Signatura Rerum (The Signature of All Things)

58. A true Chriftian is in the Spirit a Chriftian 5 and in continual exercile to bring forth its own Form , not only with words in found and (hew , buc in the power of the Work , as a vifible palpable Form , t»ot weening , conjeduring , and giving good words out of the felf'^ful felf-hood , and yet remaining in fclfhood; but adying tofclf-hood, and a growing forth in the Will of God in the Love- felf- hoed as a Servant of God in Gods deeds of Wonder : A helping to ftrike his inftrument in Gods Will, andbe a true fcunding ftrine in Gods harmonious Confori j A continual making Word in Gods voyce, v'i\. in the Verbum Fiat, which maketh and worketh in and with God , what God makcih, formcth and w( rketh, as an Inftrument of God. j^. Therefore O thou dear Chrifienhm behold thy felf, whe* ^hcrihou workcft in the working Word of God in his Will, or whether thou ftandeft only in the Form of Chriftendom , and^ workeftchy own SeW'fulHefiin falftiood : Thou-wilt find , h©# thou art become an Abomination before the moft High ;, and thy * Spew'm * '^•^'"8 ^^^^^ ^''^^ '^^ "^^ft ^'S*^ *^"^ of '^'* Form ( which tut* thou in thy Self»hood haft introduced iaio his exprcflcdForm^

ftiall prefently follow s and that becaufe thou coTereft thy Self with the true Form , and arc a falfe Child therein : cherei» fore thou art fought , and found with a falfe vail f or coveriag 3 in thy own Form, 40. And as thou haft brought thy Self into a falfe felf-ful Form under the true Form , Even fo ihou fliali alfo deftroy thy Self, wkcrcco the Heaven helpcth thcc , which thou haft a long Chap.I5. Signatura Rernm, 189 time fcrved in obedience , and from this there is no with- hold* ing } thy Work is found co be in the Turbn , which fhall well fatisfic and faciatcit felf indeftioying , as thou haft built up thy Self in thy Apoftate falftiood iaihy own Form under the Name of the true Form , and haft played the Hypocrite before God withrhe (hew andoflentationof Holinefs , and only ferved the Earthly man ; But the Servant of the Lord Ihall be fought and found i the Lord feedeth his Lambs in his own Form, and bringeih theiVi into his Pafture ; all the haughty and wealthy of the World (hall H id by experience what judgment the Lord will bring npon ihe face of all the Barth , and all wic&ed Hope fhall be deftroyed j for the day of the Harveft dtaweth neer ; A Tirritr from the Lord jhalietb the Earth , and his vojce foundeth in all the evds of the Earth i and the Star of his Wonders arifeth , none hindereth it , for it is concluded of in the Counfcl of the Waich'^ men in the Gates oi the dee^»

41. Therefore let every one fcek and find himlelf j for the time of Viiicatlon is at hand , that he may be found in his Love ; for the Tufba hath found all falfe Luft in it , and the moil High worker of all EfTences manifcftcth the T«ri«i and then all falfe Luft or Imagination becomes manifeft , and each thing entreth into its Eternal Keeper , for all things are generated out cf Imagination * fo alfo it (hall receive its property in the Imagination , and every * Imagination reapeth its own work which * r t . it hath wrought j for to that end all things have appeared , that 'J*''^,* xhc Eternity might be manifeft in a time j with deeds of Wend. ^'^^"'^^''^S er it brought it fclf into the Form of Time , and with deeds of ^i"^'^' Wonder it carricih it felf forth again out of the Time into its firft 42. All things enter again into that whence they proceeded J but they keep their own Form and Model , as they have introduced themfclvcs in the Expreffcd Word , and e- vcry thing (hall alfo be received of its likenefs , and * the ♦ Or^Thu End is always ; and as all things do generate themselves in Js always the Exprcflcd Word, fo alio they are fignedin their inward form /k end, which alfo (igns che outward,

45, The Sclf-ful Will maketh a Form according to Its innate Nature ; but a Form is made in the Religned Will according to the Plat-form or Model of Eternity , as it was IpnownintheGlafs of Gods Eternal Wifdom before the times of this World i fo the Eternal Will hgurcth artd formeth it into a, Model of its likenefs to the Honour and wonderful Afts of God i for all whatfoever gocth on in its felf'hood, the fame formeth it fclf j but what refigncth it felf freely,, B b 3 that that is formed of the free Will : Now no fclfful Form with its own fclfful Will can inherit the only Eternal Being j for where there are two Wills in one, there is Enmity. 44, Seeing then God is one only God,then all whatfoever will live in him muft be like bis Will and Word : As a Confort of mufick n^uft be turned into one Harmony, although there be ma« nifold ftrings, and manibld voyces and founds therein ; even fo muft the true Humane Harmony be tuned with all Voyces into a Lorc-mclody, and that WiU-fpirit which is not tuned unto the only Confort in the divine Voyce, the fame is cafl forth out of this Tune, and brought into its felf-ful Tune, vi\, into'itstruc fellow voyces ot its own likenefs •, for every likcnels ihall receive in its own,

45- Hath any been here an evil Spirit? thcnhefliall be in* troduced into theTloot of his Likenefs,for every Hunger rcceiveth its like into it felf j now the whole manifeftation of Eternity with this Time is nothing elfe but an Hunger and Generation j as the Hunger is, fb is alfo the Eflence of its Satiating j for with the Hunger the Creature took its beginning, and with the Hunger it entercth into its eternal [[Being.J 46, In the Hunger the bpirit wich the Body is generated, and in the fame Hunger it goefh into its eternal Being, unlefs that it breaks its firft Hunger, and brings it felf into another by Mortifi* cation, elfe all is at its end fo foon as it is born s but Death is the only means, whereby the Spirit may enter into another Source and Form ; if it dyeth to its Self.hood, and breakcth its Will in Death, then a new Twig fpringeth forth out of the fame, but not according to the firft Will, but according to the Eternal Will; for if a thing entereth into its Nothing, then it falleth again to the Creator,who maketh that thing as it was known in the eternal Will, before it was created to a Creature ; there it is in the right Aym or Limit of Eternity, and hath no Turba^ for ic is in Natures End.

47. Whatfoever runneth on in Nature lormcnteth it felf, btit that which attains Natures End, the fame is in ReA without Source,and yet workeih, yet only in one Delire : All whatfoever maketh AnguiHiand ftrife in Nature, that maketh meer Jc^in God ', for the whole Hoaft of Heaven is Set and Tuned into one Harmooy j each Angelical Kingdom into a peculiar Inftrument^ but all mutu:(lly compofed together into one Mufick, viz^ into the ©lily Love* voyce of God : Every ftring of this Melody exalteth and rejoyceth the other, and it is only a meet ravKhing Lovely and delightful Hcaring,Tafting, Feeling, Smelling and Seeing : Whatfoever God is in himfelf.that the Creature is alfo ia its Dc- fire in him j a God« Angel^and a God-man, God All in AIJ, and without him nothing cKe. As it was before the Times of this World in his Eternal Harmony [or Voyce,] fo alfo it coniinueth in the Creatural Voyce in him in his Eternity, and this is the Beginning and the End of all Things, Concerning the Eternal Signature, and Heavenly foj, Vpherrfore all things ^ere brought into Evil and Ceod, I. "' ■"*Hc Creation of the whole Creation is nothing t\ik but I a Manifeftation of the Ail-eflential , unfearchable JL Godjall whatlbcver he is in his eternal un- inchoative Generation and Dominionjof chat is alfo the Creation, but not in the Omnipotence and Power, but like an Apple which growcth upon the Tree,which is not the Tree it felf, but groweth from the Power of the Free : Even fo all things are fprung forth out of the divine De(ire»and created into an Efrence,where in the beginning there was no fuch Eflience prcfcnt, but only that fame Myftcry of the Eternal Generation, ia which, there hath been an Eternal Perfeftiun.

». For God hath not brought forth the Creation, that he Oipuld \fi thereby Perfeft, but for his own Manifeftation, vi\. for the Great joy and Glory j not that this Joy Hrft began wirb the Creation, no, for it was from Eternity in the Great Myftery, yet enly as a fplritual Melody and Spurt in it felf. 3. The Creation is the fame Sport out of hlmfclf,w^.a Platform or Inftrument of the Eternal Spirit, with which he melodizcth, and it is even as a Great Harmony <A manifold Inftruments, which are all tuned into one Harmony \ for the Eternal Word, or divine Sound, or Voyce, which is a Spirit^ hath introduced it felf with the Generation of the Great Myftery into Formings, v/^«into an Exprellcd Word or Sound : And as the joyful Melo* dy is in it felf in the Spirit of the Eternal Generation ; fo lilcewife is the Inftrument, vl%: the Expreffed Form in it felf, which the liviag eternal Voyce guidcth,and ftnkcth with his own eternal Will-fpiritjihat it foundeih and melodizethias an Organ of divers said various Sounds or Notes is novcd with one only Ayr/o that ipj SignAtura Rerttm, Chap.i^^ each Ncte, yea every Pipe hath its peculiar Tune, and yet there is bat one manner ot Ayr or Breath in all Notes, which toundeth in each Note or Pipe according as the Inftrument or Organ is made.

4, Thus in the Eternity there is only one Spirit In the whole Work of the divine Manifeftation, which is the Manifeftator in the Exorelled Voyce and alTo in the Speaking Voyce of God which is the Life ot the Grand Myftery, and ot ail which is generated from thence j He is the Maniteftator of all the Woikis of God, ■J. All the Angelical Kingdoms are as a prepared Work, %i\. a Manifeftation of the Eternal Sound of the Voyce ot God, and are as a Particularity out of the Great Myftery, and yet are only one In the divine eternal fpeaking Word, Sound, or Voyce of God ; for one only Spirit ruleth tbctn j each Angelical Prince is a Property out of the Voyce of God, and beareth the great Name of Gods as we have a Type and Figure of it in the Stars of the Firmamentjand in the Kingdoms and Dominions upon the Earth amorg all Generations, nhere every Lord beareth his High Title, refpeflive Name and Office : So lifcewife do the Stars in the Firmamcnt,wh'ch are altogether one only Dominion and have their Prmceiy Dominion in Power under them, wheie the Great Stars bear the Name and the Office of the Forms in the Myftery of the feven Properties, and the other after them as a Particularity of Houfes or Divifions, where every one if a pccu« liar Harmony,or Opera tion,like a Kingdom,and yet all proceedeth in one Harmony ; like a Clock* woik, which is entirely com. pofed in it felf,and all the peeces woik mutually together in one • . and yet the great fixed Stars do keep their peculiar property in the Effcnce of Operation, efpecially the feven Planets according to the feven Properties of Nature, as an under-Pregnatrcfs of the Eternal Myfteiy, or as an Inftrument of the Spirit out of the Eternal Myftery.

