( '* '/"hV 'W*>"lfc, •« > ■• l^ t"' \ ■ ^*.^> •''^ . .^**, .■■: %"i' »* Y.^^V- ' 1 ,*i J )>-X ZM^-i V l;^ 751 0"V 2- -\ 3 '^4"/;?. 4' ^^^ S ^ iy^/ PERKINS LIBRARY UuKe University Kare Docks Signatura Rerum: lij OR TBS Sig^KAlVT^ of all THl^gS: SHE WIN The Sign, and Signification of the (everall FORMS and SHAPES in the C R EAT I ON: And what the "Beginning , T^m , and (^ure of every Thing isj it proceeds out orEternity into Time, and again out of Time into Eternity, andcom- prizeth All Mjfieries, A?^L. Written in High Dutch , M D C X X 1 1. BY fJCOB BEHME^J^, alias Teutonicm Thylofophus. LONDON, 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» 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 him- Iclf : for Man is the great Aiyslery of God , the Micro- CofmjOT" 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 there- of 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 A 2 its 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 ; afidfearch- eth 7 A 0ti^t) T» 9«« , the d.pths of God, 1 Cor. 2. lo. This is theprctioHS Pearl , whofe beauty u more glori- CMS, 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 feem- eth 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 there- fore fo few go the way fofinde it : The proud SophiBers, and wifelings of this worlds have alwaies trampled tt un- derfoot Withfcorn and contempt , and have called it En- thujiafm, madnefs,mehncboly, whimfey, phancy, c^c, but wifdome is juf{ifiedofhe>' children. Indeed every one is not ft for, or capable of the know- ledge of the Et email and Temporall Nature in its Myfte- rions operation, neither is the proud covetoits world , wor- thy 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 bleffed. 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 Ah- thor 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 Si- milies , 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, Divini- ty ^ 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- A3 dom,. The Preface to the Reader. dome, he rmtfl be hsrn again ^ of, a»diat, the Tvord tf ivif- dome, 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 Phylofo- phjf,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 deli- niated 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 un- to thee the Signature of all Things, and gives thee the Con- tents 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- late 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 fie- ry ^ 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 un- derBanding 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 cmeatu- ral Confiedatton, Ifoth tn the Eternal and Temporal Na- ture ; 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 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 Inftru- ethpromthe ^^^^ ^^^ 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,accord- ing 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 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 Pow- er,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 man- ner 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 laftru- ment 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 predomi- nancy 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 4 Si^oMm^f^mimr CahTBui, 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 fhew- cih 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' Signa- ture, 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. Lan- guage 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. GHAP. CHAP. II. Of the OppofttioH4»d Combate i» the Efftnce of all Ef- fences^ 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 under- ftand the Contrariety and Combate in the Being of all Beings how that one doth oppole, poyfon,and kill another, that is, over- come its Effcnce, and the Spirit of the Effence, and introduce it into another form, whence Sicknefs and Pairis aiife, when one Ef- fence deflroyeth another. ». And then we underftand herein the Cure,how the one hcal- eth 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 con- lifteth in the Aflimulaie j for in the Aflimulate arifeth the fatif- jfpftion 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 be- comes 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 Con- trarieiy 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. 9 For in the Nothing the Will were not manifeft to 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 Li- berty 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 can- not 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 ilrongly 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£li- getly to hold the Co npunftion , and yet the Ccmpunftion is tf», or Cow- thereby 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 Ori- ginal, 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 Liber- ty without Nature ; Vhur is the defire of the free Lubet, and ma- ktth 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- ferver 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 grow- eth, 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 Dark- nefs 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 here- in 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 bring- eth 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 Scil- ncls. 19. Secondly, We find, that the S«/, vi\, the Lubet of the Li- bcrcy,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 EP- fential Life i Sul is the Original of the Joyful Life, and Phur is tlie Original of the Eircntial Life ; the Lubet is before and with- out Nature, which li the true Sttl 5 and the Spirit is made mani- feft 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 Com- punftion,and according to the Anguilli of the Wheel,wholly mur- therous 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 Effence 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 ftil- nefs 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 there- in 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 no- thing. 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 undcr- ftood, 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. 2 J. And here wc underftand the third will, f which taketh its 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, fiy- thc Spirit, viz, the Egrcflc is the Real Life, he may play upon ca. C the 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 Aflimu- late. 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, 28 The defire of the Liberty is meek, eafie, and pleafant, and * 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 mani- fefteth 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, one 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 pene- trateth 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 fc- cond 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 No- ihingj and to find it felf. 34» And we underftand by the Centre in it felf, with the Afpi- ring 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«>' de- iireth Mercury, and both thefe defire S 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 Effentiali- ty 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? ed. Chap. 3*' Signatura Rerum, 13 ed,and a cool wind foUowethjand oftentimes whirling and whcel- ingjfor 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 E- ternal Beginning, and an Eternal End, which he is himfelf, and the Nature of the inward World is in the like Ellence from Eter- nity. 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 De- fire 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 * Smili- Spirit, -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 ciea- ture, but the outward is apprehenfiveto it j yet each property ap- prehends 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 pro- or 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 Mo- tliers. 8. Let none account it impoffible,^ feeing man is a lifecnefs ac- cording 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 be- fore 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 E- Stdndeth. 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 De- the 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 ' Prcgi- nawjs. 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 mat- ter,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 de- fire 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 can- not 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 Brim- ftone, 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 pro- perty 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 proper- ty ; for the property of the Defire giveth and maketh dark Ef- fence, 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 attraft- eth 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 Li- berty, without the wrath of the Lnmicy, and lo it hath only Iharp- cned It felf inthe Aufteie Impreflion in Mercury , thatic is a mo- ving feeling Lite, and that kt, Liberty is Iharpened fo that it be- comes 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: ac- cording 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 , ano- ther 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 continu- felf in it ech all along in the Comprehenfion of the Attradion in the A- jitf 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 Meck- nefs, 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 Mer- cury^ 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 Death 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 Sal- nitral 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 diverli- ty of Properties givcch in each property alio a bodily or Corpo- real 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 di- verfity 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. D 22. Thirdly^ 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'cn- tiality where the Darknefs doth imprcfs itfelfin the firft Deiire, wherein the Darknefs arircth,as is before jnentioned : Thus it be- getteth 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 Corpora- lity, 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 in- to 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 De- afaidilb, fire do alfo divide the.v.fcives in the Salnitral Fiagrat of Joyful- nefs 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 refeni- blech only a fpirit of a pleafant lovely defire : Ihisis the Water of which 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(^' 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 Prin- ciple 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 Eflcn- iiality,a mortal [E»*j]] and according to the free Source,a living 9. The fifth Form is now the fecond Defire, which is done af- ter 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. - 10. The . -24 Signatura Rerum* CHikp.4. 10, The Love giveih Hflencc j for it is expreflive, and jedd- h\%^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 en- kindling 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 Prin- ciple 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 Pene- tration 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 cho- kech : as many times a child is fo choked or fmothered in the mo- thers 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 Hunger .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 Li- berty, 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 E [Man,] 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 a fpiriiual Eflence. 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 can- not 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 Hun- gtr, 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,r- fertce,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 accord- Jn5.to the watry [[Property 3 'in SirfwWj Saltj and according t© th«. 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 Dc- fircs 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 Bo- dy 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^ Fa- upon 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 di- vine Heavenly Effentiality. •Or,Ftfif , 27, Mercuriui is the • Maftcr- workman of this Child, which ' [ I« 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 Meek- nefi ; 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 appre- hend, 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, there- for* 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 ("name- ly 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«ff7, 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] accord- ing 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, ac- cording to his fpirits property j externally quxkfilver, and in- ternally he is a Paradifical working } he is in his fpiritual pro- perty 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 in- ward Mircudm doth internally in Gods Power, th:tt likcwifc the outward Mt•( »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 Twink- ling ^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
    ix. a figure of the Eter- nal ; 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 ac- cording 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) turn- ed It felf from the inward Lubet of the Liberty and Eternity in* to the Time, viz. into the Extern Birth, into the Planetick Pro- pcrtys [it departed J oat of the Pure Divine Element imo the four Elements : Thuj the inward Divine Effentialiiy, or inward Cor- porality, 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 F which 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* llnchange- mob^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 Lead- er, therefore the Dominion of Time deftroyeth its own contri- ved 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 dif- appear,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 a- rife* Butifthismuft be eftcfted, then the Love- defire muft a- galrt 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 wrath- ful death in the Aftringent Fiat, viz. in the Defire to Nature, that the Love-defire, which defireth Godj might be again enkin- dled 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 Tranf- mutaiion 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 ther- line Body fliall come to the Higheft Perteftion, ihen it muft dye ;>, unco the External * Dominator, viz. to the Elements, and * leader- come 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 one- ly which hath generated i He that hath given it the four Ele- ments, 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 Ele- ments 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 out- wardly 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 /eiz- eth on its Faber who hath made it, and Bghteth againfl its Cie- F » ator. ^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 hun- ger 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 co- lours : fo the Faber gives him even Leave to go, and continu- ally 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. . , CHAP. ChAPi^ SignaturA Kerum, 37' CHAP. VI. 1\oyi> A Water And Oyl is generated, and of the differ- ence 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 ma- nifeft 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 accord- ing 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 Pro- perties, 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 pro- perty 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 pro- perty, 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 F 3 Cometh 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 fieercill. felf. 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 pro- perty 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 Liber- ty, 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 Li- berty 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 proper- ty 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 Meek- nefs, and maketh the Vegetable Life, vi'3^. a fpringing and grow- ing 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 Mo- tion, 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 that 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 poy- fonful 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 Lu- bet, which fallethout in the Forms of the Lnprefiion of the Hun- ger 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 ea- gerly hunger after its own manifeftation, it cannot take the free LubetjWhich appeafeth its Hunger.into it felf ; for Natures pro- perty muft belinccrely bent and inclined to the free Lubets pro- perty,!;/^, 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 An- ger ; and in the outward Nature it is called a Fire, but in the in- ward 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 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 Dark- nefs, 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. tl.Thc 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 Im- preiiion > 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]] aftrin- geni,&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{lrin- gcnt, (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 De- vil, 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 Prin- ciple ; 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- G mal ^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,wherc- with 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 Strong- cft,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 corrup- tion 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 in- fluences 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 ci- ther 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 Mercu- ry 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 for fo foon as the Light of the Vital 0>1 extinguiflictb, the Elc- rental Body falkth down into putiefadion, x.i\. into the Fiat, whence .t came to be i and then tliis Time endcth in the Crea- ture, 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 Crea- tion 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 prefer- vation J if this may be fevered from him, it becomes a Tinftu- ring.and mighty Enkindling of all obfcured Livcs,w^,of all Dif- eafcs 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 fe- vered 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' **^«**'' fomnefs^ 30, Now lAmufy is an Enkindler of the Fire, and every mo- ving 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 G X Mercury 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 Crea- ture 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 con- fumeth 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. CHAP. VII. Horv Adam in Paradife, and Lucifer y ^as a fair Angtl^ andhow thqrfere corrupted and ffoiUd through Imagination and 'Pride, Procefs. 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, other- wife 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 ex- ternal 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 per** * 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. 4, Which alfo was the Will of the Devil, that he would know Evil : and in the Enkindling to the Knowledg in Mercurj he be* came corrupt and dark ; for he entered with the Imaginacion,ac- cording to his Condition, Knowledg and Defire, into the fiery Byfsj 2nd Adttn J according to his Knowledg and Defire, went into the cold Byfs into the Impreflion, into the procreated water- ilh Property in the Salnitcr, where botl) Kingdoms ftand fever- ed : He dcured to prove and tifle the watery Mercury^ in which is the Mortal Poyfon j and Lucifer Qdefired] the fiery Mercury, which giveth Strength and Might j whence his Pride arofe, vi^ out of the fiery Mercury: But both, vi\, Lucifer, and alfo Adam, loft the Oyl of the Meekncfs of the Divine Eflemiality. 5, Now we are to confidcr of the Serpent, which deceived Adam with its craft j How ic was, and.what its fubtlety was, after which/^^awi & Eve did Iraaginej wherefore they did eat of the for- bidcnTree which was Evil andGood,and how they did eat Death thereby i and what their Salvation and Refloration is naturally, and properly; what Evil and Good is j what the Property of the eternal Life, and tiien the Property of eternal Death, is : what the Cure is, whereby the Sickaefs introduced by Mam^ and its death, may be healed, and reftored both to the Temporal, and Eternal Life. 6, Let the Reader attend unco the fence and meaning j for we have not the Ability to give this into his hands, that onely be- longeth unto God ; but the Gates fh all ftand open for him, Jf»Or The be will enter in j if not, * flattery avails him not. vlddlf 7, The Devil was a fair Angel, and the Serpent the fubtle * Beaft, and Man the likencfs of the Deity j now all three were \ coriupted by ImaglnatioB and Pride,and got the Curfe of God t Sj/oyledj tor their falfe Luft, [or cunning.] undone, 8, All whatfoever is Eternal, procccdeth originally from one Ground, as Angels and Souls ; but the Serpent is not out of the Eternal Ground, but out of the Beginning, as we hive before given youto underftand, how * with the Enkindling of the fire * Or, ln„ intheSalnitral Flagrat, two Kingdoms SeVer, vi\. Eternity and Time ; and how the Eternity dwelleth in the Time, but yet onely in it felf; but yet fo nigh unto the Time, as Fire and Light which arc in one another, and yet n^ake two Kingdoms \ -G 3 or 4^ Si^natui^4 Rii'Urn,: Cha^.j, or as Djrknefs and Light dwell in each other, and the one is not the other. The like we are to confider of the inchoative poyfon- ful Merciify in the Devil, and in Man, and in the Serpent alfo; how an O/l corrupteth, and yet the Effence or Being of God is not hereby ar all corrupted, but cntereth into it feU, vi\. into the I^othing ,• and the Creatural Mercufy, which Ariieth, or is begotten with the Beginning of the Creature in the Creature, a Or Out' foethoufof it fclf, that is, out Sf the Eternal into Time, vi\, tvarJs, into ^^^ Beginning of the Creature : It defireth its own fclf, that is, the Beginning i and will be its own, or a Seifift, and for- faketh the Eternity , into which it fliouldbe wholly confined and refigned with its Dclire, and bring its Hunger thereinto ; and then its Poyfon-Souicc would not be manifeft. 9. For whailoevcr doth hunger after the eternal Nothing, vi\, aUer the quiet meek Liberty of God, that is not maniteft to it fclf, but it is manifeft in theScili Liberty, vi^. in God , for as the Hunger is, fuch is alfo the Effence in the Hunger •, each Hunger, or Defire, makithitfelf an Ellencc according to the Prop. rty of the Hunger, or Defire. 10. Thus the Devil maketh [or caufeth] in himfclf hisDatk- nefs ; for he went with his Defire into himfelf, into the Property of the Center to the Defire, and forfsok the Eternity, vj\. the Nothing, that is, the Lubet of Love j fo that he enkindled himfelt in his Poyfonful Mercury , that is, in the Forms unto Life in himfclf, and became an anxious Fiic-fource in the Dark- nefs ; as wood that Is burnt to a coal, which onely gloweth, and hath no more any true light in it, alfo no oyl or water ; fo it went with him. Now in his own Property, vi% in his Lifcs- Forms, there fpringeth forth nothing but a ftingiog envious Property, where one Form doth hate and annoy the other, and yet do fo beget each other. I f . And fo was the Serpent h'kewife, yet not by its own Afpl-^ ring Haughtinefs ; but when God faid. Let all forts of Bcafts come forth,each according to his property j^or kindc,] then came forth Beafts out of every Property of Nature, as it was manifeft in the SeVeration, when God moved himfelf to the Creation ; for the Devil would domineer over the Love and Meeknefs of d Or Set ^^^i and ^ put h'S Defire alfo into the Anger, that is, into the his Defire Auftere Might, where the Poyfon-life Arifcth, vi\. into the Fiat upon the °^ ^'^^ wrathful Property, out of which Form are proceeded Vi- l^n?er. V^^^i Serpents, Toads, and other venomous worms j not that the Devil hath made them. That he cannot : onely as the Defire was in the ImpreiTion of the Fiat, fuch alfo was the Creature in the Evil and Good. It, For Cttil*»7« Sigmtura Rtrum, 47 12, For in the Impreffion of the Fiat, in the Original of the outward Mercwry, viz, of the Life, which is manifcft to it felf internally, was the SeVeration, where God and the World Se- ver, viz. God*^ inwardly, the World * outwardly, as a Simili- h Text./»- ludeof the Abyfs, or a Looking.glafs of Eternity j even there tohimfelf. the inward Wrach , whence God is called an angiy zeal- ♦ Out of it ous God, and a conluming fire, manifefted it felf externally in feif^ figures, as in a Similitude of the inward Birth in the Center; liice as the Eternal Lubet, which He is himfelf, ftirreih up []a- wakeneth] and caufech the Defire to the Nature of the eternal Manifeftation, and gives in it felf into the Defire, and turneth the Wrath of the Defire into Joyfulnels. 4- Or urjt 13, Thus it isalfowith the Serpents -|- craft ; in the highcfl ovfitbtldy' Mercury is the higheft fharpeft proof of all things : the more poy- '' fonful a thing is, the more (harply it proveth a thing j for the « ftiarpeft Tafte and Smell confifts in the great Poyfon, vi^. in * ^ttick" a Dying Source. ^P' k^^"^^- 14, And as the Eternal Light is" generated out of the Fathers « Qr Be- fliaipnefsjfhat it attains the Shine, and goeth forth with its own getteth it ' Source through the fharpnefs out of the Anguilh-Source again filf, into the Liberty, vi^. into the Nothing, where the Light, by reafon of the Fires- Source and Propeiiy, becomes alfo a Defire, which is the Defire of the Divine Love and joyfulnefs j in which Defire, MetturiiMj the Eternal Word, or the Underftanding of Eternity, or Deity, is rightly Confidered and Named: and this EfHux from the Fire Cunderftand from the Eternal Magical Spi- ritual Fire) is a Procreation, vi^. of the Word of the Power, Colours, and Vertue : and this Defire of the Same Mc/f«7, or Wftrd,doih alfo * immodelize the Power into its own Defire, and * Or /oz-w, makcth it cflential j which is the Meekncfs and the Love, which or imma^, quencheth the Wrath of the Eternal Father, vi\; of the Eter- nal Naturci-Defire with Love, andchangeth it in co Joyful ncfr. Light i and alfo a Powerful [ Property^ from the Motion of the Eternal Imprciliun,or Defire of the Father after the Birth of the Sonj whence the Divine Ayr (as the Power through the Shine cf the Light) proceedeth forth out of this Love- fire, which is the Spirit of God, 1 J. In like manner know this,That the Eternal Love Cunder- ftand the Efl'cnce, vi\„ the Heavenly EfTentialityJ hath given it Bring , felf forth into the Creation with the Verbum Fiat, to * fet the Fa« tttrn^ or chers ^ngzx^vl\. the form of the Eternal N«ture,into the highefl/«W;/»«/^^ Joy* '4S Si£fiAtttra Rerum. ,ClfAf>7. Joyfulncfs, and to fee forth the likenefs of the Eternal Gcnera« tion, and where the Nature of the Wrath was moft elevated through the Fiat, there alfo the DeHredid moil incline it fclf to> wards the Liberty,to be free frooa the Wrath, and to bring it into + Or,/ojf- the -f- Kingdom of Joy, whence the great and deep Know ledg is fulacfi. Arilcn.and alfo the moft precious and highcft Tinftutc j undcr- * Or, Re- ftand the DeHre of the wrathful Hunger * received that into it fclf ccivtth after which it hungered, vi^. the Liberty j for all tilings were that wh'tih created good in the begiunirig, alfo the Devil was good while he it hungretb ^^^ an Angel, fo alfo the Serpent ^was good in its Creation be^ aftCTt ^°^^ ^^^ Curfe.] 16, But being the Devil went Into the h'ghcft Fires- Defire, God departed from him, as a light that is put out, or extinguifh- eth in a Candle, and afterwards he lived according to his own Defire. 17. But Icclng he knew that there was fuch a Tinfl^urc in the Serpent, and the Serpent being created out of the beginning of a Ci'tbt Time j therefore he * infinuated with his Defire into the Serpent, and took poffeffion of the Serpents Tinfture, and wrought forth his Defire through the Serpent agamft Man, to introduce him to long after the Serpents Property : For the Serpents Tinfturc was from both Originals, vi\. out of the deadly Mercury from the Dying in the fire, vi^ from the coldnefs in the Impreffion j and then alfo from the Wrathful £fiery Property in the Injprefli- on.] The cold Impreffion is earthly, which Arifcth from the Wrath, viz, from the Dying in the Wrath, in the Impreffion ; and the fiery Qlmpreffion^ arifcth from the quick Poyfon of M«-* CN/y, in which Property the Spirits life confifls. i8. Thus AdammA Eve were infefted withthc Devils Defire through the Serpent, viz. through the earthly, deadly Property of the Serpent ; and alfo [through] the wrathful poyfonful living Property of Gcds Wrath according to the Devils own Property j and was inflamed in his Divine Oyl, that is, in the Heavenly Efl'catiality, 19. Even then the Divine Light, which fhone out of the Di- vine Body of the Heavenly Eflcntiality, was cxtind unto him j 4. Or Coh^^"^ iheCuife feized upon the Soul. Now Gods-j^ curfingisa omamg ^withdrawing; viz, the Divine Power, which was in the Body, a banijh' departed into its own Principle ; and his holy Oyl (wherein the ini. Power of God dwelt, and had made a Kingdom of Joy, viz, the Paradife) became a Poyfon; ao. For the Earthly Part according to the mortifying of the water, viz. the Cogaftrifh Property, was manlfeft ; and forth- with Mercury ^ (viz.) the coldnefs in the Deaths Property, got che Chap. 7* SigMMnra Rerum. 4p he Dominion, whereas before he was as it were * fwallowed up in 'Or aval' he divine Power : Thas Adam dyed unto God, and lived to ltd. Death ; here ic was ncceflary, that God Ihould regenerate him j and tbtrefoie the Serpent was curfed, becaufe re had fervedj aod willingly obeyed the Devil. 21, Thus we underftand what lieth hid in the greateft Anguifti., vt\. in the flrongeft Mercury, viz. an Oyl, which Cuteth and Tinfturech all Dileafes j hut the cold Poylbn, vi"^. the Deaths- Source muft be done away, and put into a fisry ^property] which is deiirous of the Light j for Gjd created all thtngs good in the beginning, but through his Cnrfing or withdrawing the Hvil came in } for when Gods Love«deiire dwelt in the uutward Worlds- Source, and Penetrated it, as the Sun the Water, or the fire an Iron, then the outward World was a Paradife, and the di- vine Eflence Sprang forth and budded through the Earthly, the Eternal Life through the Mortal ', but when Gud curfed it for mans fake, the mortal [*Life3 was manifeft in man, and alfo in ^ p^^f q^ the fruit of which man mould cat, which property before was only prgpeyU. manifeft in the Tree of the JQiwu'ledg of Good and Evil^ on which hdam and his wife were Tempted, whether their DeHre would en- ter into the Eternity, vi\. into God? EU'ence, or into the Ertcncc of Tiine,into the living or mortal Oyij in which Source the Souls fpirit would live, that is, burn. 11. Thus by Gods Curfe or withdrawing the Heavenly Body was (hutup,and the Anger- Source fet open, and To £the Heaven- ly Body3 ^*^ ^^^^ ^"^ "P • ^"^ feeing Man by the Eternal Mfr- curyjAizx. is,by the Word of Divine Power,was in one part formed out of Eternity into Body and Soul, none could* dirdofe the * OptHyOt Poyfon- death, and deftroy the mortal Mercury y and change it a- exclude, , gain into the Lights- Source, vi\. into the Source of the divine JoyfulnefSjfave only the very divine hAenury^ viz. the Power and the Word of Life it felf j for the Serpents poyfonful earthly pro-- petty was manifeft and ftirred up in man j therefore when Gods Word did pity the Corruption of man, and did again * embrace * Or,r(/tfife him, he faid. The Seed of the mmanfhaU brwfe the Serpents head^ his fart. and thou Cundcrfland the Serpents poyfon or fire){halt fting him in the Heel. 13. Herein now lieth the Phllofophers Stone, [] to know] how the Seed of the Woman bruifeth the Serpents Head, which is done in the Spirit and Effencc, Temporally and Eternally ; the fting of the Serpent is Gods Anger- fire, and the Womans Seed is Gods Love*fire,v»hich muft be again awakcncd,and * illuftrate * Through- the Anger,and deprive the Wrath of its might, and put it into the /^/»<, irra* divine foyfulncfs, and then the dead Soul, which lay availed in diate, H Gods «j^ Sigmtura Rwum, Cm A p. 7. Gods Curfe, doth arife : when the poyfonful Mwtfry, which re Tembleth Gods Anger, is Tindured with Love, then the Deadis Aiifiuilh in Mercury is changed into the highcft Joyfulnefs and Dcurc ot Love,which doch again make a Love-eiTence in it fclf, vix.. an heavenly Body out of the earthly : when Mercu h/ ^^^P^^^ o'^^y * ?,^oCs Mafons- Stone (hut up in Poy fort and Death, jDr^vme jj^ ^gjij ^j jj^g ^ precious Philofophers Stone j what is^ it for Ba- Stoneof the ^^^^^ have the Stone, when as it lieth wholly (hut up inBis*f/!? tyijc-mtn, jj jj 35 jf 3 Lqj.j beftowed a Country upon me, whit?h jo^ftcdi Was tn'ne, buti could nottake poff€(R<>nof it, and rerniaincd ftill'i peor man for all that, and yet I boafted of the Dorhrniow, and fo hitd the Name, and not the Power : Even thus it goeth wMj Eahel about the precious Stone of the New- birth in Chrifi fe- fus. i^. In the Sweet Name, fefm C*i^;^,the whole Procefs is con* tained taincd, what, :«nd how the New-bath is t-ut of Dcith Into Life, which is very cleaily undtrftood in the language of Nature ; for the Name Jifm is the property ci the free Lubet of Eternity, which yeelck it felfintoihe « Centre of the Pregnatrefs, vi^ in. *Or,P/<'^. to the Fachcrs property, and figurizeth it felf in the Centre in the fnf-t Ctnfn Fathers property, vi\. in the Fathers Fire, to a word of Eternal Power. 27. llnderftand, the Father, ^'/\. the Fathers fiery Form«, do %uratc [[fliai^e] this divine Voycc effentiaJly in it felf in the Lu- bet of the Liberty ; that is, the Fathers fiery property maketh ic felt m the d.vine tffence of the eternal Love to a Mercury of loy- fulnefsj for the Fathers property is the Fire*fouice, and the Sons, vi\. the eternal Luhets property, is the Love-fource ) and yet alio there would be no Defire of Love, if the Farhers Fire did not enkindle it, and make it moveable, z^i^. dehrous 3 from the F.re arifeth the Dcfire. i8. fhe Father of all EflerKM hegetteth this holy De(ire through his Fire- fv;urce, whicii is now hisheart of L ve, which giveih in his Fire the fliining Luftre and Splendor, even there the Wrath in the Fires-property dycth from ELernity 10 Eternity, and IS changed into a Love- dcfire. 19. Thus obterve it > the free Lubets property is here in the Fires property called Cbrift^ which fignifieth in the language of Nature a * Potent Champion , depriving the Wrath of its Power, * One t'ai a Shine of the Lijiht in the Darkncfs, a franfmutatlon, where the bfcal^s Luvc'Lnbet ruleth over the Fire Lubet, vi^. over the Wrath, the t^^i'ough if* Light over the Darknefs : Here the Seed of the Woman fundcr. ripft^tfy- ftand of the free Lubet, in which there is no Source^ bruifeth the Head of the Wrach of the Eternal Nature, vi\. of the Eternal Dcfire > for the Fiies property is rightly called the Head, for it is the Caufe of the Eietnal Life j and the Liberty, vi\. the free Lubet, or the Nothing, is rightly called ifc«^(?w Wrath of its Dominionjand * fublim'd the Wrath into the highcft loyfulnefs; even there the Anger, and the aftringent cold *Or, yic' Death were made open 'fhevv of m a fiery Love j then it was faid, tewifly Death^ where u thy Sting ? Hell, where is thy yioloyy ? God be triumphed thanl^ed who hath given tts yi^ory ! over, 31. Now it behoveth the wife Seeker to confider the whole Procefs with the Humanity of Chrift from his Opening in the Womb of his Mother Maiy^ even to his Refurrediun and Afcen- tion, and fo he may well find the Fea^ of Pentecofi with the joyful Spirit, wherewith he may Tinftuie, Cure and Heal whatfoever is broken and deftroyed : We declare it in the ground of Truth, as we have h'ghly known it 5 for a Rofe in the time of the Lilly, * Or, The which ftiall bloffom in* May wheivthe Winter is paft, for blind- bloamy nefs unto the wicked, and for a light unto the Seeing. Spring of 3 J. God be for ever praifed, who hath granted us eyes to fee the fara- through the poyfonful Heart of the BapHsi^, and fee the day of siijjical Reftitution of all whatfoever Adam lofl, Niw birth 34. Now we will come unto the Procefs of Chri^^ and go with in Man^ him out of Eternity mto Time, and out of Time into Eternity ,and bring again the Wonders of Time into Eternity, and openly fet forth the Pearl, for H mour unto Chrift^ and fcorn unto the De- vil 5 He that fleepeth is blind, but he that waketh, fceth what *Or,p/fd- the * May bringeth. fantjpring, 3^. Chrifl faid, Seel^^ and yjufh alt find; k^oek, audit (hall bi opened un^o you : Ye know that Chrifl fignifieth in a Parable con* cerning the wounded Sim.iritane,how be fell among muriherers, which beat him and wounded him, and pulled of his clothing,and went away, and left liim liehalf deadjUntil the Samaricane came and look pity oa him, drefled him, and poured O/l into hj^ wound s> CwkfJJ/^ SignaturA Rerum, %i wounds^ and brought him into the Inn : This is a roanifeft «ud lively Keprefentation of the Cuirupcion of Man in Paradife, and alfo of the Corruption of the Earth in the Curfe of God, when Paradife departed fiom it. 3^, Now wiU thou be a Af4£«* ? then thou muft become the Samaritane, elfc thou canft not heal the wounded and decayed } f^r the body,which thou muft heal,i$ half dead, and forely wound- ed, alio its light garment is torn oft, foihat it Is very hard for thee to know the man whom thou wilt heal, except thou haft the eyes and will o£ the Samaritane, and feckeft nothing elfe thereby but to reftore the lofs of the wounded. 57. Now confidei 1 the Eternal Word manifefted it felf in Adam with divine living Effentiality, with the Heavenly Mercury , but when the Souls- fire in Adam, by the infe^ion of the Devil, poy- foned the Wills fpirit in hdam, and introduced it through the property of the Serpent into earthly deadly luft, then the Hea- venly Mercury of the Heavenly Effence withdrew, that is, the Souls-will departed from it with its Dcfire, and introduced his Hunger into the earthly mortal EflcncCj-yiq;. into the property of the cold Mercury f which had made Scones and Earth j Adams fpirit would prove this \^Mercnry,'] and have the fenowledg in evil and good, and fo this Mercury of the four Elements forthwith drew him into its Poyfon, and efteftually wrought in him, and robbed him of the Divine Property, ftung, and wounded h m with Heac and Cold, and made hina half.dead, and ftripped him of his An- gelical Rayment, vi?;.. the garment in the pure Element, where the Heavenly Source penetrateth the four Elements, and tinftu- red them in Adiifii body ; then he needed no other garment^ for Heat and Cold were as it were fwallowed up in him j as the Day holdeth the Night fwallowed uplnic felf, and yet the Night dwelletb in the Day, hue it is not manifeft : Thus it went with Man when the property and Source of the Night feized on him, then it domineered in him ; and thus it went alfo with the Earth when Godcurfed ic. 38. Now wilt thou be a M.-Jr to dp it,^ took jhaU*! fiyfi "P^" theProctfs, how God begtn wjtU the Humanity, when He Did he behare and carry himfelf as a Lord ? No ; He entered into Death and dyed, and put a«vay the Nights>Source in him through U the divine EiLnce, and then the Heavenly Fiat was moved again in the Humanity ; for the Huaanity inclined it fclf again into the Liberty, vi%. into the free Lubei of the Deity, 41, This being done, the man Chrift was tempted forty days. To long as the fii.ft Adam was alone in Paradire,and was tempted } then thv outward earthly food was taken from him, and the Hu^ manity muft eac with its Defire of Godi £flence j there was tc^ piefented umo him all whacfoever the &iQi Adam had AmitTed himlelf in, and whereimo he Imagined, and wherein he was cap** tivjted, as in the Death of the Night. This the Devil, being a a Prince of this World, now reprefented unto him in the property of Deatlijfts he had reprelenced it unto .'idam through the Serpent, whereon Adam and his wife did a-r-ufc thctnfelves, and entcied thereinto wiih the Imagination, 4Z Now behold ! What did ChrlR do when he was to under* go the Combate of this Tryal, when the humane Eflence was 10 enter again with its Defire into the Ddcy,atui eat of Gods Bread, that is, of the divine EUentiality > He went to fordan^ and was baptized of /«>/;» j Wherewith ? With the Water in Jordcv, and with the Water in the Word of Life, vix^. with divine Eflence, which muft Tinfture our mortal Eflence in the outward Huma* nity of Chrift, whence the divine Hunger arofe in the humane £flfcnce,that he defircd to eat ot Gods Bread y therefore the Spi- rit of God took him and carried him into the Wildernels, and there the Fatheis Property in the Wrath did oppofe him through the Prince in the Wrath, and there Gods Brcadj «nd alfo the Bread of Gods Anger according to the Deaths Defire, was ten- dered unto him ; now it was trycd, whether the Soul, which was generated and created out of the Fathers Property, would after this Tindurationof Baptifm enter again into the Lovcdefire, fi^.into the Nothing cue of all Souice. 4J. What 43, What Is hereby imimatcd unco the Magm ? A Myftery 1$ hmtcd unto him ; if he will do Wonders with Chrift, and Tinc- ture tlie-Corrupt Body te the New- birth, he muft firft be bdp- cired, ahd theti he gettech a Hunger after Gods Bread, and this Hunger' hath ih it the f^e/bum Fiat, vi\. the-j- .^ichetu to the new j. iforhma- Gencration, that is, the Mercury : but I do not fpeik hereof a /f>^ or Fa- Piiefts Baptifni • the Artift muft underftand it Magically ; GoA berl and man muft firft come together etc thou baptizcft, as it canae to pafs in Oiriftj the Deity fiift entered into the Humanity , but the Humanity could not prcfently comprehend it, until it WJBtjuickenedthrough Baptifm, andthc Hunger, vi%. the dead lAeHuyy in tbtHiiiff>ane Efftncc, was again ftirred up in the Hea- venly Part. 44, And Here began «gain the Humane Eating 3 vIt^. the ^trcurj feeeiTfed again Divine Property and Will ; and then the inward Mercmf fuhderftand Mans Property} did eat in the Tafteof tht Divine Wotdof Gods Effencc : and the four Ele- mental Properties hofe Ep- ly^Tortlie cflfithfyM«'farjr cannot elfeKeceivc the I>iv/«f [Be- re»c« is in )ng3 c?fCfptthe'©iirlnc Mj^^^tfi'j'fecelveth of its Power, where* 'eyeryTbi^g upan it fttrreth-ai^d huhger eth : even then the Heavenly j^Mcr- cury] feekcth, but yctnndethnot Divine Eft'ence about it for its food 'i ThereaptMrit brings it« Will through the Defirc of Death into Kfilf, vh^. intottie f^erbum F'tat^ which hath made aud produced it, and ftttetti^^its Hu(»ger upon the fame ; v/hrrc- « Qj. q^^^ upon rhe * Divine feflelifdie ihclineth h felf unto «, and wili be- g^ j^J come'hjyfcihiefs in 'hHrJl; evert'^hen arifeth the beginning of the iTCw Body out of the T).iv4«e Eflehtiaiity, which the Defirc nour- ifheth and bringedi op • and wfeen the new Lire is born, viz, «hcDiyj tlicn the fo* elements dye : and then the new Body is (hue up in the dark Death^ and on the thiiml d^ itriftth again from '^6 SignatHTA Rerttm, Chajp»7. from Death) fur che Nighc is availed in the Grave, and the Morning rileth, \" 46. It thou didft irtiderftand this, then hadft thou the Pearl > But my Intent and purpofe isotherwifc j I will ftcw thee Chrift - along with it, and alfo this Pearl j therefore ncne (hall finde it but he that Loveth Chrift, 47. Thou fayft, Tell me the Baptifm ? and I have already told it thee. Every Hunger is a Defire after its Property ; row if thou giveft again the Property of Death unto the Hunger of Deaih, then Death encreafeth ; but if thou giveft him Heaven- ly Property, then Death teceiveth it not, tor Hell is agamft Heaven j theretore thou muft give Death and the Anger ot God to Death, and in this Anger give him Hcavenl")' Eiience, viz. the Baptifm, and fo the Baptifm will Aval the Death into it felf, even then the Anger dyeth in the Death through the Baptifm,but not prefently ; thou muft lirft keep the Procefs of Chrift, and fufFer the baptized to Preach, that is, appear in his divine Forqi and Colours, exceedingly perfccute and plague him, and glye him no reft ; for fo the right lAtrcury becomes working ard a&ive} and when he hath thewn all his Wonders through the old ^4am^ even then thou muft caft the old and new Man into Gods great f Or, 0- Aiiger,andflay the old Man,ventilatehim,and hang him ■j- naked ptn'y, on the Crofs, and again take him thence, and lay him /nto the Text. j» PutrifaftionjZ/i;^. into the Grave. the ayr^ 48. And then Chrift will arifc from death,and a{}pear, but on- ly tus own know him i He walketh about in Heavenly P^orm^ aud fometimes In his own [|Form which he had hei;e ] until the Feaft of Pentecofi , for now here is tryed in him the higheft Per- fedion, whether he will perfift in the Angels- form, and eat only of the divine Effence j and then Cometh the Holy Ghoft, and prcceedeth with his Power out of the whole Corpus^ viz. out of the Body and Soul, which then Tinftureth the dead and broken Be- ings as may be feen in the day of Pentecofi, where Saint Peter Tindured three thoufand Souls at once with his Heavenly Mft*- cury, and delivered them out of death. 49 Dear Seekers, herein lieth the Pearl, had you the Univer- faljihen ye could alfo Tinfture as Saint Pww did,but your covet' ous Death doth withhold you and Ihut you up ; for ye fcek only Covecoufnefs and Temporal Honour in the pleafure of the flefli, to generate your felves in the Nights property ; therefore the Pearl doth hide it felf from you ; yet the day (hall again appear, when the wrathful Anger of God is fulfilled, fatisfied and ap- peared in the blood of the Saints, and turned unco a Love-life, and the time is near. ?rt(tfs. JO. Evtry Creature keeps in its gencraiign and propagation unto its own Kind ; the male to the. female , and the fe- male umo the male : Now God faid 10 Adam and Eve after the fail. The feed Oj' the JViftnan pjall bruife the ^apents lead ; He faid not [the feedjof the Man : Herein lieth the Baptifmof Nature ; the Male hath the Fiie.fpirit, and ihe Female the Water fpirit to the linfture j now the Mercury is a Fire-life, and maketh h:m- felf a Body according to his Hunger and Defire > now the chief of the woik IS in the beginning to give the Fire»hunger a Love» Virgin out of its Kind for i:s Confortj that fn his v^raihful Hun- ger may be changed into a Love, and then they fleep together in their own Marriage Bed s now the Devilis an Enemy of this Wedlock, who foon cometh with a ftrange Defire, and tempteth thefe married people, but dares not lay an hand of violence on them, but only afflifts and plagues them with a falfe ftrange De- fire i now if they yceld their Defire unto his Will, and his Defire overcome them, then they become Enemies to one another, and brjng^fort^l a falfe Child ; for Chtifl: faid. An evil Tree bringtth ffftth evil fruits^ aniaggod Tree good ffuks. J I. Therefore the Arcift muft beware, and keep himlelf from fwch Anger,and yet muft prepare a Crofs for this married couple; for he is theii Foe and Friend, that fo they both in their Marriage Bed of Love might litt up their Dcfii e to God, and fo with their I>p/ire Gods Effeace may be pregnane in their Defire, and then if^ their:C>pulati6n they ihall beget fuch a Child, which* they ♦Or Sht funderftand the Mother, vi\. the Female) (hall nourifh in their fl;^// ^g. Belly, until it be npe. ^ 52, In the mean time let the Mother take heed (he bear no Love to any other befides her Confort,and alfo nor Imagine after ftrange things,elfe (he will imprint a fpot or mark on the Child ; file muft continue fimply m one Lovc,iill the Child be perfeft as to its body, which comes to pafs in the fourth Moneth \ yet according as the Parents are of one property, even fo ftrife and contrary will arife in the eflcncc in the Child, when as the Child is to receive its Souls life. J J. Bur when the Effence is in its wrefting Combatc,the Artift muft affift the Souli(h, x'jii^, the fiery propeity, until the Souls, fpirit attains its Life, even then he appeareth intheWomans Form and Luftre : Now fuppofeth the Artift that he hath the Child, that it is born, but there belongeih a further time unto it, till the Soul grows ftrong, and then it appeareth and (hews it felf in its red and white Coat. 54i But there is yec a wonderful Procefs behind } when the I Souls ^3 Si£Mtura RerutH, CitAt.f. Souls' life is born, then the new Soul cafteih aw«y the Vegetable Life of the Parents, ( which is propagated and inherited to the + And ^°^y t ^""^"^ ^^^ Parents Fegitia , wherein the body of the Child * Curdled * <^o"g^*^e^ *nd grew till the time of the Soul,) and the Life of * the fqur Elements dycthjOnd the Life in the one Elenvent arifeihj the Child is hidden in the dark Death, and the Artift fuppofeth it to ha dead , but he mufl have patience till the C^hilde be boxn. The Peculiar Procefs iff the jha^ing of the Magual Child. f J. The Courfe of Chrift upon the Earth Is a real Type how the new Child is nouriflied in the Mothers Womb after its Con* ception,as is before mentioned, and attains a Vegetable Life,and growech up to the time of its right Souls and Spirits Life ; and how the Child arifeth from the Parents E{fence ; and how in the Enkindling of its Right, vix» of its own Life, it cafts away the Parents Vegitta and Working j and how a new plant, vi"^ a new peculiar Operation, doth now arife according to the new enkin- dled Spirits property, whereby the Child is more noble theni' ks Parents, underftand as to its outward Life. f6. But perhaps fome rude clownifli Sophiftcr might meet with this Treatife, and draw a ftrange llndcrflanding from it, in that I write of a Soul in the Vegetative Life y but let him know that we do not underftand the Image of God, which wasiormcd into a likenels according to God [|to he] in Metals, Srtmes and Herbs; but we underftand the Magical Soul, how the Eternity ,- vi%, the Deity, doth imprint and pouptray it felf in its likeneft,»c- cording to the Model of its Wifdom in all things, and how God filleth all In all ; we underftand the Summum Bomm, the Good Treafure which lieth hidden in the outward Woilds EiTcnce as a Paradife. f^7. When Cbriil in his childhood grew up in humane and di- vine Property till he was twelve years old, he went with his mo«' ther Mary unto the pea ft at Jerufakm, and went into th« Temple among the Scribes,atked them,and barkened unto theni,and gave anfwer unto the Queftions of the Teachers ; but when his Pa- rents returned home, fuppofing him to be among the Company, he remaiaed purpofely behind among the Doftors, and followed not the irtcent ot his Parents ,but the divine Will,untii they c^ras back again,and fought him ; and rben his Mother faid unco him, Afjf StfS, wherefore bafi thm dealt Co vf'uh va? Lo\ thy Father and i have be&ifetl(mg thee Sorrewlng. Then he faid unto them. How is it that you have fought me ? Wi^ ye not that I mu^ be about mf Fathers iMifiufs I And be iv&it hem with tbem^and was fubje^ um them'. j8, la cWs PigQi'e he Magui in the Temptation ('feeing the whole Marriage ftandeth in the Devils Temptation) have a careful eye upon his purpofe } and if the Angels do not appear in forty day$ i fpacc CUAtjf] Signaturd Rerumu 6tr fpacc, then 1$ his purpofcin vain j therefore let him look, that he ^ fuffer not too fierce a Devil to tempt, and alio not too weak, left lAereurj become Light, and defire to continue in his own poyfon- ful Deaths property, and devour the Baptifm as a Wolf, and the old one remain. 66. So foon as he doth efpy the forms of Angels, let him bring Chrift out of the Defart, and let the Bridegroom eat again his own food, and difmifs the Devil, that he may no longer plague him, and then Chrift will do many Wonders and SignSjat which the Artift will marvel and rejoyce ; even then he hath nothing to dojthe Bride is in the Bridegroom, they are already • married, * Or, In he need only make their Bed re3dy,they will warm it well enough iVedloc^. themfelves ; the Bridegroom erabraceth the Bride, and the Bride the Bridegroom j and this is their food and paftime until they beget a Child. 67. But if the Artift will needs be fo diligent as to warm the married Couples Bed, then let him have a care :hat he do not anger and enrage them in their Love j what he beginneth he muft go on with i only the Bridegroom is wonderful : He hath continually two Wills, vi^i. an earthly Hunger after Gods An- ger, and an Hunger after his Bride; therefore he muft always have his own earthly Food given him, but not into his Belly, but Magically, that lo he may fatisfie only bis Wills- Hunger j His Pood is his Mother that begetteth him, as is before men* tioned. 68. In brief, the whole Work which men do fpeak fo wonderful much of, confifts in two things, in an Heavenly and in an Earth- ly ; the Heavenly muft make the Earthly in it to an Heavenly : the Eternity rouft inafee Time in ic to Eternity 5 the Artift feek- cth Paradife •, if he finds it, he hath the great Treafure upon the Earth : but one dead man dioth not raife another ; the Artift muft be living, i^ hewill fay to the Mountain, Arife, and caft ihy icll into the Sea. 69. When the Incarnation of the Child beginneih, then firft ofallSatwTO takes it, and then it is dark and difefteeraed, and is contemned and derided,ihat fuch a Myftery fhould lie hid in iuch a mean form ; there Chrift walkech in a poor fimple form upon the Earth,as a Pilgrim,and hath not fomuch room and propriety inSatarnsis to lay his Head} He goeth as a ftsanger, as if he were not there at home, 70. After this the Moon takes it, and then the heavenly and ^ earthly Properties are * mixed, and the Vcgetarive Life a;ifeih, Blendta, and then the Artift rejoyceth, but he is yet in danger. 71. After the Moon /«t/ifer cakes it, who maketh anui>der« I 3 ftandmg. ^i Sign^ttra Reruml C^^i^lr rfftaodhig. in MertMry, vi\. a plcalant H»bitatIon,and gives him its gnod vVill ; and in fftpiter his Eoclofed Life, viX> Menufy is quickened, who cakech ic with its Orb, and fotccth it into the highbftAnguifti, and then M^ri apprehends it, andgiveththe Fire-Soul to Me>cury : and in the Flagrac of iWarj the higbeft Life doth enkindle it felf, and Severs it lelf into two Eftences, vi\- cut Dt tlie Love into a Body,»nd out of (he Fire into a Spirit;^ then the Life of Love in the fiery Fl^grar finkech downwards,, and appeareth beautiful, but it is l^enm, a Woman % then the Artift fuppofeth that he hath the Trcafure, but the Hungry Mer» f«i/ devoureth P^c»«i, and the Child turns to a black Raven; then Mars AfHiSis MerLurym himfelf, until he gjow faint, and yeelds hirnfclfto Dtath ; then the four Eletn^nts Depart fron» him, and the Sun receives the Child into its Property, and fee* it forth in a Virgin-like Body in the Pure Element j for in thd property of Mars the Light is enkindled, and the right Life is born, and ftandah in the Pure Elerrieni, no Anger nor Ddath can deftrayit. 7z. It fdclns ftrange in the eyes of Reafon, that God hath kept fuch a Procefs with the Reftoring of Man irt Chrift, that he ap« pcared in fuch a poor dlfeftecmed form in the huitiane Property, and was reviled, mocked, fcorned, fcourged, crucified and flain ; and that he w:fs buried, and rofe again out of the Graye> an4 walked forty days upon the Earth before he entered into his invi* fible Kingdom. Reafon is fo blind,that it undcrftandeth nothing of the Eternal Birth, it knows nothing of Paradife, how Ad«m was in Paradife, and how he fell, and what the Curfc of the Earth is ; if it underftood this, the Whole Procefs were manifeft to it : as theEtetnal Birth is in itftlfjCo is alfo the Proccft with the Refto- ration afcer the Fall,and fo likewise isthe Procefs of theWifemen with their Phiiofophcrs Stone, there is not the Icaft tittle of dif- ference betwixt them; /or all things do Originally Arife out of the Eternal Birth, and all mufthave one Reftorailon in one and the fame mannec. . , , 7 J. Therefocis if iil)eM4|;M Wilifeek Parajdlfe^inthcCuirreof the Earth, and find it, thehmufl hefirft walk in the Perfonof Ciirift J God ncvuft be manifeft in him^underftand in the internal Man, that he may havethe Ma^eal Sight \ He muft deal with his Purpofe as the World did with Chrift, and then he n>ay Hndl Paradife, wherein is no Death* 74i Butifherbe-aobih this BirthofReftoratiohj and^walkcth not hitutelf-irpthavray wlxctcln Chrift waHced upon the Earth, if he ftepsnot forth into the Will and S^iritttf Chrift, then let him giveoTeratttl: leave oft hit- Secfeing,} he fih^cth nothing but Death Chi* .$• SigHMura Rerum. ^^ Dcach, and the Curfe of God ; [ tell him plainly and faithfully, for the Pearl of which I write is Paradifical, which God doth not caft before Swinc,but givcth it to his Children for their play and delight. 75. And ftlbek rtmch miglw be mentioned here, that even Rea- fon might obtain open eycs,yet it is not to be done j for the wick- ed would grow worfe, and naore full of pride ; therefore being he is not worthy of Paradifc, and alfo cannot enter thereinto, no Heavenly Jewel fhall be given him ; and therefore God doth bide k,and permits him to whom hie doth reveal it, to fpeak of it no otherwife then Magically ; therefore none attaint it, unlefs hehimfelfbe a ;>/<75«4 in Chrift, unlefs Paradifc be manifcft in his internal Man,and then he may 6nd, if he be thereto burn and chofcn by God, CHAP. VIIL Of the fiery Sulphureotu Seething of the Earthy and how the Growth is in the Earth ; alfo of the Separation of the fever al Kinds of Creatures : An of en Qatefor the Wife Seekers, i."!* Ec the Reader but confidcr what before is written concern- I ing the Centre of the Generation of all Effences, and 1,-i then he may eafily proceed here : All whatfoever is Corporeal, let it be either Spirit or Body, confifteth in a Sul- phrous property i the Spirit in fuch a fpiritual Property, and the Body out of the Spuit in fuch a Corporeal property. i. For all things are arifen from the Eternal Spirit, as a like* nefs of the Eternal j the invifible Effence, which is God and the Eternity, hath in its own Defire introduced it fclf into a vifiblc Ellence, and manifeftcd it felf in a Time, fo that he is as a Life in the Time, and the Time is in him as it were * dead ; as a Ma- * Dtmb, ftcr that raaketh his work with an InHrument, atid ihe Inftrument A»f?^ Matter and Proteftor, vvnich can alone manage the Work, which *G»verm. is his* Officer, ^'/\,. the Soul ot the great World, wherein all things lie ; [and] he hath appointed a Type of its likcncfs as the Reafon c vei this Officer > which icprefents unto the Officer what he is to do and make j and this is the Llnderftanding, vi^i Gods own Dominion, wherewith he ruleth the Officer ; Now the Undcriianding {hcweth unto the Officer what the property of each thing is, how the ScVeration and Degrees proceed from ■^ Stand each other j for all things are f contained in the Sulphurcan Bo- anJlle. dy, and Mercury is Su/phu,s Lite, and the Salt is the Impreflion, * Co^^. that prefer vcth the * Body from tailing to alhes, fo that the Spi. r it is known in a palpable Effence. 4. The Property of Mercury is in Sulphur y as the boyling of a Water ; SulftiKi is the Water wherein Mercury Seetheih, and producedi continually Two Forms out of the Water j vi% one Olcous, living, from the Liberty of the divine Powers property ; and one Moital from the difloiution in the Fire in the Salnitral Flag rat, 5. The Oyly is in Stones and metals,herbs,trees,beafts and menj and the Morcal[|propeityJis in the Earth,in theWater,in theFirc, and Ayr ; i-kewife the Oleous property is in thcfe four Forms {vi\. in the EarthjWaiet, Fire, and Ayr; as a Spirit or Life, and thcfe four Properties are as a dead Body, in which the Oyl is a Light or Life, whence the Defire, vi\. the Giowth,arireth, as a Springing out of the dead Propcrty,which is the Vegetative Life, a Springing, budding and growing out of Death, 6. Buc now the Oyly property could not be a Life if it wei e not in the Anguilh of Death ; the Anguifh maketh it to pullulate or move. In that its Will is to fl/ horn, and prefs out of the An- guilh, and forceth it felf eagerly forwards, whence the growth arifeth : Thus mufl Death be a caufe ot the Life, that the Life may be flirring j^or aftive J and therefore Mercury is the true moving Life. 7. In the Mortal property he is Evil, and is called the Life of Deathjof Hell, and the Anger of God ; and in the Oyly proper- ty he is Good from the efficacy of the Meeknefs and Liberty of God ; and he is the Officers Faber, whereby the Officer diflin- guifheth the Degrees in the Vegetative Life, [^fevering] the living [Being] from the mortal, chc heavenly EfTentiality from the dead or earthly, and orders it into two Kingdoms ; viX\ the Good in the Oleous^propertyJ into a heavenly j^Being] x^i^iinto a Light 'y and the Mortal fP^i^O *"^^ '^^ Darknefs. 8. Thcfe two Kingdoms are in continual Combate one with another , and there is an uncefl*aac wrcftling in chem ; as water boyling Chap. 8. SigrtAtttru Rerum, ^5 boyling on chc fiie j each boyleth in its property, t/;\. the O/ly in Joy and Mcetncfs, and the Mortal in the Angu.lli ot Daiknefs, and yet one is the caufe of the other ; tlie Light is the Deatb,and deadly deftiudion of he Darkntn>,w^.ot the Anguifhj for in the Light the Anguilh hath no (Irength, but it chingeth it into the exultation of joyfulnefs, and the caufe of Joy, elfe there would be no Joy i for che Meeknefs is like a Stilnefs, but the Source of Anguilli fublimeth it, and turns into a pieafant laughter 3 alfo the AnguilhjV;^;. the Darknefs>is the death and deftruftion of the Oy ly property i for if it gets ihs upper-hand in the oleoiis pro*- petty, It takes poflieilion of the * Corpta, and turns the Oyl into a *Or Body. poylonful S jurce, vi"^. into a dark Spirit,or Body wh )lly earthly, ' as Adam was when he Imagined into the £vil. 9. And yet we do not acknowledg, that ihe Olcous property do'h cake any Poylon-Source into it lelf, but Mercury^ viz. the Fire- Life, infinuates it felf into the Angu.lh, and poyfoneththc Eflencc of Time, which the outward Mercury it lelt makcih in its own Defire, that is, he departeth from the inwaid oleous ElFcnce, and then the Internal (^Being3 remaineth immoveable in it felf, and the Eflence and Spirit ot Time do SeVer from the Effence and Spirit of Eternity, and yet there is no parting j^or dividing,] but both Principle* remain in One Effence , whereas there be two Eflences, but the one comprehends not the other,as Eternity doth not comprehend Time ; for ihus-alfo Adam and Eve dyed j the Souls- Mercury departed with its Imagination from the Eiiencc of Eternity into the Effence of Time,vi^.into the Anguilh fourcc, and then the Effence of Eternity loft its Leader, which Chrift rc- ftored again * by the divine WordjOr Alccury ; fo that the Eflence * ^f^ilh^ or of Eternity,which in Adam was forfaken of the S^uh-Mereury ^oh' '»• cained the Life again. 10. And thus we know,that the Effence of Eternity lieth hi3 In the Anxious Mercury, as in the Fortrefs of Death ; and our wri- ting and teaching is to (hew how a man may bring the poyfonful Mf>-c«>y with its Defire fo far, as to enter with its Defire again into the Effence of Eternity ,z»i5;_. into the Enclored,and re-aflume the Eifcnce of Eternity for a Body, and with the fame TinSurc the Effence of Time, and reconcile them in One, that the whole Coip«i of the Inward and outward World maybe only One, that fo there may be only one Will in the Spiritj-t/iq;. a Love'Hunger, and this Hunger doth then make unto it felf only one Effence, and then every Spirit eateth of its ^own] Effence or Body, fo that afterward no Evil Will can arife any more therein. II. Thus we underftand, that Joy and Sorrow, Love and En- mity, do originally arifc through Imagination and Longing i for K in £^ SigHAtUraRerHm, CkA9.$. in the Inclination [or carneft Dcfice] towards God, vj^, the Free Love, the Kingdom of loy doth arifein the midft of the Anguifli of Death j and if the Defire departeth out of the free Love into the Anguifh of Death, vi\, intu the Source of Darknefs, then is the Defire filled with the bource of Death, and fo M«v*7 work- cih eftcftually in the Source of Death. f Or, If 1 1. Thus we declare with grouud,thar there is nothmg fo bad, hu P OS fori' but there lieth a Good therein, but the Badnefs is not capable of mU be the Good ; alfo there lieth in the moft poyfonful Mefcttty the brought h* greatefl Pearl and Jewel j if his poyfonful Will may be -j- intro- to the m)- duced into the fame, then he hinifelf manifefls the Pearl i for he ^is!^ S^/rif changeth himfelf i as is to be fcen in the Harth, ^hcrc hAereury of Love, feeks its Pearl, and turns it in the* Oar to Gold^ and to other * G/-o(i Metals, according as the Sulphur is in each place. Slovfy or 1 J. For there is a continual f Combate in che Earth j the E- fiony gr9Jf%. ternity travels with Longing through Time to be free from Va* nt^^ nijy, and in its Longing it giveth it fclf to Me^rcury, as to its Life •{tPre^lhg* and Fabcr ; and when iAercury obtains it in his Hunger, he be^ comes joyful, and maketh this free Lubet Corporeal in him, and there arifeth Gold and Silver, together with other Metas and good Herbs,all according to the powerful bfficacy ot each Place ; *OtiSudt, As the* Boylingis in each Place, fo likewile is ;)e Metal, all acc cording to the Property of the feven Forms of Nature j that Form which is chief in a place, according to the lame Property groweth a Metal, alfo Herbs and Trees. 14. Here the Phyficians muft obferve,that they learn diftindly to know what kind of property is the ftrongcft in each thing wherewith they would Cure j if they do not know it, they will oftentimes give their Patients death : Alfo they muft k low, that they arc to underftand, and very exaftly to know the property of the Patient, which of the properties among the liven Forms of Nature is the lAtfcury in Sulphur \ tor fuch a Salt he alfo maketh i Now if ihePhyfician giveth him a contrary Salt, Mercury is only thereby the more vehemently cnraged,aad made more vcnomousj but if he may obtain his own Salt according to his own property • The MeV' C*f^cr which he hungereth,^ then * he rejoyceth, and readily CHrjt quitreth his Poyfon-Source in Mars his Fire, But the Right Phyfician hath another Cure, he fir it bringcth his Mercury where- with he will Cure out of Deaths'Anguilh into the Liberty j He fOr,Such may well + Cure^ the other is dangerous and uncertain j if be a Phyfidaa doth happen to cure, it is by chance, and very unconftant, and bath true cannot cure any difcaf" fundamentally j for the outward Mercury sl(ill to is fhut up,it cannot reach no further then into the four Elements, €me, imo the mortal EiTence : it is able to do nothing in the Sydereal Body Chap. St. Signatura Reruni, ^y Body i but if ic be turned and introduced into the Love, as is before mentioned, thenic * touchcththc very Rout and Ground, ^ Qr 5«« and rcneweth it even to the Divine Power in the Second Prin- -^(^ j'^^, " dplc. I J. We have an cxcelleot Kcfetnblance of this in the blooming Eaith on the Herbs 5 for in the Earth Mercroy is earthly and ve» nomous > but when the Suntinftureth him,then he reacheth after the Suns Power, after its Light^ and bringeth it jnco his Hungry fiery Mars-deCney into his Salt, xii^. into lui Coiporeai tflencc, T//\. into Sulphur, which is his Mother, and wheels it about with his Rotation in the Eflcnce, as it he alio boylcd} and then the Liberty, i//^, thchighefl Power, reacheth after its Property, vi^: after the Solar Property, and appteiicndcth Mo'c/ alio along with ir« 16. Now when MerQUi) tafteth the Heavenly Being in it felf, it grows exceeding deiircus after the Power ot Love, and draweth the fame into its Defirc, whereupon it changtthit lelf,and its Salt, fo alfo its Mother, the Sulphur^ into a pleafant Soiree j and now if the Liberty be fo introduced into a Movirg Lite with Mercury^ then it is very full of Joy, and Ipringeth up in its joy, as a light from the Fire, and putteth forth through the 5«/pW-fpirit in the Salt : Thus is the growing of the Root, and thence the Root getr cth fuch a plealant Iniell and tafte j for in the Original die baits fhaipnelsin the Hift Impreffion from SaturVy is a fliarpnelsof Deaths Anguifh, and here it is turned to a pleafant Power; for all tafte in Herbs is Salt. X7, Thus undciftand us further * about the Root in the Earihj • Qr By when the inward Power of the Liberty in Mercury his Property, ' which now is changed, doth thus force it lelt forth to the manife- ftationofthe Deity, then the Suns l-*ower doth eagerly prcfs to- ward:^ the divine Power, and inclineth ic felf with great Deiire unto the higheft Heavenly Tindure, and draweth it with its De- fire unto it, z/ix. out of the earthly Body into a Solar : Thus the Sun draweth the Power out of the Root in the Earth, and the joy- ful Mercury afcends up along with it, and continually draweth the Suns Power from above into it lelf,and from beneath it draw- eth its Mother, vi\. the * Brimftone unto it felf; and here all « q^ y^^. the ieven Forms of Nature arife in joyfulnefs in the Combatc, pbur.' each will be uppermoft j for fo it is in the Tafte, vi"^. in the Ge- neration of Nature ; and what Form in Nature gets to be the chiefcft, according to the fame T a fie is the Salt in * i»/pW, and ^t j^ gw;^. fuch an Herb groweth out of the Earth, let it be what it will i n^, albeit now every thing doth fpring from, its Mother , yet all things have fo taken their Original, and do (lill fo take it ; K X for ^g SigHtitHra Rerttm* Chap. for juft fo is the Right of Eternity. 18. Now we are to confider of the Stalk ,• when the Herb or Sprig doth look out of the Baf ih, it cometh up at firft below with a white Form, then further more upward with a brownlfli [colour J and above with a green colour: This is now its Signature, [(hewing] what kind of Form is internally in the tflence, in the * ShoQti or Source : the white colour of the * Branch is from the Liberty of TWf. the Love Lubet, and the brown is the earthly [property] from Satmui Impre{Iion,and from the Wrath oj Mars ; and the green, which doth open it felf above, is Mtrcma in the form oi Jupiter and ^'^inm. 19. Vox ffip'.ter is Power, and Feaw is Love-defire, which haften towards the Sun, as towards their likenefs j and the Hea- ven, which is creaced out of the ir.idft of the Water, doth put upon thein its blue and green-coloured garment according to the Stars might ; for the Spirit of the Stars receiveth the new Child alfo, and gives him its Spirit and Body, and rejoyceth therein ; