Signatura Rerum (The Signature of All Things)

V l;^ 751 0"V Sig^KAlVT^ of all THl^gS: The Sign, and Signification of the (everall FORMS and SHAPES in the "Beginning , T^m , and (^ure of every Thing isj it proceeds out orEternity into Time, and again out of Time into Eternity, andcomprizeth All Mjfieries, Written in High Dutch , M D C X X 1 1. Printed by John Macock., for gjles Calvert , at the black fpread Eagle* at the Wdft end of P^hIs Church, i dj i . The Preifice of the Trafiflator to the Ra<3er. PlV. S^ Coarteons Reader , I iH • ^ T u uttctrta'in to me ^hethct the Anther -T^ / -^ i H T ^rote A Preface to this Treattfc or not : i^b /'( ^ *■ and I could ^ijh that the i it tie jpark^ of irtathiftg defire which iiin me ajtcr true k» 0 rv ledge, "^ere able to fvrlte any thirig which might he ryorthj of an In^ irodtution uHto this Book ; which is a trHeMijlicall Mirror of the highcH fVifdom^ for alhctt I have been trained nf tn the Schools of learnings and have wade fame frogrefs in the Tongues ^aifd Arts, according to mj mean capacity ^jet I do acknoWledg myfeifto he hut nn unlearned A. B. C. Scholler in Sophia'/ School.ihiit Would fain learn to read her Chrifts Crois line.

Indeed the heli Treajure that a mun can attain unto 'm this Worlds 16 true KnoWledg; even the knowledg of himIclf : for Man is the great Aiyslery of God , the MicroCofmjOT" the comfleat Abridgement of the whole 'Univerfe: he PS the Mirandurn dei opus, Gods Maftcr-peece , a living Emblem^ and Hierogliphickjff Eternity and Time ; and therefore to knoW Whence he «, and what his temporall and Eternal Beings and well being iSymufi needs be that ONE necejfary thing, unto which all our chief Study jbouldaym^ and in comparifon of Which all the Wealth of this world is hut lofs, and drofs. Hence Solomon the Wifefi of the Kings of Ifrael faith; Happy is the Man that findeth WiWome , and the Man that getteth Underftanding, for the Mtrchandife of ic is better then the Merchandife of Silver, and the gain thereof then fine Gdid; (he is more pretious then Rubies, and aU things that can be defired , are not to be compared onto her, &c. Thi^ is that Wifdome which dwelleth in Nothing , and y€t pofeffeth All things , and the httmble refgned S«hI is The Preface to the Reader. Hs ^laj'fellotv : this is the Divine allo^uj^ the Injpiratifin of the Almighty ^ the Breath of God , the ho/j VnElion ,^ Vchichfan5iifjeth the SohI to be the Temple of the holy Ghof}-, which inftruCiethit aright in ali things ; afidfearcheth 7 A 0ti^t) T» 9«« , the d.pths of God, 1 Cor. 2. lo.

This is theprctioHS Pearl , whofe beauty u more gloriCMS, and whofe vtrtne more Soveraign then the Sun : it is a never-failing comfort in all a^iUions , a halfame for all Sores, aVa.mcc3L for all difeafes f a fare antidote again (} sBpoyfon, and Death itfelf; tt ts that joy full and ajfured companion, twd guide j)\'hich ntvcr forfakes am.xn ^ but convoy es him throitgh this '*> alley of mifcry, and deathy iH~ to the blejfed Faradife of perfect Blifs. J f thou oikjft Vi'hat is the way to attain to this JVifdomt: Behold ! Chrifi \\>ho is the Way, the Truth, and the Life, telleth thee plainly in thefe words ( Luc. 9. 2 3. J If any man will conie after xne , let him deny himfelf , and take np his Crofs, dayly, and follow me ; or as he faith elfewhere, Unkfs ye be born again,ye cannot fee the Kingdom of hear ven : or ,is St, Paul fatth, i Cor. 5.18. If any man feemeth to be wjfe in this woild, let him become a fool, that he may be wife. HereiifJeth that fimple childlike way to the HigheSl H'ifdome , which no (harp Reafon , or worldly learning can reach unto ; nayit is fooUjhnefs unto Reafon , and therefore fo few go the way fofinde it : The proud SophiBers, and wifelings of this worlds have alwaies trampled tt underfoot Withfcorn and contempt , and have called it Enthujiafm, madnefs,mehncboly, whimfey, phancy, c^c, but wifdome is juf{ifiedofhe>' children.

Indeed every one is not ft for, or capable of the knowledge of the Et email and Temporall Nature in its Myfterions operation, neither is the proud covetoits world , worthy to receive a clear manifefiation thereof, and therefore the onely wife Cjcd{^'hogiveth W If dame to every one that Oik^h it aright of him ) Jbitih lockt np the Jewel in his The Preface to the Reader. hiejfed Treafurjy which none can open but thofe that have the Key^ which is this : viz. Ask and it (hall be given you, Seek, and ye rhallfinde, knock and it (hall be opened unto you : the father will give the Spirit to themthiit ask^ him fcr it. This is the true Theofophick^ School W-^hcrci^ this Ahthor learned his A. B. C. and unto which VVf muft go if we would ttndtrflandhis deep writings : for W-e mnji k,now that the Sons of Hermes , who have commmced in the Bighjchool of true A'fagick^, and Theofophy, hAve always Jpakf their hidden fVi/dome in a My fiery j and have fo coucht it under ShadoWSj and Figures^ "T arables, and Similies , that none can underfiand their obfcarely-clear writings , but thofe that have had admittance into the fame School ^ and have tafted of the Fea^ o/Pentecoft.

jlnd this doth not at allfeemfirange to the babes ofDi" vine Mercury , for the Mj (Series ofThjlofophy, Divinity ^ and Theofophyy mufi: not be profaned ^ and laid open to theview of the outward A firal Reafony which turnes all toits felvijh Tride^ Coveteoufnefs^ Snvy, Wrath, and cuning Hypocrifie-^ and therefore a parabolical or Magical Thrafey or Dialetl is the befl , and plaineji habit , and dyejs that Myfieries can have to traveli in up and down this wicked World : and thus Parables have a double and different rejpeii and Vfe, for as they do conceal ^ and hide Secrets from the Rude and vulgar fort , who are not able^ or T^atient to bear any thing but Vehat fuites with their common conceits and opinions, fo likewife^ . they do fweetly lead the mind of the true Searcher into the depths of fViJdoms Councel : They are at the cloudy Pillar of Mofes : they have adark^part^ and they have a light part , they are darkjo the Egyptians^ the 'Tharifaical Sons of Sofhifiry, but light unto the true Jfrael,.the children of the My fiery. And therefore whofoever will be a nur fling of Sophia, and learn to under jiand, and (peak, the language of fVif-

The Preface to the Reader. dome, he rmtfl be hsrn again ^ of, a»diat, the Tvord tf ivifdome, Chrijf fefui , the ImmsrtaU Seed : the ^ivUtc Effettce^^hich God breathed into his ParadiJJictU Soul mtift be revived, and he muft become one again with thaty Vphich he nas in God before he was a creature , and then his Eternall S fir it m^j enter into that ^hich is within the Vail, and fee not onelj the litteral , but the Mor^l ^ Allegorical, and Anagctgicdl meaning of the Wife and their dnrkfayings : he then J faj wil be ft to enter, not only in~ to Solomons Porch, the oxter Court of natural Phylofophjf,Sence,and Reafon', bnt Ukewife into the inW'ard Court of holy andjpirituul extrcifes, in divine underflandlng and knowledge ; and fo he may fief into the mofi inrvard and holiefl place of Tkeofophical Afyfieries, ^'hereinto none are admitted to come^bfit thofe that have received the high and holy UnfHon. But lefi I Jhould tranfgrefs in being too large, I ^'ill en^ dehvor briefly to hint unto the Reader >X>hAt thu Bookjiotb contain, albeit the Spirit offVifdom herein cannot be deliniated with Ten and Ink^, no more then a Sound can be ainted, or thefVinst grasped in the hollow of the hand : but fkj^ow that htrtin he doth lively decipher and reprefent unto thee the Signature of all Things, and gives thee the Contents of Eternity andTime ,Ani glanceth at all Mifteries»

Herein the Author fets forth fundamentally the Birth, Sympathy yand Antipathy of all Beings, how all 'Beings do originally arife out of one Eternal Aijftery , and how that fame My fiery doth beget itfelfin itfelf from Eternity to Eternity ; and likerotfe how all things, ^hich take their Original out of this Eternal My fiery may be changed into Evil, and again out of Evil into Good, ^itha clear and martifefi Dcmanfhation how Man hath turned kimfclf out €fthe Good into the Evil, and how his Tranfmutation is w gain out of the Evil into the Qood : Moreover, herein is declared the omward Cure of the Body ; lyow the outward Life may he freed frotrtfick^fs hj its Uk£nefs or Af^mu- The Prefafce to the Reader. Ute^ And be again i»trodHcedmto its first EJfence, Vehere al/o by "dfiay of ? arable or SimilUHde the Philofophers Scone is lively de{er:bcdfor the Temporal Cure j ■ and Om long with it the Holy Corner Scone, Chrift done^ for the Bverlasiing C»re, Regeneration, and ferfe£i Refiituticn of ail the trtie^fnithfnl, eternal Souls. In a Viford^ his in" tent is to let thee k.noTP the inward Power and Property by the oMtward Sign'^ for Nature hath given Mark^ and Notes to every thing, "^"hereby it may be ki^orrn ; and this is the language of Nature, "i^chich tclleth for ^hat every thing is good and profitable : And herein lleth the My fiery ^ or central Science of the high Thilofophical fVorl^i» the trne Spagirick^ Art, '^'hich confummates the Cttre not only for the Body, but for the Soul,

But let the Reader k^now,-, that the fharp jpecuUtion of his own Reafon will ftever pry into the depth of this Boo^, but rather bring him into a maz^ of d&abtfHl Notions ^ Vfherein he^X'ill bewilder himfelf, and think^t he Authors phrafe tediom,irkejom,andjirangc ; and therefore the underBanding lieth only in the manifefiation of that Spirit^ ^hich in the Day of Pentecoft gave forth the true fence and meaning af all Latt^uages in one : Now if that Spirit doth rule and dwell in thee, then thou may/l underjfand this Author in the dee pejl ground, according to thy cmeatural Confiedatton, Ifoth tn the Eternal and Temporal Nature ; btU if not, thefe things will be but as a Relation of Nif.es, and Chimera's unto thee. And therefore if thou beefl of a Saturnine property, dull and dark,]htit np in the houfe ofL\mz,foar not too high with thy cenfure andfcorn, Brreith a criticl^jpeculation of thy outward Reafon, left than fall indeed into the deep Abyfs ofdarknefs ; but wait patiently, till the divine Sol fhall fhine again in thy darl^ andfeJfijh Saturn, attdgive thee feme beams and glint pfes •f his SteruAl Light, and tljen thy angry Mars will be changed into pure Love-^^eal, and thy prating pharifaical and hypocritkai Mercury int<i a muk^^ milde, andChrifii-

The Preface to the Reader. an Speaking of Gods fVorkj and fVonders in the difpeftfation oj b:^ ivifdom ; a»dthj dcuhfuIyUnfet/cd JupitCtppi/l ' he turr.^d into a Flerophorj', or mofl full affurance of true joj^ayidfaviag comfort in thy Rtligion • thj ejrth/jVenus into heavi nlj Loze^ and thy eclipfed mtttahle Luna into the f^ye, perfe^^and cr i ft nUine fir earns of Light ^Life and Glory. Bnt the proud Scorner that will take no Warning is of Lucifcrs KegimenT^ Vfhofaw the Ady fiery of Gods Kingdom tofland in methnefs^ jimplicity^ and deep humility^ and therefore out ofhi6 pride would ajpire to be above the divine Love and Harmony of obedience to Gods fVi/ly andfo fell into the Abyfs of the darkjVorldy even into the out' mofi darknefs of the fi^H ?rinciple^ which ttv call Hell, )Xhere he ar.d his Legions are Captives^ from which the Alrnighty God of Love deliver ui, Atuen . Jlnd folwill end'^ith the ^ords of the Author at tlje conclufion of the Book^^ where he faith thus : I have faith" ^^ fully with all true admonition reprefentedunto the Rea' " der what the Lord of all "Beings hath given me ; he may " behold himfe If in thisLookjng-glafs Within and Without^ '* andfo hefifallfnd What^ and Who he is : Every Reader^ *' be he good or bad ^will find his profit and benefit therein': ^^ It is a very clear Gate of the Great My fiery of all Be- *' ings ;

by Glomes fiomments JCuriofity and Self -Wit ^none *' pjcll be able to reach or apprehend it in his own ground ; *' but it may very well meet gnd embrace the true Seeker, ** and create him much profit and joj, jea be helpful unto '* him in all natural things, provided that he apply himfelf " thereunto aright, andjeekjn the fear ofGody feeing it is ^*yet a time of Seeking, for a Lilly blojfometh upon the ** mountains and valleys in all the ends of the Earth : He that SeekethjFindeth. Andfo I commend the Reader unto the Grace and Love of feftn Chrifi, in Whom 4re hid all the Treafures ofwifdom and Knowledge

Yours in the true Service of all Chriflian Love, How that all ^hatfoevtr is jpoken of God without the kttowledg of the Signatttre,is dumb, and without finderJianding^ and that in the mind of man the SigaatHre lieth very exaElly cempofed according to the * £ fence ♦ . _ of all E fences. all Beings, LL whatfoever is fpoken,vvrlttenjOr taught of Godjwithout die knowledg ot the Signaturcjis dumb, and voyd of underftanding -y tor It proccedeih only out of an Hiftorical Conjefture, from the mouth of another, v.hcrein the fpirit withcut knowJedg is dumb •, but if the Spirit doth open unto him the Signature^ then he undcrftands the fpeech of another j and further underftandeth how the Spirit hath manifefted and revealed it feU (out of the Effence through the Principle } in the Sound with the voycc. For that I fee one iofpeak,teachjpreachjani write of God, and albeit I hear and read the fame, yet this is not fufficient for me to undeiftand him ; but if his Sound, and Ipirit out of his Signature and Similitude,entrcth into my own Similitude, and imprinieth his Simili' tude into mine, then I may underftand him really and fundamentally, be it either fpoken or written, if he hath the Hammer that can ftrike my Bell.

1. Hereby we know, that all humane properties proceed from One,, that they all have but one only Root and Mother, ellc one man could not underftand another in the Sound, for with the Sound or Speech the Form doth note and imprint it felf into the fimilitude of another -, one like tone or found catcheth and mo* veth another,and in the Sound the Spirit imprinteth his own fimilitude, which it hath conceived in the Effcnce, and brought to form in the Principle. 5, So that in the word may be underftootl, wherein the Spirit 5 SignatHra Rernm. QoLV^iil " Or farm*~ hath * concelved,ekher in good or evil j and with this Signature editMf', he cntreihinto another rams form, and awakeneih alfo in the or original, other fuch a form in the Signaturcifo that both forms do mutually ly\ut forth aflimulate together in one fuim, and then there is one Comprcitfelf. henfion , one Will , one Spirit , and alfo one Underftanding. 4, And then fecondl/ we underfland that the Signature or Form is no Spirit, but the Receptacle, Container, or Cabinet of the SpiritjWherein it lieth j for the Signature ftandeth in the EffencCjttndis as a Lute that lieth ftill, and is indeed a dumb thing, that is neither heard or underflood ; but if it be played uponjfhen its Form is underftood in whatforra aiwi tunc it ftandeth, and according to what note it is fet. Thus likewife the Signature of Nature in its form is a dumb Eflence, it's as a prepared Inftiru*- ment of Mufick,upon which the Wills- fpirit playeth^ wliat firings he toucheth, they found according to their property.

5. In the humane mind the Signature lieth moft artficially compofedjaccording to the eflence of all EffenccSjand man wants nothing but the wife Mafter rha:; can ftnke his Inftrument,vvhich is the crue Spiiit of the high Mie'ac of Eternity j if that be quickned in man, that ir ilir and ad> in the centre of the mind^ then it »p , playeth on the Inftiument of the humane Form, and even then Froceed- ^j^^ ^^^.^ j^ ^f uttered with the found in the word j As his Inftruethpromthe ^^^^ ^^^ p^^ j^^ ^1^^ ^ ,^g of iiii « Incarnation, fo Ic foundcth, and moHth. j-^ jj iiis knowledg 5 the inward minifefteth idelf in the found * Or, Con- Q^- jj^g word , for that is the Mmdes natural knowledge of it ceptio/t, j-j.|£^ 6. Man hath indeed all the forms of all the tlirsc Worlds lying in him.j for he is a compleat Image of God, or of ihc Being of all Beings'/mly the order is placed in him at his Incarnation j for there are three V/oik-mafters in him which prepare his Form [or Signature, ] vi\f the three-fold Fiat, according to the three Worlds ; and they are in Contcft about the Form, and the Form i$ tigurizcd according to the Coutcfl j which of the Matters holds the predominant Rule,and obtains ic in the Eff:ncc,according to that his Inftrument is tuned. and the other lie liid,and cnaae behind with their found, as it plainly {hews icfclf.

7. So Toon as man is born mto this woild,his fpirit playeth up' on his inftrumentjfo that his innate genuine Form [or Signaiotc] in good or evil is fcen by his words and Converfation i for as his Inftrumcnt foundeth, accordingly she fenfes and thoughts proceed from the eflence of the mind, and lo the external fpiritof the will js carried in its behaviour,as is to be feen both in men and beaflsj That there is a great difference in ihs Procreation,, that one Brother and Sifter doth not as tlic other. 8. Further we are to know, that albeit one Fiat doth thus keep the upper hand, and figurizcth the forni according to it felf, that yet the other two do give their found, if their Inftiument be tut played upon; as it is feen, that many a man, and alio many a beaft, albeit it is very much inclined either to good or evil, yet it is moved either to evil or good by a Contra-tunc, and dotli often let its inbred Signature [or Figure] fall, when the Contra-tune is played upon his hidden Lute, or Form 3 As we lee that an evil man is often moved by a good man to repent of, and ceafe from his iniquity jwhen the good man doth touch and flrike his hidden Inftrument with his metk and loving fpirit.

9, And thus alfo it hapncth unto the good man, that when the wicked man Arikes his hidden Inftiument with the fpixic of his wrath, that then the form of Anger is ftit red up alfo in the good man, and the one is fet againft the other,that fo one might be the _ Cnrc and Healer of the other. For as the Vital Signarore, that is, as the form of life is figurized in the time ot the Fi4t at the Conception, even fo is its natural fpirit, for it tskcth its rife out of the EfTence of all the three Principles, and fuch a will it doth aft andmanifefi uut of its property. 10. But now the will may be broken J for when a ftronger co' oKth, and araifeth his inward Signature with his introduced Sound and WUls-fpirit, then its upper Dominion lofeth the Power,Right, and Authority ; which we fee in the powerful influence of the Sun, how that by its ftrength it qualifieth a bitter and fowr fruit, turning it into a (wcetnefs and pleafantnefs j in like manner how a good man corrupteth among evil company, and alfo how that a good heib cannot liifficiently {hew its real genuine verrae in a bad foil ; for in tbe good miJi the hidden evil laftrument is awakened, and in the herb a contrary EiTence is received from the earth ; fo that ofit- times the Good is changed imp an Evil, and tbe Evil into a Good.

lU And now look ! as itftandeth in the power and predominancy of the Quality, fo it isfigned and marked externally in its outward Form,5ignatute or Figure i Man in his fpeech, will and behaviour, alfo with the form of the members which he hath.and muft ufe to that Signature, his inward foim is noted in the * form * //^ /^t of his face ; and thus alfo is a beaft,an herb,andthe trees; every or Phf/iozt thing as it is inwardly [jn its innate vertue and quality] fo it is n^y^t^ outwardly figned ; and albeit it fall out, that oft- times athing is changed from evil into good, and from good into evil, yet it hath its external Charader^ that the good or evil Ohat is the change) may be known* B % i&. For iz. For man isknortrnhet-eihjby h^dayly praftifei, alfobyhis courfe and difcourfej for the upper InftrumenCj which is mo ft ftrongly drawn, is always played upon; Thus alfo it's with a beaft that is wilde, buc when it is over-awed and tamed, and brought to another propcrty,it doth not eafily fliew its firft innate formjUnlefs it be ftirred up, and then it breaks forth, and appears above all other forms.

ij. Thus it is likewifc with the herbs of the Earth j if an herb be tranfpianted out of a bad foil into a good, then it geiteth foon a flronger body,and a more pleafant fmell and power, and fhewcih the inward Efl'ence externally , and there is nothing that is created or born in Nature, but it alio manifefteth its internal form externally, for the internal doch continually labour or work ic felf forth to manifeftation j As we know it in the power and form of this world, how the one only Effence hath manifeftcd it felf wich the Extern Birth in the defire in a Similitudejhow it hath manifcfted it felf in fo many forms and fhapcs, which we fee and know inthe Stars and Elements, likewile io-thc living Creatures, and alfo in the Trees and Herbs. v 14, Therefore th€ greatcft Underftanding lieth in the' Signature, wherein Man C'^i'^. the Image of the Greaceft Vertue) may not only learn to know himrelf, but therein alfo he may learn ro * /^. know the Effence of all ElTcnces ; for * by the external form of all Creatures, by their inftigation^inclination and defire, alfo by their found, voyce and fpeech which they utter, the hidden Spirit is known j for Nature hath given unto every thing its Language, according to its Effence and Form,for out of the Effence the. Language or Sound arifeth, and the Fiat of that Effence formetli the quality of the Efl'ence in the voyce or vertue which it fenderfi • P^egeta' forthj unto the Animals in the Sound,and unto the *Eflentials in hleS' fmell, vertue, and form.

15.' Every t-hing hath its fnouth to manifeftation j and this is the languag€ of Nature, whence every thing fpeaketh out of its ' property, and doth continually manifeft, declare, and fct fpith it felf lowhacit is good or profitable ; for each thing manifcftech its Mother^ which thus ^iveth the Effence and the Wall to. the Form. .'iiUfiii ■■■■'. fic3d R , «■.• , ■ ' *-■' i^J''^(i"^'^ - y-i'-'Jisi:-tuuiTini\ (foil;' •il bne -.booa ;•:<-! h o;!i •!:.'; . iX. Of the OppofttioH4»d Combate i» the Efftnce of all Effences^ whereby the Ground of the Antipathy andSym^ pathy in Natnre may befeen^ and alfo the Corruption and Cure of each thing. li^Eing then there are fo many and divers Formi, that the ^^ one doth ever produce and afford out of its property a kj will different in one from another, we do herein underftand the Contrariety and Combate in the Being of all Beings how that one doth oppole, poyfon,and kill another, that is, overcome its Effcnce, and the Spirit of the Effence, and introduce it into another form, whence Sicknefs and Pairis aiife, when one Effence deflroyeth another. ». And then we underftand herein the Cure,how the one hcaleth another, and brings it to health ; and if this were not, there were no Nature, but an eternal Stilnefs, and no Will ; for the Contra-will maketh the niDtion, and the original of the Seeking, that the oppoficc Sound jeeketh the Reft, and yet in the Seeking it^tb only elevate, and m jre enkindle it felf,

I. And we are to underftand how the Cure of each thing conlifteth in the Aflimulaie j for in the Aflimulate arifeth the fatifjfpftion of the Will, vl\, its higheft Joy ; for each thing defireth q.Will of its likenefs, and by the Contra-will it is * difcomficed j * MnAt but if it obtaineth a Will of its likenefs, It rejoyceth in the Afli- ^iJ^, mulate, and therein falleth inro Reft, and the Enmity is turned into Joy. - > • ^ -f. For the Eternal I^atiiife hath produced nothing in itsdefire, fave a likenels out of it felf > ani if there werenotan everlafting Mixingjthere would be an eternal Peace in Natuve,but fo Nature would not be revealed,and made maaifeft , in the Coiubate it becomes maninifeft; fo that each thing elevates it (elf, and would get out of the Combate into the Still Reft , and fo it runneth ro ar|d fro, and doth thereby only awaken,and ftir up the Combate. 5,. And we. ifind clearly in rhe light of Nature, that there is no bewer,helpand remedy for this Oppofition, and chat it hath no higher CurCj then the liberty^, that is, the light of Nature, >vhich is t^e defiie of the Spirit.

, 4* And then we findjthai the Effence cannot bs better remedied ' ^ ' B 3 then then with the Aflimulate j for the Eftcnce is ft Being, and its dc- (ire is after Being j now every tafte dcfireth only its like, and if itobtaincih it, then its hunger isfatisfied, appeafed and eafed, and it ceafcth to hunger, and rejoyceth in it felf, whereby the Sicknefs falleth into a Reft in it felfj for the hunger of the Contrarieiy ceifeth to worfc. 7. Seeing now that mans life ccnfifteth in three Principles, w\. in a three-fold Eflence, and hath alfo a three' fold Spirit out of the property of each EflencCj-ui^. firft,according to the eternal Naturejaccording to the fires propertyj and recondly,according to the property of the eternal Light, and divine Ellenciality ; and thirdly, according to the property of the outward world ; There" upon we are to confider the Property of this threefold Spirit,and alfo of this three'fold Eflence and Willj how each Spirit with its Hflencc introduceth it felf into ftrifo and iicknefs, and what its Cure and Remedy is. 8, We underftand, that without Nature there is an Eternal StUntfs and Refi^ vi\. the Nothing j and then we underftand that an eternal Will arileth in the Nothing, to introduce the Nothing into Something} that the Will might £nd, feel, and behold it felf.

wherefore we know that the Will feeks it felf, and finds it felf in it felf; and its fecking is a delire, and its finding is the eflbnce of the defirc, wherein the Will doth find it felf, 10. It findeth nothing fave only the property of the hunger, which is it felf, which it draweth into ic felf ;' that iy, it draweth k felf into it ^qU^ and tindeth it felt in it felf; and its attraftion kito it felf nwketh an overshadowing or darkncfs in it, which is not in the Liberty, vi^. in the Nothing j for the Will of the Liberty overfhadoweth ic felf with the eflence of the defire, for the defire maketh eflence, and not the will. 11. Now that the Will muft be .in daiJtnefs is its Contrariety, and it conceiveth in it felf another Will to go out from the darkj nefs again into the Liberty j-yiq;,. into the Nothing, and yet it cannot reach the Liberty from without it felf, for the defire goeth outwards, and cauleth fource and darknefs j therefore the Will {"underftand the re- conceived Will) muft enter inwards, and yet there is no feparation. 1 1. Fot in it felf before the defire,is the Liberty, vi^. the No* (Mng, and the will may n&t be 4 Nothing, for it delireth to vaxaX' fitft it (elf in the Nothing ; and yet no manifeftaiion can be cfFcfted, fave only through the eflence of the defire ; and the more the rc-conceived will defireth manifcftation j the more

ftrongly and eiigerly Cat dcfire draweth Into It (blf, and maketh in it lelf three Forms, i)i\. the Dcfire, which is aftringcHt, and maketh hardnefSjfor it is an enclofing,whence coldncfs arircth,& the atiradion caifeth * Compunftion,& ftirriog in the hardnefs, *Or,S'f;»^ an enmity againft the actraded hardnefs ; The attradion is the fccond Form, and a cau(e oi motion and life, and ftirreth it felf in the Aftringency and Hardnefs, which the Hardnefs, vi\. the * Enclofing, cannot cndare, and therefore it attradeth more ea* *CmtYa£ligetly to hold the Co npunftion , and yet the Ccmpunftion is tf», or Cowthereby only the ftronger. ftrkiemjf. xj. Thus the Compandion willcth upwards, and whirletli crollv¥ife,and yet cannot eftcd it; for the hardncfsjf /X, the defire, doth ftay and detain it, and therefore it ftandeth liije a Triangle, and tranfvcrted db, which (feeing it cannot remove from the placej becometh wheeling, whence arifeih the mixture in the dc' fire, v/i^. the cffence, or multiplicity of the defixcj foriheTurft-' ing maketh a continual Confufion and Contrition, whence the Angalfti, vi\. the Pain, the third Form (^or fting of Scnfc] ari^th. 14. But feeing the dcfire, v»\. the Aftringency becomes only the more ftrong thereby, (for from the Stirring arifeth the Wrath ani Nature, vi\. the Motion,^ the firft will to the defire is made wholly auftcre and a hunger, for it is in a hard Compundire dry Eflbnce, and alio cannot get rid and quit of it, for it feU maketh the bflenctr, and likewife pofl'^fleth it , for thus it finderh it felf [ iove and now out of the Nothing in the Something, and the Something is ^ggcr Far yet its Contra will, for it is an unqoietnefs, and the free will is a cher and ftjlnefs. so/t.'}

ly. This is now the Original of Enmity, that Nature oppofcth the free will, and a thing is at enmity in it felf j and here we underftand the Centre of Nature with three Forms ; in the Original, vi^. i:i the firft Principle, it is Spir'Ui in the fecond it is Love , and in the third. Principle Efence ; and thefe three Forms arc called in third the Principle Sutphttr , Meuury , and 16. Underftand it thus- Sul is in the firft Principle the free will or the Lubei in the Nothing to Something, it is in the Liberty without Nature ; Vhur is the defire of the free Lubet, and maktth in It felf,in the Phur^ vi\ in the defire,an Effence, and this Eflbnceis Auftereby reafon of the Attraftion, and introduceth it felf into three Forms fas is above mentioned,) arid fo forward into the fourth Form,T//x into the fire j In the ?hw the Original of the eternal and alfo external Nature is underftood, for the hardncrs is a Mother of the fharpnefs of all Effences, and a P:e- fcrver of all Eftences v cue of the Sul^ vi\. out of the Lubet of the Liberty, the daikangoiih becomcth a ihininglight j and in the third Principle, i/ix in the cuiward Kingdtnij $ul'is the 0)'I of Naiure, wherein tne Lite burneth, and every thing groweth,

I'/. But now ihe Phur ^vi\.\.\\t defirCjis not divided fron^ Suit it. is One Wordjone Otiguial alfo^and one Hffence j but it fevers it, felf into two Propel l.ies,^'^^.lmo Juy and Sorrow, L.ght and Darknefs J fur it mafceth two Worlds, vi\f a dark fire- world in the Aixfterenefs, and a light fi;e-world in the Lubei.of the Liberty j for the Lubet of the Liberty is the only caufe that the fire Ihineth, for the Original hre is dark and black, for in the fire-lhine in the Original the Deity is undeiftood, and in the dark fife,z//^. in the Anguifti-hource, the Original of Nature i> underftcod;,and herein we do fuither undetftand the Cure. 1 8. The Source is the Cure of the free Lubet, I-yix. of the ftill Ecernlty 3 for the Stilncfs findcth it felf alive therein, it bringeth it felf through the Anguilh»iource into Life, vi\. into tlic Kingdom of Joy, namely that the Nothing is become an eternal, Life , and hath found it ielf , which cannot be in the Scilncls. 19. Secondly, We find, that the S«/, vi\, the Lubet of the Libcrcy,is:the Curcr of the delire,i//X. of the Anxious Nature j for the Luftre of the Liberty doth again (from the enkindled Kre ouc ot Nature^ fhine in the dark Anguilh, and lilleth or fatiateth the Anguilh with the Liberty, whereby the Wrath cxtinguiflieth, and the Turning Orb ftandeth fti]l,and in fleadof the Turning,a Sound is caufed in the Ertence.

ao. This is now the form of the Spiritual Life, and of the EPfential Life i Sul is the Original of the Joyful Life, and Phur is tlie Original of the Eircntial Life ; the Lubet is before and without Nature, which li the true Sttl 5 and the Spirit is made manifeft in Nature, iji\. through the Source, and that in a two- fold Form, vi\. according to the Lubet of the Liberty in a Source of joy, and according to the Anxious defircs Lubet 5 according to the Aftringency,Compunftive, bitter and envious from the Compunftion,and according to the Anguilli of the Wheel,wholly murtherous and hateful i and each property dwelleth in it Ic If, and yet they are in one another i herein Gods Love and Anger is underftood, they dwell in each other,and the one apprehends not the other, and, yet the one is the Curer of the other j underftand through Imaginatmi for the Eternal is Magical. ai . The ^cond Form in Nature •, in Etcrni y Is the Orb with with, the Compunftive bitter Effencesj for there arifcth the Chap.2« Sigmtura Rerum, 9 Eirence,underftand with the Pcrturbacionj for the Nothing is ftill without motionjbui the Perturbation makcth the Nothing Aftivc:

but in the third Principle ^ vi%, in the Dominion in the Hflence, and Source of the outward world the Form is called Meicury , which is oppcfite, odious, and poyfonfull, and the caule ot' life and ftirring,alfo the caufe of the fcnles ; where one *glance may * 7-; , t. conceive it felfin tl^e Infinitenefs ; and then alfo immerle it felf n^^^It thereinto { where out of One oncly the Abyflall unfcaichable //f » and infinite multiplicity may Arife, - "^ ^ It, This Form is the unquietntfs and yet the feekerof Reft j and with Its feeking, it caufeth uiiquietnels ; it makes it felf its own Enemy , its Cure is twofold , for its defire is alfo twofold, vi^. according to the Lubetuf the liberty j accoiding to the ftilnefs and metknefs : and then alfo in the hunger according to the Riling of Llnquictnefs and the finding of it felfj the Root dtlireth only joy with the firft Will , and yet it cannot obtain it, fave through the oppofite Source : for no Joy can Aulc in the Still Nothmg, itmuft arife onely through motion and tlevation, that the Nothing findes it ielf.

i3» Now that which is found defireih to enter again into the will of the Still Nothing, that it may have Peace and Reft therein i and the Nothing is iti Cure , and the wrath and poyfon is the Remedy of the Seeker and finder j that is their life which they finde i an example whereof we have in the poylonful gall, whence in the l.fe arifeth joy and forrow , wherein we alfo underftand a twofold will, vi\. one to the wrathful fire and anxious painful life to the originall of nature, and one to the light-life, vi^- to ihc joy of nature J this taketh Its original out of the eternal nothing. 14, The firft wills Cure is the Lubet of the Liberty ,if it obtains that, then it maketh triumphant joy in it felf j and the wrath in the hungry dcfire is the Curer, and helper of the other will> viz. the will ot Nature : and herein Gods Love and Anger is undcrftood, and alfo how Evill'and Good are in the Centre * of each ^ . life, and hew no joy could arife without forrow , and how one is the Curer of the other.

original out of both thefe, viz. out ot fuch an eflence, viz, out of the moiher3 viz, the Spirit, which hath both ihefe properties in it, and is a fon of the properties and alfo a lord of the fame } for in him confifts the power, he may awaken, which he pleafe j the properties lie in the efTence and are as a well conftituted life, or as an Inftrument with many * ftrings, which ftand ftill , and * Or, fiythc Spirit, viz, the Egrcflc is the Real Life, he may play upon ca. io SlgMAtura Rernm. Chap.j, the inftrument as he pleafeth ; in Evill , or Good; according to Love or Anger ; and as he playeth,and as the Inftrument found* eth, fo is It received of its Contra- tenor, vix^. of the Aflimulate. x6* If the tune of Love be ^Wytd^vi\. the Libei tics defirc^then is the Sound received of the fame Liberty, and Lovc-Lubec j for it is its pleafing relifhj and agreeable to its Wills defiic i one Lke. Lubet taketh another, 17. And thus likewife is it to be underftood of the Enmity, and Contra- will ; if the Inftrument be ftruck according to the defire to Nature, v'fK^. in the wrath, anger, and bitter fallhood, then the fame Contra-found and wrathtul defire receives it ; for it is of its property, and a fatiating of its hunger, wherein we underftandthe Delire of the light,and alfo of the dark World j a twc-fold Source and Property,

* OtjGod, ii*s called * Good j and the defire to Nature maketh it felf in it felfdarkjdry, hungry ,and wrathful, which is called Gods Anger j and the dark WorldjX-i^. the firft»PrincipJe, and the light World the fecond Principle. jp. And we are to underftand, that it Is no divided EfTence, but one holdeth the other hid or clofed up in it, and the one is the beginning and caufe (>f the other,alfo its healing and Cure ; that which is awaked and ftirred up,that gets the dominion, and manifefteth it felf externally with its Cnarafter, and makerh a Form and Signature according to its will in the External after it felf. A fimilitude whereof we fee In an enraged man or beaft ; albeit the oiKward man and beaft are not in the inward world, yet the * Nature, outward nature hath even the fame forms j for 'it arifeth origi- * fVffild* nally from the * inward, and ftands upon the inward Root. go, The third Form is the Anxioufncfsjwhich arifeth in Nature from the firft and lecond Form, and is the Upholder or Prcferver of the firft and fecond ; it is in ir felf the Iharp Fiat j and the lecond Form haihthe Verbitm, v'l^. the property to the word,and itconfifteth in three Properties, and maketh out of her felf with the three the fourth, t;/X, the Fire 5 In the Extern Birth, t/;^. in the third Principle it is called Salvor Salt,according to its matter;

but in its Spirit it hath many Forms ; for it is the Fire -root, the . Great Anguiih, it arifeth betwixt,andoui of the Aftringency and Bitternefs in the Auftere Intraftion ; it if the Effentiality of that which is atirafted, viz. theCorporality, or Comprehenfibility ; from Sulyhur it is Brimftony, znd (TomMcrc/tij a blaze or flafli j it is in it ielf painful, viz,, a fharpnefs of dying, and that from the fliarp Atiraftion of the Aftringency ; It hatha two-fold Fire,

Chap. 2. SignMura Rertim, U one cold, another hot ; the cold ariftth from the Aftringency, from the Iharp Attraftionj and is a daik black Fire ; and rhe hot < ^ . - • arifeth from the foith.driving'Compunftion in the Anguilli in Pi- S the defire after the Liberty, and the Liberty is its Enkindltr^ and ^ ^'r'S'^" the raging Compunftion is the Colds Fires * Awakener. ^"»'*j? t 5 1 . Thefe three Forms are in one anurher as one, and yet they K'tjty, are but One, but they fever thcmfelves through the Original in. ^-^'k^"^'^^'* to many Forms, and yet they have but One Mother, viz. the de- "' ^'^J^'*" firing Will to manifeftation, which is called the Father of Na*- ""^'^* ture, and of the Being of all Beings. 3 a. Now we are to confider the Husger of the Anxiety, or the Salt fpiiit,and then alfo its fatiating or fulfilling ; The Anguiih hath in it two Wills from the Original of the fiiftWiil out of the Liberty to the mamfeftarionof it fclf , vi\. the firft Will is to Nature, and the other re-concei^ed Will is the Son of the Hi ft, which goeth out of the manifeftation again into it felf into the Liberty J for it is become an Eternal Life in Nature, and yet poffefleth not Nature efl^ntially,but dwelleth in it felf, and penetrateth Nature as a tranfparent Shine, and the iirft Will goeth * outwards, for it is the dehre of manifeftation ; it fcekcth it felf » ^ . /) out of it felf, and yet amaffeth the defire in it felf j itdcfirethto f-r'/r^ Educe the Internal out of it felf. "> it Jeff.

3 J. Thus it hath two Properties •, with the Seekng in it felf it maketh the Centre of Nature ; For it is like a poyfon, a Will of dreadful Afpiring, like a Lightening and Thunder- clap ; for this Defire defireth only Anguifh, and to be horrible, to find it felf in it felfj out of the Nothing in the Something j And the fccond Form proccedeth forth as a Flagrat, or produced Sound out ofitlelf; for it is not the defire ofthefirftWill to continue in the horrible Death, but only thus to Educe it felf out of the Noihingj and to find it felf. 34» And we underftand by the Centre in it felf, with the Afpiring Wrathfulnefs, with the wrathful Will to Nature, the dark World J and with the Egrefs out of it felf to manifeftation, the outward World j and with the fecond Will out of the fir ft, which entreth again into the Liberty, wo underftand the light World,or the Kingdom ef Joy, or the true Deity. Sy. The defire of the dark World is after the manifeftation, vl^. after the outward World, to attraft and draw the fame Efien- ^ tiality into it,and thereby to fatisfie its wrathful Hunger ; and the defire of the outward World is after the Eflenceor Life, which arifeth from the Pain and Anguifh.

j5. It's Defire in it fclf is Oie Wonder of Eternity, a Myftery, or Mirror, or the Comprehended of the firft Will to Nature. C a 37. The 3^ S^igtiAtHra Rerum, Chap.2. J 7, The outward Worlds defire is Sulphur y Mercury, 3nd Sal ; for fuchan Effenceitis in u(elf, z/;;^, a hunger after it felf, and is alfo its own Satisfying; for ^«/ dcfireth PW, and Pfe«>' deiireth Mercury, and both thefe defire S<x/; for Sails their Son, which they hatch in their defire,and afterward becometh their ha* bitation, and alfo food. 38. Each Defire defireth only the Effeniiality of Salt according to its property j for Salt is diverfe j one part is fharpnefs of cold, and one part fliarpnelsof heat; alfo one pan Britnftonej and one part Salniter from Mercury. l^. Thefe Properties are in one another as one, but they fever themfelves, each dwelling in it felf j for they are ofadifterent Eflence, and when one entreth into another, then theie is Enmity, andaFlagrat. A Sitntlicude whereof we may underftand in Thunder and Lightening, which cometh to pals when the great Anguifhy\%. the Mother of all Salts,underfland the third Form of Nature, doth imprefs it felf, which cometh to pafs from the Afpeft of the SuHjWhich ftirrcth up the hot Fires form, fo that it is Penc tratlve, as the property of the fire is j and when it reacheth the Salniter, then it enkindleth it felf j and the Salniter is in it felf the G:eat Flagratin Mf^fw/jr^ viz.

the Flaih, or Compunftion, which entreth into the Coldnefs, fo alfo into the cold (harpnefs of the Salt-fpirit 5 this Coldnefs is exceedingly difmayed at the fl ifii of the Fire, and in a trice wrappeth or foldcih up it felf in it felfjWhence arifcih the Thunder-clap(or the Tempeftuous Flafh, which giveth a ftroke in the Flagrat) and the Flagrat goeth downwards, for it is heavy by reafon of the Coldners,and the Salnitrous Spirit is light by reafon of the Fire, which QSpirit] carrieth the Thunder or Sound fide* ways, as is to be heard in Tempefts and 1 hunder ; prefently thereupon cometh the Wind or Spirit out of all the four Forms one againft another> for they arc ail four enkindled in the Penetrating Flagrat j whereupon followeih Hail and Rain i the Hail foldeth it felf together in the Coldnefs, in the property of the cold Salt-fpirit ; for the Wrath attrafts to it felf, and turns the water to Ice, and the water arifeth from the raeeknefSjX/i^^ from the defire of the Light,for it is the Effentiality of the meekncfs ; this the cold ralt-fpirit doth congeal into dro}'s,aiiddiftills it upon the Eaith. for before the Congealraent it is only as a mift, or fteam, or as a vapour, or damp.

40. Thus we fee this Ground very exadly and properly in Thunder and Lightening ; for the Fla(h,or Lightening,or Ethc* rial Blaze, goeth always before, for it is the enkindled Salniter ; hereupon foiloweth the flroke in the Flagrat of the coldnefsjas ye fsC;(o foon as the flroke is given the Aftringenc Chamber is open? Chap. 3*' Signatura Rerum, 13 ed,and a cool wind foUowethjand oftentimes whirling and whcelingjfor the Forms of Nature are awakened,and are as a Turning Wheel, and lo they carry their Spirit, the Wind. GHAP. III. Of the Grand Mj/flery of aU Beings i I. ^'"^Ourteous Reader, Obfcrve the meaning aright j We I undcrftand not by this Defcripiion a beginning of the ^^ - ^ Deity, but we fhew you the manifeftation of the Deity through Nature ; for God is without Beginning, and hath an Eternal Beginning, and an Eternal End, which he is himfelf, and the Nature of the inward World is in the like Ellence from Eternity. z. We give you to underftand This of the Divine Effence ; without Nature God is a * Myfietyj underftand in the Nothing, * Mji(ieii* for without Nature is the Nothing, which is an Eye of Eternity^ um. an Abyflal Eye,that ftandcth or feethinthc Nothing, fcr it is the Abyfs ,• and this fame tye is a Will, underftand a longing after manifeftation, to find the Nothing j but now there is Nothing before the Will, where it might find Something, where it might have a place to Reft, therefore it entreth into it felt, and findeth it felf through Nature,

3. And we underftand in the Myftery without Nature in the firft Will two Forms j one to Nature, to the manifeftation of the Wonder-Eye-, and the fecond Form is produced out of the firft, which is a defirc after Vertue and Power, and is the firft Wills Son, itsdefirc of joyfulnefs. And underftand us thus i the Defire is Egreflive, and the Egrefs is the Spirit of the Will and De* fire, for it is a Moving, and the Defire mafeeth a* Form in the * SmiliSpirit, -yi^. Formings of the Infiniteneis of the Myftery, tude^ LH^e" 4. And this Form [or Likenefs] is the Eternal Wifdom of the nefs^orSig' Deity J and we unHerftand herein the Trinity of the only Deity, nature, . whole Ground we muft not know^ how the firft Will arifeth in the Abyfs from Eternity, which is called Father ; only we know the Eternal Birth, and diftinguifH the Deity, vi-:;^. what purely and meerly concerneth the Deity, or the Good, from Nature, and Ihew you the Arcanum of the greateft Secret Myftery ; namely, . haw the Abyfs, or the Deity, manifefteth it feU with this Eternal C 3 Geueu . jj^ Sigmtura Rerum, CnAP.g.

Generation ; for God is a Spirit, and Co fubtil as a thought or will, and Nature is his Corporeal Eirence,undeiftand the £ter. * Palpable. "*^ Nature j and the outward Nature of chis vifible * comprc- ' henfibie World is a Manifeftation or extern Birth of the inward Spirit and Effcnce in Evil and Good, that is a Reprelentation, Refemblance, and typical Similitude oi the dark Fire, and light World. 5. And as we have above (hewn you concerning the Original ot Thunder and Lightening with the Tempcftuous Stroke ; (b likewife the inward Nature of the inward World is, and ftandeth in the Generation : for the outward Birth taketh its Original from the inward j the inward Birth is unapprehenfive to the cieature, but the outward is apprehenfiveto it j yet each property apprehends its Mother whence it is brought forth, 6' As the Soul comprehendeth the inward eternal Natare, and the Spirit of the Soul, vi^. the precious Image according to God, * ^""j ^P' * Comprehends the Birth of the Angelical light-world, and the frehendcthj Sydereal and Elemental Spirit comprehends tlie birth and proor Cancel- pcrty of the Stars and Elements ; every Eye feeth into its Mother vetht whence it was brought forth :

7, Therefore we will fet you down the Generation of all Ef*. fences out of all Mothers and Beginnings, how one generation ' proceedetb from another, and how one is the Caufc of another, and this we will do from the eye- fight of all the three Motliers. 8. Let none account it impoffible,^ feeing man is a lifecnefs according to and in God, an Image of the Being of all Beings j and yet it ftandeth not in the power of the creature, but in the might of God ; for the Sight and Science of all Eftencesconfift alone in the cleareft Light. p. We have made mention before, how the Extern Birth, fj\, the EfTence of this World confifts in three things, vi\. in Sulphur, Mersury, and %al : Now we muft fet down and declare what it is, feeing that all things arife from one Original, and then how its inward Separation is efFeded, that out of one Beginning many Beginnings are produced i this is now to be underftood, as is before mentioned, concerning the Centre of all Eflcnces, 10, For Sulphur in the eternal Beginning confifteth in two Forms, and fo alfo in the outward beginning of this world : v'i\^

* Or, in the lnternal,thc firft Form, vi\. the $«/, * confifteth in the EStdndeth. ternal Liberty ; it is the Lubet of the Eternal AbyfSjT/ii^. a Will • Or, To or an Original to the Dcfire ; and the other Original is the Dethe nature fire, which is the firft motion, vi\, an hunger to the Something j ofthePreg- and in this fame Hunger Is the Eternal Beginning to the ' Prcginawjs. nant Chap.j. SiinatHTA Rerunt* ij nam Nature, and It is called Sulphur^ t;i^. a Conception of the Liberty jV/^. of the Good,and a Conception or Comprehenfion of the deiire, x/i^. of the auftere Attraftion * in the deiire. * Or jW'ith, II. Sul in the Internal is God, and Phitr is the Nature 5 for it maketh a brimftony fpiric: as is to be feen externally m the property of Brimftone jfor its lubftance is a dry conftringent matter,and is of a painful anxious forth-driving fiery property ; it at* trafteth eagerly and hardly into it felf, and parcheth up as a dry hunger, and its painful property doth eagerly and anxioufly force it felt forth : the Caufe and Original is this, becaufe it ftandeih in two Beginnings, V!\. in the property of the Defire, which is an Attraftion ; and in the property of the Light or Liberty, which is forth- driving, or prefling to the Manifeftation, through the defire of Nature.

iz. The Defire, vit^^ the Attradion maketh Hardnefs, and is the Caufe of the Fire, and the Lubet is a Caufe of the Luftre or Light of the Fire : Sui is Mght, and Phur maketh fire, yet it cannot be reduced alone in Sulphur to fire and light, but in Mircury^ and at lafl in Sal, which is the real Body , but not of the Brimftone, but of the Eflence and Water : And (o underfland, that in the firft Defire, which arifeth in the Lubet of the Liberty, all things are, and are made Subftamial and Effential, whence the Creation of this World is proceeded 5 and we find herein the property of the Earth, fo likewife of all Metals and Stones, and alfb of the * Aflrum^ and the Origin j1 ofthe Elements, all out of one * Stars. only Mother,which is the Lubet and the Dcfirc,whence all things proceeded, and flill proceed. 15. Vov Mercury \s generated in Sulphur) it is the Severing, vi^.of Light and Darknefs from one another,the breaking Wheel, and Caufe of the various Divifion or Multiplicity : it fevcreth the dark Efl'emialiry from the Effentiality of the Light, vi\, the Metals from the grofs, aflringent, dark,ftony,and eaithly property ; for the property of the Defire giveth and maketh dark Effence, and the property of the free Lubet maketh light EflencCj vi':^, Metals, and all ofthe fame kind and refemblance;

14. Mercury hath in the beginning * of his Birth three Proper* * j^; ties, vi\. theTrembling in the Aufterenels, and Angu'Po from the hard imprefltng ofthe Aftringent hari Defire, and the Expuljfon ofthe Multiplicity,vi!?;,.thc elTen'ial Life •, for the Defire attrafteth very hard unto it felf, and the Attraftion maketh the Motion, or fting of Trembling [ or horrible Compundion,] and that which isiraprefled Is the Anguifh j but if the Liberty be therein comprehended,^ it refufeih it, and there arifeth the Original of Enmity ,and the Severing, that one Form fevereth from anotl»er ^ and a two- fold Will arifeth. i f . Foi- i^ Sign^tMra Rerum. Chap.;. I (. For the Lubet of che Liberty doth again fet its defire into the J>cilncls,x'J^.into the Nothing, and doth force again out of the darknefs of the Defites Auftereneli into it lelf, t/i^, into the Liberty, without the wrath of the Lnmicy, and lo it hath only Iharpcned It felf inthe Aufteie Impreflion in Mercury , thatic is a moving feeling Lite, and that kt, Liberty is Iharpened fo that it becomes a Lultre, which is, and cauleth a Kingdom of Joy inthe Liberty, and lo underftand us, that the Spirits Doaiinion,viz.ihe

* Or Sub' Spirit and the * tffence doth thus Sever. ftance[ ^6, The Eftence rcmaincih in the Impreflion, and becomes material J that is, not God, but gold, or any other metal: according to the property of ihefiift conception in the Su/phur, or Scone, or Earih! out of the defires own peculiar property j ail * Boyling, according as the fitft * Sude in Mercury j for no mettai can be generated without Salniier : which is the Flagrat in Mercury ; which alio becomes material in the Aftrmgent Impreffion, and divides it felf in the Severaiicn ; one Part into brimftone , another into Salnltcr, and a third into a Salt fliarpnefs : whereas yet there cannot be any corporeal eft'ence in all ihefe : but only the Spirit of theEflencej the Hflence proceedeth wholly out of the Death through the Mortification, which is eftefted in the great Anguilh^jf thelmprtffure, where there is a dying Source, which is the Mercurial Life, where the Salniiral Flagrat arifetb, as an opcning,difplaying Fialh j for the Liberty,viz. the proper- * Or Se- ty of the Eternal Lubet, doth there* Severize into it felf, and faratti it yet the aitrafted Eftcnce out of the Lubet of the Liberty continufelf in it ech all along in the Comprehenfion of the Attradion in the Ajitf ftringent auftere daik Anguifli : Now if the Wrath entreth fo

vehemently into it felf, as to raiCe up the Salnitral Flagrat, then it apprehendeth the Eflentiality of the free Lubet in it felf,whence arileth the Flagrat j for the Wrath there apprehendeth the Mecknefs, which is even as if water were poured into fire, which giveth. a Flagrat ; and thenthe Wrath of the great Anguifli dyeth, and with the Flagrat the Joy afcends, and the Flagrat is out of Mercury^ or out of the Anguifli of Death, and becomes alfo material, but by rcafon of the Liberty it changeth it felf into white, which is Salniter ' Now if the Hre, viz. the horrible anxious fliarpncfs> doth again ccme into it, then the Salniter is difmaycd,and giveth * Report 3 a * Repulfe j for the firft Property [which was] before the Death Clajh, is again enkindled with the Brimftony-fpirit j a fufficient refem- blance whereof you have in Gun- powder, which is the matter of thefe Properties. • ly. Further we are to know the Dying with the Enkindling of the Fire, all which is done in che Flagrat ; for it is a Flagrat to Chaf.3. Signet ur a. Rerum, ^7 Death, and Co Life ; one pare immerfcch it fclf into the propyl ty

of Death, vl\ into the Wiaih ot the Auftere Defiie •, and the other parr, which is from the Lubct or Love- efl'entiaJiiy, arifeth up in chc Kingdom of joy ; but being that there hapneth alio a mortitying in the Free Maiciia f albeit it h no mortifying, but a tedeemm^ from tlie Wrath, tor the Materia of the Libe;ty will be free from the Wrath j tht.rcupon this Materia * falleth down- ^ Sin^ethit, ward, which is water j and it ib not of the property of the Wrath, but the Wrath holds it captive in ic felf; but they are fevered from one another in the Eflcnce aoid Source j the V/raths tflence givoth earth and ftones, and the Eff^nce of the Liberty is water, which atifeth with the-, enkindling ot the £re through the mortifi* cation out of tht meekneis of th; Light, 1 8. But being tliis WatCi- doth alio leverize it felf in the Salnitral Flagiat, and before the balnicer all was mutually enwrapt together, thereupon it obtaineth divers Properties in the Separa*- tion, and there is a diverfity of Water 5 and this various diverlity of Properties givcch in each property alio a bodily or Corporeal Effence, all according to the hrft Separation of Mercury u\ Sulphur i for in the Mortiticaiioa in the Salnitral Fiagrat two things are etFefted and come forth, vi'X^ a Life, and a body of the Life ; underftand, an Efl'ential, and a life-lels, fenfe-lefs Body, whofe Materia u mortified in tbeFlagrat: Thus there is a diverfity of Water, and a diverfity of the Life,and a divei fity of the * Body, or of the. Materia , as each body is, fo is alfo its elTential * Curpuit Spirit. *

ip. Now we mufl coniTder this from the firfl Original j as, I , from the Lubet of the Liberty, and 1. from the dcfire to Na^ cure, or the manifeftation of the Abyfs. 2«. Firft, In the Salnitral Flagrat there is produced through the Anxious Mortification a Sulphrous water from the Anguifh which affordeth a Brimflone,as we plainly lee,and all whatfoever is of the like fort and femblance, 21. Secondly, There is generated from the Aflringeni auftere, ^ attraftive in-drawing Property a Salt-water •, its Materia is Salt : if it be again imprefTed through the fire or heat, then it turneth into Salt ; and all whatfoever is fharp and attradivc, be it either in Herbs or Trees, proceedeth thence J for there is as much diverfity of Brimftone and Salt, as there is variety of tafle and fire, to be found in all Creatures, Herbs and Trees j alfo all whatfoever liveth and groweth, hath Brimflone and Salt j for the faltifh property attrafteth, and preferveth the* body; and* CorPUS the Brimftone hath in it the Oyl or Light, wherein the free Lu- ' bet to manifcftation confiftctb, whence the growth arifeth. o Sign At ur a Rerftm, Chap.;.

2^j ^ Th'irdl/, There is brought forch through the Salnitral Fla*- etat out of the property of the bitter compundive Attraftion^ in the firft Impreflioa in the Spirit, an earthly property of water j its Materia is Earth ; for the fam; arifeth from the dark Efl'cntiality where the Darknefs doth imprcfs itfelfin the firft Deiire, wherein the Darknefs arircth,as is before jnentioned : Thus it begetteth out of its property in the Impreflion a tnift,fmoaky fteam, or vapour, which the Flagrat in the Salniter apprcliendeth, and its EfTence is difmayed or dyeth, and falleth downvi/ards ; this is the Materia of the Earth,albeit the Earth is not of one only Sort, but hath in it all whatfoever became Corporeal in the Flagrat,all which fpnngeth through the Death of the Earth, according as it was enwrapt and driven together in the Creation into a Lump, as we plainly fee, 23, Further, We areto confider of thehigheft /^.'fd^w^a^ vi\, of tne Heavenly EiTentialy, and then of the precious ftoncs and metalsjwhence they all do take their rife and original, feeing that • all things come out of one Mother, which is the Lubet and Defirc of Eternity to its own manifeftation.

24, Now as concerning the uncorruptible Eirence of Corporality, the fame arifeth alfo in the firft defire to Nature, yet in the Imprefiiion of th? free Lubst, and goeth ail-along through all the Forms even into the higheft lliarpnefs, where it retireth again into it felf, as a Life out of the Fire : the Eternal Fire is Magical, and a Spirit,and dyeth no: ; the Liberty is its Enkindler, but the eternal Nature is its fliarpnsls j this fame EiTence lofeth the Wraths property in theLight: it is in the fame fire as a dying,yet there is no dying, but an entrance into another Source, vixj. out of a painful defire into aLove-defire ; it yeeldethalfo Spirit and Effencefrom the Fire-fpirit, and the Eflcncc of Meeknefs from the Light. z%. For that which dyeth to the Fire,or fiuketh through death, that is divine Eflence • and it is cftcfted likewife through the Salnitral Fiagrat of the divine joyfulnefs, where the Property Trembleth in the Joy of Meeknefs, and immerfeth it felf through the death of the Fire,which is called Gods Anger,and quencheih it, fo that Goddwelleth in amcekLight 3 and tlie firft property to the enkindling of theLight is fire, and wrath of the eternal * Gtvcth^ Nature, and * maketh the dark world. pelieth^ox ^g^ jhe Properties of the firft Mother in the Lubet and Deafaidilb, fire do alfo divide the.v.fcives in the Salnitral Fiagrat of Joyfulnefs into diftinft parts, as is to be lecn in this outward world j it yecldeth alfo Water,but of a very foveraign eflence, and it refeniblech only a fpirit of a pleafant lovely defire : Ihisis the Water of

Chap. 3. SignMura Kerum, jp which Chrifl: told us that he would gi-yc tu lodr'tnki and rvhofoeve/ Jheulddrinii the jan.e^ it jbuutd Jprirg up in him to a fountain of etty^ai 27. It retaiiicih alfo in the Flagrat of the Difclofure the fiery Propeity, which is called H(<it/e«, in which the Wonders of the divine K ingdcm of Joy are known and nianifeft j and in the w atry Property {^it retaineth^ the plealant Spring,oi Paradiie 5 for in the Heiy [Property] the eteinal Element arifeth, and ic is the real Jtflence of the divine Corpoiality, v\ herein confifts all whatfoever may be known in God, as is fufficicntly and orderly cleared at large in our other Writings of the Divine ReviU" ttoUy treating of the Divine JVtfdom, and 01 the Divine Eternal A' hy^'al Birth : And now we will turn us to the Eflcnce of the outward World,X'i\. to the a.anifeftation of the Ecernal,x'i:^, to Mc tals. Herbs, and Trees j fo alfo to Men, and Beafts, i8. We fee that the Merals have another manner of body then the living creatures, or aie otherwife then tiie earth and lloncs are .- Now Reafon a^keth. How the Original of every thing is, feeing that in the beginning all arore oui t f one Mother, and yet the Eternity hath no Temporal beginning : Hci e we muft again confider the Mother of the firft Pregnatrefs, where,and how one

Eflencc feverech it felf from another,vi^.the Inchoative from the EccrnaljTimc frcm Eternity, and yet they ftand mutually in each other, but are fevered into two Principles, vi%f into the Kingdom of God, and of this World, and yet All is Gods: But lecing Chrift calleth the Devil a Frince of thU n'orld^ and we alfo arc able to declare how far, and in what he is a Prince, and that this world is not his * own,but he is the poorefl creature in this world, ^^ _ ,, and alfo not at all in this world : ^Jy ^^^

29, Now therefore look upon the firft Ground, upon the Mo- ^^ '* ther, which hath thus generated all creatures ; fo alfo the earth, ftoncs, and ail metals ; her Property confift* in a fpiritual Sul' phur^ Mercury ^ and Saly and all whatfoever hath had beginning is arifen in and out of her Impreifion;and inchoatively thereupon came forth with the firft form of the Mother,T/?\, with the Aftringent Atcradion, through the Fiat into a Crcatural Being, and aftordeth a diverficy of Efl'ence and Spuir, according co the firft * Ov^the properly of the Separation^ properties 30, As firft, The high Spirits, which were created out of the f <?«t of Free Lubet in the Defire, in the Fires property, vz\. out of the which they Centre of all Effenccs, and had in them the * Properties of both 1^(76 c'ntt' the eternal Worlds j but thofe which after their corporizirg [or ted^badin crcaturizing] remained with their Defire in the Property of the /^w both Free Lubct, and introduced their Will out of the Fire into the theEternal D % Light imlds^ 5© SignAtnra, Rerum, Chap.;. Light, ihey became Angels j and the other, which introduced their Defire again into the Centre Qvi'Kj into the Auflere Properties3 tliey became DevilSj viz, Ouc-cafts from the free Lubet out of the Light, 35 is mentioned in other Writing'?.

31. Therefore the Devils have neither the Kingdom of God, < nor the Kingdom of this World in Pofl'eflion j for in the begining of the Creation this world was created out of both the inward PropertieSjWherupon theDevil hath now only theWraths Part in Pofl'eflfoo, tiie other profiteth him nothing j and thus he is in the world, and alfo not in the world, for he hath but one part thereof in Pofleffion, from the other he is caft out. 3 1. After the Creation of the higheft Spirits, God created this vilible World with the Stars and Elements as an Extern Birth out of the Mother of all Eflbnces, all which proceeded out of the Eternal Beginning, and took a Temporal Beginning : for here we are to confider,ch3t the Eternal Pregnatrefs moved it relf,and enkindled its own Form [^or Similitude,] where then the one became Corporeal in the other , but afterward God created the Earth, wh ch we are thus to confider of, &c 55. The firft defire to Nature imprelTeth it felf, and introduceth it felf with the Impreflion into three Forms, viz, into 5'«/«< phur. Mercury, and Sal, and in the Impreflion all become rifing and moving, which is not in the Still Nothing, and fo forceth it •Or unill' ^"^if sven into the higheft Anguiib, even * unto the Salnitral Fla- ' grzij where then is the Original of the Fire : Thus the Source

whirleth in it felf, as a boyling of water upon the fire; for the AuftereDefire is attraftive, and the fiery is expulfive, which is a Sulphur ; aad the Aftrmgent Attraftion is a wrathful Sting for Compunftion,3 viz, a Contrition ; and yet it is held by the Auo flerenefs, that ii cannot move away, whereupon it is painful, and cauCcth painjas if it were wheeling, or Teething, which yet is only Spirit without Eflfence, which cometh to pafs in Mercury ^ and is Mercury his own form. 34. And there is che Separation of two Wills, viz, one remaln- • eth, and is the very anxious Effence, being ic originally arifeth from the Deiire ; the other, which arileth out of the Lubet of the Liberty, r.tireth back again into it felf into the Liberty, and yet * there is no parting, fundcring or dividing from one another, but thus it goeth one with another all along through the enkindling of the fire through the Salnitral Flagrat, where with the enkindling of the fire the death is effeded in the wrath of the fire, where the S««rcc dyeth, afjd yet there is no death, but a hfceners of dea^h ; and yet the real eternal and temporal Death is in that wife,cven there the Liberty apprehendeth ir felf in it felf,and the

Chap«3*' Signattira Rernm, 21 Death orFlagrat fallethdovvn iiiro the Liberty as impotent, and freely refigns it felt, and the Spirit, t/z\. the Source (underftand the very tharp fiery anxious Source) becom:s material, and relaineth only an eifencial working, like to an inpotenc defire ; and in the enk-ndUng of the fire inthe Saliiitral Flagrat each Property fevereth it lelf in it felf, and the whole Materia is particularized, vi\, to metals, done'* and earth. 3 J. The higheft* Metal, as Gold, arlfeth from the Liberty, * Or, The which is compnzed all along in the Fiagrat in the Aftringent bighefi or Imj9refflire,and ic is not free from the Materia of the Heft, for all chiefeji Is comprized or enwrap: up together ; but being the Liberty with Metals. the Sutyor Lights propcrcyj is comprized or comprehended therein alfo, thereupon Sui is expulfive to the manifeftation of it felf, as 'tis the property of the Liberty fo to be j Hence it comes, that metals grow, and not the grofs hard ftones, which are too hard comprized in the Impreffion out of the wrathful Eflentiality, and have too little Sitl in them. 35. But as concerning the precious Stones, with their radiant Luftre and great Vertue, th: lame have their Original in the flalh of the Fire, where Life and Death Separate i as when one part by reafon of the dark Eflentialicy defcends^and the other by reafoaof the Liberty afcends, and yet all is brought into Ef* fence in the Fiagrat ; fo that the fame flilh or glance becomes alfo material in the Fiagrat; and therefoic they arc hard, and of a blinking glance, like an Eye; for fo alfo is the original of the Eyeor Sight in the 'Womb, when the Life enkindleth ; all * b^^. according ro the Right of Eternity,

37, And therefore they are of fo great Power, Efficacy and Vertue, in that they are fo nigh to the Deity, and bear the incor* porated Names o? the divine Power in them ; as alfo Gold is nigh unto the divine Eflentiality, or heavenly Corpjrality : if man could open [or difclofej the dead Body, and reduce it to a * flying moving Spirit, whichonly can be effcfted through the * Liquid i Divine Motidn, then it fhould be feen whac it could be, which no ReaFjn beleevetb or uoiderftandeth without divine Sirht Tor Vifion.] 38, Further, we are alfo to condder of the other Metals and MineralsjWhtch in like manner do thus take their Original ; but in the Salnitral Fiagrat each property is fevered ; as vve fee that the property of the Fire and Light is divers, and all from the firft Imprefliion, where before the Impredion the L'lbet and Defire of the Liberty ftand miicually in each other, as a CbaoiyS. Cooiplaxion of great Wonders,where all Colours, Po.vers and Vertucs are contained in this only CHAOS, or Wonder-Eye, which CH40S 22 Signdtura Rerum* Chap, 4, is God hlmfelfjf ;\. the Being of all Beings,whoihus manifefteth himfeU in Particular Beings with the Eyes of Eternity 3 each Materia is an Effence according to the Spirit, whence it was generated j and if it be enkindled in the Fire, it yeeldeth likewife fuch a Light as the Spirit is in the Eflence.

39, And thus alfo we are to confider of the Metals ; what kind of Spirit each of them hath, fuch a Glance and Luftre it yeeldeth * Corpus. ^"'^ ^^^° ^"^^ 2 * ^od^y it hath, 40. As the mind afteth and moveth the thoughts and fenfes from the highcft to the loweft, and comprehends and commands bythe thoughts from the higheft to the loweft 5 even fo the Eternal Mind hath manifefted it (elf from the higheft Majefty, even to the lowermoft £meaneft, or outermoft thingj vi\. unto the greateft Darknefs j and this World, with the Sun, Stars, and Elements, and with every Creatural Being, is nothing elle but a Manifeftfttion of the Eternity of the Eternal Will and Mind j * BoyUng^ anjj jj jj ^^^ \^ ^\■^Q beginning, fo it ftill ftandeth in its *Sude and md grow- Vegetation, and fo it ftill putteth forward to Light and Darknefs, mg; yvalm- jq ^^\\ ^^^ Good j and all things confift in thefe firft three mg and Forms, vi\. in Sulphur, Mercury, andSa/, as one degree orderly waxing, after another j for fo likewife are the Quires of the Spirits j alfoof th« Stars, Trees, Herbs, and of all kinds whatfoevcr have been, and are j fo alfo the inward Heavenly Quires with their diftindion.

Of the 'Birth of the Stars, and four Elements in the Metalline and Creatural Property^ 1, A S is before mentioned. All Things proceed out of One /A only Mother, and fever thcmfelves into two Eflences, J- •* according to the Right of Eternity, z/«\. into a Mortal and an Immorral,into Life and Death, into Spirit and Body j the Spirit is the Life, and the Body is the Death, vi'^ a Houfe of the Spirit i as the holy Trinity ftandeth in the Birth, fo alfo the extern Birth: There is likewife EiFence and Spirit in Heaven j a figure whereof we fee in this outward World,wherc there arc four Elements, and yet there is but one only Element, which fevers ic felf into four Properties, vi'K^ into Fire, Ayr, Water jSnd Earth, as is above mentioned- z. For Chap^. . Signatura Rerum, z. For fo we are to confidcr of the Creation of this World , that the whole Eflence of Erernity hath moved it felf in the * Place of chis World, and the whole Form was Enkindled and * igrA Sirredjand that in the defirc to ManifeftacioOj and there the Generation divided it felf in the Flagrat of the enkindled Fire into four parts, vi"^ into Fire, Water and Earth, and the Ayr is its moving *£grellive Spirit; as is to be confidered in Su/phur^* Outgohg, which confifts in thefe tour things, breathing.

J. In like manner alfo the Alirum is thus Generated out of the firft Mother i and All put together is only one Body, and it All taketh ics rife from the inward Spirit j as a hand or foot groweth forth from the inward Centre, and hath already its tafliion in the Centre,vi^.in the firft operation,and fo only groweth into a form as the fpirit is. 4. The Firft Mother of all Things, vi-^. the Lubet with the Defirc, doth efpecially introduce it (elf into Seven Forms, and yet continueth ftcdfaft in three only , but manifefts it felf in ♦Seven Forms. *Or^ In a 5. As, the firft Form is Aftrlngent, vi^, an Auftere Attrafti- fc'venfold oit, which is a Caufe of Coldnefs and Salt, and all Corpo» Po^>^' rality, 6. The fecond Form is the * Compunftion, t^i\, the Drawing *0r fting, or Motion, and caufeth the Feeling, alfo Pricking, Aking, Tor- ^ nienting 5 the * Aftedion of bitternels, enmity and friendlmefs, * stm'wr joy and forrow . , ^ * -n. • . «^ «' '"«' 7. The third Form is the Great Anguiih in the Impreflton, -y/W, which caufeth twoWills,f i^.one to the Fire,to the higheft fliarp^

nefs ; and the other to the mjrtifying and dying in the Fire, where the Will of the free Lubet fallcth-down to the Wrath in the Fire, and again goeth into it felf, and maketh a Luftre in the Fires fharpnefs. 8. Now the fomth Form is the Fire it felf, vi\. the firft Principle in the Life,with which the dark and light World do Sever ; alfo in this Flagrat all Material Separations arc effefted, and the Corporality and Multiplication beginneth according to the Property of the firft Eternal Mind, vi\. according to the Eflcniiality,a mortal [E»*j]] and according to the free Source,a living 9. The fifth Form is now the fecond Defire, which is done after the Separation, and that according to two Properties; vi\, one according to thcLubet of the Liberty out of the Light, which is the higheft Love-defire > and the other according to the Fires Lubet, which leadeth its Life of its Effsnce in the Love in the Lightj whence the Joyfulnefs and every true Life arifeih. - -24 Signatura Rerum* CHikp.4. 10, The Love giveih Hflencc j for it is expreflive, and jeddh\%^vi\. it feU'i tor God givethhimfelf to every Elkncej and the Fire is receptive ; tor it needeth Eflence in its wrathful Huni' gerjclle it extinguiflieih, and then the Lultre of the Light would go our, and the Defire of Love would ceafe, for the Fire maketk the Light deiiring, i-i^. of the Joyfulnefsj for if the Fire dyeth the Light waxcth datk^and Love lurneth into Anguilh, as rcay be conceived of m the Devils.

11. The fixch Form arifeth from the Tuining Wheel before the Fire, where the Multiplication of the Eflence arifeth, out of the propeity ot /Wf>f «>7«4 inthe Salnitral Flagrat j with the enkindling of the Fire, one Form is introduced into another ; and if now the Love- delire penctrateth all the Forms, then all the Forms grow very defirous, the one after the other, for the dear lovely cnild yenw is in all. II. Here beginneth the Tafte, Smell, Hearing, Seeing, and Feeling, and Speaking 3 for the Light doth open another Principle ot another Source, asd fiUeth All ; and here fpringeth up the Life in Death,x'i'^.tiie Love in the Anger^Sc iheLight thineth in the Darknefs -, here the Bridegroom embraceih his Bride,and God himfelf refifteth his Angerji-i^. the Wrath of Nature j and in this Foriii all Speeches, Underftanding, and Senfes do arife, and the True real Life of all Creatures j fo alfo the Life in the Vegetables, vi\> Trees and Herbs in each thing according to its property, &c. 13. Ihe feventh Form arifeth from all the other, ani is the body, manfion- houfe, or food ot the other, and its thus eftefted j when the other Forms do tafte each other in their mutual Penetration in the Love-defire, then in each Form there is an hunger or dehre after the Love, vi^c after the Light j now each Hunger or Defue is forth-reaching aftcc the thing it doth defire, ard ea-' gerly attrafteth the property of the thing defired j and thus out of two one Effence is made, vi\.

out of the Hunger, and that which the Hunger defireth j for this Hunger doth not ftand in Death, it doth not any more aval or enclofe up it felf in Death, unlel's it be too great, and the Imagination in the Hunger be too great, and the Hunger cannot obtain that fame ihing,ihen it chokech : as many times a child is fo choked or fmothered in the mothers womb; if this Form be enkindled in another Form to eat of feme external thing, whereupon the mother grows fo ardent io longing,and if fhe cannot get it,the child alfo cannot get it ; now i- choketh in the Hunger, or elfe a member is Jpoiled, whence the Hunger did arife,

14. The firft Hunger in the Centre before the Fire Is a Jpiritual .Chap.4. SigHMtura Return. j^ Hunger, which maketh the dark World j and the Hunger of the free Lubct maketh ihe light World j both which are only Spirit untU they pals both together through the enkindling ot the Fire, where then they are mortified to the Spirit, and are a Ikencfs of the hi ft Spirit, vi\. a manifeftation ot the iiicomprehcnfible Spi- ntjwhich is called God in Love and Ai^ger,in a two' fold Source : tiius each ftandeth undivided in it feif, vi{^. God in the Time and the Time in God, and the one is not the other, but they come from One Eternal Original : thus the Temporal Spirits.hunger giveth a Temporal body, and the Bternal Spiriii-hunger afford* cth an Eternal Body* and are both mutually in each other^ and yet are * diftinft. • ffje tnt U I J The feven Forms do make them a Body according to their f,Qt f^f ^ Hunger out of their own Projerty j therefore all whatfoever the //^^ Spirit hath in all Propcrtiscs, lieih in the Body. 1 6. Further we are to know,ihat there is a Seveiation made in the Creation of this World ; for this is to be feen in the Sun and Stais fo likewifc in all Creatures, alio in Metals, Stones and Earths \ for this fame is the maniftflation of God.

1'/. We fee in the Firmament feven Planets, and in the Farth feven Metals which arc fixed, and alio feven Planets only which are fixed in their property ; the reft are Minerals, and fb of the Stars ; and as the Planetick Oib hath its predominant Stamp or Influence, fo is alfo the Birth of each thing. 18. As the Deity, vi\. the divine Light, is the Centre of all "LH'q ; fb alfo in the manifcflation of God, vi\. m the Figurc,thc Sun is the Centre of all Life i in the higheft Life the higheft things have taken their beginning, and lb forward fuccemveljr one from another to the lowermoft : In every external thing there are two Properties j one * fromTime,thc other from Eier- • Or Okt nity ; the firft property of Time is manifeft, and the other is qP ' hidden j yet it fetteth forth a likcnefs after it fclf in each thing. 19. Whatfocver hath its beginning out of the Lubec of the Liberty, flandeth with the Root in an Heavenly Property, and with the Body in an earthly ; but the Eternal ftandeth in Timc^ and manifefteth it felf with Tiine^

zo. Sulphur IS on one part in the Internal Heavenly, and as to the Body earthly, yet putteth forth an Heavenly likcnefs ac cording to the Eternal out of it felf, which is lixcd and ftcdfaft j as is to be feen in Gold, and is much more to be underftood in the * Humane Body,if it were not corrupted in the Defire in MiT' * Or eurj ; for the fpiritual or heavenly Man coniifts in Sulphury and Mam, * i» Mercwry the Corporeal, vi"^. the Similitude ef the divine I^Mali,3 To alfo the Metalline Property in Sulphur is ihe nobleft, oioft excellent, and highcft, for it is the higheft Spirit, ai, Underftand it thus ; in the Heavenly Being there is alfo a * SwfeWf property of a * Sude, when the Liberty is apprehended znd tn* htal'me or ^'"^^^^ ^" ^^^ higheft Defire, wherein the joyfulnefs arifcch ; diioim this is cfFefted in the Heavenly Stf//>fc«r, where it is -made eflen* ' lial in the Heavenly Wrfurjy vi\. in the Eternal Word, which is as. But if the fame Spirituality longeth to manifeft it felf in a likenefs, both according to the Property of the Spirit, and chrc Eflbntiality too, according to the Trinicy of the Deity, according to the Mortal and Immortal Effence : then that Image is repre- *iyUh, ftnted * in the Stars and Elements, and laftJy it is let forthin Man,who is a lively Image of rhe whole Effjnce according to the divine and outward World j alfo the inward and outward World is rcprefented with the Metals in a mortal Image, as a R.c> femblance and Similitude of the living Heavenly Effcnti* ality.

2j. The beginning is in Sulfhur ; for Sul is the Lubet of tlve Lig^tjOr the Liberty,which longeth to manifeftation, and it cannot otherwife be eftcfted, fave through Fire : in 'Phur arifeth the Defire, wX, an Auftere Atiraftion , which maketh the dark earifhly Property, and the Aufterenefs of the Spirit^ri?^. the fiery Eflence: In this Aufterenefs arifeth Sa/wJTi, which is the thing Itflpreffbdj tnAMercuY) ts the deftre of the Hutiger, and -die Kagcr, Raver and Breaker •, and Mmj is the wrath in the Hungtr, a caufe of A nger ; thefe three ate the Property of Pivif, •W'^ of the free Lub^ts- defire. 14.. The free Lubets Property begetteth the Effieirce in the three fore- mentioned Form', v/^. in Satu-n^ Mcrtuiy^^nd Mers j far it gi verb it felf in to each Property, and the Property in the Hunger of Mercury maketh it a Corporeal Form ; hut it the life Lubet turneth alfo to an Hunger in the Auftere defiring, then it maketh alfo three Forms according 10 it felf, vi'^. .faster ^ who is the underft-nding of the Luhec J and FifWff, which is tht: defire df the Lubet j and L«f;«, which is the body of the Lubet , and according to the Property of the Light it maketh So/: all this is Sphrit: but now in every Spirits Hunger there ii adfo anE,rfertce,both according to the morral and iwcnTrial ;P«j, a fi»c,and iftifcct ; a Figure according to the Heavenly, and a Figure ac« ibrdingto'the Earthly [[Being, or Property.]

Uf. In the Sitiitnine Property the defire of the free Ln bet maketh C»ccordiii'J to Suttmyis own Property^ Lead, and accordJn5.to the watry [[Property 3 'in SirfwWj Saltj and according t© the iiiortal and ?arthly [Pcopcrty] in Saiurity Sxc^ixtt, and Banh, and all whaifoever is of ihat Sorc^ and Semblance. x6. But accoidinp to tire Libcrty,ot according to the Free Dcfircs own property (\n chat it yieldeth up it felt to Saturn^ viz, to the Dthic^ it maketh in Saturn Gold, according to ibe defirc of ihe i-ighc, where the Spirit and Body do ferer j the Spirit of its Defire is Sol, and the Body is Gold , undcTftand, the golden Body is in Satiitn according to the propeity of the free Defire, and nut according to Satttras property, his property in hirafelf is Leadj Salt, and Earth j but he keepeih the golden ChiW Ihui up in Himfelf as a black Raven, not in his gray form, but irv a darkifli glee J He is a gicat Lord, but his Dominion, by ie»l(>n of the golden Child which he hath in his bowels, ftandcth rot in his own Puwei : He is not Father ot the Child, but McTcmy is he which* foimeth the Child j but he puts his morning Mantle ^ Qr^ Faupon it, that he can have no joy with the golden Child ; but he njii^ffgiy^ Corporizeih the fair Child j for he is its Fiat or Creator, and doth hide and cover it clofe under his Mantle 5 He cannot give it the Body from his own property, for ir (underftand the golden Body3 is the Effence of the free Defire in the higheft degree of Coi poraliiy in the fix'd Death , where yet there is no Death, but an Knclofing, and in the Similitude a Reprcfentation of the divine Heavenly Effentiality. •Or,Ftfif ,

27, Mercuriui is the • Maftcr- workman of this Child, which ' [ I« <t Saturn hideth ; when he getteth it into his Hunger, he caflcthoft firat^efire, his black Cloke, and rejoyceth in it ; but he is too malignant in and yet not his * Fire-wrath, he devoureth the Child, and turns it wholly to ftrange ; his own property:whcn he is moft fharply hungry in thcFrre,then vrben the Sol muft be given him Cit is his wife) that his Hunger may be ap- clol^e u laid peafed ; and then when he is fatisHed,he laboreth in the Materia a^de , it of the Child with his own Hunger or f Fire, and filleth up his needcth mlufficed Defire out of Sols property, which he before had eaten ly its cn»n down, and nourifiieth the Child till it getteth upon it all the four fire.'] Elements with the Conftcllation, and he grows exceeding prcg- f [^ Here nant with the Child, and then it beloogctb [ox is fit] unto a w«|? be iti ftrange Fire, and yet not ftrange, unto an Earneft Fire j and oivn fire then the Father giveth it the Soul, vi\. the Firc-fpiritj and its only front fir ft Mother, which Mercury did eat down in its Hunger, which ivithitty & was fixt and perfcft,[]glveth] the Souls- rpirii,vJ!!i.the Light-life, from with' even then the * Death arileth,and the Child is born,and becomes out J] afterward its own,and a Child of the Liberty,and careth no more * {_ And it for its Work-mafter ; it is better then its Father, but not better is theTincthen its Mother, in whofc feed it lay, before the Father wrought fare M>fcic& in it j it bniifcth the Head of its Fathers fiery EfTencc, viz. of Tinilurctk

E t tlic the Bof^y,'] ^2 Si^ttdtftra Rtrttm, Cma^,4, the Serpent, and paflech freely through death in the Fire : doit thou underftand nothing here ? then ihou art not born unto the highcft knowlcdg of the Spaigirical Science, x8. Further, we are to confiderof the Degree*, what the Li* berty, v't\. the Eternal Lubet, givcth to the Hunger of the other Forms in Sulphur ^in the property of the other Planet* j tht Form * Or, R(r of the Birth is as a Turning * Wheel, which Mercury cau'cth in tatitn, the Sulphur, 1^, The Birth of the highcft Degree tiirneth round, {vi\,\.\it Dcnrc,) for this World is round, Jo alfo the Birrh ; when a& the Liberty hath given its h gheft Lubet (as a goJden Hunger^ uiuo Saturn^ and placed Mercury for VVork-mafter, then it betakeih it felf into it felf, into its Defirc,according to the property of Meeknefi ; for the firft Conception to the golden Child is effe6ed ac» cording to the property of joyfulnels > but this out of goudnefs and meeknefs refigneth it felf to Luna j for it is a pleafant de*" miflion by rcafon of tlie meeknefs, which IActch;j doth apprehend,and workcth therein alfb j this Body is S Iver, and ccmetli from the fiift Impreflion, where the yellow and whire feparate in the Eire, vi\, the Colours of the Vertue j then I una arifeih out of the yellow, and turneth into white, by rcalon of the divine Meeknefs j and becaufe its Original is from Soh Colour, therefor* It hath a perpetual Hunger after Sol, and receiveth the Suns

* Draws it Luftre into it, * putteth it on, and (hinctli therewith. io it felf. 30, Nowas the Siperioris, foislikewife the Inferior ("namely Metals,) therefore Silver is the next degree to Gold j and as Gold is generaredjfo is alfo Silver : yenu* clothes it, which M«- cury cannot endure, being he is the Mafter-worker, and he gives his garment alfo; but the Silver hath neither the property of t^tnus nor Mercury^ for it rctaineth ihe property of its Mother, vi\, the meeknefs in the Liberty, and is hatched, as the Gold by reafonof the Sun: The Moon hath an Heavmly Property, but in reference to itsownpioper Form from the property of the DcfirCjitis of a very earthly property, it is a Cabinet and Keeper of the earthly and heavenly Eflence : As the outward body of Man, which before the fall in Adam was comparable to Silver, but when hedjredin the Lubet, then the earthly property only Jived in him, and therefore he contijiually hungreth after Sols glance Qand glory,] he would fain take sgain his fplcndor with L«ff<z from the Sun, but he gctteih only an earthly Lunatical •Luflrc, wherein he aSs and exercifeth Pride, unlets he.be born again out of Sols fplcndor, that is, out of Gods Power in theHeavcnly M<rf«m«,and fo he becomes again the golden filvcr- child In divine Effeniiality, only covered and clothed this life* time

Chap •4* SignatHra Kernm, 2p with the Earthly Moon, thac is, with Earthly Flefh. 31. SilurmMo is the Houle of filver, he is likcwife the Caufc ot the iirft Conception, but he turncth his Defire oncly upoa the golden Childe, and leaveth the filver its gairaent, and takes it inco his ftony Earthly Property, and lets ^ielCu■lJ hatch it. 31, The Defire of ihc Free Lubct is Hxt, and ftcdfjft, asconcernog the Property of the Defire onely, which bringcth its Will again from the Body into the Combate in the Senfe*:, and maketh Jtifiter , that is on the * Orb upwards under Saturn^ un* * whetf, or der the Saturnine Power j its metal is Tin, and it is the ihkd jpbere. degree i for the Lubetof the Liberty in the Defire proceedeth foith into the Defire of the AuftereneG, and fo gives itielf into the Fiat. goeth forth out of it felf, as a Plane, and maketh one degree after another in order, but Mercury maketh the Sphere^ for lie is the Work»mafter : And as the Eternal Binh is in it lelf in the Heavenly M</"c«>7, viz. in the Eternal Word in the Fathers Generation i fohkewifc with the Motion oi the Father it came into a Creatural Being, anrf fo proceedeth in its Order, as may be feen in the Wheel of the Planets 5 for the Order is juft lo placed, as Man is in his Order.

34. Firfl there is in him the true golden divine man, which is the likencfs of God j Next there is in him the man of heavenly Eflenti.tlity, vil. the inward holy body, generated from the Fire and Light in the Tinftjre, which is like to the pure Silver if K were not corrupted. Thirdly, there is in him the Elemental man from the pure Element refembling Jupiter. Fourthly, the Mercurial, which is the growing or Paradifical (^raan.] Fifthly, the Martial, from the fire j vi%^ the Soulick Qman] according to the Fathers property. Sixthly, the Vcnerinc [man] according to the outward Defire, and the waters property. Seventhly, the Solar,, according to the Suns property, vi\, according to the outward World , as a Seer and Knower of the wonders of God : and yet it is but the one onely man j yet is both in the inward and outward World. Thus likewifc i» t!-ie fimilitude Qor form]} of the Seven Metals j with one property according to ihe inward World, and with another vifiblc palpable property according to the outward World. 35. From Jupiter the Sphere tutneth round, and out of the Sevcration Mercmy proceedeth forth with a broken metal, according to his fpirits property j externally quxkfilver, and internally he is a Paradifical working } he is in his fpiritual property the DIftinguiflicr ^or Articulator^ofche words, roiyctiy

^0 Sl^natnra Rertifh* C^ict*^, and fpe^chesi It is written, God hath made all things by his W(srd : The heavenly Eternal Metcurm is his Word, which the Father exprefleth in the Enkindling of his Light, and thefcxpreffed is hsWifdomi and the Word is the Worker, Framcr and Maker of the Formings in the Expreffed Wifdom. Now what the inward Mircudm doth internally in Gods Power, th:tt likcwifc the outward Mt<cHnui effe^cth in the outward Power in the Created ElTcnce : He is Gods Inftrument, wherewith he worketh extrinfcc ally to death and to life J in each thing according to its property he buildeth, and breaketb down. j6. According to Satmns property he buildeth, and according t Altma^ to bis own property he diftinguinieth and \ diffipatcth the hardA'si y de- "ef* io SatHrn , viz. the Enclofed, and openeth it to life : He (tiop openeth the Colours , and maketh Forms and fliapes , and carrycth in him an Heavenjy, and alfo an Earthly Property ; in the Earthly he carryeth out of tlie firft Defire to Nature, vi\, out of Saturn; MifcSj vix. the wrathfulners of the Impreifion j fir he is his Soul, wherein Mercury Tiveth ; he gireth him the fiery Eflcnce, and ftandeth under Jupiter in the order upwards on the Sphere J for he carryeth the fire-fpirit in Sulphttf inte all Planets, and forms and giveth to each tiding its Source, and true fpiric of life.

37. Mars in the firft Impreflion is the great Anguifh, andcaufcth the LovC'will of the Liberty to feparate from him 3 and the Severed is called God ; and the Anguiffi, or Fire-Source, is called Gods Anger, v'i\. the Wrath of the Eremal Nature: And as internally Gods Love Severs from Gods Anger, that is, from the wrathful Property of the Eternal Nature, vi\. Heaven from Hell, God from the Devil j fo alfj it is cffefted m the Birth of the outward Nature. 38. Love proceedeth out of the Wrath, and is an Humility, or Submiflion : Thus likewife it came in the Creation into Or" der ; therefore P^enus ftandeth in the Sphere on the line of Mars under the S«;«, for fo is the Separation in Nature j and foonc proceeds forth from another : Its Metal is Copper, the Original whereof is this. That the Love is a Defire, and dcfireth oncly L ght and Joy j for the Materia h made out of the Dcfircs i^ropefty : But if the Love-defirc ihall cdme to be corporeal in the Impreflion, then it muft refign it Iclf to the wrathful Fiat, v\. to Mars his Defire in the fire, or in the fiery Property j for the Saturnine Property lakcth all into its might, and maketh ic Corporeal.

39. Therefore the Metal of Venus is fo nigh allycd to gold, by realbn of her own Property from the Liberty, but Mars makes k<oo wrathful^ aiui too fpreixij and becauHe it feparates it fclf •ut «f <Mi»Y his -firCj it TOtMneth a igreac part o(lAati his Proper. ty in ir. 40. Mrf/j his Metal is Iron, for he is iheWirath in Sulphnr, ia which Jthe fire enkindleth, and arifcth : bis Original with the l/iaima\i inthe Auftercnefsof the Delire : Copper doih ftvcr it kif in the Generation oBt of Irofij for it Arifeth from the Will of ytnuSy and they difter as Body and Soul ; for Mats is the Fire foul of yeans, and raaketh yettus Corporeal ; elfe f^enufSy as to her own Propercy, gvvcth onely water in the mortification in the Salnitral Flagrat ; for her fire is onely a pleafanc Shine, Smile, or Love- fire, as fhe is alone dcvoyd of other mixture j and therefore (he cannot produce any Corporeal Effenee from her own Power aud Ability,which is hard and tough j •flie is onely the * Mother to her childc without a creatural Souh j * (f^omajt Mois is her Soul, and Satum maketh her Body, fjrife

41. The fpirit of Sol may Tindure Mars and Venus^ and -change thera into thchigheft Metalline Perfeftioa, vix. into ■Gold, which cannot focafily -be fifteded in Silver, unkfe it be wdaced into the firft lA'attrva^ wlierc Saturn, Mars and hitrciffy arc together 'in the Hutphur, and then it xan he done : yenus receiveth its toughncfs from Saturn, and its rcdnefs from Mars (as the firc.J 41. Now the Defirc of Venus is onely Eager, and longing after 5fl/, as after her firft Mother, whence fhe fpringeth forth in her Birth in the firft Origiaal 4 for the Love Cometh forth originally from God, and fbitislifct^lfcin the extern Birth in the Figujrc : The Defire of VfnHS goeth into S»l, into the Sun, and Tc ceiveth in its Bclirc t!he Propcrtf >•( »be S«n,sWKl fliincth from Sol', ftichatha very Ptouliar Shine anJJ-uflre, ab»v!c all the Planets and Stars, which (he receiveth fromher Mother, and in her Mothers Power cqfnfifts her Joy, i/;X. the Plealant Twinkling ^mihng Alped irhich fhehaih/in her; Ihc is in her own Propeuty (as flie is purely alone without the/prop£rty of the other Planets) a real Daughter of the Sain (underl^aod in Sulphur, wheie all is enwrapt together) thexcf«ce fhe flandeth next under the StiB, asti childe of the Sun ; not that the Sun did generate that .Star, far he is likewife cceated with her, hut in the Sulphur witkoutithe Creation, meeclyjin the Generatbn, itisfo, horh in the Beawcnty and Earthly [Beii^, or Principle,] ><4;. fdr-Grd tjoe Father Generateth the Love throogh his Hea« ; now the Sun, by way of fimilitudc,betokenetb his Heart ; for it is a (fig«rc in the outward. World according to -the Eternal Heart of God, rrtiich girech ft length Jiftd veitue to every Life OBdEffencc. 4-S.Aiid

44. And underftaml ic aright; As All things proceed from the Word and Heart of Gud (which is the Divini Sulphur) in the Birth of the holyTrinity, and manifeft thcmfelves in and through the Proceeded (or EgrcUedJ EiTence, which is GodsWifdom,- and yet again do eagerly force and prefs out of the Egrefs, in, and towards his Heart and Power, and vehemently long after it, as Paul faith, all Creatures do groan and pant with us to be dc* Iivered from Vanity. 45. So alfo doth the outward Edcnce in the outward Birth of Metals, Planets, Siars and Creatures ; Each thing leogcth after iti Center, vi\. after its Itrft Mother, whence it proceeded, vi^. after the Sun in S;//^fcw, torit is theTinfture of all EiTenccs : VVhatfotver the firft Defire with the Imprellion in Saturn maketh Evil in the Wrath of A/d/i, that the Sun turns again into good. As the Divine Sun Tindureth the Anger or Wrath of God, fo that the i*rtth<ul Property of Gods Anger is changed into a Joyfulnefs i lo likewife the outward Sun Tinftureth the outward Sulphur^ viz. S ac urn ind Mars, that there is a pleafant Tern* perature, vi\. a growth fpringing and blooming in all Metals and Creatures J theiefore the Sun is the Center, which Reafon will not hekeve; underftand, in the PUnetick Orb, andinail Vegetables aad Animals,

Of the Sulphur ean Seath, and hot¥ the dead ffodjf is re" vivedf and replaced into its fir ji Ghrj, I. 4 LI Life and Motion, with Underftanding, Reafon, and /-\ Senfes, both in Animals and Vegetables, confift ori- ^ ^ glnally in Sulphur^ viz,, in Natures Defire, and in the Lubets Defire of the Liberty. the Defire of the Liberty arifeth the Opening and the Life ; for the Liberties Defire Tinftureth the Defire of the daik Nature, fo that the wrathful Mother foreg.octh her own Right, and freely religneth to the Liberties Defire, and fo the Life groweth in Death, for there is no Life without Light ; but if the l-i|ht go* «h out in the Effcnce of the Sulphur, then it is an eternal Death, which no man can revive,cxccpt God move himfelf in the Lubet-defiie in the fatne Death } for Death can rocelTc no Life Chaf.5* Sigft^tura Rerum. ^1 imo it, unlefs the firft Defire, vit. the free Lubets Dcfirc, doA manifeftit felf in ihc Defire to Nature, wherein the EDclofing and Death is generated. ^ I. Therefo.e when Man dyed in the y«/p';«7, none could have made him aliv^e again, unlefs the Free Lubet, vi\. the Dcffrc 10 the Eternal Life did again enter into his Phur^ viz. into the Birth of the Nature of the humane Property, and moved the enclofed Death, vl\. the Center of Nature, and give it felf again into the Center, vl\. into the Soulike Property, and into the Souls fcHcntlality and Corporali y ', and this was fo brought to pafs.

4. We know that the right Sulphur is a generation of ail Spirituality and Corporality ; fo far as concerneth its fii ft Original, where it is heavenly, it is the Generation of the Effence of all Eflences : For all^whatfoever Eternity and Time is in it felf, hath, and is able to efrtd, lieth in this Birth ; But now as to the Kingdom of this World it is earthly, z>ix. a figure of the Eternal ; for in it the Time and Creature confii^, and all whatfoever is viiible, and invifible. J . Novr Man, and every Life alfo, as to the Kingdom of this World, was created and generated out of the outward Sulphur ; Man out of the inward and outward [^«//)feAr3 and the outward Creature onely out of the outward ; for Man is an Image and likencfs of God , and the other Creatures are as a Similitude according to the Figuration in the internal Generation in Gods Wifdom, vi^. in the cxprefled or procreated heavenly Eflence, according to both Eternal Principles. 6, But now Man was created Good, and Perfeft, according to, and out of all the three Worlds, as aalmage of the Deity, in whom Gad dwelled 3 and was even that Effence, what God is, according to Eternity and Time in all the three Worlds j but a Creature with a beginning,as to the Creature j and dyed through * Lubet as to the Heavenly and Divine Eflence : For the inward « i^a Lubet, which was generated in the Center, viz, in the fire, '

wherein flood the Life in the Divine Efientiality ; that is, that, which enkindled the Eflence of the divine Meeknefs, wherein the Joyfulnefs or the Angelical Form confiftcth j that CI fay) turned It felf from the inward Lubet of the Liberty and Eternity in* to the Time, viz. into the Extern Birth, into the Planetick Propcrtys [it departed J oat of the Pure Divine Element imo the four Elements : Thuj the inward Divine Effentialiiy, or inward Corporality, did no longer retain any Leader or Life : and this was the death j for the Souls fire proceeding from the Fathers Property, turned it felf away from the Sons Property, in j^ SigfMtUYA Rerum. Cha? ,5. which alone the Divine Life confifts. 7. Thus the Property of the Soul remained naked oncly and alone with its Will in the out\f ard Sulphur, and the inward dif- * Or,Zw- appeared, and continued ftedfaft in the Eternal* llnchangemob^li^I- ablcnefs, as in an Eternal Nothing, wherein there was no more any Eftefting []or working Efficacy to bring to pafs.J 8. Thus Man with his outward Body lived, barely and mcerly to the Time ; the precious Gold of the Heavenly Corporality, which tinftured the outward Body, was difappeared, and fo the outward Body ftood barely and alone in the Life of Natures Defire, viz. in the Souls fiery Property ; underftand in the Form and Property o^MarSy v,z, in the Wrath of God, who is the Wrath in S»//fc«r, viz.

the Property of Gods Anger and the dark World : but being the outward Body was created out of the Time, therefore the Time, viz. the Conftellation with the four Elements, prefently obtained the dominion in him j and the d'» vine Property, viz. the Defire of the Deity ("which Ruled and Tinftured Time, fo that there was a holy Life in the Creature out of the Time} was raniflied j its own peculiar Love in the divine Defire was turned to water, and it became blindc and dead in the Will and Defire of God J and the Soul muft help it felf with the Sum Lighr.

9. But bemg that Time hath Beginning and End, and the Will with the Defire hath given up'it lelf to the Temporal Leader, therefore the Dominion of Time deftroyeth its own contrived ipirit, and fo the Body alfodyethand pafleth away j dnd this is that which God faid to Aiam^ That hefhuii'd not (at o/. the Tfce, or Plaint^ of the Kjioveled^ of Good and Evil, of both Pioper- * Or, fc^ ties, * left he dyed 'j as it aifo came topafs, he dyed in the'S"*/- jhoulddye, phur ; The 5«/ in the Kingdom of God, viz. the Lubet of the divine Liberty, out of which the Light of God fhineih, and in which the divine Love, viz. the Love fire burneth, [^did difappear,and withdraw from him, 3 10. Now there was no remedy for him, unlefs Gods Defire entered again into his dead SA//)fo«r, that is, into his mort Su/y viz. into the dead [or mortified] Eftentiality,and again enkindle it with the Love fire ; which came to pafs in Chrift : and there the Heavenly Body, wherein Gods Light fhineth, did again arife* Butifthismuft be eftcfted, then the Love- defire muft agalrt enter into the Defire of the Enkindled Anger, and quench and overcome the Anger with the Love j the divine wiater muft enter again into the Souls burning fire, and quench the wrathful death in the Aftringent Fiat, viz. in the Defire to Nature, that the Love-defire, which defireth Godj might be again enkindled in the Soul. IX, Fcj

CHA'''p.yl Sigyintura Rerum, jj 1 1. For Mans -j- Happinef* confifts in this, that he hath in him j. c^/t^;.. a* true Defire at.cr God, for out of- the Defirc fpringcth forth ^ rhc Lovci that is^whcnthc Defire recciveth ^he Mcckn^Ts of God ^ * . ^^ inro it fclf, then the Defiie Immeifethi: felf m the Mccknefs • ^^ rju and becomes eflemial J and this is the Heavenly or Divir.c ET ^^^ u„.* fentiaJity, or Corpoiality i and therein the Sculs-fpirit (which /•^,-^g^^j^ lay Ihut up in the Anger, viz, in Death} doth again arifc in the /^^ Love of God ; for the Love Tinftureth tbe Desih and Darknefs, ' that it is again capable of the divine Sunfliine. iz. And as this is done in Man, fo likewife it is in the Tranfmutaiion of Metals: the S'«/'p&«'" is fliut up in Saturn, V\t., \t\ the Death , and yet there is no Death, but a Vegetative Life ; and the outward Mcrciay is the Life " thereof. Now it the Metal- a Or therline Body fliall come to the Higheft Perteftion, ihen it muft dye ;>, unco the External * Dominator, viz. to the Elements, and * leadercome ag'ain into fuch a Sulphur, as it was, when as yet it had not the four Elements on it, but lay onely in the Element in ''unity. ^ In tint,

ij. Bu: now none can reduce it into fuch a Body^ fave he onely which hath generated i He that hath given it the four Elements, He Alone can take them away ■■, and He that at firft made it Corporeal, He muft aval it into himfelf, and tranfchanee it in himfelf inro another Body ; and this is the Sulphury which hath McrcuriuS} as its chief Faber in ii felf. He muft again take itoutof dark S^J^a^-Mi bowels in the Fiat, and introduce it into hii own, and with his own Fire feparate the four Elements from it, and reduce it into one j as God at the laft Day will in the Enkindling of his own Fire feparate the Effence of the four Elements from the Pure Element, that the eternal Corporality in the Pure Element may Arife * and fpringfoith: and aj in the * Begin death of Man the four Elements do fever from the true ManCwho IS the Element of God) and the Heavenly Body remainerh onely in it lelf > even fo it gocih in the Tranfmutaiion of Metals. Proceji. 14, The Body lieth (hut up in a difefteemed Form in Saturn, not wholly in Sattirm Property in a dark colour, marked with Atercurius its Father, and Sol its Mother, clothed with Saturn, and manifeft with the Life of Mars ; but its Mother is not outwardly manifeft and known on it, unlefs its Fabcr be enraged with its own Iniquity ; which yet cannot be, except an Alienate be applyed, whereby its Propriate is enraged j and then (if his Anger be fet on a fire, or fury) he becometh fo very hungry and thlrfty, and yet can finde no refrefhment in it felf j then it /eizeth on its Faber who hath made it, and Bghteth againfl its Cie-

^6 SignAtHra Rtrttnh CHAp.y. ator, as the earthly wicked man aga'mft God, fo long, till he devourcih and confumeth himfelf, as a fiery [[peftilcnt] Poyf n confumcth the Body, unlefs you remedy, ftay, and allay its hunger j yet there is none that c.anftill this horrible Hunger, but God himfelf who hath made him j and if he adifts not indue lime, then the Hunger in the Wrath confumes the Body,and puis it into the eternal Darknefs. I J, This Hunger defireth nothing but the Mercy of God, that he might be freed from the Anguilh of Hell ; but this he cannot obtain of himfelf, for he is {hut up in the Anger of God ; and his dear Mother, which nuifed him in the beginning, is alfo ftiuc up in Death j but if God iheweth his Grace, and gives him a- * Or, In p,ain of his Love,then the Anger is difmayed * at the Love ; and the Divine this is a Flagrat of great Joy : for he again tafteth the fweetnels Luvc, of his dear Mother, and then ke knoweth full well, that he hath " been fo vile and wicked, and repenteth of his Iniquity ; and will turn and moitifie the old Adam, and caft it away from him.

i6. So the Artift takcth him prefentiy away with the old Adam from the ftrange Anger, and layeth him in a foft bed ; for the old Addm is fick, and will dye j and then his own Faber in ihe * Or ^ Up' old Adam is* in the Love of God, which deflroyed the Anger, on thcLove and will make a young childe, and re/oyceth in the childe : and of God. the old Adam grows fick, and weak, wholly daik, and fwart, and j^ Depart, dyech ; and the four Elements -j- go out from him with their colours : fo the Faber gives him even Leave to go, and continually laboreth on the new Body, which fhall arife from Death ; and none feeth his labor, for he workeih in the daik, _ , , 17. But the Artift takes no care about the* work, but giveth * * the Faber his own food, till he feeth that a Vegetative Life ap- peareth in the daik Death with a new colour out of the black j and then, when the new Man is ready, the Ariift comcth, and brings the Soul, and gives it the Faber j at which the Faberis (j^ifmayed, 'hat another Life c.meth inro him ; and he purs the Soul into the new Body,and goeth inwardly in the Anger : Thus the new Man arileth in great Power and Glory from Death, and brmfeth the Head of the old Serpent in the Anger of God, and paflTeth through the Anger, and the Anger can do him no harm at all.

u'hoe'cr thou crt^ t' at hmunio an horn. Thou haft a. chofen worl( , m way ftrlora. ChAPi^ SignaturA Kerum, 37' 1\oyi> A Water And Oyl is generated, and of the difference of the Water and Oyl, and of the Vegetable Life ani Growtht 1, A LI Life, Growth, andlnftigation, confiftln twothings\ Z\ vi\. in the Lubec, and then in the Defire j the Lubet is X A a free Will,and as a Nothing in comparifon to Nacurcj but the Defire is as a Hunger : in the Defire arifeth the moving Spirit, vi^. the Natural, and in the Lubet the Supernatural, which yet is * Natures, but not out of its own property, but out oi -kOffix he* for from^ the property of the Defire. longing to z. The Defire is the Inftigaiion of the Eflcnce,w\, an Hun- Mature, ger, and the Lubet is the Hungers f Effenccwhich it taketh into ^ Beings it felf ; for the Defire is only an hungry Will, and it is the na- Materia , tural Spirit in its Forms ; but the Lubet is out of the Liberty .- or Food, for God is defire* lefs as concerning his own EfTence, in fo much as he is called God j for he needeth nothing. All is his, and he himfelf is All,

3. But he hath a Lubet-will, and he himfelf is the Will,ro manifeft himfelf in the Lubet ; yet in the free affeftion-lefs Lubet no manifeftation can be eftefted, for it is voyd of Defire j it is as if 'twere nothing in refpeft of Nature, and yet it is All j but not according to the Defire,vi^. according to Nature^but according to the fatisfying of Nature, it is the fatisfying of the hungry Defire, vi'K,- of Nature j it freely and willmgly gives it felf into the Hunger of Nature ; for it is a Spirit without Effence and Defire, wholly free as a Nothing : but the Defire doth eflTenti*- alize {[or materiate it^ in it felf, and that according to two Properties, wX- one according to the Eternal Liberty, which is free from the Source •, and the other according to the Defire, which giveth a vegetative Life, v«X. a growing, or a giving forth it felf. 4, The Free Effence iSjand giveth an Oyl,andthe Defires property giveth a Life of the Oyl j the Oyl is a Light, and the De-* Jircs property giveth to the Light the Eflence,^i^. the Fiery property, fo that the Light {hineth, as is to be feen in the Fire and Light, and the free Lubet remaineth yet a free Will in it felf, but giveth its Meeknersjt'j^.a free Refignation into the Dcfire,that it

3 8 Signature Rerftw* Crfk^i^*. coineth to Eflence and Luftie; its Will is only good, it hath no ocher Defire fave only to be goodj meek and pleafant: there is • U'i^cr- alfo no other poflibility therein ; for * it is as a Nothing,where» ^anst the in no diftuibance or Source can be, but it is the Meeknefs it J. But being it cannot be a Nothing, by rcafon that ii is a Caufe and Beginning of the Defire, therefore it giveth it fclf freely, as the Sun-fhine freely gives it fclf into every property j and the Defire conceiveth [or taketh] this free Lubet, vi\. the Luftic or fhine of the Abyfs of Eternity into it felf, and makes it in it felf into Eflence according to its property ; lomuch property as is in the Defire, fo much alfo there is of Eflence ; and we are to confider, that when the free Lubet doth give in it felf into the Hunger of the Defire, that the Defire then makcth out of the free Lubets property a Similitude according to the Liberty, which is as if *twere nothing, and yet is ] this is a Water and

6. But feeing the Defire, that is, the Hunger, is filled with the free Lubet, it makcth its own property in the Eflence of the Liberty alfo to Eflence ', its Eflence is Water, and the EflTince of the free Lubet is an Oyl. Thus a twofold Property arifeth in one only Spirit, vi\. a fiery [Property] according to the property of the Defire, and a joyful or Lucid Property according to the Liberty. *Afo-rt{eth 7' ^^^ ^^^y * g'^^^'* *" ^^^ Eflence, x;/5t in its Waterja fliarp - produceth ' ^^^^ ^'■^"^ ^^^ auftere Defire, which is laltifli, or a Saltj and or maketh^ ^'■°'^ ^^'^ ^^'■^ ^"S"^^ * Brimftone, whence in the I mprejjt on ^Attd '" ' Creation of the World, are made ftones, earth and metals , fo alfo the Elements and Stars, all according to the forms in the Defire ; and the olcous property giveth its Meefcncfs, vi^, a Love Lubet, wherein the fiery is impreffed with the Defire, and makcth Corporality,and the oleous giveth it felf out in its Meeknefs,and maketh the Vegetable Life, vi'3^. a fpringing and growing in the fiery Impreflion, whereinto the Fire rauft give its EP * Or Ra- fence and Infl'gaiion, vi^. the vehement" Compunction in the aifiz StlnZ' A^radion of the Defire,which is the Severator in the Corporali- ^' ty^, vi\. the Diftinguiflier,Carver and Caufer of the Eflence and J^ultiplicity [orVaricty,]

8, Philofophers have called this Form Mercuriui from the apxious inciting Sphere, which is the Caufe of all Life and Motion, and a Fiber in the oyly and watry Property. jj. Thus we are to fearch aad find out the Great Myfterjj how the^c is an Oyl, Brimftone and Salt in every thing, and how it dotharifcj for God hath made all things out of Nothing, and thai fame Nothing is Himfclf, viz, a Lovc-Lubci dwelling in it felf, wherein there is no afte^ion 5 but now the LovcLubet would not bemanifeft,if it remained One in ihe Stilnefs without EiFence, and there would be no joy or moving therein, but an Ecernal Stilnefs. 10, But * being he introduceth himrclf into E {fence through * Or, the Defire, his eternal Stilnefs becomes an Eflence and working pfhen. Power, and that with two Properties, viz. in an Oyljin which rlie working Power is a good Spirit ac«oidingto the property of tlie Love- Lubet, which refifteth the Dcfiies Wrach in the Biimftone, Salt, and poyfonful Mercury, and appeafeth and healeth his poyfonful Hunger with the pleafani Meeknefs ; that which Mercurj deftroyeth with the Raging* Sphere of his own Property, that "Oi^Fur}" the Lubet of the Love- Oyl doth again heal : and thus there is eM wheel. Good and Evil in each Life, and yet there is no Evil in any thing, unlefs the Good, viz. the Love- Oyl fami(h in ics own Lubet, which fallethout in the Forms of the Lnprefiion of the Hunger of the Defire,

11. That is, if the Hunger-fplrit doth in its own Forms too much imprefs it felf QongjOr imagine] after it felf, and too eagerly hunger after its own manifeftation, it cannot take the free LubetjWhich appeafeth its Hunger.into it felf ; for Natures property muft belinccrely bent and inclined to the free Lubets property,!;/^, to Gods Love'£«i,and wholly dired its Hunger after Love ; and then the Hunger receiveth the Love into it ftlf, and maketh the fame cffential in it felf, and is no longer a famifhed dark Hunger, which rageth in it Telf, and raveth as a poyfonful Mercury ; but the Hunger becomes a Love-defire, which is called Gods Nature, and the hungry, fiery [Defire] is called Gods Anger ; and in the outward Nature it is called a Fire, but in the inward Worlds property, where the Defire doth Energize in the property of the free Lubet, this Defiic is called the divine Defire, wherein the fiery Love burneth, and whence the Joyfulnefs pro* ccedeth 5 for the free Lubet doth therefore give it felf into the auftere Defire,that it may bring forth a fiery Love,7;j\ a Joyful* nefs, which could not be in the Still Lubet ; for where there is a ftilnefs, there is no joy, or motion.

12. Now the free Lubet, vl\, Gods Property, dcth manifeft it felf through the fiery Property ,and the fiery Property maketh the free Lubets Effence, 'Z'i'C* ^he Oyl which arifeth in the Impreflion of the Defire to a Light or Luftre j for the Auftere Defire giveth the Anxious darting Flafh,t//X.a Sulphrous Spiric,and the Meek< nefs of the Oyl glve» its Love into it^and difpellcih the IntraSed, f <X the Darknefs,and manifcftcth the Eternal Liberty , vi^, the 4» SigMtm-a Rerum* ChaPi^. Nothing , and this is now the Seeing, 13, For when the Firc^fplcndor cafteth the fweetnefs of the Light, then the Firesdcfire reacheth after the Meeknefs, and the Meeknefs of the free Lubet is as a Nothing wholly incomprehen" fible: No/v the Hunger of the Defire comprehends its own Effence,and devours it^and makes it to Nothing j this is the Dark* nefs, which is the Hungers Effence, which the fiery Hunger devoureth through the property of the Light, or free Lubet: as we fee, that fo foon as the Light (hincth, it depriveth the Daiknefs of its Power ; therefore God is a Lord over all Beings, for he is the eternal Power and Light : A Similitude whereof we fee in the Sun, that it is Lord of the Darknefs and of all ElTences, and ruleth whatfoevcr groweth ^ liveth , and moveth in this World.

14, Further, we arc to confider of the manifold Salts, how they take their rife in the Original, and fever into many Properties. In the Original of the Impreflion, vi'j^. in the Verbum Fiat, a two- fold Salt doth arifc: The firft islpiritual, and givcth the fliarpncfs in the Eflence of the free Lubet j it is a Severizirg, or a lliarpnels of the Powers : The other Salt is the {harpncfs of the Impreflion, according to the property of the Aftringent Aufterenefs, which is ihe Anguifh in the ImprelGon, that is, Brimftonc, and the efl'cntial property is Water. 15^ The Water is the fencelefs mortal property of the Salt; and the Sulphrous, which is from the Anguifli, is the property of the quick Salt j for it hath the Sting of Motion vii^ the Mercury in it, which maketh the Life's, form, and yet the Brimftone is not the Saltjbut it is the Anguilh in the Impreflion,which alfo comes lobe Corporeal, , 1 5, The Salt is the (harpnefs in Brimftone, as to the Aftrin- gency > the Salt caufeth the Anguifli to be Corporeal j and fo Salt dwelleth in the Brimftone, and is the Brimftones fharpnels, and prefervech the Brimftone in the Corporeal Effence, and alfo the fpirit of the Brimftone, that it falleth nottoduft: the Salt impreffeth the Powers of the Anguifli, and the impreffed Life is the Mercurial Life ; the fame is the Life of the Anguifli, viz, of the Brimftone,and feverizcth the Materiel according to the Forms to Nature, and the Materia of the free Lubet into two Effcnces, viz. into a watry and oyly, and then into a Corporeal.

1 7, The Carporeal is two'fold j both according to the Darknefs, and the Light : according to the property of the auftere Defire it maketh in the watry ^property] a Sand,or ftony nature, whence the Stones have their Original ; underftand out of the Sulphious, viz, out of the Brimftones Water. CHAP.6L Sig»4tura Kerum,, 4$ 18. The other Property, * a^ to the morcification in the Saini- * Accffr^' tral Flagrac, is the common running Water j the other Corpo* /id- to. °' real [^Watcr]] is the Metalline Body, from the free Lubets pro- after^ perty in the Impreffcd Fotm •, and f from the watery Property J. Or OUt ('where the Brimftonc is In the Waterjit produceth Trccs,Herbs, ^f ' and all whatfoeyergroweih in the earthly property, viz, in the * cnL»rtified or dead Subftaniiality,which yet hath a * lencelcfi Life, • pumi, vir, a Vegetative. If. The Oyly Property is alfo twomfold according 10 the Impreiiion > viz.- one part forceih again into the Liberty to be free from the Wrath of the Impreflion,which is the Good Spirit, vii« the Light inthcOyl: the other part yeeldeih it felf into the Anguifti of the Brimftone, and remains io the Corporality , and doth unite and apply it (elf in each thing according to the Salt-property of the thing i as in a fiery Salt, it is fiery ; in a bitter Salt, it is bitter j in an aftringent [or Souice Salt]] aftringeni,&c.

10, The firft property according to the Light is fweet in all things, and the other property of the O) I is according to the form,vi^. the tafte of the thing, let it be either fweet,fowr,a{lringcnt, (harp^ or bitter, or how it will 5 as is to be found out and known in Herbs : in fome it is a bitter poyfon, and in fome again a healing of the poyfon ; but if the poyfonful property be broken by Mercury in the Oyl of Mceknefs, then the Love of the Lighc doth incline it felf alio into the Oyl i for the Original of both is from one Wfll,but it is altered in the Impreffion ; As the Devil, when he was an Angel, changed himfelf into a poyfonous de< vilirti property, and ddam out of an heavenly into an earthly ^property.] ai. Whatfoevcr groweth, liveth, and moveth in this World, confifteth in Sulphur ^ and Mercury is the Life in Sufpbur, and the Salt is the Corporeal Being of Mercury his Hunger, albeit the Body is manifold; according as the property of the Brimftone and Salt is, according to the fame property is alfo the ingrafted Oyl, which fpringcth up all along in the Power ', for the Oyl tnaketh the Power [ox vertual Influence] in each thing. In the Oyl of the Irapreflion,vt\in the Imprefled Oyl,is the other Oyl, vi%f the Spiritaal,which gives us Light,but it hath another Principle ; it receivech no other Source into it but the Lubet of Love, it is divine Eflentiality : therefore Gods ow»n Efl'ence is nigh unto all things, but not eflentially in all things ; it hath another Principle, and yet indinech it felf to all things ; fo far as the thing hath any thing of the divine property in it, it receivcth ▼crtue from the divine property, be it either a Vegetable or Ani-

^2 Si£»4tftrA RerHfff. Cha?.^. mal ; for there are Herbs and Trees, and alfo Creatures to be foundjin which fomsthing of the divine Power is couched,whercwith in the Magical Cure the falfe Magick, vi\, the corrupt evil Oyl can be relifted, and changed into a good Oyl, 12, All (harpnefs of tafte is Salt, let it be whaifoevcr it will in this World, nothing excepted; and all Smell proceedeth from the BrImftone,and Mercury is the Diftinguifher in all motion £or afFcdion] both in the fmell, powcr> and tafte ; but I underftand by my Mercitiy ^thc Sphere of the Birth of all EffenceSjas is before mentioned j not a dead Menury^hut a living onCjf/X.the Strongcft,according to the property ot the dry Poyfon^&c. 23. Now it doth behove the Artift and Phyfician to know ihefe things, elfe he cannot Cure any ficknefs or difcafe,unlefs he hits on it by chance, if he knoweth not wherewith the Oyl is poyfoned in the body and what kind of Hunger Mfrf«// hath in the ficknefs, *- can but and after what he hungreth j for if he may * obtain the Salt ac £e(, cording to the property of his Hunger (after which he is dcfirous^

with fuch an Oyl as he fain would have, then is the ficknefs over very prefenily J for he turneth his Oyl again into thepropeny of the Love of the Light, whereupon the Life begins again to ihine bright. 24, For every difeafe in the body is nothing elfe but a corruption or poyfoalng of the Oyl,where-from the Lifes-light hurncth or fhineth 5 for when the Light of the Life llilneth or burneth clear in the Oyl, it doth expel and drive away all poyfonful influences and operations, as the day expelleth the night. ^ ij. For if the Oyl, out of which the Life burneth, be infefted |]or inflamed] with a poyfonfiil Mercery or Salt, let i: be done cither from the Conftellation or Salt of Meat, v'f^^. from a contrary .Source,whereby a loathing [or naufeous deteftation] arifeth in the oyl, which the Oyl would always fpue out , whereunto Mercury doth help : then Mercury doth eagerly travel and perplex it V felf in the Sulphrous fire more and niore,and conrina ally labour" cih to drive forth the Abominate,but doth only inflame it, felf in it Iclf in this auftere Endevorjandmore & more enkindle its inward Foim, whereupon the 0)1 groweth more dark and poyfonfuljun' til at laft the Oyl becomes wholly waieri(h and earthly, and then the Light, and alfo the Fire, extinguifiieth, and Mercury with the Sulphrous Spirit departs from it, as when a Candle is put our. Thus Mercury paffeth out with the Sulphrous Spirit in Deaths * StiM baneful* Steam, until he alfo be famifhed ; for a time he may ^" helphimfelt in the Syderial Body, which paffeth afong with It j but when Mercury in the Spirit of the GreatWorld hath confumed and ftarved its property, then is the Temporal Life wholly gone j

for fo foon as the Light of the Vital 0>1 extinguiflictb, the Elcrental Body falkth down into putiefadion, x.i\. into the Fiat, whence .t came to be i and then tliis Time endcth in the Creature, which is the DeathjOjeing, or Depaiturc ; and from thence there is no Deliverance or Return, iinlefs the heavenly divine lAercwj doth once more move ix fejf in him, which yet cannot be, except chere hath bin a good property of the Oylin \-i\m,vi\ from the divine Eflentiality ; in this property, which is capable of the divine Effeniiality, rhe Light doth only enkindle it felf again, z6. For the divine Eflentiality , or this heavenly Mercury, changeth the dead Oyl again into his, and becomes its Life j for the outward A/ffcwrjr, which hath julcd the Life, returns not a« gain, it hath cnly beenfnr ^ time a Mirr* r of the Htcinal,buthe IS changed into another SoUrce j for being fuftocated, hepaffeth again into the My fiery, whence he at fiifl proceeded in the Creation of the World, and thc\b9dy alio gueth into the fame My« fiery, , •, ^ ■ , -^- .,r ..^' \ »7. Thus it retinaineth and belongieth yet t^o anofher motion of the Deity ,x/j!j^. to a Separating,where the.EViljWhcrcin the Death wasjOiall be leparated from the Good, and the Verbum Fiat (hall reftore and bring forth that which hath fallen into it in Death,

z8. The Phyfician is to know, that in the ftrongeft Mercury^ which is moft poyfonful, the higheft Tinfture lieth, but net in Metc'try his own property, which muft be * broken j for his own *OTfTa{eH prppcrty, even from the Centre, is the anxious poyfonful Life : /ro«r fe/w, but he hath :^nother property in hIm,wX. an Oyl from the L'ght, ■ whereby he is fd ftrong and potent, which is his food and prefervation J if this may be fevered from him, it becomes a Tinfturing.and mighty Enkindling of all obfcured Livcs,w^,of all Difeafcs and SicknelTcs •, for in this Oyl licth the joyful Life, and it is an Hunger afterLifcfiv^^^'^ it might enkindle the \veak,and lift it up on high. 19;- In a Toad, Viper, or Adder, or thi like poyfonful Bcafts, Worms, or Infefts, the higheft Tindure is' to be found', if they be reduced into an oyly Subftance, and the Wrath of Mercury be fevered from* them 5 for all Life, both external and jnternal, * Or, It, confifts in Poyfon and Light, as we underfland, that the Wrath •nd Anger-fire qf God is a Caufe of the divine [oyfulnefs : The like alfo we are to know is externally ; for all Life devoyd of the poyfonful Mw«7 is amort, and an * abominate, and accounted ♦Or Loth'

30, Now lAmufy is an Enkindler of the Fire, and every moving Life confifts in the Fire i and albeit fome Creatures dwell in the Water, yet Fire is their iife,i'iX. the poyfon-gall, wherein 44 SigftAtura Reruml CriAF.7. Meteurj minagcth the Life ; but the Water in the Gall is a Po>lon,wherein an Oyl is hid, in which the Life in Mercuij doth burn and fhinc : of which thou haft a Similitude : If in a Creature ihcic be a ftrong poyfonful Mercury y of a dry quality, that Creature is ftrong, bold, couragious, and potent, which hath aifo a clear Oyl in it j for the fiery property of the Mercuiy confumeth the waterilh , but if its fat be enkindled, it yeeldetb a clear Light, much more would it be, if the watery property were fevered frc m the olcous. Horv Adam in Paradife, and Lucifer y ^as a fair Angtl^ andhow thqrfere corrupted and ffoiUd through I. T TT tE will give an occaffon of Confidcration unto the \/%/ earneft Searcher and Seeker, and if he apprehends V V our meaning, he fliall indeed be able to find the Noble Philofophers Stone, bur fo that he be chofen thereto by God, and his Life alfo ftandeth in the Heavenly Meyrwrjr, otherwife we are a Myftery unto him , and wc will reprcfent it unto him in Similitudes^ in the moft manifeft, and yet Myftical manner.

tt When Mdam was created in Paradife,the Heavenly Mercury did then lead him ; his Life burned in a Pure Oyl, therefore his Eyes were Heavenly; and his llnderftanding did excel Nature, for his Light flione^n the Oyl of the Divine Eflfentiality, the external waterKh Property was not manifeft in his Oyl j he was Jliaftrijby that is, Angelical, and became in the Fall Cogaftrijd^ that is, the waterrftinefs in the mortal Property wis manifeft in his Oyl, and penetrated, fo that the Mercury in him became an Anxious Poyfon, which before in his Oyl was an exaltation of Joyfulnefs. 3. For the Salnitral Flagrat in the Impreflion in the CoUnefs, vi%, according to the Saturnine Property, was thereby elevated, and got the Dominion} as a cold Poyfon, which arifeth in the Impreflion of Death, whence the Darknefs was generated in the Oyl, »Rd Adam dyed tothcDirintLight 5 to which the Devil * pcrfwadcd him f by the Serpent, that is, by the Effence and ^q . , Property of the Serpent ; for the Kingdom of Wrath, and alfi) -T* the outward Kingdom, was manifcft in the Serpent j for it was t. ^-''^ j more fubcle then any Beaft of the field, and this fubtlety Eve de- ^ ^'^^ ' fired 5 for the Serpent perlwaded her, that her eyes fhould be opened, and Hie fhould be as God, and know good and evil.