6. This Birth of ihe >4^rutH doth beget in the four Elements •vi\. in its Body or Eflencc, Joy and Sorrow, and all is very good initTelf; only the Alteration of the Creature procecdeth from the luftful Imagination, whereby the Creature elevates the Wrath of the Fire in the Properties, and brings them forth out of the likencfs of their Accord : Nothing is Evil which rcmaineih in the Equal Accord j for that which the Worft doth caufe and make with its coming forth out of the Accord, that likewife the Beft maketh in the Equal Accord ; that which there mafceth Sor^ row, that maketh alfo in the Likenefs Joy ; therefore no Creature can blame its Creator,as ifhe made it evil 5 all was very exceeding Cua*a6, Signature Rerum. I ^5 ing gojd i buc with its own elevation and departure out of the Lilccnefa it becofucs Evjl, and brings k fell' out of the Form [^or Property] ot the Love and joy, into a painful toinieming Form andPrcpeity. 7. King LuCifer flood in the beginning of hu Creation In H.ghed Joyfuiaefs, but he departed from the Likcnefs^and puc huu.clf forth out of the Accord [or Heavenly Confort3 into the co > d dai k fiery <jcneration, out of which the hot fiery Generation arik h j He forfook his Order,and went out of the Harraony^wiieicin Gcd created him ; He would be Lord over all, and fo he entered into the Auflere Fires Domination, and is now an Initrument in the aufterc Fires Might, upon which alfo the all-eft'ential Spirit ftriketh, aad fouodcth upon his Inftrumenc, but it fouadeth oiiiy according to the wrathful Fires property :

As the Harmony, vit^. the Lifes-form is in each thing, even is alfo the Sound or lone of the eternal Voyce therein ; in the holy[it is] holy,in the perverfe, perverfe : All things muft praife the Creator of all Beings ; the Devils praife hini in the might of Wrath, and the Angels and Men praile him in the might of Love.

8. The Being of all Beings is but one only Being, but in its Generation it Severs it felf into two Principles, vi"^. into Light and Darkncfs, intt> Joy and Sorrow, into Lvil and Good, into Love and Angcr,into Fire and Light, and out of thefe two eternal Beginnings £or Principles] into the third Beginning,vt\.into the Creation,to its own Love-play and Melody, according to the Pro* perty of both eternal Defires. 9. Thus each thing goeih in its Harmony, and is guided Qor driven] by one only Spirit, which is in each thing according to the property of the thing j and this is the Clock for Watch- woik] of the Great Myftery of Ercrnity in each Principle according to the property of the Principle, and then according to the innate Form of the Compofed Inftrumen(.of thefame Creatures, cvejj in all thefe Beginnings []or Principles.] 10. Death is the Bound- mark of all whatfocver is Temporal, whereby the Evil may be dcftroytd j but th« which aiifeth out of the Eternal Beginnings, and in its Harmony and Lifes-formentereth into another Figure, that departeth out of Gods Harmony, out of the True Order, wherein God created it, and is call out of the fame Harmony into its Likcnefs, asad'flbnant difcording Melody or Sound in the great Excellent wt^Utuned Harmony > for it is an oppofite contrary thing, and b; areth another Tone, Sound, and Will, and fo it is introduced into its Likenefsj and therefore Hell is given to the Devil for his H ufe & tiabltation^becaufc he introduced his Lifes form into the Anger of

God, atnd into the fiery wrath of the Eternal Nature, fo that now he is the Inftrumcnt in the tternal Fire of God j and the Angcrfpirit doth ftrike his Inftrumcnt, and yet it muft ftand to the Honour and Admiration of God , and be the Sport and Play inih€ Dcfirc and Property of the wrathful Anger. It. The Anger and Wrath of God is now his joy , not as if he feared , forrowcd , and lived in impotency ; no, but in great Strength and fiery Might , as a potent King and Lord, yet only in the fame property which he hinalclt is , vi\. in the fifft Principle in the dark World. IS. The like alfowe arc to know conceinirg the Angelical World , vi\' the fecond Principle, where Gods Light and glorious Beauty fliineth in every Being (^ or thing ^ and the Divine voyce or found arifethupin all Creatures in great joyfulneft j where the Spirit proceeding frcm the Divine Voyce maketh a ioyfulnefsj and an unceffant continual Love«dcfire in thole creatures , and in all the Divine Angelical Beings 5 as there is an Anguifh-fource and Trembling in the painful Fire, lo in like manner there is a Trembling joyftjlncfs in the Light and Lovefire , vi\. agrcat Elevation of the Voyce of God , fthichdotb make in the Angels and in the like Creatures , as the Souls of n)en , a great manifcftation of the Divine joyfulneft. c-

I J . The Voyce [] or breath ] of God doth continually and E* lernally bring forth its joy through the Creature , as through an Inftrument : the Creature is the nunifeftation of the voyce of God ; What God is in the Eternal Generation of his Eternal Word out of the great Myftery of the Fathers property ; chat the Creature is in an Image as a joyful Harmony, wherewith the £• lernal Spirit playeth, c* melodizcth. trefsof all Beings are manifefi in che holy , Angelical, and Hu' mane creatures ; and we are not co think thereof , as if thecrea* tures only ftood ftill and rejoyced at the glory of God, and admired only in Joy j no, but as the Eternal Spirit of God wotketh from Eternity to Eternity in the great Myftery of the Divine generation . and cotitinnally manifefteth the infinite and nuoia berlefs Wifdom of God j even as the Earth bringcth forth always fair bloffoms, Herbs, and Trees, fo alfo Metals and all manner of Beings , and pucteth them forth romctimes more foveraign, powerful, and Mr^thcn at other tiaacs 3 and as one arlfecii in the Chaf.i^, Siinatura Rernm, j^_

Eflence , another faUcth down, and there is an unccffant laftlne Enjoyment and Labour. 15. Thus likcwifc is the Eternal Generation of the holy My* ftery in great power and reprocreation \_ or Paradiffical pullulation 3 where one Divine fruit of the great Love-dcfirc ftandcth with another in the Divine Effcnce j and all is as a continual Love-combatc or wrcftling delight ; a blooming of fair colour;?, and a plcafanc ravifliing fmell out of the Divine Mercury , according to the Divine Natures property , a continual good Taftc of Love from the Divine Deiire. 16, Of all whacloever this World is an earthly Type and Re. femblance , that is in the Divine Kingdom in great Perfedion in the Spiritual Eflence ; not only Spirit, as a will, or thought, but Eflence, corporeal Eflence, fap and power j but as incomprehen- fiblc in reference to the outward World j for this vifeble World was generated and created out of thi« fame fpiritual Eflence, in which the pure Element is ; and aUo out of the dark Eflence in the Myftery ofthc Wrath C being the Original of the Eternal raanifeft Eflence, whence the properties do arifc } as an out^fpo-

ken breath out ofthc Being of all Beings ; not that it was made of the eternal Effcnce,bu tout ofthc forth- breathing£or Exprcfli- on 3 oE the eternal Eflence \ out of Love and Anger , out of £- vil and Good , as a peculiar Generation of a peculiar Principle in the band of the Eternal Spirit. 17, Therefore all whatfoevcr is in this World, is a Type and Figure of the Angelical World *, notthat the £vii,which isalike manifeft with the Good in this World,i$ alfomanifeft in Heaven; no, they are SeVercd into two principles ; in Heaven all is good, which is evil in Hell ; whatfoever is Anguifli and Toimcnt in Hell ; that is good, and a joy in Heaven ; for there all ftands in the Lights Source , and in Hell all flandeth in the Wrath in the dark Source. i8.Hell, vi%,, the dark World hath alfo its generation of fruitsj & there is even fuch an Eflence & Dominion in them as in Heaven, but in nature and manner of the Wrathful property ; for the Fiery property maketh all evill in the Datknefit, and in the Light it maketh all things good ; and in Sum all is wholly one in both Eternal Worlds ; but Light and Darknefs SeVersthem , fothac they ftand as an Eternal Enmity oppoflte one to another , to the end that it may be known what is Evil «r Good , ]oy or Sorrow, Love or Anger ; there is only a diftinftion between the Love-dc^ lite of the Light , and the Anger deflre of the Darknefs.

C c a 19. In lo6 Signatura Rerum. Cukf»i6» 19. In ihc Original of tbe Eternal Nature, in chc Father' property in the great Myftcry of all Beings, ir is wholly One » tor the fame uniy F^tc Is even in the Angelical World , but in another Source , vi\. a Love- fire, which is a poyfon, and a Fire of Anger to the Dovils , and to Hell; for the Love- fire is a Death, mortification J and an Enmity of the Anger- fire-, it deprivcth the Wrath of its Might , and fiiis the Wrath wills not , and ic alfo cannot be 5 for if theie were no Wrath , there would be no Fire, and airo no Light ; If the Eternal Wrath were not, the Eternal j ly alio would not be ; in the Light the Wrath is changed into Joy : the wrathful Fires Effencc is moitified as to the Darknefs in the wrathful Fire , and out of the fame Dying the Light and Love fire arife j as the Light burneth forth from the Candle , and yet in the Candle the Fire and Light are but one thing, 10. Thus alfo the Great Myftery of all Beings is in the Etcrnity in it felf only one Thing , but in its Explication and Manifeflatlon it goeth from Eternity to Eternity into two Eflcn. CCS , vi\. into Evil and Good y what is evil unto one thing, that is good unto another. Hell is evil unto the Angels , for they were not created thereunto ; but-it is good to the other Hcllifh creatures : fo alfo Heaven is evil to the Hcllifh creatures , for ic is their poyfon and death , an Eternal Dying, and an Eternal Captivity.

21. Therefore there is an Eternal enmity,and God is only called a God according to the light of his Lcve ; He is indeed himfelf All , but according to the Darknefs he faith , I am an aagr) JeaJo'M God , andaconfuming^ Fire, »i. Every Creature muft remain in its place wherein it was apprehended in its Creation ^ and formed into an Image , and not depart out of that lame Harmony, or elfe it becomes an Enemy of the Being of all Beings. firange Gueft therein, z;;\, a perjured Fiend caftout of Heaven; He will be Lord in that wherein he was not created , the whole Creation accufeth him for a falfe perjured Apoflate Spirit, which is departed from his Order, yea even the Nature in the Wrath is his Enemy jalbeit he be of the fame property , yet he is a Stran« gcr, and will be Lord ; though he hath loft his Kingdom , and i$ only ao inmate in the Wrath of Godjfie that was too rich, is now Hcome too poor ; he had all whea as he ftood in Humility , and Cmap.x5. Signatura Rerum, jpy now he hath nothing , and is moreover captivated in the Gulf j This is his (hamc that he is a King^ and yet hath fooled away his Kingdom in Pride : the Royal creature remaineth, but the Dom> nion is taken away \ of a King he is become an Executioner j what Gods anger apprehends , there he is a judg , vi\. an Of. ficer of Gods Anger , yet he muft do whac his Lord and Maflcr will.

14. This Reafon moft ignoramly gainTaycch^ and faith ,- God is omnipttent , and Omnifcient^ he hath made H j Even 6e bath done with hu ff'orl^ as he bath f leafed y who tvill contend with the moft High ? Yea dear Reafon , now thou thiukeft chou hitft it right i but firft prechec Learn the A. B. C. in the great Myftcry.- All whatfoever is arilen out of the Eternal Will, vi\, out of the Great Eternal Myftery of all Beings ^as Angels and the Soulsof men are) that ftands in * equal weight in Evil and * ro«»rer. Good in the Free Wil as God himfelf j that Dclire which power- foifedt fully & predominantly works in the Creature, and quite overtoppeth the other , of that property the Creature is. (.As a Candle putceth forth out of it Iclf a Fire , and out of the Fire the Wind, which Wmd the Fire drawcihagam into it felf , andyetgiveth it forth again j and when this Spirit is gone forth from the F re a«d Light , then it is free from the Fire and Light; what pro* petty it again reccivcth , of that it is : the firft Myftery wherein the Creature confifts is the AU-effential Myftery , and the o« • ther in the forth- going Spirit is its propriety, and a Celf-fujt Will. ) Hath not every Angel its own peculiar Spirit , wKith is progencrated out of its own Myftery , which hath its Original out of Eternity ?

Wherefore will this Spirit be a Tempter of God^ and tcmpteth the Myftery , which forthwith captivates it fn the Wrath , as hapned to Lucifer ? It hach the drawing to Gods Wrath , and to Gods Love in in it i wherefore doth not the Spi*- rit f which is generated out of both) which is the fimilliude of the Spirit of God, continue in its place in Obedience, as a Child before the Motfaer in Humility?

i^, Thoufayft it cannot, * it is notfo j Every Spirit ftand- * Or^Tbh ethm the place where it was created in equal weight , and hath "/po^^« its Free Will } it is a Spirit with the All. effential Eternal Spirit, mtbout aand may take unto it felf a Lubet in the All»effential Eternal Spi- ^y iromi rit as it willeth , either in Gods Love or Anger , whereint® it orfaundar introduceth its Longing Imagination, the Eflcnce and propeny ti^^ of (hat it reccivcth in the Great Myftery of all Bcing5, tf^ Signature Rerum, CHAf .i^. 2^. In Gcd the Birth is manifeft in Lov« and Anger , wherefore noc alfo in the Creature which is created out of Uods Effencc and Will , out of his Voyce and Breath into an Image , what property [[ or note 3 o^ the Voyce the Creature awakencth in it fclf , the lame founicth in, and ruleth the Creature : Gods Will to the Creature was only One, vi^. a general Manifeftaiion of the Spirit ; as each QCreature] was apprehended in the property ohhe Eternal Myftery j >et Luciftr was apprehended in the good Angelical piopeity, which plainly teftifieth, that he was an Angel in Heaven ; but his own incorporizcd Will-fpirit forced it felt into the wrathful Mother, for to awaken the fame in it , and thereby to be a Lord o\rer every created Being : now the Willfpirit is free , it is the Eternal Original , let it do what it will.

xj. Tberc(ore we are to know this, and it is no otherwifc \ that the Will-fpirit which taketh its Original oik of Love and Anger, out of both Eternal Principles,hath given it felf in to the Wraih vthereby the Wrath hath powerfuUy got the upper hand and Dominion , and put it felf out ot the Equal Harmony into a dIiro« nancy or difcord , and fo he mud be driven into his Likenels ; this is his fall, and fo it is alio the fall of all evil men. i8. Now Sclf'Reafon alledgeth the Scripture, where it is written , uMaxr/ an eaSed , ht few are cbofen : alio, J have Irvid Jacob and hated Efau j alfo. Hath not a ?otter ptrtftr to ma\e of me lum^ £ef earthy vhat he pleafeth ? I fay the fame alfo , That mavj are called, but ftvf rre chefen ; for they will not , they give their free Will into Gods Anger , where they are even apprehended and fo are chofen to be cblldret of (Troth ; whereas they were all called in Adam into Paradife , and in Chrift into the Ke^enera* lion 1 but they would not, the Free Will would not , it exalted ic fclf into the Wrath of God which appreheiulcd it , and fothcy were not chofen children -, for Gods love choofeth only its Likcncfs , and fo likcwife Gods Anger j yet the Gate of the Regene> ration ftandeih open to the wicked, whom the Anger of God hath apprehended. Man hath the Death in him, whereby he may dye unto the Evil ; but the Devil hath not , for he was created ufito the Higheft Perfedion.

ap. Thus it is alfo with facob and Ffau ; In fatob the line of Chrift got the upper hand in the Wreftling wheel J and in Efau the fall of Adam; now Chrift was therefore promilcd into the Humanhy , that he might heal the fall of /f dam, and redeem Efau which was captivated in the Wrath, from the Wrath : Jacab betckencih Chrift; and EfaUj Adaaiy now Chrift is to redeem Chap.I^. Sigmtura Rerum. ipp AdAm from Deacb and Wxaih^ wherein he was captlvaced : But did Eftut * continue in Sin ? that I know nut, the Scripture alfo ♦ q^ p-^ doth not declare it ; the Biefling bebnged to £/«», that is, to ^ ^ * Adam, but he fooled it away in the Fall, and fo the Biefling fell upon Jacob^xhSit is,upon Chrift,who fhould blefs Adam and Efau, fo that the Kingdom and Biefling might be given of free Grace again to Adam and £/j« ,* although he was apprehended in the Curle,yet the door of Grace flood upen in Jacobythxi is^in Chriftj therefore Jacnk faid afierwatd, that isjChnft, when he wai entered into Adams Soul and flcfti. Come unto mc aU ye that are -tpcaiy and fxdvj laden vpubyour Sins^ 4md I will refrtjh jou : Alfo, / am corns to caUthe Sinner to Regeniance j not Jacob ^nho ncedeth it not, but Efau, who needeth it ; and when he (li^.

Efau) is come, then faith Chrift, There u marc Joy in Heaven for him^then for mntty nine Righteous ones, which need m Repentance j f t»;\. for one -Efau ihac repenteth] there is more joy then for ninety nine Jacobs, who in the Centre of the Lifes Original ate apprehended in the line of Chrift : There is more joy for one poor Sinner,whom the An^cr hath apprehended in the Centre of Gods Wrath in the Lifes Original, and chofen to Condemnation, if he bringeth the Sins uf Death again into the MortiBcation or Death of Sin^then for nine* ty nine righuous ones that need no Repentance.

JO. But who are the Righteous ? for we are all become Sinnets in Adam. Rejp. They are thofe whom the line of Chrift in the Humanity apprehendeth in the Lifes Rife [[or at the firft point or opening of Life in thcro,3 not that they cannot fall as Adam, but therefore that they are apprehended in Chrifts Willfpirit in the wreftling Wheel, where Love and Anger are counlerpoyfedjand chofen to Life j as hapncd to Jacob,{o alfo to Ifa^ic and Abel : but this Line fliould be the Preacher and Teacher of f dJfl, I^mael, and Efau, and exhort them to Repentance, and to turn out of the Anger ; and this Line did give in it felf into the Anger which was enkindled in Adam, Cain , ijhmael, andEfai/, and deftroyed the Devils Sting with Lovej that Cain^ ljhmad,ind Efau had an open gate to Grace j if they would but turn and dye in Jaeob, that is, if they would entcf into Chrifts Djeath, and dye to iin in Abil, //^Wf, and J^uoby and Chrift, then they fhould be received into the Hlcdion of Grace. I x% Jacob took Ejau's Place in the Biefling : wherefore did that come to pafs ? In fatob was the promifed Seed of Abraham and Mam ; from this Line the Biefling (hould come upon the iuiful Bidam and Efau : Jatob muft be hlicd with Gods Biefling,

^gg SigH4tf4ra Rerftm, Chap.i^. that he miehi bicfs the firft boin of angry ^dam and Efau j for the Bkffing, ihac is, Chrift muft be born m our tfefh and boul, that the Seed of the Wonaan might bruife the Head of the Scr^ ^^Ti The Anger muft be drowned and appeafed in the Humanuy *; an offcrmg did not do it,but this Refigning into the Wrath, that the Love might drown the Wrath. Jacobin Chrift muft drown E/i« in the Love- power in his blood, ihat Bfau might alfo become a 7ac«& in Chrift: but E/ir» was not willing to receive "Ot, Birth* his Brother Jacab^ and contended about the * firft birth-, that is, right. Mam in fin will not nor cannot receive [or accept of J Chrift, he fliall and Muft dye to the finful Hefli and Will. 5 X Tbcrforc E/jk hath ever fought againft7tfrt*,for7tf^e& fiiould drown him in Chrift in his Blood,this the tMi\^dam in tfau would not have he would live in his Self-hood, therefore he ftrovc with the earthly Mam againft Jatob \ but when JacA met him with bis Gifts that is, when Chnft came with his tree Love- gift into the Hiimanltv,then E/aw fell upon his brother lacobs neck and wept j for when Chrift entered into the Humanity, Mam wept in E/4«, and repented him of his Sins and evil intent, that he would kill laceb J for when Gods Love in the Humanity entered into Gods Anger, the Angry Father bewailed our fins and mifery,and lacob with his Humility drove forth mournful tears cut of his brother Efau ;

that is, the Lore in the Humanity brought forth the Great Compaffion out of and through the angry Father •, fo that the angry Father in the midft of his enkindled Wrath in the Humanity did fet ope an open Gate of Mercy for Adam and all his Children j for his Love brake the Anger, which [Love] did put it felf into Death, and made an open Gate for poor Sinners in the Death ro his Grace.

hath chofen to the Condemnation of ercrnal Death, that he enter into this fame Death, and dye in Chrifts Death to Sin, and then Chrift drowneth it in his Blood,and chufeth hina again to be Gods Child. 3 J. Here i$ the Calling ; Chrift callcth us Into his Death, into his Dying, th's the Sinner will none of : Heie is now Strife in the Sinner, between the Seed of the Woman and the Seed of the Serpent; which now overcometh.thai conceiveth the Child ; Now the free Will may reach to which it pleafcj both Gates ftand open ro him. Many who are in Chrifts line arc alio brought through Imagination and Luft as Mam was into Iniquity ; they are in* deed called, but they perfevere nut in the Elcdion, for the CmaF.X^i^ Signatttr4 Rerurih ^Oi Elcdion is (et upon him who dcparcech from (in ; he is Elcded that dyeth to fin m Chrifts Dcath,and rifcth inChrifts Rcfurrcdion,wbo rcccivcth God inChpift, notoolyin the Mouth, but in divine Defire in the Will and New- birth, as a new fiery Generation : Knowledg apprehends it not, only the earned Dcfirc, and breaking of the Iinful Will, that apprehends it.

l6. Thus there is no fufficient ground in the Eledion oFGrace as l^^ilbn holds it forth : Aiim is chofen in Chrift, but that many a T^'ig withercth on the Tree, is not the Trees fault, for it withdraweth its lap from no Twig, only the Fw'g giveth forth it felf too eagerly with the Defirc ; it runneth on in felf.will, vixj^ it is taken by the Inflammation of the Sun and the Fire, before it can draw fap again in its Mother, and refrelh it felf. IJ. Thus tlfo man periflieth amongft the evil Company in CTii vain ways: God offereth him his Grace that he fhould repent y but evil Company and the Devil leadeth him in wicked ways,until he be even too hard captivated in the Angcr,and then it gocth very hardly with him } he indeed was called, but he is Evil ; God chufcth only Children : being he is evil, the choyce paffeth over him } but if he again reforms and amends,the eternal Choyce Qor Eledion^ doth again receive him* 58. Thus faith the Scripture, Many are caUed ; but when the Choyce in Chrifts Suffering and Death cometh upon them, then they are not capable of the fame, by rcafon of the felf-ful foj-eftallcd evil Will, and fo they arc not the Elefted, but evil Children J and here it is then rightly faid, m havepifed uraojeUt but jgithave not danced;

we have mourned untojou, and je have not * tamattei unto m : 0 JerufaUm, horv often would I have gathered • Text thy Childrea together, as a cloe^Jjengatbereth btf Chicliens ttndtr her comfwttd wing!,and tbgu woitldli not : It is not faid, thou couldft not . b u thou ut Wouldfi not ; and while they remain in the Iniquity of Sin, .they alfo cannot J God will not caft his Pearl beiorc Swine j but to the Children which draw near to him, he giveth the Pearl and his Bread.

39. Therefore whofoever blamcth God, defpifeth his Mercy, which he hath intrcduced into the Humanity, and bringeth the Judgment headlong upon his Body and Soul. 40, Thus I have truly warned the Reader, and fci before his eyes what the Lord of all Beings hath given me ; He may behold himfelf in this Lookmg Glafs both within and D d " without j^ Signatttra RerMm, Cha?.i6. wUhout, and find what and who he is : Every Reader Ihall find bis profit therein, be he either good or evil: It is a very clear Gate of the Myftcry of all Beings ; with gloffcs and felf- wit none fhall apprehend is in its own ground ; but it may well embrace the Real Seeker, and create him much profit and joy, yea be helpful to him in all natural things,provided that he apply hirafelfjAereunto aright, and Seek in the fear of God, being it is now a fflne of Seeking j for a Lilly bloffometh upon the Mountairs and Valleys in all the ends of the Earth : He that Seekcth Findcth. ilMiiir. The brief Heads of what the fe- vcral C hapters do treat. Chap. I. TJ Ow that nil whatfoever is fpok^n of God 1 1 veithoHt the k>iowledg of the Signature is dumb , and without underji-aftding, and that in the wind of man the Signature lieth verj exatllj comfofed according to the Being of all Beings. Chap. II. Of the Oppofttion and Comhate in the Ejfence of all EJfences y whereby the ground of the Sympathy and antipathy in Nature ipay he feen , and alfo the Corruption and Cure of each thiytg. Chap. IIL Of the great my fiery of all Beings^ Chap. IV. Of the Birth of the four Elements and Stars ^

in the Met aline and creatural Property. Chap. V. Of the Sulphurean 'Death , and how the dead body is revived and replace^ Into itsfirfi glorji pr hoUnefs. » > — ;> Chap. VI. How a Water andOy I is generated y and of the difference of the Water and Oyly and of the t/egitable Life and growth. - t'->'-5«-i^ • Chap. VII. How Adam f w^ilehe'waiin faradife ) and alfo LaciFer were glorious Angels , and how they were corrupted andfpoiled through Imagination and Pride. Chap. VIII. Of the Sulphurean Sude of the Earth , how the Vegetation proceeds from tie Earth : and alfo the dijftrence of Sex, O" various kinds ofcreatures^ an open gate for the Searching Philofopher. Chap. IX. Of the Signature , /hewing how the inward ^Bns~^ figneth the outward. Chap. X. Of the inward and outward Cure of Man. Chap. XI. OftheproceffofChrifi in his Suffering, Dy- D d 2 ifg ingf and Rifing Again : Of the vonder of the fixth Kingdom in the Mother of all Beings : how the ConTummatum Eft wasfini/hedj and how likewife by way ofSimUity it is accsmpUfhed and effeUed in tht Grand Thilofofhick. ffork^ , or Vniverfal TinSure.

Cbap. XII. Of the Seventh Form in the Kingdom of the Mother '^Jhewing ho"^ the Seventh Kingdom^ viz. the SoUr Kingdom is again opened and revived^fet forth in the fimtlitude ofChrifis RefurreEiion, Chap. XIII. Of the Enmity ^contrary Will or annoying ' diliemper j of the Spirit and Body 9 and of their Cure and Refi oration. Chap. XIV. Of the Wheel 0/ Sulphur, Mercury, and Salt ; of the generation of Good and Evil : how the one is changed into the other , and how the one doth manifell its property in the other , and yet remain in the fir si Creation in the Wonder of God to his o^n moi' nifefiation and glory* Chap. XV. Of the "^illof the Great my fiery in Good and Evil J how a good 0' evil Will doth originally arife, and how the one doth introduce itfelfinto the other. Chap. XVI. Of the Eternal Signature and Heavenly joy "therefore all things were broOght into Evil and Good : wherein the real ground of EleUion and Re probation may be rightly under ftood^ IT would be too tedious , and even neeedlefs for to give thee a brief Summary of the particular Heads of the Bookjfor it felf is but a fhoct hidden Signature orCharader of natural & Divine Knowlcdg,and iherfore an obfeivant and an underftan'* ding through-reading of the fame will be thy beftlndex ; For thb Author is not to be read here & there by Pecce-meals}for he makes not a controveifial bocklOi Rapfode of divers Authors:

but there is one continued Breath and Sound of his own ezpcri* mental Science running an harmonious divifion through all the Thru Fmcifles of Divine mmifeftation , and with fwect Accord playing interchangeably upon all the three difts of Philofopbj^ Divi»Uj , and Theofophy , even from the detpeft Bafe to the Jmallcft , or Highcft Note that can be founded or reached by the Spirit of Man : and therefore none will underftand hi^n but the Nurflings oi Soifbia , in whofe Souls the ayr of the One Pure Ee lement ofParadife breatbs,which doth ATONE the ftrife ot the four Elements , and revives the Souls true magick Fire, wbertbj it is able to prove aU things , and bold fa^ that which is good. In a word , it brings the Souls true Faith working in Love into the Nothing , where it lofeth Its own Selfi(h Something, ^ and hndethall thmgst

I know this Book will feem ftrange and fimple to the proud Self conceited Sophifters , theWifelings of Pedantick Reafon, who will cavil and carp at any thing but what dancech as they pipe } but I value not their Cenfures , but pity their Letter* learned nEiock-fciences,being but the courted Ihadows of their own amufed fancy; fuch as thefe being captivated in the Myftery of Babel , do Wonder only after their Beaft SMammim , upon which they ride in Pride, and fcorn any thing but what doth pleafe and flatter them in their admired works of Covetous iniquity gilded over with fecming holinefs ; but the Bahylani^ Strufture of their T$frba Magna-mnaclcB will fall when it hath attained the higheft limit of its Conftcllation , and no wit of man (hall be able to prop it up : In the mean, time the Antubrift in Babel will rage, and domineer, and execute the Senteace of Wrath , or his own difmal duom upon himfelf. But I will not iranrgrcls by too large a digrtSxjn , but come t my intenr, which is to explain thee fome words which I have ufcd ia this Tranflation, as Flagrat^ Lubet^ 3 oitrc£, Sude.

The TrAiiJiators Expofition of the word Flagrat. Tht word in the Ge/mme hSchra^ck , which fignlfies properjy a Fright , fudden Aftoniftimenc , or Difmiiymeac j in the cdh^t Books it is tranfl ated Terrour , and Cracf^ *, but I have put tt Ftgfrift , from the Latin word Fiagro , aUhough by it I mean not a burning, but even the powertul opening of the Life or Death in the enkindling of the Fire in Nature ) for the Fire is the dividing bound mark, wherein the life of both Principles is Opened , and SeVered ; the life of the firft is the dying death in the darkfiefs, and the life of the Second is the living life in the Light j you may perceive a Rcfemblance of this Wlagrat in Thunder and Lightning, fo alio in Gun powder , or the like; as take divers Sulphrous Salnicril minerals exaftly mixi , now their Powers arc,as 1 may fay, comrafted, or ftiut up in the Aftringem dark Defire or Death ; but touch them Rightly wich the true Fire,and you witr fee how they will foon open, difclofc, and flafli forrfi,and even difplay and ftream forth themfelvts into divers properties, co'ours, andvertucs. It is even the burftmg forth of the Ardent Defirc in Natyrc. It js,as I may term ir,thc Magical Fire- breath, whereby the powers eitherof Lighter Darknefs are difmayed. In brief, it is the pregnant Ecchoofthe found of Eternity every where fpeaking, working , and opening it felf in Love or Anger, in each thing according to its Will and D?fire ; In lome it is the horrible Flagrat to Death, and in others it is the picafant Triumphant Fhgrat to Life.

The wo-^d in the Dutch is Lu(i, which fignlfics a longing , defire, or lift to a thng*; alfo a delight, deledation, or contentful joy. Sometimes Imagination and Luft-,but becaufeour word /.uft is comm )nly ufcd in the worft fenfe(i/;X.for a longing after Evil and Vanity) and would not properly to agree , or fully cyprefs the Germane word Luft in all places, I have generally tranflatcd k Lubrt, from the Latin word Lubitum^ vvherebv is meant the Divine benepladtumf or good pleafure •, by it is undcrflood the Ofi' ginaltoa Defire in the Eternal Norhlng, or Pregnant Magick; G :>ds free vvel-liking to the Defire nf the manifcftation of Na. lure and Creature , without which all had been an Eternal Srilnefj in the Nothing* This Lubet in man is the moviRg will to Good or Evll^ Light or Darknefs, Love or Anger. Source. By thlf is meant the firft Original Qualkics or Properties of both the inward Principles, as they do bieak forch in the Sude of the Fire in the Flagrat of Love or Anger in Nature or Creaturej for in theDarknefs the Love-Ens, or Paradiffical Light, is (hue up in Death, and caufeth an auftere dark Source, Pain, Horror, Torraent,or Difquictnefs ; and fo it is the radical Property of the contentious hlemcnts and Stars in the Curfe of God ; and in the Light the Life of Love breaks forth, and fwallow up this wrathful Source of Darknefs and Death, and turns it into joy or a divine Source: So that by Seuru undetftand the Original Quality, Property, or Qualification of Evil, Darknefs, Anger, Sorrow, Curfing,Damnacion,Deith,Hcl], or the contrary to thefe in chtir divine Source, or eftentialwciking Property, both according to Time and Eternity,

Sude, The word 5/zrf« is Germane, and fignifics a Boyling or Seeching : It is the Stirring of the Seven Properties iu Nature, *rifir g from the Aflimulation or eflential co-influence of the outward and inward Stl in Sulphur ^ whence the bloomy Vegetatiun of the Earth proceeds } alio the Generation of Metals and Myneials doth lie therein. Thefe, arc fomc unufual Words, which I have nre<l in the rendering this Book into Englifh; not that I would make it a S tangeLation, or be a Coyner of new words to aniure the mind only, but to exprefs as well, and as fitly as I could, the Authors Intent and fcope, although I cannot fay I have every where attained to the full and lively expreffion of the Authors meaning j for as Nature did open its knowledg in him, fo likewife its language -, fo that in fome words there may be a proper and peculiar Idea, which our Englifti words In fome places perhaps do not fo folly exprefs j yet 1 hope none Ihall find the Authors Sence faliified or perverted, but truly tranflated according to the Original Copy which I have. Words they are, but yehieuta reritm^ they are formed to exprefs things, and not bare Sounds or empty Ayrs. Now He that rightly undcrftands the ground of the Cabala and Magia, and knows how the Language of Nature fpeaks in every Tongue, rhay well tranffate this Author : but the bare letter of his Writings, though never fo exaftly tranflated, will not give a man the underftand' ingofthcm, but the Spirit of Regeneration in Chrift, in whom the fulnefs of the Deity dsvelleth bodily.

I fhould be glad that any one would take the Pains to amend what I have done Atnifs, and render them more eafie to a vulgw capacity : It ftiaU be enough for me , that I have made him but ftammct in EngUlh with • Babes tongue : God in due time may raiCe up tbofc that will do them better j for all things in this World come by child- like fteps , or gradually to their Perfeftion. In the mean time I (hall adventure to put one Book more (Goi willing} into Eitgtpj , which is the chiefeft of all his Writings if any may have the preheminence , and that is the Myftf r'lum Magnum, or A deep and The*f»^hical Exfojtim upon the wbolt fir^ Bwk tf Mofes caHtd Gcnefis. The SeVerall Names , andTitles of the Authors Books colleUed out of hk Writings ^ and fut into Seven Parts, THe firft Book called /^wKoa [_oty The dawning of the Eternal Day^ was written in the year idii I. It was taken from him before it was finiflied , and kept by the Magiftracy of Cer-* litSy with Arid command to him that he Hiould not meddle with writing Books which belonged not to his Vocation y whereupon he did forbear for Seven years : but afterwards, being (lirted up by the inftigation of the Divine Light , he proceeded to writCj and fupplyed the Dcfeft o{ the Firft, in the Second, Third , and fourth Books. The Aurora climbs up «ut of its Infancy, and (hews you the Creation of all Beings , yet very myfterioufly , and not fufficicntly explained j it is of a deep, and parabolical meaning, therein ate couched many royfteries which fhall yet come to pafs.

The Second Book is called the Three Principles t It is a Key, and an Alphabet (or thofe that would understand his Writings; Therein the Great Myftery hath fome-what opened it lelfjit treateth of the Eternal Birth , and Generation of the Deity \ alfo, of the Creatm^ of the Paradijjtcal life ofMan^ and alfo of the F«/?j iikcwife of Rfpmance, Juflification, and Regeneration^ of the two Teftaments of Chrift ; of the Total Salvation of Man. It is an Eye to look into the Wonders of the Divine Mvftery, The Third Book is called the Three^fold Life i It is a Key for above an4 below to All Myfteries , it Iheweth the whole ground of the Three Principles ; itferveth every one according to his pro* perty ; A man may therein found the Depth and Refolvecf all Quefllons whatfoevcr Reafon is able to devife and propound; It is an open gate of the Great Myftery, and 'tis even a Wonder that doth furpals the capacity of Reafon ; therein ;»re revealed and laid Torth the deep Myfteries and Secrets , about which the The, Pafirfcriftt, , , <^ a;^^ World hath Contended fincc the heavy Fall of hdam, and yet there hath not been fucn agrouwd brought' to light, which noiwithftanding will not be undciftood of ihcWorld,but ofthcChilp . dren of God. , - ■ ' , ,^,.^

The Fourth 8ook' is,called the Forty ^uejlions ; they were fcn^'. to hits by a learned nun, who entreated him to anfwer ihcm ac-J coiding to his gifts : Ttie Qucftions contain in them the -grcaCv Depths of (he Original of the »oal,and all the Secrets of the Myrtcry i and there is fuch an Anfwer given to them, at which the World might re Joyce, if the Envy of the Devil hindered it not j biit Gods Counfel fhall ftand : I his Boo]^ createth fundamental-. ly of all things which are neceilary for a man to know : £ach^ Book from the Hril is grounded ten- times deepcr^fo that the fourth is a clear Mirror, wherein the Myftcry is fufficicntly underftood j if it were Poilible to have>comprchended and written all^it would have been tiiree times more and deeper grounded ; but it could not be , and therefore there is itiore then one Book made, fo, that wl)at. could not be explained in the one might be found in' ih^ ^ther j^and'nwere well that all were brouglit into one, and the reft laid afide •, for the Multiplicity caufeth flrifc and wrong confufed apprchenlions, by reafon of the catching Conceits and Conjeftures of Reafon, which is not yet able to difccrn or look Lnto-theCeptrc:wd Depth of the Myftcry, fo that Reafon fup^ pofecTi many times that it is ContradiStoiyj^whcreas it is noi.at all contradiiftory, butfuUy Agrees in One in the Depth j yet know there is but aglimpfc.of the Myfteries in ihefe Writings, for a man cannot write, them ;

ifanyftiallbc counted worthy of God to have the Light enkiixlled in his own Soul, he fhall fee, tafte, fmell and be^r unfpeakable things concerning this Knowledg ^ for there is the Thcofophical School of Pentccoft, wherein the Soul is taught of pod, and^ the way hereinto is faithfully defcrlbed. Is it not written, Tpe/pjaU aU be taagbi of God, and \ninv the Lord? Alfo, I will pour out my Spirit upon aUfitfhi S(c, Why then ihould any deride and contemn it, when God gives a mean Lay. mm to know him and his Myftery ; fo that he muftmrrite highej; then the reach of any natural outward Reafon, yea deeper then the foundation of this World i therefore let a man open his eyes wide, and fee the ground of the School- oontcnt^ons, which for tho raoft part in all ages have gcndrcd nothing butPridejCoyctoufners^ £nvy,andWrath,and fo have blotted out the A>B.C, of Love and k divine Life which ought to have been written and read in their ow;i BookjWhich indeed hath more in it then can be exprcft in the letter of anyBook,and he that can read thac;^right needs no other; for therein lieth the llnftioh frornthc holy|C!)|ic,rV»bi<:h icacbeth him aright of all things. Ee Who-

Wbolocvcr applies bimfelf aright to anderftani the Centre af all Beings, and comes ence to fee the Thite Prhciples of God^ mafcftaiion , wiil not need his or any mans Writinjjs ; for he wHl kn jw ihc Lord in himfclf ; This is the true f^adc nt cum ^ which farpaircihihetrcafure of the World ; yea it gresfucha plcio* phory of j^y in the hidden man , that is not to be comp^ired with any thing, but with the bloomy spring of Hairaonious dcl'ghts in the Eternal Paradifc of Gcd For herein lieth the true noble Pbilufophcrs Scons , which glveh a man the Certainty of all thia2;s , and frceth him from all troubles and perplexities in contravcrfics of Religion, and opencch to him the higheft Myftery, and bringetb that work whcrto he is chofcn of Nature t» the higheft Pcrfcdion J and- gives him power to lock mtu the heart of e* very thing. I, Thefc four Books, vi\. the Aur\}ra » the Thrte Principies , the Tthrtef»ldLift, and the Ftirtp ^ueflitvs^ with the Authors Ctavu^ would make one part } aud if rhere fhould be another Editioa 'twere well the Aurora, were iranflatcd, and the reft exadly Correded arid Primed together j they would make about 147. ikects. J i^ The Second Part might contain thefe pieces, vht the Sixgnte Pmts^ the Six (mall PoiniSy the Sigadtura Rerutt^ a Tra£ltte vfttt HMvenfj and Eartblf Hyjlery : the Table or Scbtam ^ tht Tbrtf primiflts (^DiviittiMaaife^a£io)i^

The Six great Paints do treat of the greateft Depthf atnd Secrew , vi^ how rfie Thrtt Principles do mutually beget am bear each other , fo that in the Eternity there is no ftrifis , and yet each Principle is in it felf ( as it is in it«%wn property^ as if ic were only one and alone } alfo they fliew whence ftrife and difunitydotharifc , and whence Good and Evil take their Original, wholly brought forth out of the ground ( that is out of ^e Nothing into theSomething , vi\» } into the ground of Nature. This Book is fuch a Myftery , however fet forth in plain Simplicity , that no Acute Rcafon of Man {hall fathom or undcrfiand without Divine Light, it is a Key to all. The Sixfmtll Ptints arc a fliort Expofftion , i. Of the Water and Blood of the SouU 2. Of tiie Elefiion of Grace, of the Good and Evil. j. Of Sin, what it is , and how it comes to be Sin* 4* How Chrift ihall deliver op the Kingdom to his Father* f. OfMagick , what it is, and what the Magical ground is, i. Of the Myftery J what the fame is.

The Signatvra Rtrum ciphers out the Creation in its Charafttrs and Forms, and &eweth what the Beeinning , RuinCj and Cure of every thing is 3 it tocreth r^!ly into ih« Eternal, and alfo intothfl External Matare and its Form:* Vhtrreatife aftht Heavenly and Eattbfj Mj^ery -, ]j a Atoftrand ^ecp Summary, (hewing ho«r the Heavenly and Earthly M^ftcty Aq (land in each uthcr, and how the Hearcaly is manifeft in the £arciily \ ic fcitiorth the great Clcy Babel ^ pTer.fpreadii^ the fact ok the wliole Earth in iu Forms and Wonders , from ice Ycry nfc to its downfal. The Tabic of t6c Three ifrincifles is • Map or Schcam of the three* Fold World , or an Explication o? the TetrttgramnatM, Ma(r§cofa9S , and Mkruofmiu Thcfe five Treadf^ together would coQUin about 60 (hectr* The Third Part might be of ibcfe Book«, v'ty -The liu^ntdtlai 1 1 f, tfchnfi i The w/^ to C/;r*/8 i The B9)li «/ Ele^iat , and the Ftitr Ctvp^exigas, The Book oCthc tfttBmatim coniifts^of three parts {the Fir(^ ^e%s the Myftery of Chriilb Conception and Birth ; the Second handlethof the Paflion , Suftcring , and Death of Chrifl , and ihcws how a man n>uft enter into Chnfti De^th , «nd V^ith dye and arifc again in and with him i alfo why ChriA mufl dye ) thr Third parcireateth of the Tree of Chnfiian Faith.

The Way to Chrift is a general Titlc,and contains thcle Trct« tifesji t/i^. 1. Oi Repentance, %» O'Rfieteratiot, ]. Of Kffgnatit^, if. Of the S^perjenfual Lift* y. A Dialogue kt ween the HtuminMed and uH'iliHpiitated Soul, The Book of the Eledi« onofGraceisoneb1^<h« A«'hor>. dearift Boclcs , it Aiewsthe depth and myftery ofEledion and Reprobation j it reconciles the S:eming Contradidoty places of Scripture, and that from the true ground > it gives a full and fundamental rati>(*dion to the cue Cbrifiian mind , and frees it from all thofc wilde, ftringe, Calviniftical conceits which do indeed captirat^ it in i^e HyCtc^ ry of Sftbel* TheBoofc of the four Com^jJcitions is a flxprt TreatlCe • It h aa Epiftle of Confolation againft Temptation } it (hews whence fadncfsand melancholy dejcdednefs of Soul cometh , and hovr ir is to be reHfted and remedied : thefe Treat: fes would he about to Sheers. The Fourth Part mlp'^t be the ISMfHtrlim x^^pum , which m « j y Comiaentary upon the Firft Book of^ii/'M called Genffis, chece' * in the Kingdom of Nature and the Kingdom of Grace are let forth in 'btir Monarchies and Hierarchies > it runs through all the Motions of TinK , and Cemrcth ia Eternity ^ this wUl be about !•• Sheets.

The Fifth Part might confift of His Apn^ogiet, v{\. onet* V, MaUha\a/ T^k^n ^-.contained in two Part* : the Firft concerning hmc Paffjges inhisBioiok Atnrr*} Und the Seaeod toucbing foaoe E e » Points Points in his Book of the Incarnation, -dj^. concerning the Eternal Purpofe,DecreCj & Elcftion of God j of the Perfon of Chrift, and the the Virgin Mayy» Alfo an Apology againft Gregory Richer Lord Primate oiGtrtlts^ about his Book, entiiulcd , Tht waj to Chrift. Alio a Confideraiion upon the Bock of //ai/w Steeftl j and likcwife an Apology againft Ifa'tas Steefel , and£^f^;;>/ Mcts touching Pcrfcftior. This part would contain abouc fifty iheets. V I. The Sixth Part would be of his Book of the tw« TcftamentJ, vi\ of Baftifm and the Lords Supfer. The Book of the Divine . ' Contemplation i the Holy Wccksj or Prayer'booki the Boofcof the 177 Thcofophick Queftions. Thefc Books the Author finiIhed not, they would be about forty {hccts* VII. The Seventh Part wo^Jd have all his Epiftles , with an c%»& and full Explication of all the hard unufual words , and alfo a general Index unto all his Books; the Sum of all would ainounc to about 5C0 fheets more oi: leflc According to the fixe of the Letter*

Thcofophick Queftions , I believe he would have therein com* prized the Sum of all his WritiEg>'» The Queftions arc thcfc*-^ The 177 Theofophifk^ S^fii^ns of Si V jr yHttis God without Nature and Crcatare-in Hia»* 1/1/ feif? W V a. What is tficAbyR of all things, where there t« no Creature^ being the Abyffal (^orunfearchablcj Nothing? ' • ji. What ii Gods Love and Anger ? how is he an angry "God, feeing he is the unchangeable Love > 4i What was there before the Ar>gels andCreation were ? %s What is the Ground, and the Efiencc whence the Angels were created ? What was the fame Power iri the Word of whifch Ni ; proceeded forth and tccamecfeatyral?-' •'■ •' '■ • ' * 6» What do the Angels officiate and 'a6'?'irid'Wli«fffore' dlj the Power of Gotl bring it felf into foi-mihgii ?'^ ■ i' ■ acdhitntelfaway from the Good ? ^.^ - 8. How could an An^cl become a Devil ? or whatls a Def il ? in what Effencc and Being doth he now ftand after the Fall .» 5. Whercfor^ did nor God, being he is>AJmighty/wlth-ftand lw(sr/tr/and hinder him from bccortiin'g a D«vfl >' . ^ ' -

t»« VV^bac did the Devil dcfite, thai hedepatted from Gods Love i 1 1 . What was the Fightbetwlxt Michael and the Dragon i what is Michael and the Dragon ? or how was the Concjueft and caft* ing forth effcfted i* II. How is (he Eternal Counfel of God to be confidered In the Divine Contemplation, feeing f^f spirit fearehet ball things^ yea the t/epths of the Deity ( as Sr, Paul fpeakcth , i Cor. 1. 14. ) and yet it {lands not in the Ability of the Creature^ and however it is well pofllble ? < i|. How was the cafling out of I«;(/<r and the Dragon brought to pafs i" whither is hethruft , fo that he can be without God, Thmfar being God filleth all things ? Or what is the foundation of Hell the Author where he dwclleth. hath given 14. What is Lucifen Office in HellVith his Legions ? hfs anfrver, I ^, Hath the foundation of Hell a Temporal beginning , or was it from Eternity ? or how may the fame fubfift internally or -not ? .', ■) ■ 1 6. Wherefore hath God poured forth fuch wrath^ in which an Eternal Deftrudion is to be ?

If, Seeing God is undivided, and remaineth Eternal , what is his working in the plaoe of Hell ? is there alfo a Certain Qocal] place of Hell or noi \%. Where is the Place of Heaven where the Angels dwell .> How is the fame SeVered and parted from Hell ? is the fame al« fo a certain [[circumfcribed] place ? How is it to.be underftooA? i^. What are the Dominions , or Thrones and Principalities of Angels, Evill and Good in the invi^ble World ? how is the Spiritual world of Eternity to be underftood in the vifible world? are they ;iiiro Severed by place and Abode > or what is the inward foundation ? . j lo. Whence is the vjfiblfi World created, feeing the Scripture faith, G»i bath made all thing's bj ha fford) ]iqw is the fame to"bc underftood ? zi. Seeing God and his \\ford is only Goodj whence proceeded the Evil in the Eflence of this World j for there are poyfonful Worm*, Beafts, Herbs andfTrces^ alfo; yc;nomin the Earth, and other things ? , ; . ■ 21. Wherefore muft there be ftrife and contrariety in Nature? xj. What is the Ground of the four Elements ? how was the Separation that one Element became font ?

z-f. Wherefore, and to what profit are the Stars created ? .,2,5. What is the Ground of the Temporal Nature-light , and of the darknefs ; from whence doth the fame atifc ? I.;!t .'A E ? I *^- What ti4 ^^ ^V &^«»»^* «^, What is the Heaven croatcd out «f che mldft o^ihe W** tcr > and what is the Separation of the Water above the Fuma* mem, from the Water underneath the Firmamea; t 17. What ts the Groand ot the Male and Female Kind in the Eflence ofthit World ? whence is the Conjunftton and Dciirc arifen > could nut the fatne be cA^^cd in one only Gruund n ithotit diftindion of Sex^ x%. What arc the Principles in the Spirit of this World, fram tJie uppernjoft to the loweriooft Being ? If What is the Sperm ot the Generation ot al] things > |0. Whic a the diftetcnce of the Sperm betwixt Metais,Sfan« and Vejgetabks, vt^. Herbs, Trees, and earthly things ? jt. Hoi^ k thefamc CopBlatiohatKi|Con}ur)diciiof thel^emaie and Male nature cft'cCied, whence their Seed and GtCMf^iii arifeth ? 3 %. What h the Tiftfture in the Spermatick Nature, whence the Growth and Luflre atifeth f

1 1 , Out of what are all the Creatures of the mortal Life Q>run{ forth and created ? J 4 What was the Afcheas and Separator of their Nature and Property which fbvmcd thcm^and fttil t(. chit day formcth them > J ;.What are the fix work-days of the Creation,and the Sabbath? ^6 What is the difterence of the naortal Creatures ? and what IS their Chaos wherein each Kind livcth, and wherein they are diftinft, and Severed one from another ? If. To what Hnd, or wherefore were the mortal Crcatitres Created ? 38, Whence wa? man Created as to the Body ? Lite of this World in him ? 4r. What is the iDf ^,or tutdi Image of God in Man, wherein ood worketh and dwellcth i 4t. What was Paradifc wherein God created Man ? Is the fame changeable and a Cieaiure, or doth it fiand ia the EterAal Ground.? f jrtn^ith ji man and woman together, as he did the other kin^s of Creatures > " 44 Was fhe fi. ft man in fuch Habit created to eternal Lifeor to Alteration ' * Mm Kw ** ° "" **"'* ^'"'f!^ ®'' I-'k«nf r$ was Adam before his Eve ? In

MWii.<' '^^ ^ ^^"^'^ *" ' ^^ ^* '^^ **** ^'^ '*^'" ^^ "*' neither ' Husband hor wifc^bvn b'-th? Tife 177 Huefunu Aiy 4<. Had Adun before hit £ve Manlike mcmbert, aad Aicb bonct, ftomack, guts, teeth, and all that wc now have ? 47, Uthac /ida/o was fuch a one as ne arc now, hew fiiould he in lucli manner and condition have been able to Stand wiihoitt Suftsring and Corru ption > 4S< What Ihatild hare been i4i^4ij'» Eating and Drinking in • Paradi/Gcal manner without care^ didrcrs^and fjirow, if be ha4 ftood out the Tryal ? 49* Should Adam in P>radife have eaten (wch ftuit as the Hea* venly Bating (hill bs after this time ? or of what fltould be have been Able to eat } Where ihould the fame have continued, (ocing ail the Beings of this World arc earthly and cranficory, and he only was aa eternal heavenly Image, and needed not the Vanity ? fo. Did four Blemems alfo rule in y^dnwinhislnnocency, or but one only in the likenefs of the four Elemenu i did he allp before he fell feel Heat and Cold ? fi. Should any thing have been able to have killed or de« ftr^rcd Adaarf

% X, What {hould have been Adams condition and eft ate upon Vhe Eartb> what fhould be have eaten if he had continued in Paradift? Sl» What was the £artb with its fruits before the Curre, when it was called a F»adife ? 54. Should the Propagation have been eft^cftcd wiihgut * Hw * Httikani Md ^HMMVjfeelng in the Refuirc Alon of the dead they ihail not4>e andmft man nor womAn^ but like to the Angels of God in Heaven i Mat. „^^g ^^ *». io« female di- }5.How could it have bin poflible that a man& vumi» fhould have A;;;^ ^gj^^ continued £ternaliy?will God change thefcCrcature&ofmeir.lceing in the Life eternal they (hall be like to the Angels ? was Adam «1(6 in the beginning created in the fame Angelical Form, or in another [Form or Iiuage^ then he fhall arife in,and live f^r ever ? }i$. What were the Trees in Paradife which were pleafa;9f to behold, and good to eat ? 57. What was the Tree of Life, and the Tree of the KnowMg of Good and Evil, each in its Power, Efience and Property ; 5 8. Wherefote did God create this Tree, feeing H^ knew well dial manwould oitcnd thereby ?

59 Wherefore did God forbid man ihatTree,wh«t was ihccaulc? to. Wherefore A10U Id man upon the Earth Kule over all the Beafis ^ how, and to what End could that have been ? tfi. Wherefore did God fay^ It unot gmtdtbat maajh^u'dbtakne ' whereas In the beginning he lookt upon all his works, and raidjTfeey <ir« vtrji §Md j yet of nttn he faith, *rii not nitd that this mufimldbt aim j wherefore wa» it ik)X good ? 21^ .\The 177 QuefiU)ts^ 6t. Wherefore caufcd God a deep flecp co fall upon Adam when he built a woman out o^ his Rjb ? what doth it mean ? 6^. How was the womaa owdc out ot Adam F nhjx doth, the Rib [taken] :Out of hi* iidc figaihe, of which Gcd a:adc his wife, as Aftfftrwritech. , - 6^. Did Eve alfa receive a Soul and Spirit from Adaas Soul and Spirit, or a new flrapge one peculiarly given of God.? 65. How was the parting of Adam into the woman cfteded ? 66. Why did AddM prel'ently cake his Evt to hira,and faid,^h*t /?« w;jf fe« ^';/Z' /* how rould he know her ? V' 67. What was ilic Serpent on ^he Tree of the Knowlcdg of Oood aod Evil which deceived Eve?

6%. Why did the Serpent perfwadc Eve^ and not Adam, to the Luft I'rocat] of the fruit? what was the iruit whereby they did both cat Death ? 6^. What was the Sin, and how fanoe it 19 be a Sin,, chat th^ fame is aa Enmity ot Gods? i .... -c 70. Why did not God hinder it from being eftedcd,^ being flc did forbid it them ? 71. How were the eyes of Adam and Eve opened, that they faw they were naked, which before they knew not ? 71. What was Adami and Evei Ihamejthat they hid themfclves " • '■ t • behind the Trees of Pacadife? whence came their fear andjerror? 73. How did Adam and hve really dye in the Fall to the Kmg^ dom of Heaven and Paradife,and yet live naturally to this world ? 74,What was the Voyce of God in thcWord when the day grew cool ? How did God recall Adam ? how is this to be underftoodi* * l\vinf 7^* What is the Seed of the Woman, and the bruifing of the Inoculation Serpent ? what did God fpeak agan into them ? was the famq or inzraf- ' nothing elfc but an outward Fiomifc^or ao ' Incorporation.of the

turf cffeftual working Grace ? .) ,^ 76. What is the Curfe of the Earth, what is thereby brought to 77. How was A«/«mand Et/C caft out of Paradifc Into this world? what was the Cherub with the Naked Sword before Paradife ? 78. Wherefore was thcfirft man born of a woman a Muftbcrer? 79. What was Cains »i\i Abeis oftlrring? wherefore did tjiey cfter? what did they Do thereby ? . 80. Wherefore was caim Murther for the offering fake ? wljat is the ground of it ? what Type are thefe two Brothers ? 81. In what Grace was the firft World faved without the Li^j*? what was their Juftification i" 8 X. Was Cain condemned for his fins ? what was his doubt or detpair of Grace? t| , Why did God make » m>rk on Cain, and faId,H« thai /?«/- etb Cain, His bland (haS be avenged feven-foU ? 84. Wherefore faid Umech (Cains SuccelFor) to his VVires, ZUta, and Ad^^ L^cch shall be avenged [event) aitdfeven-fttd, what doth this mean and (igniHc ? 8 J. What was thegreateft bin of the firft world ? %6. What is ihe Hen»chian life ? what is become ofHewcb , Co alfo ot'Mofes and Etias /

87. What doth Ntab's Flood Typyfic, and point out? 83. V Vhat doth Noah*s Drunkcnnefs ltgniHc,by rcalbn whereof he curfed his Son Uam ? 89. What is the Tower of Babel; »nd wherefore were the Speeches there altered ? ^0. What was the Covenant with Akaham concerning the Blefhng, and alfo the CircumciftoD ? 91. VVhat Figure is thcdcftruftionof Se»</tfw and Gommht; how was iteftcfted? 91. Wherefore was Lot'i wife turned to a pillar of Salty how is it to be underflood ? 93. Wherefore did the Daughters of Lot lie with their Father, and firft made him drunk, that they might be with child by their Father, whence arofe two potent Nations ; what doth this Figure fignifie ? 94. What doth the Figure of ,M(»^j fignifie, that he rauft be drawn out of the River, and be prefervcd to fuch a Great Office / 95. Why did the Lord appear to W(;/fi in a fire-flaming bufh when he chofe him ? 96. From what power did Mefes do his wonders before Vharachr 97. What Figure is the departure of the children of ifrael out of B^pt ? 98. VVhcreforc muft Mofes remain forty days upon the Mounc Sinai, when God gave him the Law ?

99. VVhat is the Law in one Sum ? 100. VVhat were the offerings of Mof» ? How was Sin blotted out, and appeafed through thefc offerings «• 1 01. What is the Groand of the Prophetical prophecy Irgs? By what knowledg and Spirit did the Prophets in the Old Teitament prophecy ? 101. VVhat is c/;»'(?, of whom the Prophets prophecycd in the OidTcftament; 103. What was John Bapiifl Chrift's fore-runner ' 104. What kind of Virgin was Mary (in whom God became Man) before (he conceived ? 195. Why muft J%«jr be firft efpoufcd to /e/^pfe , before flic conceived of the Holy Ghoft ? F f 105. How ai8 Th ly7 ^efiionsl 10^. How was GoJ, C^'^* 'he word) made Flefii } whac did he^ilTume from man ? 107. Why would God become Man ? could not he forgive man his hns without being incarnate ? X08. H jw was the Union of the Deity and Humanity brought to pafs in this Incarnation ? lOp. How was Chrift born of Ma^y unto this World , witliouc the breach of her Virginity ? how could Alarj after the Birth be a Virgin ? * Ol- Cun' »>0' Wherefore did Chrift * walk forty years upon the Earth ^eif.* bcfo;c he took his Office ? wherefore did he encicalc in Age, and

favour with God and Man , when as he was himfclfGodj and n:eded no Growing or Encreafine ? with water, when as he hmfclf was the baptifmc and the Baptizcr who ftiould baptize with the Holy Ghoft ? iix. Wherefore muft Chrift be tempted forty days after his baptifmc in the WilderneG ? what doth it mean that a God-irtan fhould be tempted } and wherefore muft the Devil tempt him be« f CHlti- fore he began his f works of Wonder ? ties. 113. How was Chrift in H:aven and upon the Earth at once? * Uitif, 1 14. Why did Chrift Teach * before the People of the King- dora of Heaven in Parables > I i J. Wherefore did not Chrift himfelf fet down hfs Gofptl in writmg, bat only Taught it , and left it to his Apoftles afterward to write down ? iitf- Wherefore muftcven the High Prlefts and Scribes, who taught the People, gainfay and oppofe Chrift , being always Bent to reproach and flay him ? why muft notthe worldly Magiftrate do it , or the common Crue ? 1 17. Why was there luch a procefs of Revlllngs , iilockings, and Scourging kept with Chrift before his Suffering ? wherefore did Godfo fuf^er it to be done ?

Chrift to be condemned } and yet he muft be killed by the Hcathenifh Msg'ftracy ? 119. Wherefore muft Chrift fuftcr, and dye? Did God icquite fuch an Avengc.iicnt for to be icconciled j and could not he otherwife forgive Sn ? lio. What 1$ the Figure of the two Murtherers which were hanged with Chrift upon the Crofs ; and wherefore muft Chrift dye upon a wooden Crofs, and no othciwife ? i»i. ti'ju did Chrift with his dying flay Deatli upon the Crofs, how was that brought to pafs ? The 177 ^uefiionsl ir^ IX*. Wherefore muft Chrift be nailed to the Crofs > and wherefore was Chrift's fide opened with the Spear , from whence ran forth water and blood ? what doth this figniHc in the Figure ? iijt Wherefore muft Chrift be reviled upon the Crofs ? 114, Was the Divine Power alio in that Blood wh'ch he (hcd forih upon the Harth ? I IT, Wherefore did the Earth tremble when Chrifl hung upon the Croft > 1 16' What doth the Datlinefs fignifie which at that time came above Qthe ordinary ccurfe of ^ Nacure ? 1 17. Wherefore did Chrift in his death commend his Soul into his Fathers haiids ? what is that hand of the Father ?

xx8. Wherefore did fomc convert themrelvcs,and Return jwhen they faw ihole things which were done at the death of Chrift, and not the High Pricfts ? wherefore rauft they remain blind , and ^ ^^ ^^ hardned as to * that work ? r^^^fj ^ iz^. What is the Dcfccnding of Chrift into Hell , where he -^^ overcame Death and the Devil ? rpork' I JO, How did Chrift preach to the Spirits wh'ch believed not inthcdaysofA/^M/? > xji. What doth Chrifts Reft in the Grave fignifie, that he muft lie forty hours in the Grave ? I j». Wherefore muft Chrift's Grave be guarded with Watch* men } what doth it Typific , that the High Pricfts would with. ftand and oppofc Gods Might, and i^ep Chrift in the Grave / ijj. Wherefore doth the Evangeiift fay, That the AngelvouU ed away the Grfat jione fr$m the dotr efthe Sepufcbrc} could not Chrift otherwifc hare rifen out of the Grave ? I J 4. What 1$ the Power of chrift's Refurreftion through death? How hath he triumphed over Death in his body ? what hath he thereby done .' 155. What Gate hath c&rj/? opened through Death in our Hu. manuy * into the Anger and Righrcoufncrsof God., through * Jz^inff^ which we may enter into God j How is this eftefted ? or through,

1 1$. What doth the journey [or Pilgrimage] of the two Difcipics from /frw/tf/f/w to Emaus fignifie, where they did bemoan thcmrelves , and lament in Great Anguifti for iheif Mafter,ard yet Chri(i waikcdwiih them^ at^tdthm queftms, and taught them, and jet they l^netv him not ? I j7. Wherefore did cbrifi firft appear after his Refurreftlon to a Woman, and not to the Difciplcs ? i^8t Wherefore did CM/2 after his Rcfurrcftion eat with his Difciplcs of the bridled Fijh , and went in unto them through a (hut door, and taught them ? F f i I39» Whcrt- 220 The 177 QueJiifMS, 139. Wherefore did not Chrift tftcr his Refurreftion (hew himftlt to Every one, but only to fome f 140. Wherefore d d Cfcr/f after his Refurrcftlon walk forty days upon the Earth ere he went to Heaven / 141, Whatiscfcj-i/^'j Alcention, tbathcwentup vifibly/ whither IS he gone, and where b he now .' 14V. What do the two men in v^hite Apparel Hgnifie, who faid j Te: m:» «/ GaliUe, -why (landyegsxjrg uf me Heavtn .» Tbit fsmt J(fH* which is ta^en up from you int» Htaveity fhsU come aism in Hire manner as yon baveftiu him fo int0 Heavm .'

143. Wherefore muft the Difciplcs of Chrift yet wait forty day* for the fending ot the Holy Ghoft ,' why was it not done prefcntly ? 144. Why muA the Difciples wait, and remain together in one accord till the Holy Ghoft came i 145. Whatis the Feaft ofPentecoft ? How was the pouring forth of the Holy Spirit t&c&ed? and how was the band ot tongues loofed in the Difciples of the Lord ? 1 4^. How is the DiverHiy of tongues to be underftood in them that they at one and the fame time (pake all Speeches together in enc only Scncc , that all Nations could underhand them ? 1^7. What profit is this pouring forth of the Holy Ghoft unto us : and what benefit is Chrifi'i Death, RelurrcAion, & Afccntion unto us; how may thefune aifo be wrought and brought to pafs in u« ? 148 What ii both the literal word and the living word (chri^) in this Diftufion or Effluence ; how arc they diftinguifhed, feeing they did not all hear the Holy Ghoft teach out of the mouth of the Apcjftlci ? For fome faid, Tbiy are fitll of wine [ Thefe indeed

did hear the woid^ of men , but not Chrift Teaching in his Kc • In the ^^9 ^°^ *^°*^ '^'^''^ himfelf teach prefent in the * Office of M' iilry'^f Prc^chingjand yet fittcth at the R ght hand of the Power cf God? ' »' rd ^"^ ^^ whom doth Cbrifi teach ? what is a Sbepheard in the Spirit wt na . QfQijyffi^ anj , Letter- teacher without the Spirit of cfcrij? each in If o. What is the office of the Keys, Mat. zo. How can the /ame be rightly ufed ? or who is worthy and capable cf this office of the Keys ? How is this to be undcrftood ? Doih cbrift himfelf hold them in the Office or Funftion ? and is he hinsfelf the Fundion ? or hath he given man liberty that he may forgive Sins without the Spirircf Chri^ , or how is the fame effefted / 1 5 r. What is the Teflaraent ofcbdft with the hft Supper with Bread and V Vine / How is cbfijl leally enjojcd ? what Fle& Thi 1 77 QttefiioHf* 221 and Blood is it, and what is the mouth to it ? i$i> Where is the place in Man , wherein cbu[l*s FJe/l) and Blood remaintch, as he himlclf faith, J^» 6, wbofoevtr latitb my /Itjb, and dmlieib vtj bh«iy be remalntth in me^ tid I in him ? Alfo, jfye JbiU Hift ut tbt fltjb of the Son of mm, and dm{ hu bloodt tbcu ye htvevo life inyw'i

I jj. How is, and bccometh taan to be a branch on the Vine of Chrifi ? How doth cbrifi dwell in him , and yet Ac at the right hand of God in Heaven ? How can he alfo Ht in Man at the right hand of God, and yet the outward man is not the fame ? 1^4. What kind of Chridian is a Titular Chrifi tan without Chri^, who only comfortcth himfelf , and applyeth the merits of Cbrifi to himfelf, but is not regenerated of CbYi(ls Spirit , and liveth « bcftially f Doth Chfi^ alio belong to him in fuch working * Cffnally or Doing } Or what doth he receive in the f Supper ofcbrift ,f i» *« 1 5 J. Can the Flclh and Blood QfCbrift be enjoyed of the faith- fl^f^^J ful without the * Teftamental Order and life .' or how may it be ff^nd. eftcded f t Or, Sai 1^6. Wherefore did Chrifi ordain and inftitute this Teftaraent, crament, and faid ; That fo often as we doit ^ we sbonld do it to bu Rtmtm'^ * without brmet * To what profit and ufe is it adminiftred with Bread and ^be right Wine, and not without the fame I or can it alfo be enjoyed wich« ^piifiolU out Bread and Wine .' caii/ifit-

J J7, Is the true real Teflamentai Enjoyment ftriftly. -bound tutmof" to the firft Apoftolical ufe ? or have men power to alter that * or- the Qrdider, a* it is come to pafs } nance. I ft. Is the Tcilameni aUb powerful and cfteftuai in the chan* * Ordi" ged Order or no > nance ^ or ijj. What do the Learned , when they revile and reproach /«/?//«/«• ene another far the exceeding precious Tellamenc of Chri^^ and on. for the Covenant of Grace , and give one another over unto the Devil for the fame.^Do they officiate the Fundion of Chrtfi ? Is it right or wrong / Do they this as the Minifters of Chrifi ^or whom do they fervc by doin^ thus ? i6c. What is the true mark of a right Cbriftian upon the Earth, whereby is he diftinguiftied from a titular Chiiftian i i/i. What is properly andexaftiya Ciiriftian within and without ? How is he a Temple of the Holy Ghoft , n whom the Kingdom of God is manifcft inwardly <* How doth he walk alio both in Heaven, and upon the Earth <* xtfZi What is the ^wticiET)-/^ upon the Earth in Cbnftendom ?

if J. What is Babei, the Beaft, and the wherein the Revelation ? U\, VVhac is the dcftruftion oE th« Buft > and how ihall the _. F f i ftme fame Seven'heacle<i ^eaft be caft into the botcomlers pit £ or A- i6$. How doth Chrlft then tajte po^eiltonofthe Kirgdotiij wficn this Beaft is flam ? \66. What is jhe ifuc Regeneration in the Spirit of Chi|ft / is the Tame wrought in this life-time or after this Jife-time ? ijSy. What is the dying of a true Chriflian, what dycih m him ? i68. What is the Dying [[ or death ] of a wicked man , being the tame is called an Eternal dying ? 1^9- Whither goeth the Soul when it feparates from ihc.Bc^y, be it faved or not .«^ 170. What do the Souls Do , and what is their life until the laft day > 171. What is the lail Judgtneat j or how fhall the fame be ef<« feacd? 171. How is the Kefurredlon of the Dead ? what is that which arifeth ? 173. How fhall this World perifh [orpaft away] and what re* maincih of it ? 174. What fhall be after this World when God fhall be All in All, wbmaH Domifiionaai Auihmty jhall be fnt dewn , a Cor.

X7f ■ What fhall the Saints and Damped Do, and npt do ? 176, Where fhall Hell be j and alCo the Eternal Habitailonof the Saints? 1 77. What fhall be the Eternal joy of the Saints, aid airo the Eternal pain of the wicked ? or may there be an alteratloiv.^' The Authors Preface unto thefc Queftions. ITu^rittcH, Tie natural man underftands nothing of the Spirit of God , it u afooii/hnefs nnto him , he cannot apprehend it j audit ia alfo V^ritten^ The Spirit of God fearcheth all things, yea the depths of the Deity. NowifMr.* fFtfeiing VcithoHt'Divifje Light /l^oa Id* ^o^^l" undertake to clear ^ and expound thefe Queftions , he (ball ^^^* not be able to do it \ nay perhaps he way ejitem it a fin to ask fttch deep que^ionty being he himfeif cannot u^dcT" fiand them* Therefore tve hid him to let them glone, and leave them L for thofeto ^honiGods Spirit (^rvhich fearcb all things through the fpifit of man) fhallgive the nndeyiiandrnri being it « an linpofftbilitj unto him , and alfo feems Im-^ fo(fibletohh»i But unto thofe that Love fefut , we fay [_and declare'^ that they maj/ very rtell be fearcht out^and under l}ood,and that it « no impofftble thing j for in a true Chrifrian d^elleth Chrifi, in whom all the treafares ot the hidden wifdom are minii^eh'ythefame^Chriftian^k^oweth them only in the Spirit ofChrifi^ but not.in hit cw/t felf ful Nature and Ability, As ^e alfo have cltarfy (xpoundedj and di" fcribed thefe quefiiom in a * peculiar Bookt indeed briefly , ^ ^y^^j and yet in our other Writings largely , and fuffciently r- Book the noHgh: and fo I commend the Reader into the Revelation Au hor

' ■* do not know, unUfshc fpcakj it of this Book of the 177 Qucfllons , and fo fpcaks intcntionally:but if he did finifh his Aniwer unto all ihi.fe Q^JcflionSjthe icft are either loft or k:pt back j for we have but 14 fuUy-anfMrercd, and the beginning of the I f. Yet In hts other Writlngc he hath truly & fundamentally anfwcrcd ihefc Qjcftiotis, yea more then RcalDn can aifct He that this Auth»rS Bo$ks dttB rtid^ A Vivim Light in'ihtArtd%thnttd\ Or elfe hit Reafm mil hut^ray^ Andgreapfor Light inikt mid-day^ But none will him cenfare or fcorn^ That is trulj of Soph-jih horny Fcr he that's meaning under flands^ is freed from Anti-chrift his kands, Into the Divine Mjflerj, Eternal one / the Nothing and the All GivQ Adam faint and fick a Cordial i'\ '\ In his diftcmper'd Age , and laft diftrcft, Open the Treafury of thy Goodnefs, O make his diflfonant Spirits Accord» And give's the Harmony of thy true Word.