an Effcnce , which he formed in the Speaking MERCURT according to the properties of the Will, and brought with the expreffcd Word into fuch a formation according to the properties of the Dcfirc in the Eternal Nature, wx» in the Vefm 1 8. Now the exprefTcd Word , w^. the Eternal Niitares property is undcrftood in Sulphur , for therein is the Sevenfold wheel of the Birth , which in the Spirit ^ v/\. in the Itrft Conception 10 Nature is a Cpi^ftcllation , and divideth it felf out of the Conflellatlon jn its own peculiar Birth into Seven pfopertiiesj, and out of t^c Seven properties into four Elements.

19.. This Conflellatton is a Chaos, wherein all things lie, hut hidden, and it is the firft 6ody>but Spiritual : and the Seven- • - ■ V J foldi j-^ SignatuTA Rerum, Chaf .13; fold Wheel is the firft Explication [or working forthj of the Chaos,and maketh the Second Body,x/i!^. the Realon : the Tecond manifefteth ihc firft, and it is alfo a fpiritual Body j the third Body is Eletnentaty, a Cabinet of both the firft, and is a vifiblc tangible Body. 10. The firft Body, x/i^. the Chaos, or the firft Conftellation, being it is Spiritual, is the Word expreffed out ot the Eternal Conception j the fame hath again its Speaking in it felt, which is the Mercurial Wheel in the Sulphur \n'h\x the fevcn Forms, which fpcaketh forth again from it lelf the four Elements, ii. Thus the oneproceedeth forth from the other; the firft before the Chaos is the Lubet of Eternity in the Abyfs, which takcth in it felf a Will to its own manifeftation : this is all God j and the Will conceivcth in it felf a Defire in the Lubct j this is * ConM' the Chaos ,or firft * M^mm, wherein confifts the Eternal Nature, latioHt which with the Defire to Nature introduceth it felf into feveni

Forms, as is before mentioned, and fo doth manifeft the Chaos, vi"^. the eternal hidden Wifdom of God, and with the Defire in the Mercurial Wheel the Element is formed, being a Spiritual Body of the Mercurial Life. XX. Now all this is two- fold, vl\i the Defire maketh in it felf in its Imprertion the Darknefs, wherein is the ftrong Might of the Enkindling of Nature, and it is painful ; and the free Lubec> to the Defire maketh in it felf through the Enkindling of the Defire, light and pleafing motion j the Light is the Power and Luftre, and the Element is its Body, or Effence, whereas yet it is only Spiritual : Thus the Fire-defirc is a Joyfulnels i|i the free Lubet , and in the Darknefs it is an aking painful Source. X}. Out of this whole Efledce Man was created unto the Image of God j and undcrftand us aright. He ftood after and in the * Sphtft. Creation in the Dominion of the Element,the Mercurial * Wheel in Sulphur ftood in the Light, and in the free Lubet of Eternity, but he departed forth further with his Defire into the four Elements, z/«. into the Centre of Darknefs In the Creation, whence Heat and Cold arifeth,

X4. His Defire in the beginning was bent pnclined^ into the Liberty of God, vi\. into the Element,where he was Rciigned in God, and then Gods Love-will ruled him with the free Lube» property^ but he departed out of the free Lubet of God, out of the Re%niiiQn into ji Self-ful Will,which he forged in the Centre to Nature, whence the Pain and Torture doth arife, vi\. Heat and Cold, fo alfo aftringency,fowre bitterncTs, and ^1 the Properties of the dark Impreftion^ Chaf<IJ* Signatttra Rtrnm. 151 ij. Even there he fell into the Eternal Death, vix, into the dying Source, in which the Mercurial Life m the S»/^^/yr ruleth in the Poyfon, where one Form in the Mercurial Sphere doih envy, hate, annoy, and dcftroy the other, where there is meet Anguifli, Aking, rormenting, and Enmity j for the free Lubct . was quenched in him,whcrein the holy Element, viz. the divine Body doth condfli, and there arofe in the fame pure Element the four Elements of the outward Source ) even f there the Image +Or thsn, of God was curfed, which is nothing clfe but that Gods Love«: will, which ruled jn the Image of his likenefs, did withdraw from man, and fo man fell into the Dominion of Nature j and being the four Elements have a temporal beginning and end, and muft again enter into the End, therefore alfo the humane Body, which it now become wholly earthly in the four Elements^ muft fall again into the four Elements, and be deftroyed therein j and therefore now we are to confider of his (^ure and Rcftoration, how he may again be delivered from Death, and be again introduced with the Body into the Pure Element, and with the Spirit into the Dominion of Gods Will.

x6t Now there is no other remedy fave that he with the Spirit which arifcth in the Chaoy, and was infpired by Gods Will* fpirit into the created Image,doth again depart out of his felf-hood,viz. out of his natural Will, and reHgn himfelf up fully and freely in. to the Hrfl Will, which in the beginning formed him into an Image; He muft wholly dye to hisfelf-hood in himfelf in the Death of the dark Tmpreflion C fo f^i* ^^ he liveth therein to his own will in the lel(-defire of the outward life af the four Elementsj and cafl himfelf with total Refignation into Gods Will, viz, into Gods Mercy, that he may no longer live and will to himfclf,but unto God,viz. to the firft Will of God,which created him in its Image,whereby God did manifcft himfelf in an Image ; and fo he is with the fir ft Afitttm^ viz with the Chaos of the Soul, again in the fame comprebenfij>n wherein God created him unto his Image. 17, But feeing the Self'hood,viz. the felf-ful Will,doth ftrive againft this, and will in no wife dye to its Self- hood' (""^1*^^*"^ [by Sel&hood3 the Will of the outward World,which is from the outward Stars and four Elements,) therefore Gods food muft be given to the inward Will of the Spirit to eat of, that it may live without need and Hunger as to the outward Being, that it may continually raortlfie and break the Will of the earthly Selfhood, until the tarthlinefs, viz, the earthly Body,doih freely unloofe or dilTolve it felf in Death, and alfo enter again into the Mother, whence it was crcatcd,and forfakc its felf. hood, that the pure Bo.

1^2 SigMtura Rerttvt* Ch A p .z 3 . * Or, In dy of the Element, (in which * the true Life In Gods Wilifpirit wh'ch the doth again enkindle the Soul in the Pvefigned Will,) and ihcdifS0itl in the appeared Body from the Pure Element may become a manfion cf Re(jgned the Soul, vii^. a Paradifical Budding [or bloomy Renovation in W'//Z</1j:/.'<i. the Eternal Spring-time of Paradife.3 gain e7ii(in- 28. And that the own Will of the Soul might be able to do this, die [pi its t/i-^thac ic might break it felf off from iw felt- hood, and willingly defife] the enter into the Death of its fclf-hood, and become a Nothing in triit Lif^ in its felf-hoodjthe free Will of God,w^. the Eternal Lubetto the GodsmU. Chaos of the Suul, which is the Eternal Mmurji in the Power of fpirit viz, the Majefty, i« again entered into the difappearcd Image of Gcd m thteter^ proceeded from the Pure Element, vi\. into the Virgin-like life, nal Light and draweth chc Will of the Soul to it felf, and givcth it again or Libtrtr. cut of Love and Grace the Heavenly Corporality of. the pure E< leraent for Food, and the Water in that Element in the Tindurc

of the Fire and Light, v^. of the Eternal Life, for Drink i and hath encorporated it fcU in the Humanity, and freely tendcrcih ic felf to all Souls with full defirc j that Soul which dyeth to its X cuiha ^^^^' ^ood, and bringeth its Hunger again into Gods Mercy, may Creature as ^"^^^ ^^'^ focd,whereby it doth again become the f firft Creature h was at '" Go<ls Love. fi^a y^r 2ft Now wc art to Confider how the poor Soul captivated in it fell ^^''^ Anger, being devoyd of the heavenly food, doth live ia ^ ' meeranguiOi, anddiftrefs, and reftlefs pain } as the outward earthly body in its properties doth live in its Hunger in meer an' guilh, diflrefs, and oppreflSng pain, ualels that the Soul with the Pure Element doth fo over* power and keep it under, that it doth '^ not fully domineer in its own Dominion of the outward Aftrutft and four Elements in the poyfonful Mercurial Wheel according; to the dark Impreffion,by reafon of the Influence of the Element; if that the Univerfal doth withftand ic, then it may {land in quiec reft, but yet no longer then the inward doth Penetrate theout*

ward [body3 andUndurcii: There is in the four Elements no perfedion, till the body is changed again into the Pure Element^ therefore it mud enter again into that whence the four Elements JO. Now in rhis time of the four Elemeats there is meer pain * SdHrte, and * Vexation j the Soul amufeth it lelf on the outward Afirk0, which doth force into it, whence its falfe Imagination doth arifc, and the body doth flir up the poyfonful Mercurial Wheel ,whence (jcknefs and pains befall it ; therefore the Soul mud be cured with the Inward Perfeftion,T/ii^.by the SpcakingWord,wherein it ftandeth in Gods Hand,which alone is able toTindure the Soul, and bring it into refl ; the outward Body muft be tindured and hc4.cU mth the cxprc^cd Mt u>j ; and it cnc outward Mcrsurj doch aifofland m chc Cuilc a» a poyion-wneel , tticn he Oiuft be Cinctured wiib his own ii^ht in hi» M uiicr in the Body Q or Womb J ot S^Z/'/'^y : AtciuiyiMS own Will and Hui.ger muft be broken^ ihac the envious odiou» Hun|,er ma) bccumc a Love* deiire. }!« And now to know how this may be brought topafs, wc muft cunlidcr the genet arioa in 6M//'ibMr, wieiicc Joy and Soc« row dothanfc i tur 'he poytontu Meeurj may not otheiwife be rcflfted , and alio itothmg can tctid it , lave its own Mother which brings it totih , in wnolc Womb it is couc< ed : as nothing can relift mc cold but the ticat only, and yet chc heat is the colds Son i even fo alfo the po) fontul M rchtj muft be rcliftcd with its own child, which he himlclt doth generate m ha Modiers womb ouc ot heat and cold « -ui of himtc If,

|x« As the Love proceeding from the heart of the Father,which Is nis bon, dotn wuhftand the Anger of the Faihcr, whereby the Father is merciful ^ Even To likcwiie it ism the cxpicfled Word or Mercury. ^ }. Now underftand it thu» : I do noctnean that the cold poy* fan of iVleiCHry (hould be , ot could be refiftcd with the enkindied heat } no, bat it the cold poyfon be enkindled , then the Kcmedy muft be from the fame iikcnefs \ but it muft be lirft fi eed from che caldnefs, vi^ From the ei> flamed cold wrath, and bt ought into mcckncfs, and then it doth alfo ftill and appeafe the hunger of checoidsdclire tnthedifcafeoftbe Body s For if enkindled hcac be adminiftred to the enkindled cold , then the cold is di& mayed [or Flagratized3 at the Hcat^ and falleth into a S wound, ■■'^- vi^, into Deaths property ; and fo the Heat becomes in chis Deaths property a poyfon life , t/it^ an anxious Sting ; and ihe fif rftfi^id/ wheel runneth into Sadnefs , vi^ into Sicknefs, or a crafle dotage, wherein all ) >y is forgotten. }4 For if the life fhall lublift in its own Right, then the '^ Heat and Cold muft ftand in f Equality , that lo they may ac- -f- Equl cord one with another, and no enmity or* diiaftedionbeat ifience. all in any of

them } the one muft not exceed or over top * Qr DC* the other , bat they muft ftand in obc Will j for d e en- t^tMU* kindled Cold defireth no Heat, but only likeneri •, Every hunger dcfireth only likcncls for its food , but if the hunger be coo ftrongly enk'ndled in the cold, fuch a Cure is not to be given h wh ch is fo enkindled , indeed it muft be in a« high a degree in the cold ; but the violent force muft be Brft t^ken away from it ; fo that i may be only as the Mother which generates it , not according to the enkindled poyion (outce , but accordii^ to the

Ij^ Sigitdtura Rerum, Chap.ij, Mothers Joy \ tnd fo the fickncfsjt/i^. the Poyfon in the Anguifli, will be likcwifc changed into luch a joy, and fo the Life doth rc« ceive again its firft property. ^ ^.The raw oppofitc Body doth not belong onto the Cure,but its Oyl, which muft be mollified with its own Love, undcrftand with a meek ElFence, which alfo bclongeth unto the fame properiy j for the feven Forms of Nature are only one in the Centre ; therefore that Oyl muft be brought fo far in the Wheel, till it entreth into its higheft Lovc-defire, and then it is rightly fit for Cure ; for there is nothing fo evil but it hath a good in it, and that very good doth rcfift its cvilnefs Qor poyfonhii malignity.] 36' Thus alfo in the lame ficknels it may withftand the enkindled Wrath in the body ; for if the cold Poyfon be enkindled m * Into a the body, then its gooid falleth into ' faintnefs j and if it cannot Swotmdy w obtain the likencfs of its Effcnce for its help,it remaineth in fainiImfotencj» nefs, and then the enkindled Wrath alfo doth forthwith confumc it felf« and falleth alfo into faintnefs, and fo the natural death is in both, aad the moving life in the body ceafeth j but if it doth ■\Or,^ffp' attain the f likencfs, then it gathers ftrength again, and the mutate, enkindled Hunger of the Difeafe muft ceafc.

57. In like manner alfo we are to confider of the Heat, which needs no cold property ,but the Likenefs, yet it muft be firft freed from the Wrath of the fame Likenefs, and brought into its own * Or, Ve^ higheft Joy and Good, fo that this Likenefs doth not * eftcdually ^emently , operate either in Heat or Cold, but in its own Love-defire, vi"^ fir-farce, in its Beft Relifti, and fo it will bring the Heat in the body in to fuch a Defire: All corruptions in the body proceed from the Cold j if the Brimftone be too vehemently enkindled by the Heat,then the Right and Property of the Cold dyeth,and entreth + St'm'ing^ 38. MsHHty is the f moving Life in all, and his Mother i^Sul- finhe^ phur ; now the Life and Death lie in Sulphur, vi\. in the wreftling vitalt ® Mercurial Wheel. In the Suiphiur there is Fire, Light, and Daiknefs ; the Irapreffion caufeth DaiknefiiColdnels^and Haid- nefs, and alfo great Anguifliment ; and from the Impreflion of the Attraftion Affrcwyy doth take his rife, and he is the Sring of the Attradion, vi^. the motion or difquictnefs, and arifeth in the

great Anguifli of the Impreflion, where Coldnefs, vi\i a dark coldfire,by reafonoftheHardnefs, dotharifein the Imprcfijon } and in the Sting of Angitifti^ vi^. in the Dif<]uictnefs, an hoc fite 5 9. Now Mircury is the Wheel of Motion,and a flirrlng up of the Cold and Heat; and in this place it is only a painful akiog Source ia Heat ^ndCold^ vis;,, a cold and hoi fiery Pdyfon-anguiifcment, Ch A P«T 3". SignaturM Reruni, 1 j j and torccth forward as a Wheel, and yet it is a caufc of Joy, and all life and motion j but if it (hall be freed from the Anguifh , and introduced into the Joy^then it muftbe brought forth through Death. 40. Now every (icknefs and malady is a Deaths property ; for £M.ercury hath too much enkindled and eoflamed himfelf either in Heat or Cold, whereby the Eflcnce or Flelh, which he hath atiraSed to himfelf in his Defire, vii. in his Mother in the Sttlphnr^ is burnt, whereby the Earthlinefs arifeth both in the Water and Flcfli: Even as the matter of the Earth and Stones, t//\. the Groflhefsof the fame, is nothing elfe but a burnt Sulphury and Water in Mercury his property , where the Salniter in the Flagrai of the Mercurial Wheel, whence the manifold Sates do arife, is burnt £or too vehemently cnfiamed,] whence cometh the Stink, and evil Tafte,

41, Otherwife if the Mercury did fo effedually operate therein In the Oyl of 5«/p&»>",that he might be brought through the Death of the Imprcilion from the Heat and Cold, then the Earth would be again in Paradife, and the Joy-dcfire would again fpring [[or bloom afrefti] through the Anguifh of the Colds Lnpreflion ; and this is the Caule that God layd the Curfe upon the Earth ; for the Mercurial Wheel was deprived of its Good (vi^. the Love* defire, which arifeth in the Eternal Liberty, and manifefteth it felf with this Mercurial Wheel through Cold and Heat, and proceedeth forth through the fire, and maketh a Shine of the light, ^ and the Curfe was brought thereinto, which is a withdrawing of the Love- defire. 41. Now this Mercurj being a Life In the S»lphur of its Mother doth (land in the Curfe,t/»^.in the Anguifh of the Heat and Cold, and maketh in his Flagrat, or Salnicral Walm, continually Salts, according to fuch property as he is in each place, and as he is enkindled in each Body ; thcfe Salts are only the Tafte in the feven Properties. 4}. Now if the iMercury be too vehemently enk'ndlcd in the Cold, then he maketh in the Salnitral Flagrat in his Mother in the Sulpbur a cold hard Impreflive Salt, whence Melancholy, Daiknefs and Sadnefs do arife in the Life ofSittifhur j for look what Salt is in each thing, even fuch a luflre of the fire, and fuch a vital fhine from the fire is alfo therein j but if Mercury be enkindled in immoderate Heat, then he burneth up ihfcCold Effence, and maketh raging pain? and akings according rothe Imprellion, and according to. the Stings property, whence arifeth in the Sulphur great Heat and Inflamationi he dryeth up and confumcth the Water, fo that the Defires Hunger or Sting hath then

• - X z no l^$ Signatura Rerum, Cha^.i^J no food to fatisfie its wrathful Hunger, whereupon he rigcth and cecrcth in the Salc,as it is the Poylons propcrt)Qfo to do,j whence the painful diftemper in the fie(h arileth. 4$. Buc if he obtains the Likenefs again in the propercy as he ftandeth in the Centre of hit Mother, fi^. in the Sulphur^ under* dand as the hath generated him in the beginning, vi%. as he at firft came forth to the natural life in both Tinftures of Man and Woman, undcrftand in the Child where his life did £i kmdle ; then he i^ freed from all Anguifli, and entreth again into the likenefs of the Heat and Cold i and albeit that the Strife arifecb in many even from the very Womb,yet ihc d mbate is firft raifcd up after the beginning of the Li^c : In the Lifn beginning the Life •entercth into its highefl Joy; for the Gates cf the Three Principles are opened in eqiial Accord; but the S(rife foo» bcginncch about the Comjucft between ch<c Daikjicfs and 4$, Bac now we are to confu!er,what is to bedone utuo Mtrcurj^ * Enraged, if he be * Enkindled other in Heat or C0I4 whereby he raifeth

up, Hcknefs and pains : no4 it were very good that men bad thc: Right Cure ; but ala.« ! it will remain hidden and covered by reafonof the Curie uf the Earth , and the abominations and fins x^lffj Af^if oPmea. becaute they do awaken this Poyfon in Mercury with their hefliat immoderate f bcftiality. iJ^M ex- *' ^" *''' P*^"^ Captive bath need of deliverance; and though ceS or "'^^ ^*^^ "**' *^* *^'*^ Univerfal, which reacheth the Centre, Mfgfdtr *'^^ bringcth the Wheel of Life into its firft Property, yet mea ^ ' muft take from the Mercurial Walm of the Earth its fruirs there^ unto,feeing the bndy is alfo become earthly : A man muft accord (or A(limulate)one Likenef* with another ,one Salt with another, according as the Infl^imaiion ii in the Salt of the Body : For lockin what Property thc Brimftone h Enkindled, either i* Heat or Cold , in. Melancholy or falling ficknePs (^whether the Brimftoae be burnt too in the Body and Putrified,or whether it be yet frcih. and burning in the cold or hot fiic,) even ilicb an Hrrb, fuch • Rrimftone belongs to the Cure , left the Heat or Cold be trrrifid in the Salniter, where the Salt arileth-, by a ftrange Kl ght which Cometh into it , and generate a Mort Salt , and fer open more and more the Houfe of Sadnels : but it is not ttfficient and powerful enou{>h in its wilde Nature and Property as it groweth rut of the Walm of the Earth j it is not ab'e to Mafler the Root of the Enkindled Mercury in the Brimfu'^e, but It doth more vchctncntly Enkindle it io fuch a, SjOMicc and Property^

Cm A F.I I. . Si£M4tHra Rerttm, 48 That which thou defireft (houtd happen co the Body , the fame mud Hrft happen to that which fliall cure the Body : Unto the Cure of afoul Sicknefs there belongeth a foul Brimftone,and lb to a cold or hot fick ufs the like is to be undei fiuod } tor look in what degree of' the tire or cold Hercury is Enkindled, and in what Form among the fcven Properties of Nature9 that is^ what Salt foever among th& fcven S^lts is Enkindled, even (uch a Salt belongeth to the Cure: for Hckiefs is nothing elfe but aa Hunger; now the Hunger defireih nothing elfe but its li&e* nefs; but now the property of that Life, which in its beginning of its rife did (land in Joy, is the Root ; and the ficknefs is its im> moderate Enkindling, whereby the order ^or Temperature]] is broken and divided : : Thus the Root dcfircth in. its Hunger the likenefs, but the InSamation hath taken it away \ now the Infla. mation is (Ironger then the Root, therefore the Hunger of «hc In. flaraaiion muft be appeafed, aud that which it lelf is, muft he ad* mniftreduntoit..

4^ But even as God cured us with his Love, and reftorcd us to tne Salvation of the Soul, when as we had enkindled the fame in the poyfonfu! JH-rrury o( his Anger; in like manner alfo chic Likened muft be fid cured and circulated in the Mercurial Wheel, and freed from the Heat and Cold , indeed not cakcn away from them, Cthis cannot be, and it were al(o uiv^ profitable,} but it muft he brought into its Higheft Joy , and CT'-n then ic will mike fuch a Property in the Body in the Sllreurj of the Bnmftone and Salt s for the Root of Life doth again quicken it Telf therein , and lifteth up the firft ly^fire, (u that now the Hunger doth vanifh in the fall of the Inffiraation. yo. Now it doth behove the PhyficiaH to- know, how he may deal with the Medieanunts in the Likenefs, To that be do not enrage thetn, and bring, them into another Property ^ for in their Property they ate even as a mans Life is : He muft have a care that they re iiain in t'.eir Degree, as they are ori*- ginally brought forth in their M >ther ; for m thing can come nieher then it is in the Centre of its Qiiginal according to the HIddennefs ; but if it ftiall corns higie'-, 'h n it muft affimc another Property on it felfi and fo it is not in its own degree ^ and hath not its proper Vercue , but an improper «nc , wltich indeed may ve y well he, but it hath loft its NatureRight, wherein it ftandeth in Joy, and is not able to cffeft any proper Operation ia the Aflimulate of its own Na« ture.

$u Therefore there is nothing better then to let evcryX j^ thing Ijg Signatura Rerum, Chap.xj; thing remain in its innate Genuine Vertuc , only its Wjrath muft be changed into its own Joy , that fo its own Venue according to thi: good part may be advanced into its Dominion , and then in the likenefs it is powerful enough io all Sicltneffcs without any other mixture ; For the Original in the Life defireth no other multiplicity, but only its likcw nefs , that it may ftand , live , and burn in its own Power iind Property. 5 2. The Power of the moft High hath given to all things Ce"« vca to every one according to its property) a fixi perfcdion^ for aU was v(ry goody as iMofes faith , but with the Curfe the Tmba, is introduced y lo that the properties do ftand in the ilrife of Mercury j yet in each property , in every Hearb , or whatfojcvcr is [I fay J In whatfoever doth grow or arifeout of the Walmj>f the four ElementSjChere is a fixity hidden \iox all things, vrhich arc in the four Elements , are originally Sprung {orthout of the Eternal Element , in which there is no ftrife y neither heac nor cold , but all things were in equal weight of all the properties in a Love-play, as ir is even To now in Paradife ; and the fame [Pa* radife] fprung forth in the beginning of this World before the Curfe through the Earth : thus it is alfo yet hidden in all thing^s, and maybe opened by underftanding and Arc , fothac chefirft Vettue may overcome the etlflamed malignity. ^

fj. Albeit we Men have not full power to doit in Self-might, Or, Vnt ygt it may be done in Gods permiflion , who hath again * turned hu mercy his mercy towards us , and again opened Paradife and its com* tntoMt. prehenfion in Man : Hath God given us power to become his Children , and to rule over the World ^ wherefore then not over the Curfe of the Earth ? Let none hold it for impoflible, there is required only a Divine underftanding and knowledg thereunto, which fliall bloflbm in the time of the Lilly, and not in Babel, for whom wc alfo have not written, * Ofthe^heel of SxxX^hx^ Mercury, andS^t;of the Gene ration of Good and Evil ; Jherfing ho^ the one is changed into the other , and horp one doth mani- fefi its property in the other, andjet both re- main in the fir ft Creation in the Wonder of GOD , to his own manife- i% ^ I Mi IS is an open gate of the forc»going Defcri prion,: I Every one faith , Shew me the rvay to the manifefiaiion J> of the Good, Hear and obferve well, dear Reafan ; thoumuflthySelf be the way , the under {landing muftbsborn in thee , otherwife I cannot fhew it thee ; thou muft enter thereinto , To that the undcrftanding of the Work in its prafti4juc Arc wherein I deal not , may be opened unto thee ) I write only in the Spirit of Contemplation, how the generation of Good and Evil is y and open the Fountain , He {hall draw the water whom God hath appointed thereunto ; I will here only defcribe the wheel of Life * as it is in its felf. • * Oiytvbat

a, When I fpeak of Su/phity^Mereurj/^Ss. Salt^l fpcafc of one only it is. Thing , be it either Spiritual or Corporeal j all created things ace thac one thing , but the properties in the generation of this only Thing do maitc difference [^ or do give various gradual diflinAions] for when I name a Man, or Lyon, Bear, Wolf^Harc, or any other Beaft •, yea alfo a Root, Herb, Tree, or whatfocver may be named, it is the fams only thing. J. All whatfocvcr is corporeal , is the lame being ; the Herbs and Trees, and alfo the Animals , but each thing in its difference of the fit{l beginning ; according as the property in the ^frfr«»» FiiJf hach imprinted it felf in each thing, fo is that Kind in its propagation , and all things {land in the Seed an4 Ptocreation ; and there is not any thing but it hath a fixity in it, be it cither hidden or manifefl , for allfhail flaiKl to the glory of God. • 4, WhatfoeVer Is arifen from the Eternal Fixity , as Angels 4nd the Souls of Men, doth remain tindcftroyahlc in its fixe being ; b«c whatfoever is arifen In the Unfixt being , w\. with the motion of Time, iha>^4d«h agaia cmcc into. the £ift motion

t69 SignatHr^ Remm, Chap. 14. whence It hath taken its Original, and Is a Map of Ha form vrhich it had here liks a pidutc, or as an Image in a Glafs wich* out life i for fo it was from Eteimty before the times of this world which the moft Hij^h hath intioduced into an Image , into the Comprehenfible Natural life in t. me , to behold the great Wonders of his Wifdom in a cicatural Being, as we plainly fee. f . Now we arc to confider the only Mother • how the fame Is in her property, whence the innumerable multiplicity doth arilc. and hath continually arifen , and ho«» Ihc gcnerateth Life and Death , Evil and Good, and how all things may be brought into their Faft \ Bns ] vi\. into ihc place where they do originally arife , to which the Death, or the Dyings is the greateft lAy> ftery. 6. For no thing, which is departed out of its firft Order as the Mother brought it forth, can go back again , and enter with its alTumed Order into its Koot , unlcfs it dye again with its aflum. ed Order in its Mother , and even then it is again in the End. and in the place whence :r was created , and fo it ftands again in the ytrbum fiat , vi7^. in the bound of its Order in the Ex* prelted W( rd, and may enter again into that which ir was in liic beginning before it was Corporeal ; and there it is Good , for k ftandeih again in that whence it proceeded.

7. Now therefore we are to conddcr the beginnings of all things > for we cannot lay that this World was made oui of Something , it was only and barely a Dtfire out of the Free Luhec that the Abyfs , vi\ the higheft Good or Bemg , vi\. the E^ te^nal Will,would behold it ^clf in the Lubct as in a G'afs, therefore the Eternal Will hath conceived the Lubet , and brought It Into a Dclire, which hath ImprciTcd it lelf , and hgurized and corporized it felf both to a Body and Spirit, according ro the fame Impreflions property, according as the Impreffion hath in« croduced it felf into forms , whereby the Pcflibilitics f or pi im ers ] are arifen in the Impreffion as a Nature. "^ 8. This Impredion is the only Mother of the manlfcftatlon of the Myftery, and it is called Nature and EOence, for it rnanl* fefts what hath been from Eternity in the Eternal Will ; yet we are to conceive thai there was in Eternity a Nature in the Eter* nail Will, as an Eternal Mind in the Will; but it was only a Spirit In the Will , and the Effence of its Ability was not made manifcft, fav only in the Looking glafs of the Will , which is the Eternal Wifdom, wherein all things which are in this World were known in two Centres, m\. according to the Tire and Light , and then according to (be Daiknels and Efleace , all

CilAP(l4** SignatHra Rerutn^ i6l which came with the raocion of the Eternal will through the defi e in the will into a manifeft na/ftery ^ and fo introduced it fclf imo a mamfeft poflibility; 9, This is now the Eflence cxprtffed or made niantf<eft out of Eiernity into a Time , and confiiteth in the forcmcntionej Forms in Sutfbitr , MeriHrj , and Salt , where ciie orte is not divided or parted afunder from the other j i^ is one Eternal ET- fence, and * (hapes it felf into the properties otihc Defirc ajc- * Or, F/* cording to the poiiibility of the Manifeftation ; and we arc to nn- gm\€tb» dcrftand that one property is not, nor canaot be without the o* thcr ; they are altogether the fame only Poflibility : and now we will fpeak of their diftercnces, x;j^. how this only Poflibility doth introduce it felf into Good and Evil^ z/;\. into ftill Peace and Conftant unquictncfs. 10. We find Seven efpeclal properties in Nature , whereby this only Mother woiketh all things , which are thefe , vit.. Firft, the Defirc, which is aftringenc, cold, hard, and daik^ Secondly, bitter, which is the Sting of the Aftringent hard f cnclo- j. q^ j^. furc 1 this is the caufe of all Motion and Life. Thirdly, the An- tra^m. guiQi, by reafon of the raging in the Impreffion , where the im-

preffed hardncfs falleth into a Tecring ^or contriting ] Anguifli and Pain by reafon of the Sting. 11. Fourthly, The Fire, where the Eternal Will in this Anxious dcfire doth introduce it felf into an anxious darting Flafli [|or twinkling Lightning 3 vizt into Strength and Devoration of the .Daiknefs , with which the hardncfs is again ^onfumcd, and intro* duced into a corporeal moving Spirit, 12, Fifthly, The « Egrcfsofthe free Will out of the Darknefs ^ j.^^ and out of the Fire,& dwelling in it felf, virhere the free will hath n ^^^ received the Luftre, fo that it doth enlighten,and fliine as a light ^^ rtedwf out of the Fire, & the potent defire pf the free will, which it hath v \ ^ (harpned in the Fire Cinthat it is dead ^in tl|e Fire to the cfience ' ""^ * ©f thedatkncfs of the firft Form, and. confumed} doth now in the L-ghts defirc draw into it felfthe eflence from the Fire-dying according to in Hungcr,the which is now. Water jand in the Luftre it is a Tinfture frcra the Fire and Light , viz, a Lovc-defire, or a f beauty of colours, and here all colours do arife j as we have ^ r •_ • folly fct it down in our other 3ooks ,< but eCpccially in the Three- 1 *^'^» . fold Life of Man. . ^ ' , complex ^

ij Sixthly,Thevo)ce or Souni^, whichin the" firft tbim is only *^' a noifc from the haidners,& is dead or mortified as to that [hardncs] in the Fire,& yet in the fifth form,in the Love-defire,T/?z.in the plcafant propecty, it is again received as a clear Sound out of the dying of the Fire m the Luftreof the Light in the Tindurc, 1^2 Signatttrn Rernm, CHAF.14. wherein alfo the five Scnres , vi-^. Hearing , Seeing , Feetini, SmeUiag , and Tafling , do arifc in the Tinfture of the Light froM the Fire, 14. Seventhly, The i%w/?ra«w, or the Seed of all thtfc formj which tljc defirc doth Imprefs into a comprchcnfive Body or Ef« fence wherein all lyeth jwhatfocver the Six forms are Spiritually that the Seventh iseffcntlally j^or in real fubftance.] i$i Thus ihcfe are the Seven forms of the Mother of all Bc> ings , whence all whatfoercr is in this World is genexared ; and moreover the moft High hath,according to (his Mother, introduecd and created fuch properties as this Mother is in her wreftling forms C underftand as flic bringcth her fclf with the wreftling in». * 0 h or to properties 3 into a* Wheel, which is as a mind of the MoTiAtltian ^^^^ whence fhe continually creatcth and worfceth : and this are

the Stars with the Planetique Orb according to the Plat- form of • the Eternal A^mm , which is only a Spirit , and the Eternal Mind in the Wifdora of God, vi\.t\\t Eternal Nature , whence the Eternal Spirits are proceeded and entered into a Creatural Being, \6. And moreover the moft High hath introduced the property of this Wheel in the motion , as a life imo the four Oificers which manage the Dominion in the Pregnant Mother ; and thefc are the four Elements to which the Wheel of the Mind , vi'^ the /l(lrum affbrdeth will and dedre ; fo that this whole Being is btK one Only thing , and yet is fo proportioned f or compofed 3 as a , mind of a man j Even as he is in Soul and Body , fo alfo is this * Or J He. Qniy Eflence ; for * it was created out of this whole £^n<x into an Image according to Eternity and Time i out of Eternity according to the Soul , and out of Time according to the outward Effcncc J as a Similitude and Image of Eternity and Time, both according to the Eternal Will and Mind , and its ElTence , and alfo according to the mind of Time and its E&nce j and therefore now we are rightly to eontidcrof this Suhhurean wheel of all fiflcnces, how the properties do introduce thctnfelves into Good and Evil , and again extrodnce themrdvec out of Good »nd Evilly

17. The Impreffion or Dcfire j vi\» the fir ft fortn to Nature which is called , and is alfo the Fiat , doth receive the Dcfires 0 property secording to the property of all the Seven Formsjnto jt Self, and doth Imprefs them , fo that out of the Nofliirg |>ro« ceeds forth an Eflence according to the properties of the Will ; Now its own property , being it is only a dcfire , and imprefferh * ©r',noi/e. " ^clf, is Dark, and caufeth Hardnefs , i/i^. a ftrong * puHatI-* on, which i* a caufc of the Tone or Sound , which hecoaeth yK ChaP.I4« SiiHtUnra Rgrum. l&i more hard in the I^re , vi\t in the fourth Form , where clie« the grcffnefs dycth away , and it is received again in the 6frh Foim ) vi\,, in the Lovcdcftre *, and agam pioceedcth Forth in k$ own property in the Love»dcfirc, and maketh thefixth Form, vi\, the Sound , Voyce , cr Tone out ok the Fitc and Wa« tcr. 1 8. Now this Tone or Sound, which is called iMtreury , doth iril'e in the firft Form , vi"^ in the Imprc(fion,by reafon of the will and atcradive defire j for the attradion maketh the motion, ani the CompunAion in the hardncfs, which wediftinguifhj and call the fecoad Form, buc.ic is a Son of the firft, and io the firft.

19. This fecond Form or Property Is the raging, ftinging, and bitter fain ; for the firft isaftringent, and the fecond is drawin^ > i^K* ti^e defire into an Eflence ; this fame Efl'ence is the \ property of the firft, and the attradion maketh therein thcfe- a. Qj. yj^^ eond property , vi%. a bitter ftinging which the hardncfs cannot £^a Joperendure ; for it would be ftill , and thereupon it doth more vchc- /«, ' mcntly ImpreTs it felf to with»hold the fting , and yet the fting doth thereby only grow the greater : Now the hardnefs , vi^. the Aftringcncy wiU inwards , and the fting * from the hardnefs a Or,' The Upwards: Hcoee arifietb the firft Enmity and Oppofiiion j for the fting in the two Forms, which yaare but one, do mafee themielres their own hardnefs. Enemies ; sndyetif this were not, there would not be any Ef. viz. the (eiKe , neither Body nor Spirit , alio no manifeftation of the £* hardnefs it ternity of the Abyfa, felf, xo« But now feeing the bitter fting cannot afcend , and the hardnefs alfo cannot hold or cnclofe it , they fall into a Turni»g or through'breaking , like a Wheel , which runneth into it felf as an horrible Eflence , where both properties are known only a« one , and yet each remaineth in it (elf unaltered, and produce the third property between both , vi^, the Great Angui(h, out of which the will , underftand the fixt will to Nature , dcfireth to go forth again into the liberty , vi%.

into the Nothing , into the Eternal Reft ; for here it hath thus found it felf , and manifefted it felf, and yet there is no Sundering or departing : and this anxi* ous Form is the Mother oftulphur , for the Sting maketh * it * Under' painful,and the hardnes impreffcth ir,that it is as a dying Source, ft^dthe and yet it is the true Original to life. mother of

ti. It hath two properties in it felf , f/z. according to the Im- Sulphur, preflion or Defire ic is dark and hard 5 and according to the defire of the will, which willeth to be free from the anguith , and cntreth again intt> the Liberty , it is Spiritual and light , and the Sting brcaketh in pieces its conceived Bffcnce which the Aftrin- 1^4 Signatura Kerum, Chap. 14. gent dellre concelvech in ics felf , fo chat its Effence is hard aa4 Spalt, and wholly darting as a flafh of Lightnings and that from the Darkncfs « and from the dcfire of the Light , underftand to the liberty. xz. Now thefe three Forms are in one Effence as a raging Spirit , and the defire imprcfleth thefe properties , fo that an Ef« fence is made according to their property , vi\. according to the aftringem dark defire, vi^. according to the hrft Original, there is an earthy Effence , out of which in the beginning of the great motion the £arth was made, and according to the bitter raging Spirit there is the Inftjgatlon in the Eflcnce , 'vi'K^. a poylon, and it doth alfo imprint Qor imprefsj it felf in the Effence, whence the Earthlinefs is fo wholly loathfom and bitter j and the third form, viX' the anguifn giveth t fiery property thereinto j and yet here there cannot be as yet any effence, but it is only a Spiritual ftimA ma"* Eilcnce, and the Moiher to die Eflcnce,

tttia, *J« The fourth Form in this Effence is the Fire , which as to one part doth take its Original out of ihc dark hard Im<( prefflon , w\. from the hardnefs , and from the ragmg Sting in the Anguifh, which is the cold black Fire, and the pain of the great AnguiQi; & as to the other pare it takech its Original in the Wills fpirit co Nature > which gooch again out of this hard dark coldnefsinto it felf, vIt^ into the liberty without the Nature of the Auffere motion , and enkindleth the Liberty, viz. the Eternal Lubet to the defire of Nature, with its fliarp* nefs , which it hath conceived in the ImprcjTion , whereby it is a moving and ffirring Luffre , for the Liberty is neither dark aor light ; but by reafon ot the motion it is light , for its Lubet bringeth it felf into the defire to light , that it may be manifefl in the Light and Luflre : and yet it cannot be otherwife brought to pafs but through darknefs , fo that the Light ' might be made known and manifefl , and the f ternal

Mind might find, and manifeft it felf, for a Will is only one thing and Bjfcnce , but through the multiplicity its ^ Form is made manifeft , that it is infinite , and a mcer Or, Op- bonder, of which we fpeak with a Babes-tongue , being pofiteto Q^jy j,5 J Utile fpark out of thefe great infinite Wond- to the dar\ ^rs. d'.frt , or j^, Now underftand us thus : the Liberty is , and ffandetb d't'^i'"* in the Darknefs (and* inclining to the dark Defire after the ^^^r* •jDefi'Cof the Light) it attaineth with the Hternal Will the Tfpmeb K Darknefs ; and the Darknefs reacheth after the Lig-ht of the Lia\iir the ^erty , and cannot attain it j for it endofeth it felf with the C N A p . 1 4. Signatura Rernm. and out of bothihcfc, viz. out of the daik Imprcffion, and out of the Dcfirc of the Light or Liberty towards the Imprcflion there is a twinkling (^or darting] Flafb in the Impreliion, vij' the Oiiginal of the Fircj for the Liberty {hineih in the lmprcP> iion, but the Iraprcffion in the Anguifti comprehends it inco it felf, and fo it is now as a Flafh j but being the Liberty is incom-

prehenfible, and as a Nothing, and moreover without and before the Impreflion, and * Abjffal, therefore the Imprcffion cannot ♦Or wri&» conceive or hold it, but itgireth it felf into the Liberty, and gut ^ant ' the Liberty devoureth its dark Property and Eflence, and tuleth groundf with the Aflumcd Mobility in the Darknefs, unapprehcn/ivc to ' ' 25. Thus underRand us aright : Tbsre is in the Fire a Devoration j the Skarpnefs of the Fire it from the auflerc Impreffion of xhe Coldnefs and Bitternefs , from the Anguifh } and the Devoration is from the Liberty ^ which nukech out of the Something again a Nothing according co its pro- ♦pcrty. x6. And underftand us very cxaftly and well : The Liberty will not be a Nothing, for therefore the Lubet of the Liberty doth introduce it felf inco Nature and Eflence, that it might be manifeft in Power, Wonder and Being j it likewife aflUmcch unto it felf through the Sharpnefs in the cold and dark Impreflion the Properties, that it might manifeft the Power of the Liberty j for it Confumeth the dark Effence in the Fire, and proceedeth forth out of the Fire, out of the Anguifli of the Impreffion, with the fpiritual Properties in the Light ; as ye fee, that the outward Light doth fo fliine forth out of the Fire, and hath not the Source and pain of the Fire in it, but only the Property j the Light doth manifeft the Properties of the Darknefs, and that only initfclfj the Darknefs remainethin it felf dark, and the Light continucth in it felf light.

27. The Liberty ( which is called God) is th: Caufe of the Light, and the Impreffion cf the Defire is the Caufe of t.ie Dai knefs and painful Source : Now Herein nnderftani two Eternal Beginnings, v\. two Principles, one in the Liberty in the Light, the other in the Impfefljon in the Pain and Source of the Darknefs, each dwelling in it felf. 18, And underftand us further concerning their opening EP* fence and Will, how Nature is introduced into feven Properties j for we fpeak not of a BegTining, for there is none in Eternity ; but thus the Eternal Generation is from Eternity unto Eternity in it felf, and this fame Eternal Generation hath acoordiag to the Property of Eternity through its own Defire . Y J and aad Motion 5ntrodu<;ed ic fdf with ihls \\C\kAt World C>s wkh a likenefs of the Eternal Spirit into luch a Creatural Being which is a Type or Platform of the Eternal Being) into a Time^of which we will afterward fpeak^and fhew what the Creature is,as namely a Similitude of the Operation of Eternity, and how it hath alfo thii fame woikiag Temporally in it felt. »9, Now concerning the Fire undeiftand us thus : The fire l» the principle of every Life j to the Darknels it givah E (Fence and SourcCjClfc there would be no Senfibllity in the Darknefs,alfo no Spirit, but mecr Hardnefs, a hard, fturp,bitter, galling $tiag,as 'tis really fo in the Eternal Darknefs } btit fo far as the hot fire \Or rsdch- may be * obtained, the dark Compunftive Property ftandsin the f^, * ' Afpiring covetous G reed ioefs,! ike to an horrible Madnefs, that it may bcknown what witdora and folly is,

3©. Now the Fire giveth alio Defire, Source and Pcopcrtiei 10 the Lightj-oJ^.to the Liberty j yet know thi*, the Liberty, w\. the Nothing, hath no EQence in itfelf, but the Impreffioa of the fluftcre Defire makeih the firft Eflence, which the Will* (pirit of the Liberty C which hath manifefted it fell through the Nature* «f the Defire } receiveth into it felf, and brings it forth through the Fire, where the Groffnefs, vi%. the Rawttelsj doth then dye in the Fire. 31. Llnderftand it thus: when the flafh of Fire reachcth the dttk£fientiality,rhen It becomes a great Flagrat,whettby the cold Fire is difmayed, and doth as it were dye, fallcth into a \ Becof^es f Swound, and finketh down ^ and this Flagrat is eftedcd in the impt^ent, tnkindling ot the Fire in the Effence of the Anguifli, which hath two Properties in it ; w'^. the one goeth downwards into the Deaths property, beittg a mortification of the cold Fire, whence * The Ctf» the Water arifeth, and according to the * Groffnefs the Earth is fut martii' arifen ; and the other part afcendeth in the Will of the Lrberty, •W* in the Lubet, as a Flagrat of Joyfulncfs, and this fame EjTence is

t\Ut mortified in the Flagrat in the Fire,underftand the cold Fires property, and giveth alfo a Watcr*Source,undcrftand fuch a property. I X Now the Flafh, when it is enkindled by the Liberty, an4 by the cold Fire, doth make in its Rifing a Crofs with the ComRrehcnfion of all Properties ; for here arifeth the Spirit in the Eflence. and it flandeih thus : -w If thou haft here Underftanding thou needeft ask no more ; k h Eternity and Tinie.God in Love and Anecr,moreovcr Heaven and Hell. J J. The lower part , which is thiw marked ^ , is the firft Principle , and is the Eternal Nature in the Anger, vir^. the Kingduiaof Oaiknefs dvrellir^ in it felf j and the upper pact (with this figure ^h ) is the Salniter j the upper Crofs above the Circle is the Kingdom of Glory, rvhich proceedeth forth in the Flagrat of Joy in the Will of the free Lubec in it felf out of che Fire in the Luftre of the Light into the Power of the Liberty ; and this fpirittiai Water, which alfo arifcth in the Flagrat of joy is the Corporality, or £iTentIality, in which the Luftre from the ^ire and L'ght makech a Tindure,T;i!^. a budding and growing and a manifcflation of Colours frura the Fire and Light.

J4« And this torm of Separation, between the living and the ^ad Eflcntiality, is the fifth Form, and is called the Love-de/ire^ its Original is from the Liberty ,which in the Fire hath intioduceid it felf into* a Defire, vi\. out of the Lubetof the Liberty into the fair and fiery Elevation of Joy, being a flame of Love, which alfo doth imprint in its Love-defirc the Property ot that which it hath conceived in the Will of the Eternal Mind, which bringeth it felf through the Fires'iharpnefs again into it felf, v'fK.. into the firft Properties, which arife in the firft Imprefiion, -vix. froin the motion and Sirring, and the Joyfulnef^ arileth out of the AnguiOi ; for this is )oy,chat the Will to Nature is delivered and freed from the dark Anguifh, for elfe there would be no knowledg, what Joy were, if there were not a painful Source ; and in its Lovcdenre itconceiveth the firft Properties ia the firft Imprcflion, which divide thcmfclves in this Dcfire into five Forms j vi^ from the Flre-flafh imo Seeing, for the Water of Love reacheth the Luftre of the Tinfture, whercia 'he Sight confifts j and from the Hard# nefs, vi\, from the Penetration of the Sting in the Hardnefs^ into Hearing, fo that in this fame Nothing, via. in the Liberty, there is a Sound, which the Tindure catcheth, and brings it forth in the Water of the Dcfire j and from the Raging Sting into Fccl^ ing, fo that one Property doth feel another j for if all Properties were only one,there would be no Seeing,Hcaring,oi Feeling,altb no Underftanding : and from the Affi'nulation,that one property dotharifc in the other, but with another propeity coioeth the Tafte J and from the out- going Spirit of the properties fin that the Egrcfs of each property entereth into the other^ arifeth the Smell.

35, Now thcfe five Forms do all of thcrtj together make in the Love dcfire, viz. in the fifth Form,the fixth . that is, the Sound ot Voyce, as a manifeftation of all rhe Forms in the Spirits proper-' ty, which the fiery Lights- dcfire doth cndofc with the fpiritual 1^8 SignatHTA Rtrnm, Chaf.I4. Water aKm? onely Eflencc, which is now the fiery Wi-Us own Effcnce, which ha:h brought it Idt torth in the Light, wherein it worketh and makcth the Icvcnth Form, as an Habitation ot" the fixth whence the tflence and Dominion of this World wxsGenc- • law or rated,and introduced into a Form according to the * Right ot the jiihahit' Eternal Birth. , , , , ^ ml t 3^- Now undctftand us aright j we do not hereby underftand ' a beginning of the Deity, but the manifeftaiion of the Deity j the Dcicy is herein known and manifefted in Trinity, the Deity is the eternal Liberty without all Nature, vi'^. the eternal Abyls j but thus it bringcth it felf into Byfs for its own Manifcftation, eternal Wifdom, and Deeds of Wonder. 7'/\ The eternal Father is manifefted in the Fire, and the Son

in the light of the Fire, and the Holy Spirit in the Power of the Life and Motion proceeding from the Fire in the Light of the Kingdom of Joy, beirg the Hgreflive Power in the Lovc.flame ; * Or, In a we fpcafc only by parts of the llnivctfal ' as a Creature. Cicaturat jg^ The Deity is wholly every where All in All, but he is ©nfy mamer. called God according to the Light cf Love, and according to the proceeding Spirit ot joy s but according to the dark Irapreffion he is called Gods Anger and the dark World , and accord. own manifcftation it cometh into many Beings, unto'its own Honour and Glory j and now we will ftiew you, what the Creatures Life and Dominion is in this All- effcntial Being, 40. Now therefore underftand us aright,what we mean by thcle three ^oxds^Sulphur Motury aod Sal : Jn the Eternity all 'n Spirit j but when God moved himfelf with the eternal Nature, wherein his own naanifeftation do:h confift, he did produce out of the fpiritual ElTence a palpable and manifcft Effence, and intro* duccd K inro a Creatural Being according to the eternal Propertie<:, which alio confifts of Spirit and Effence, according to the f Or, Gc t Right [9r Law] of Eternity,

ntiine pro' 4t. And-n- w 1 will fpeak of the outward Kingdom, viz. of the Pt/-ty. third Principle or Beginnirg) for in this World there is alfo Light and Darknefs in each other as in the Ere miry : God hath given thi-" World a Sun,as a Naturcg^d of the outward Powers, • but he ruleth therein as Lord J the outward {^Kingdom] is only his prepared Work, which he ruleth and maketh with the AifinSu* Hire, as a Maf^er makech his worfi: with an Inftrument. 4i. Sulphur is in the outward World, viz. in the Myftery of the Great Gods Manifeftationjthe Crft Mother of the Creatures j for Cha?.I4*' Signatura Rerum} ygj^ it doch arife ouc of Daiknefs, Fire, and Light j it is on one parr according to the dark ImprcHion, aftringent^bitter, and anxious ' and on me other part, towards the Deicy, as a Sjimiicudc of the Deity, It IS fire, light, and water, which in the Fire doth Sever it fclf inco two Fotms, vi\. according to the Moifficationinto Water, and according to the Life into Oyl, in which the true Life of all the Creatures cf the outward World doth confift. 4j. MtXHry is the Wheel ot Motion in the Sulp-w ; He is on one pare according to the dark Impreifion the flinging Raeer and the great Unquieinefs, and fevers it fclf alfo in the Fire in its Mother, vi\, in the Sulphur, into two Properties, vi-^, intoa two.

fold Water ; for in the Mortification of the Fire all is turned to Water, underftand into a living pleafant Water according to the L!ght,which produceth Silver in the Brimftone,v/\,in ihc fcventh Property of Nature, which is the powerful Body, and in the Fire its Water is qu.ck-filver, and in tke Aftringency, viz, in the Anguifti of the Daiknefs, it is a Ruft or Smoak j therefore if its outward Water.body be caft into the fire, underftand fthac Body"] which it recciveth in Sulphur from the watery property ihen It doth 'evaporate, for in the fire every property doch fever it fclf* Or Fh again into the firft EfTcnce, whence it came Originally, where all fZ^lhe'e things were only a Spirit, , P^"' imnce

44. And Chen fecondly it fevers it fclf according to the Water '^^ *^''"''''*' of the dark Irapreflion into a Poyfon fource, which yet cannot be underftood to be a Water, but only a Corporeal Eflence of the Spirit; for as the Spirits property is/ois alfo its Water,and even fo itis m thcFire-flagrac. 45. Further undcrfland us in the fiery Flagrat concerning the StUnitei'^ whence the manifold Salts and Powers do arife • for all the Properties of the Spirit arc become Corporeal in the ereat: Motion of the Effence of all Lffences, and entered into a vffible and comprehenfibk Being : This Flagrat is effeftcd in the enkindhngof the Fire; and in the morr:ficationof the Fire it doth imprefs mto it fclf from the Waiers Original a Water ac* cording to the property of the Flagrat, which yet is rather Fire then Water, but yet its mortal Offence is a Water according to the property of the Fhgrat, it is theCoraprizal of all Prtwerties It bringeth forth in its Comj)rehcnfion,viz.in the fiery Flaerat all Propercie. in it felf, and apprehendeth the property of thi Ligh m Its Powers, and alfo the property of the dark Impreflion in its Powers, and maketh all fiery ; one part according to the Cold* ncfs, and one part according to the Heat, but the mofl part accord.ng to the endlefs Mercu<j,yih]ch is the Life of all Effenccs in Evil and Good, in Light and Darknefs.

46. This S4/»i«er is the Mother of all JdJ^f In Vegetables and Animals , viz.. in Herbs and Trees and every thing ; he is in all things, vfhich give a tafte and fmell,ihe firft root according to each things property ; la the Good ( which grow in the Lovedefirc in the oyl of Brimftone ) he is good, powerftil , and picafa nt ; and in the Evil he is evil in the Anguifli of Brimftone, and in the Darkncfs he is the Eternal Horrour , and Defpaitj continually defiring in the Flagrat to afpire above the Gates in the Fire , from whence arifeth the Will of all Devils , and of all Pride, to alcend above the Humility of the Love-defire j and in thcFireisthcTryalofhis£y?f«f< , as we fee how he clafheth and confumcth himfelf in the Fiafh as a fudden thought. 47. For its Ejfence arifeth not in the Ejfence oi Eternity , al(b ic cannot inherit it, but in the enkindling of the Temporal fire, yet it is perceived in the Eternal Spirit by reafon of the Elevation ofthejoy, but according to iheEflcnce of mortification , vi"^ according to the Salt ok the Fire it fubfifts in the Fire j for this property arifeth out of the firft Defire, vi\. in the effencc of the firft Impreffion , which property the Philofopbers call SAtwfn, therefore the Salt is manifold j all fharpnefs in the tafte is Salt , the good tafte arifeth out of the oleous Salt,and fo alfotbe Smel, which is the Egrcffivc Spirit in which the Tindurc appeareth as a luftre [or fair Complexion] of colours,

48. Thus underftand us aright J i\\c Salrdttr in the Firc-Fla* grat is the Severation of the properties , where Death and Life do SeVer themfelveSjW\, the life which entereth with the Love* defire into an EffcRce and Dominion, and then the Life which in the Flagrat 'of Death , according to the property of the cold, finkcth down in the mortification of the Flagrat as animpeten* cy , and giveth weight ; and according to the Subtilneis water, and according to the Groflhcfs of the Aufterencfs , Earth j and according to Sulphur and Mercury ^ Sand and Stones } and according to the Subtilne{s in Sulphur and Mercury , underftand according to the Water of the fame it maketh Flefh^ and according to the Anxious darknels a fmoak or ruft j but according to the oleous property , t/»\. according to the Love- defire a fweeiSpItitualEffcnce , and according to the Spirit a pleafant Smell, and according to the moving of the Fire and Light f it giveth 3 the QOne] Element , and from the Luftre in the Fire- Flagrat with atpeft of the Light [ it afFordeth ] the precious Tinfture, which tinSureth all oyly Salts > whence the pleafant tafte and finell arifeth.

49. The Salnitral Flagrat Is the Sude in the Eflfence, whence the growth and puUulation doth arife , that there is a growing Cm A p .14. SignatHra RerAm, j^i in the Hflence its Impreflion, v'it^- the Salt is the prcferTation, or upholding of the EfT-'nce , fo that a thing fabhftsin a body or comprehenfion , it holdeth the Sulphur and Mtrcuiy , elfc they would pan from each other in thcFire.Flagrat. yo» All things confift of Sulphur , Mercury ^ and Salt: In the Salnitral Flagrat the Element SeVcrsie felf into four pro« perties , vit^ into Fire , Air , u^attr , and Earth , which in it (elf is none of thefc , but only a moving and gentle walming, not as the ^jre, but as a moving of the Will io the Body , a caufeof Life in the Eflence -, For as the Eternal Spirit of God procccdcth from the Father , who is a Spirit from the Fire and Light , and is the morion and life of the Eternity j fo Lkcwlfe the ^/r procecdeth forth continuallyoutof all the properties in the Salnitral Flagrat in the Fire from the Anguith in Sulphur in the forcing SM.tr euriaiyJhctX , as an impetuous afpiring mo« tion } k is a Son of all the properties , and alfo the life of the fame } the Fire of all the Forms doth afford it , and alio receives it again for its life ; the water is its body, wherein it maketh the teething in the Salniter , and the Earth is its power , wherein it enkindleth its Strength , and Fire* Soul.

51. There is but one only Element, and that doth unfold It felf in the Salnitral Flagrat into four parts , vi\, with the enkindling it giveth a coofuming Fire of the Darknefs, and its EfTcnce ; and in the Flagrat of the dying of the Cold and the Darknefs , it parts it felf into Effences, vi%j, according to the Subtilncfs into Water , and according to the Groffnefs into earth j and then according to the motion in the Flagrats walming into Air , which doth moft refemble the Element , but not wholly efientially , for the [ one ] Element is neither hot nor cold j alfo net forcing oi compulfive , but gently moving. Of the Defire tf the Prtperties. ^». Every Property keepcth its own Dcfirc ; for a property is nothing elfe but an hunger , and the hunger doth form it felf into luch an Effence as it felf is , and in the Salnitral Sude it gi' veth fuch a fpirit into the four Elements •, for the Original of the Sude is in the Element , whence (our Elements proceed forth in the Flagrat. * 9^. ^* J J J Each body ftands * in the inward nwtion in the Element, to its inand in the growth and life in the four Elements j but cvcxyppard m»^ ,

Z % creature (;«;}. ',-i Signatura Rerum, Cha>.i4. creature hath not the true life of the EktAent , but only the high Spirits , as Angels and Souls of men , which ftand in the firft Principle , in them the Hlement is incitable j In the life of the third Principle it flandech ftill , and is as a hand of God, where he holdeth and govcrneth the {our ElemeMs ^i an. 'E.xit , or Inftrumenc wheiewith he worketh , and build' etb. 54. Now every property of nature doth in its hunger take m food tut of [he four Elements ; as the hunger is, fo it takctha property oui of the Elements j for the four Elements ore the body of the properties, and each Spiru eateth of its own body. 5f. Firft , There are the Sft/pfowcMS properties according to the firll & fecond Impreflion, vi\. according to the dark , aftringcnt , and anxious Impreffion , and then according to the Lovcimpreffion in the Light, v/X, according to evil and good* 56. The dark hunger defireth cffence according to its proper* ly , vi\. Eartnly things , all whatfoever rcfembleth the Earth ; and the bitter hunger defireth bitrer Raging , ftinging and pain; it receivctb into it felffuch an tflience ( as the poyfon-fource^ outof the Elements i and the hunger of Anguifli defireth anxi* ous hunger , vi\. the Anguifti in the Brimftone ; alfo the mer lancholy (^taketh J the defire to dye , and continual fadnefs ; and the Fjre-fla(h receivethintoit Anger , Afpiring, ambition, pride,a defiringnefs to deftroy all , and make it fubjeft to it , ai defire to domineer in and above all, to confumc all, and to be Pe* culiar J and it taketh the bitternefs from whence the Flafli arifeth to Envy and Hatred, and the aftringency to Covcioufnefs , and the Fire to Anger and Indignation.

57. Here is the true defire of Gods anger, and all Devils, and of all whatfoever is againft God , and Love j and this hunger draweth fucb an EiTence into Self, as it is to be known & fearcht out in the Creatures, and in the Herbs alfo, , 58. Now the F/re fla(h is the End of the firft defire , wqj. of the dark nature , and in the Fire the dying of the firft hunger and Will beginncth ; for the Fire confumeth all grofl'nels of the firft Forms , and cafts them into death ; and heie is the SeVeration of both Wills , wz. the one which entreth back again into the property of Death , and is a Will in the life of the dark Defire; as the Devils have done , who would domineer in the Fii^ Hifh in the Salnitral Sude over Time and Eternity j but they were driven back by the Spirit of God , and fpewed forth our of the Love defire as an abomination ; and thus alfo it hap« ncch here to the wicked foul of man,whereupon the Eledion followGih ; here is the [ Aym] or fcope of the Elcftion of grace, of

CnAF>I4« Signatara RerutH. lyj which the Scripture fpeaketh , ihat God knowcth his ; and here rhe Eternal Lubctot God< liberty apprehcndeth the Will-fpirir which is arifen in the dark Centre , and brings it through the dying in the Fire into the Ektnenr. jj. In the Salniiral Flagrat lyeth the Poffibility backwards and torwards j If the will of the Defire goeth back , then it is as to the Kingdom of this World j" earthly 3 and as to the Kingdom of the Eternal World, it is in Gods Anger , and cannot fee God iinlefs it be converted > aadentreth into the Dying in the Fire, and wholly dye to its Selfnefs , and enter into the Refignation oftheEterna Will in the Salnittal Flagrat into the Element vizt into the Heavenly Effemiality and Corporality , fo that the Hunger may eat of the putc Element, and then it hath further no other defire j for it is in the Fire dead unto the auftere dark hunger which is evil : thus from the dying in the Fire arifeth the light , for here the Liberty is enkindled, that it becomes alfo an hunger, and a defire j this is now a Love«defire, a Lovchunger. ^0. In the outward World it is the light of the Sun in the four Elements j aad it is the beftial Lovc.defirc, v'n.. after the Siilr phurean body and Eflijnce , whence the copulation and mulriplicaiion doth arife, viz. the Vegetative life ; and from the Mcrciay in the Salniter ("wherein the fenfible lire Is} therein the Ajt'^nm giveth the Rcafon in the Animals fioia the properties of the Salniter.

6i. For the whole -^fi/um is nothing elfe but a Salnher In tlie VctbumFiat in the motion of the Being of all Beings in the fic«y Flagrat , comprehended in the properties of the Salts , wherein all the powers of the Element do (land as an extern birth, which do continually * boil in the four Elements as a Salmtral * Or^ Salt , and do introduce their property in their defire fn the four ^i^^he. Elements into the eflcnce of Bodies , as is to be feen In Trees, Herbs, Grafs, and all growing, things. 4z' Thus underftand us further concerning the fccond Centre, which is manifeft in the dying of the Fire in th<- L ght , whereby the Abyfs of Gods liberty doth introduce it felf into the Byfs of Nature, both with the inward world in the Kingdom of Heaven in the eternity j and then alfo with the oucward Kingdom in the Time. ^3» Now all this hath alfo the properties of the Defire, and laketh its Original from the fir ft Principle, viz. from the firft Centre , and there is yet no right dying in the Fire j the dark Eflcnce only dycth , and the Will fpirit goeth forthwith the eternal Will to Nature again out of the fiery Death in the light; it is only a tra^rmutauonof the Spirii , fo that an hunger

jjM ^ Signatftra Rerum, CiiAp.14, trifcth out of the Libcrcy, and this Hunger is a Lovc-defire i as to the foul of Man it dravreih Effcncc frcm the Element of God, t/»^. in the Divine SaMiter it [caketh] tht divine Salts 01 Powers into it felf J and as to the outward Wuilds Defirc it draweththc Oyl out of the SAZ/ifear into it felfj in which (^O •'J the outward Life burneth ; and fo it is likewife in the Vegetables and Metals^ and whatfocver elfc. 6^, The Sun makcih the outward TranPrnutation, and the divine Light in the Souls property makerh the inward; according as each thing ftandcth in its degree, fo doth its Hunger reach a property : 1 hofe which arc in the Time f receive a property] from the Time, and thofe in Eternity likewife out of Eternity : The Hunger which proceeds from Eternity catcth of the Eternity, and that which is of the Time eatcih of the Time. The true Life of all Creatures eateth of the Spiritual Aitrcurjy zi\. of the fixth Form, where all Salts are eflentially ; the Spirit eateth of the five Senfes, for they are the Spirits Corporaliiy j and the Body, x'»X. the Vegetable Life, eateth of the Effence of the Sw/pfcip- and Salt^ for Chrift faith fo alfo, Ala« livetb not bj bread mlyJiHt bj «v<^ ty word which proceedetb out of the mouth of God.

4$. Now the fixth Form of Nature is the cxprefTed Spiritual Word, and the Speaking Word therein is the Eternal Word : In the firfl ImprefHon in the Darknefs it is the Word of Gods Anger, and in the outward World it is the poyfonful Mercury ^vi%.i. Caufc of all Life and Stirring,of all Tones and SoundsiNow every Property eateth of its likenefs in its degree; w\the Hunger of Time [^eateth] of Time,and the Hunger of Eteraityj^doih eat] of Eternity, both the Spirit o( Mercury and the Spirit o( Sulphur ; whereas yet there are not two QSpirits,^ but only two Properties ; all whatfoever doth only take its Original in one Principle, as the Creatures of the outward World, they have only one Region, but a two-fold Inclination from the good and evil; but fvhaifocvcr laketh its Original out of two Principles, as Man, he hath alfo a two- fold Food and Dominion, vi\. from the dark Centre, and from the oucward Centre ; but if he dyeth to his Self hood, and bringeth his Hunger into Gods Kingdom, then he may eat of the divine i5lfo<«7,i;i^. of the five divine Senfes with the Soul,and of the Element m the divine EfTence ; and yet the outward Man apprehendeth not in this life»time the divine Effence Corporally; but only through Imagination , where the inward Body doth Penetrate the outward ; as the Sun fkineth through the Water and yet the Water coniinueth ftlll Water, for here lieth our fall in Adam.

65. The Element did wholly Penetrate the four ElcmentJ,and CNAr.I4* Signntura Rerum. jy^ it was wholly One in Man, bac in the Cuife the Element did fe* ver from the Soul, fo that the poor Soul doth now live only in the Vcflel of the four Elements, unlefs that it doih again enter in the Death of its earthly Will into the divine Deiiie, and fpiing forth intheClemcm. 67, Thus alfo the outward Body is in the Curfe, and eatcih of the Curfcd Earths property, vi^. only of the earthly Salnitcr, where one Hunger of the earthly Properties doth continually oppole another ; for the Curie is a loathfom Abominate in all Salts, and thence it cometh that a conflant Contrariety doth arife m the outward Body j for one Hunger of the Properties reccivcth [or catcheth^ from the other the * Abominate : now for to help *Naufeste the Body that it may be freed from the Abominate, it muft take abtminati' the Aflimulate of the Lothing Abominate, which is arifen in the on. Bod/ as a Sude, and introduce it into the Dying of the Fire, and ewroducc it in the Love-defire from the Curfe of the Vanity *, now this h no other wife e^ededj but as the true Life dyeth unto the dark Vanity.

68, The Abominate of the outward Life arifeth from a property of the Salt which is contrary to the Oyl of the Life : Thus the Abominate doth forthwith enkindle it felf in the four Elements, and beginneth to Seethe in the Salniter as a Grange Life \ This ftrtnge Life doth at laft darken and deftroy the firft true Life, if it be not refiftedj and it cjn have no better belp^then with the Affiraulatc of the introduced Abominate, which the Life hath taken iato it felf; therefore that mufi be cUme to the Cure rvhkb is to be dune to the Vfe^ that it might be freed from the Abominate. 6^. The Cure muft '^e freed from the fame Abominate, which it hath leceivxd in the four Elements from the like falfe Infimiation [Influence or Iraprefs,] it muft be brought into the Death of the four Elements, and its Spirit muft alfo beTinduied in the fifth Form with the Ventu defire, vix,. with a pleafant F.ffence, that the fpiritual uHercurf may arife in j^upiters property j underfland, the Cure muft firft dye to its fiknefs in all the four Elements i it muft be introduced in:o the Putrifaftion of all the four Elements i in the Fire it dyeth to its earthlinefs, and in the PutrifadioA.to the Waters earthlinefs, and in the Ayrs Putrifadioa to the Abominate and earthtinefs of the Ayr, and then it muft be brought into Veniu^ and from Vtnm into Jupitp-^ and then the Sun will arife in the Lovcdeiire, and with this the Abominate in the Body may be refifted.

7». Ail other Cures, which are adminiftred raw and -^ undi- •}■ uvregt' geftcd (as when one takes Cold,and will refift Heat, and fo like- fated. wife Hmu to refift Cold) are unly an oppofite fisry Flagrat, j.^ Si^ttatura Rerum, Chap. 14. whereby indeed the enkindled Fire doih ceafe from its powerful working buc the Flagrat enccrcih into Deaths Anguift, and the Root ot the Abooftinate bcc .<mcs a poyvonful Mercury, unlcU thac the Heat and Cold be atore Tcmpcnxcd witli f^um and /Ap«fr, and then indeed it is an Appeafinj^ ot the Abonnnate in the Sai- nitral Sudc j but the Rjot of ijie Abbminjic reniaineth ftill, un« Icfs that the Lite be ftrong^,and mightily bringcth forth its Deffre out of the Abominate, fbis the Phyficians muft well obferve, that the raw Herbs do not reach ihc Root, where the Abominate isarifen in the Centre in the property of the Life* Form, ihey reach only the four Elements, and give fomc eafemcnt, but the Abominate remaincth ftill in the Root as «n hidden fick. 71. Thelrke isaKotobe underflood concerning the /^^r««r, which haih its Sude in the outward Body as a peculiar Body in the four Elements ; if the Cure n^ay be freed from the Abominate of the four Elements, then the i4]l/«OT falleth alfo into the Go-)d pait, and introduceth it» Defire thereinto, and fo the Body is alfo freed frcm the Abominate of the AJirum j for the Scripture

* Or, All faith , That the whole * Creature iBngeth tegether with la to be the Crea* freed from the Vnnit) : Now the Cuife of the Earth, wherein the twe$, Afirum doth injcft its Defire, is the Vanity j and if it tafteth a pure Life in it lirlf, then it doth alfo rejoyce therein, and caftcth forth the Abominate. * Naufeate 7a. Every * Abominate of the oyly Life arifeth from the In* or loath- ward Mercury in the inward Sulphur j for Sin alfo doth hence fomiefs, take its Original, that the poyfonful Mercury ('which is a caufe of the Life) doth in the Fire-flifh in the Original of the Salnitcr,in Retiring backwards, introduce it Pelf again in to Seif-hood, for even there is the Original of the Poyfon-llfe. •i- Entire 73' ^^^^y Life which will be without f fpot, mu ft dye in the * * Will-fpirit to Nature in the Fire of the Abominate to the fir ft Imprellicn of the Wrath, and muft give it felf forth in the Willfpirit to Nature, as a Refigned Will tbroifgh the Mortification in the Light cf Love : Let it be either heavenly or earthly it muft hold that Proccfs, or elfe it cometh not to the higheft Perfcftion in its degree ; for man could noc be helped unlefs the LoveCentre of the Lovc'defircdid enter again into the Humanity, and bring forth the Own Life, viz- the humane Self,through the Mortification into it lelf ,• This Is an exaft Type, that whatfocver will be freed from the Abo rjnare, viz. from the Curfe, the fame muft dye to the four Elements in the Abominate, and bring forth its degree through the Mortification of the Fire in the Light, 74. Thus lifeewife is the Salmtral Sude in the Earth, whence

Cii4»«l4^ SigHAturn Reriim, -177 Metals, good Herbs and Trees do grow, each property it defirous of the AlUmulacc ; and if.it can re;|ch the Aflimuiate in Sulphur^ and Mercury in the Lov«', iben it bring«forth h fclf higher then ic is in its degree j as the Eternal Liberty with its Lubct doth in* uoducc thcEtcrnal Nature through the Mortification into Dcfirc, and thereby doth bring it felf forth higher, vi^. «jn Power and ^ f* 1 , Maj^y J the lifce is to be confiderc^in ail things j for «H things Or/fta; arife out pf (vic.onlyBeing, the fame is a My^ery of all Beings, and a manifeftation of the Abyfsin Byls. ( 7^. All things arc generated out of the" Grand Myftery, and proceed out of one degree into another: now whaifocver gocth forwards in its degree, the fame receiveth no Abominate, let it Be either in Vegetables or Animals } but whailbcver entereth in it Self into its Self- hood ,f»i^. iijto its own Lubet,the fame receiveth in paffing through the Degrees the Abominate j for each Form of Nature out f of the Myftery receiveth of its property in its Huri- t 9''^^ gcr, and therein it is not annoyed or moleftcd, for it isof ihcir^'^^'^g , property. ' fioffj

fS. But if the Will entereth back again into the Birth of thfe other Properties, then it receiveth the Luft, and the Luftmaketh an Hunger,and the Hunger receiveth ftrangc Effcncc into it felf: Here now is the Abominate and Turba born ; for this Will is en* tered contrary to the courfe of Nature into a ftrangc Eflcnce, which is not of its property ; this ftrangc EffeHce domineereth .now in the Strange Will, and overconaeth the Will j now the Will muft either * caft it out, or elfe it will it felf be caft out by * -r. the Strange Effence; and Iceing this alTo cannot be, thereupon r^..^ ^J ;■■ arifeth Anger and Enmity. ' Jf^''«'\,^ 77. For the Properties run to their Centre of iheir firft Impreifioo, and Seek the Strength and Might of the Fire, whence arifeth the Heat and Cold in the Body, and they are in one ano** thcr as Enemies,whcreby the firft Mother is ftirred up in her mo^ wrathful Malice and Malignity according to the auftere Impreffion, and then beginneUi the Conteft, for the Conqueft, and that Property which maintaineth and keepeth its Power and Prdvalency, caftcth the other into Deaths property, vi\,. into the Dcvcratiori, into the Houfc of Mifery. * "» ' •".

,-3 Si^nnhtrs RgrMfif* Ck4^.I5, Conctmirtg the IfiBoftht Great Mjfery in Goad Mui Eviit Jbevfing whence 4 gooei and an evil fViM arifeth, Oftd hew one dfiih introditct it fe if into the other* ^Very Property caketh its Original from the firft, v'^ from the fitft Impreflion or Dciuc to Nature, vix^ cat of the Giaad Myftery, and bringetb k*rth it (elf cut of it felf, as the Ayr proceedeth out of the Fire, and all vrbacfoever procccdcth forward in obc Will is i»nconttot»l«bk, for itgiTedi it felf to no Property , it dwelleth even from the firft Original only in It fclf,and gocth forth in oneWilljand this is the true nay of Eternity, wherein there is no Corruptibility if a thing reiwUn* cth in its own peculiar property, for the Great Myftery is from Eternity : Now if the Form of rhe fame procccdcth fbnh, and manifeftethit felf out of it (elf, then this Form ftandeth with the Root in the Myftery of Eternhy } but if the Form bringecb it telf forth iiuo another Luft, fo that two Properties muft dwell in oi;e, then ftom thence aiiScth the Enmity and Abominate j for ♦ vvavUn *^^'^' ^'^ ^"° ^''°"* ^fcrnity only the one Element in «Mo<ioii,

warbKr *"** ^^ ^'^"^ Lubei of Eternity, which proceeded forth with it» ^ ** Motion from the Great Myftery of Eternity as a Spirit, which frtpe y, gpjjj^ jj Gods. z. But when the Great Myftery did oaee move it fcif, and in^ troduce the free Lubet into the Defire of the Eftcncc, then in the Defire the Strife began } for there arofc in the DcHre out of the Element, which bcareth only one Will, four Elemcxus, vi\. manifold DcHres and Wills, which rule in one only Body, where wan there i$ Contrariety and Sttife > as Heat againft Cold, Fire againft Water, Ayr againft Earth, each is the Death and De« firu&ion of the other: fo that the Creature whkh ftaodeth in this Dominion is nothing elfe but a continual Dying and a Strife; it is an Enmity and contrary Will in it felf, and cannot be remedied unlcfs it cntercth again into one Wll, which alfo cannot be brought to pafs, unlefs the multiplicity of the Wills be deflroyed, at>d wholly dye to the Defice, whence the four Elements Arife ; & that the Will doth again become that which it was from Eternity: Herein wc men do know, what ncare in chcDomi.

nion of the four Elements, nothing eKe but a Strife and a coa- trarjr Will, a * feit'cnvying, a Ociirc of the Abominaie,a Luft of * Ovr owu }. For the Lttft which arifeth out of the Deflre muftdje; If the Will C*»h"ch proceeded out of the great Myftery of Eternity, which the Spirit of God breathed into the Image of Man, •o^^. into the Lifceners) will be freed from the Abominate and Contra* ry Will, then the Defire of the four Elements muft dye, and the Will muft enter again into the one only Element } it muft again receive the Right of Eternity, and a^ and go forth in one Element, in manner alio at God created him, whom be himfclf hath oppoted, and brought himfelf into the Dominion of the four Ele' OKnts, in which he hath inherited Death, and alio the Strife in the Forms of Life, whence arifeth his Sickneft,Loathing, and En* mitv ; for all whatfoever lireth in Gods Will, that is not anfen in me S^lf will) or if it be arifen therein, it is again dead to the own for relf«ful3 Defire. 4, Erery Will whicb cntereth into its Self- hood, and (eeketb the ground of its Lites Form, the Dmc breaketh it fclf ofi' from, the Great Myftery, and cntereth into a Self-fulnefs, it will be its own [orof itsownfclf-ful Jurirdidion,^ and lb it is Contrary to tbic firft Myftery, for the Same is alonr All j and this Child is accounted evil, for it ftriveth in dtfobedience againft its own Mother which hath brought it forth ; but if the Child doth again introduce its Will and Defire imo that , whence it is generated and arifen originally , then it is wholly one with the fatBC , and cannot be annoyed by any thing , for it cntereth into the Nothing, t;»X, into the Effcncc, whence it proceeded.

J. Thus, O Man ! undcrftand what thou art to do j behold thy felf in thy Self, what thou art, whether or no thou ftandcft in the Refignation of thy Mother fwhdieouc thou wcrt generated and creat^ In the beginning,) whether thou art inclined with the fame Will j if not, then know that thou art a rebellious , fiubborn , difubedient Child , ahd haft made thy fclf thine own enemy , in that thou art entered into Self defire and Will, and haft made thy felf thy own felf ful pofleflion^ lb that thou canft not dwell in the hrft Mother , but in thy Sirlf ; for thy Will is cnteird 'into SeH"- hood, and all that dorb vex, plague,and annoy thee, is only thy Self-hood ; thou malteft thy fclf thy own Enemy, and bringeft thy felf into Sclf-deftrudi* on or Death. 6. Now if thou wilt get again oni of Death, then thou muft wholly fotfoke Ay own Self dciSre, which hath introduced it fclf A a a into i3q Sign^ura Rtrftm. CuhfAfii in'.o Scrange Eflencc , and bcpme in Self-hood , and the feifful Defirc,as a Nothing, ib thv thou doft no longer will or dcfirc to thy Self, but wholly and fully introduce thy Dcfire again witS the Rcfignation into the Eternal, t;;^- into Gods Will , that the faaje Will may be ihy Will and Defire*

7." Without this, there is nothing but naifery and death, a continual dying, and perishing ; for hence arifech the Ele&ioa of Grace. If the Humane will ( which is depaited out of thellnl* lyof Eternity , and entred into a felf-fulnefs , vi^. into a fclfifh Luft and dciire ) doth again break it felf off from Selfhood, and enter into the mortification of Self*will , and introduce its defire again only into the firft Mother, thtn the hrft Mother doth again choofe it to be Its Child , aad maketh it again one with the only Will of Eternity j but that ^Will or Perfon] which cominu" eth in Self-hood s he concinueth in the Eternal Dying » vi^, in an Eternal lelfiih enmity j and this alfo is only called Sin , be« caufe that it is an Enmity againft God, in that the Creature.wiU be at its felf-ful commaod and Government. S. Thus in its Selfhood, vi\. in a Contentious ftr!fe«ful Dominion , it cannot either will or do any thing that is good ; and as it doth impoFe , awaken , and powerfully flir up to its Self nothing elfe biuthe Dying and Death : fo likewifi: it can do nothing elfe unto its fellow members j for hence alfo arifeth the falftiood [ot lyes] that the Crcaturedcnyeth the llnion with ^or in] the Will of God , and fetteth his Self- hood in the place , fo that it goeth forth from the Unity into Defires , and felf-Lufts i If it did but truly know that all Beings were ,its Mothers , which, hath brought it forth , and did not bold the ^|others Subftance for its own , but for Common j then the Covetoufnefs , Envy^ Strife , and contrary Will and Enmity would not arilc ; from which the Anger , vi\. the Fire of Deftruftion doth a-^ rife. ' ^ : 9,

c). All Sins arife from Self,- for the Self-hood doth force It felf with. the Defire into its Self'fulnefs j it maketh its Self Co^ vetoufnefs and Envy,it-draweth in its own Defire ftrange Effencc ftito it felf, and maketh the Poffeflbr of the flrange Eflence alfo an enemy againft it felf, fo that Sin is wrought with Sin, "Vilenefs wich Vilfnefs, and all run confufedlyin and among one another as a. mcer Abominadon before the Eternal Mo- «her» lo. In like manner alio we are to confider of the regenerate Will, which goeth our of its felfiftmefs or Self-hood again into.. tbe Refignation j the fame becomes alfo an £nemy , and an Aboninace^cp ^rhood j as Sicknefs is an en^oay to beaiUi , and. Cmj^fil^, SignatHrii Rerum. .i%t on the contrary. Health an enemy to fickncfs : Thus jhe ReCgn« ed Will , and alfothe Self- Will ate a continual enmity, and an ubceflant lailing War and Combatc. II. Self-will feefceth only what ferveth to itsfclf.hood ; and the refigned Will isnotac allcare&il, butbringech its Defire only and alone into its bternall Mother , that it might be One ivith her ; It will be a Nothing , that the Mother might be alone , all in it. Self-will faith to the Refigned Will , thou art foolifh, in that thou giveft thy felf to death , and yet migbteft well live glorioufly in me j but the Refigned Will faith , thou art my Abominate. Pain, and HnmUy, and bringeft me out of Eternity into a Time only into perplexity and mifery j thou plaguefi: me a while , and then thou gtvcft my Body to the Eartb, and the SoultoHclL

iz. True real Refignatlon Is the mortification of the Abominate againfi God ^ He that wholly forfaketh his Seif>^hcod , and givf th himfelf up with Mind and Defire , Scnfes and Will, into Gods mercy , into the Dying- of Jefus Chrift ; he is dead to the £atcbly World with the Will , and is a two-fold man ; where the Abominace worketh only in it felf to Death, but the refigned Will livcth in Cfatifts death , and arifetb up continually in Chrifts Refurredion in God ; and albeit the Self' defire finneth « which Indeed can do nothing elfe but fin , yet the Refigned Will livcth not in fins foe it is mortified to the defire of fin^ and liveth tbroughChrift in God in the Land of tkc Living \ but Self-hood liveth in the Land of Death, v'f^ in the continual Dying, in the continual Enmity againft Godli I|. The earthly man is in the Cuile of God, and is an Abominate before Gods holinefs 3 he can do nothing elfe but feck his Self' hood , for he is in the Wrath of God \ and albeit he doth foraethingthat is good « yet he doth it not from his own felf- will, butthc Will refigned in God compelleth; him , that he mufido what his Self would not willingly do j and now if he doth it , he doth i( as an Instrument of the Refigned Will ', not from hisown Defire^ but from Gods Will, which guideth the Refigned Will in its Defire as an Inftrumenu

14. Therefore now wholbever will fee the Kingdom of God, «nd attain thereunto , he mufl ^duce {^ or bring forth 3 his Saul puc of felf-hood V out of the Earthly Defire, as the Phyfiiian beings forth the Cure of the Difi:an: from the painful Q Torment-; ?ng 3 denre, and introduceth it into a Love-defire jand then the Cure alfo bringeth forth the Sklimfs in the Body out of the pain«» fill Defire , and fets it into a Love-defire : Siclntefi becomes the Phyficks fervant; and fo likewirc the evil Earthly will when the. SmU will is cured, is the Refigned wills fervant. 15 The- If. The Elcmcnitl and Sydcrcal oaM muft only be the inftrumem wherewith man* Soul laboareth in the Reh£ncd Will ; for thereto God hath alfo created it j but the Soul badi made and f« up it felf in Adam for Lord and Maftcr , and is entered into his Prifon , and gif «n in Will thereinto j but if it will be acknowledged for Gods child, then it maft again dye to the fame, and be wholly mortified \o the earthly Self-hood and Dc/ire in Gods Will in Chrifts death, and be wholly regenerated ancrt in Gods Will , and deprive the earthly Will in Self hood of its power, and rule over it, and guide it hi fubjedion and command, Hi a Mafter his Inftrumcnt , and then SeU- hood lofeih the power and prevalency , and the loft of Self hood arileth as a continual longing \ Self-hood doth then coarinually long after tlic forms of Its own life , vi^ after Sclf'glory , and after earthly Abundance , alfo after Envy and Anger , whether it tnajr be able to attain that Abundance ; and alio after the canning lyes of falftiood } cbefe are the rital f>nm of the Eaithly SelF^ hood.

i6. But the Refigned Will doth as a potent Chanajrion conti* nually bruifcthc head of this Serpent , and faith j ThgUMrtitri* fen from the Devil , md Gods anger , / vriB mni^fthtt , ibou an en Abuminate before God, And although the Re/igned Will is fometimcs captivated with falfe luft , when it doth overwhelm and overapower it with the Devils deure and infinuation of its Imagination , vet the Refigned Will doth fbrth-with cry unto the ♦ y^ce * ^ord of Ood , That Gods Will doth again bring it out oftffc or breath. Abominate of Deacb« 17. The Refigned Will hath no reft here in this Cottage^t nnift always be in Combat , for it is lodged in a falfe houfe : Ic is indeed in it felf in Gods hand ; but without it lelf it n in the Jaws and Throat of the Abyfs of Gods Anger in the Kingdom of Devils, which continually pafs up and down with it, and defireto try and tempt the Soul, vii^ the Centre. 1 8 , In like manner alfo the good Angels do ftand by him in the Refigned Will, vii,. in the Dhrlne Defire , and defend hin from the poyfbnful Imagination of the Devil , they keep off the fiery Darts of the wicked one, as Saint Peter faith.

i^. For all doth work & defire in man Gods Love and Anger: He ftandetb while he is in this Tabernacle in the Gate either to go out or in : both Eternal Principles are ftirring in him i unttJ which the Souls Will doth give it felf, of that it is received , and thereto itischofen; he is drawn of both, and if the Will of the Soul remaineth in Selfhood , theti he is in the band of 0«ds Anger. ClUUrtlf. SiguaturA lUrunt. i%^ »9« Bw if he (kpaitedi «uc of his Self- hood, and fordiJicth his •wn Dom nation ^ aod continually cafts himlielf onJy into Gods mercy , vi^, into the Sn&crirg and Death of Chiift , and imo bis RcTurreftion and Rcftoration , and vyills nothing of himfcl^ hue what God wills In him^ and by hun ; then the Will is dead to chc Life, and defire of Gods argcr j for it hath no Own life, but iyeth in the death of Self- hood, and the defire oi the Devil , and the Anger of God cannot teach biin y foihc is as a Nothing, and yet is in God , and liveth in the Divine Jaflicnce wholly, but aot to himfelf > but to bis firft Mother of Eternity, he is again in the Kiuii or place where he was before he was a creature \ and in the Will wherein God created him , and is an Infttumcnt in the VoyceofGod, upon which only the Will-fpitit of God doth firike, to its honour and deeds oi Wonder.

at. All (elf fill fceking and fcarchingin Self hood is a vain ^ing ; Self* will apprdicndctb nothing of God, for it is not in Cod , but without God in its Self' hood j but the Rcfigned Will Apprehends it } for it doth not do it , but the Spirit in whom ic fiandcth ftill,wtx>fe inftrutnent it is; he manifcfteth himfclf in tlfe PlVme Vuycein it & much as he pleafeth : and albeit it may apprehend much in Self- hood by Searching and Learning ( which iS not wholly to no puipofe } yet its apprehenfion is only without in the Exprcflcd Word , c/i\. in a form of the letter * and it underftaiuis aochJng of the formofthe Exprcfled Word, bow the fame is in Its ground ; for it is only born in the form from without, and not in the power of the Univcrial Prcgnatrefs , whole ground hath neither Begiim!ng> Comprehcnnon, or End. at. Now he that is born from within out of the fpeaking voice of God in Gods Will^fpirit , he goeth in the Byfs and Abyfs every where free , and is bound to no Form s for he goeth not in Self hood , but the Eternal Will guideth him as tii Inftrumcnt, according as it pleafeth God i but he that is born only in the Letter , he is born in the form of the Exprcfled Word, and goeth on ia Self- hood, and is a felf»ful voyce , for he feeketh what he pleafeth , and coniendeth about the form^ aiul Icaveth the Spirit which hath made the fornu

i). Such a Do&or B«h«l is ; it eomcndeth,wraagleth, and ra-> Seth about the form of the Word , andcominually introduccth ie fclf.ful Spirit and underdanding in the form , and cryeth out, here is the Church of ChriA 3 and it is only a fclf- ful voyce, undetftandiiig nothing of the Spirit of the form which Is iiK«m- {trehenfible , and ftrikcth upon iu prepared Inftrument without . imit and mcafure as ic pleaferh.For ConjcAure, Opinion, or the fdf-ful own Imaginuioii, whkh arifcth in the Ezprc£cd vovcc jg. Signatttra RiTMm* Ch^.i^; r or literal outward Word 3 « not Gods Word j but that which arifcth in Gods Spirit in the wholly refigncd Will in Dirrnc Power in the Eternal Speaking Word, that taketh its OrigiflA ,out of Godsvbycc, and maketh the form in the heart, vii. a Divine Defirc , whereby the Souls Will is drawn into 24. He is a Shepheard, and Teacher of Chrift, who cmreih iii through" the door of Chrift, that is, who fpeaketh and teacheth by ChriftsSpiriciwichoat- this there is only the form , w?^. the ^. That c* Hiftory that was once brought to pafs, and that a man need onChri^ onceiy accept of it , xnd-comfoTt himfelf therewith : but this Willredycd and maincrh without , for it will bo a child of an affuraed [ applycd "} fufferedfor grace , -and not wholly dye to its Selfhood inthe grace, andbeU4i &c. come a child of grace in the Refigncd Will, > . , -;

25.' All whatfoeVer teacheth of Chrifb fatisfaflioni and coinforting ones felf \*ith Chrifts Suttering ; if it teacheth not allb the true ground how a man muft wholly dye to Self-hood in the death, and give himfelf up in the Refigned Will wholly into the obedience of God , as a new child of a new Will ; the fame h without , and not in the Speaking voyce of God, vi^^ in Chrlftt door. ■ \ ' 26. No flattering or comforting ayaileth any thing j but to dye to the falfe Will and Defire in Chrifts death , and to arife m the wholly Refigned Will in Chrifts Relurreftion in him, and continually mortifie the earthly fclf-hood, and quench the Evil which Earthly Will introduccth into the Imagination, as an evil fire which would fain continually burn. .27. Comforting and fetting the Stflfering of Chrift in tfie fore front is not the true Faith j no, no , it is only without , and not within ; but a Converted Will, which entreth into Sorrow for its Earthly iniquity , and will none of it any more j and yet find^ eth, that it is kept back by the felf-ful earthly Luft , and with his converted Will departs fihcerelyout of this Abomination and falfe Defire Into Gods mercy , and cafts himfelf with great anxious fearneft'J Defire into Chrifts Obedience , Suffering , and Death , and in the Converted Will wholly dye unto the earthly Luft in Chrifts Death, which will not depart out of Chrifts death , and continually cryeth, ^bba^ Loving Father !

take thee thy dear Sons obedience for me j let me only in his death live in his obedience in thee : Let me dye in him , thai I may be No* thing in my Self , but live and be in his Will , in bis Human!" ty in thee •, receive me,bui wholly in his Refurredion , and not rae in my unv^orthinefs •, but Q Receive ] me in him : Let roe be dead in him , and give me his Life , that I may be thy obedient

Chap.XJ.' SigMtur* RerHmi i^ ^ Son in him, that his Suffering and Death may be mine, that I may be before the lame Chnft in him who hath deprived Death u{ its Might, vi\, a Branch or Twig of his Life. i3. Thus, and noothcrwife, isthe true Chriftian Faith j ii is Hot only a Comfortingjbut an unccfTant Dcfire, the Defire obtaincththe fuft-cringofChrift,which[Defire would continually fain to be obedient, it it knew but how it Ihould behave it felf before him, which continually doth fall down before him, and diveth it ^ , • , fclf into the * deepeft Humility before him j ii fuftereth and doth * ^^»"^S,^. all things readily ,only that ic might but receive gracejit is VYiiling^i^' * to uke the Crofs of Chrift upon it felf, and rcgardeth not at all the fcorn of all the World in its Self- hood, but continually preffcth forward into Chrifts Love'defire j this Defire doth only grow out of Chrifts Death, and out cf bis Refurrcdion in God, and bringeih forth fruit in Patience which are hidden in God, of which the earthly man knoweth noihing,for it fiodeth it fclf in its Selfhood, 29. A true Chriftian is a continual Champion, andwalketh wholly in the Will and Dcfire in Chrifts Pcrfon,as he hath walked up and down upon the Earth. Chrift when he was upon the Earth defired to overcome Death, and bring ihe humane Selfhood in true Refignation into Divine Obedience : and this likewife a Right Chriftian defireth to do ; he dcfireth continually to dye to the Iniquity of Death and Wrath, and give himfclf up to Obedience, and to arife and live in Chrifts Obedience in Godt

50. Therefore, dear Brethren, take heed of putting on Chrifts Purple- mantle without a Refigned Will ; the poor Sinner without Sorrow for his Sins, and Convcrfion of his Will, doth only .take it in fcorn to Chrift : Keep you from that Doftrine which tcacheth of felf-ful Abilities, and of the works of Juftifica" tion. 5 1, A true Chriftian is himfelf the great, and anxious Woik, wh'ch coniinually* defireth to work in Gods Will, and forceth*Or rvorkr againft the lelf-ful Lufts of Selfhood, and willeth continually tthdejire, < fo to do, and yet is many tmes hindered by Seif.hood ; He breaketh Selfhood, as a Vcffcl, wherein he lieth captive, and buddeth forth continually in Gods Will-fpirit, with his Defire Refigned in God (as a fair bloftbra fpringcth out of the Earth,) and worketh in and with God, what God pleafcth. jt. Therefore let the true Chriflendom know, and deeply lay to heart, what is now told and fpoken to her, t*/^. that {he depart from the falfc Conjefture Qor Opinion] of comfonirg, ^^g^ SigtutPHra Rermtf. Cha¥.i5. without convcrfion of the Will ; jt is only an outward [exprcffcd^ form of the New birth-,a Chriftun muft be one fpirit with Chrift,

♦ Bear or and * have Chrlfts Will and Life in him ; the form doth not re- (arrj, new him , neither comforting , or giving good words doth ac all help or avail , but a mortifymg of the evil imbrcd Will , which is Gods child, and born out of Chrifts death , no other Will at* raincth Chrifts Inheritance , my much knowing doth not alfo do it J the Heardfmcn in the Field is as near to mc as the Doftor j no wit or lub-lc arc in Difputation abaut the way of God doth • help or avail any cbinf thereto , it is only a let and hinderance j the irue Will entreih into the Love of Gud and his Children ; ic fcckethno form , but fallcth down before its Creator , and defircth the death of its falfe Self'baud ; it fecketh the work of Love towards aii men ; it will not flourilh in the Worlds fcorn, buc in its God •, its whole life is a mcer repencance, and a condnual forrow for the evil which clcavcth umo it: It fceketh no glory or ap» plaufe to Ihew it felf , but liveth in humility : it acknowledgeth it felf always as unworthy and fimple ; its true, Chriflianity is always hidden to it in its felf- hood. He faith ^ I am in mjfdf^htod an unp'ofitabli Servartt , and have not as yet btiun to do , or vrml^ repentanee aright.

He is always in the beginning to work repentance , and would always fain reach the gates of the fweet grace} he labourech thereto as a Woman in Travel labourcth to bring forth, and knows not how it farcth with him ; the Lord hideth his face from him , that his woiking may be great towards hiro ; He foweth in anguilh and tears , and knowcth not his fruit , for it is hidden in God } as a painful Traveller goeth a long way , ayming at his wi(hed for journeys end , lo alio he runneth after the far mark of his reft, and findeth it not ; unlefs his Pearl doth appear unto him in its beauty , and embraceth him in its Love i If it again departeth from his Self'-hood ^ then ariietb %hing and forrowing again with continual De/ire*, and one day calleth another , the day the night , and the night the morning ; and yet there is no place of Reft in the Earthly SclUhood , fave only in the fair Solar luftre of his precious Pearl ; when the Sun arifetb to him in the Darknefs, then the Night departeth , and all Soc* tow and Anguiih fly away.

Contention , where men contend about the literal Form : A true Chriftian hath nothing to contend for , for he dyetbto his Reafons dcffre \ he defircthonly Gods knowledg in his Love and Grace , and letceth all go which contenderh and ftriveth about the Form , for Chrifts Spirit muft make the Form in Hirafelf j / the outward Forna is only a guide : Cod muft become Man , or filfe Man becooKS not God. 34. There j4. Therefore aChriftian is the mofl Simple []or plalneftj maa upon the Earth, as Efi'iM faith , n'ho is fo pmple as mj Se/* vaat ? All Heathens dcfiie Sclubood , and do tccr and devour one another tor the Authority and Honours ; but a true Chriftian dcfireth to dye to them ; he lecketh not his own , but Chrifts honour. All whatfoevcr contends about Self- hood, vi\, about the felf ful honour and pleafurc oi this Life ^ the lanje is Heathenilli , and far worfethen Heathenifti ; yea like the Devil , who departed from God into a Self fulnels j Let it cover it felt with Chrifts mantle as much as ever it will , yet the man of falfe Selfhood is lodged under it ; it he will be a Chriftian , then he muft quite dye to Self-hood , that the fame may only hang unto him trora without as a Garment of this World^ wherein he is a Stranger and Pilgrim , and always cenfider and think that he Is but a fcrvant in his high Office, and lervcth God therein as a Servant, and not be Ifkis own Lord and Mafter.

jf. All whatfoevcr doth Lord it felf without Gods call and appointment > the fame is from the Devil , and fervcth the Devil in his own Power and Form i defend, and flatter thy felf «s much as thou wilt, it doth not avail before Gcd; thy own heart accufeth the>r that thou art a falfe branch ; thy Nobility and Higbnefs doth not at all avail ur help thee in the Si^ht of God ; If thou doft not thereby drive Gjds Order, thy Office is not thine ( but Gods j If thou walkcft falfly therein , then thy own judgment is upon thee , and condcmnech thee to death ; thou arc a Servant ; and although thou becft a King , yet thou fcrveft, and muft enter with the poorcft into the new birth , or elfe thou ihalt not fee God. ^6. All felf»ful aflUmed £ or arrogated ]] Laws and Authority, wherewith the poor arc vexed and opprefied , do all come from Self-hood , whofe Original is in the expreffed form, which hath with the Form introduced it felf into a Self- hood, and cxtroduced it felf quite from God ; Whatfoever doth not ferve in a Servants Office before God , the fame is allfaHc , let ic be either high or low, ieariied ©r unlearned: We are altogether Servants of the great G«d -nothing brings it felf into a Sclf-fulnefs, unlefs that it be born in Gods Anger in the Impreffion of Nature : and though a Chriftian do polFcfs an Own. hood , which is noc falfe, yetl*e isGirfy but a Servant ftiercrn , v.r{. a Diftribujer for his Mafter,a Sicwjrdand Overfeer of his Mafters Work : he dealeth for his Mafter therein , and not for his Self- hood only j all whatfoevcr he plotteth and devllcth totting into Self- hood, and bringethit, that he brmgeth into the anxious Cabinet of Cove- •

tQnfnefs,£nvy,and Sclf-ful plcaTureof rheFlefh , fi<. into a Vcflel that is fcparated from God , vi\. into the Impreftion oE B b 1 Nature, J 38 Signatura Rernm, Chap. 15. Nature , and ftcalcth from his Lord and Maftcr who bath le' -, him up for a Steward : he is a * facrilegious perron,lct him cxcufc * ■^^^' himrelf, and pretend what he pleafe, ^^ f 37. A true Chriftian acknowlcdgeth himfelffor a fervant of ^^a^!a^u- God, to whom it is given in charge to deal aright with Gods ^uf4 Works / He is not his own , for he is alio not at home in this fitbltMce. Eaphly Woik of this Tabernacle : Let him feck , feircb, plant andbtiild , traffique and Trade ; and vvhatfoever elfe he doth, he muft alwavi know chat hedoih ic to Gjd , and IhaJi give an account thereof 5 and that he is a llrai ger and leivanc in this Woik , and fcrveth his M^fter , and not at all look upon the Courfe of his Fore-fathers who have walked therein in the plcafuicof the Earthly life 3 whofoever doth fo , is far from the Kingdom of God , and can with no conscience and ground call himlelf [or chink himfelf to be] a Ghriftian, for he ftandeth only in tile Form of Chriftianicy , and not in the Spirit of Chrift j the Form (hall be deftroyed, and ceafe with time , but the Spirit remaincch ftcdfaft for ever.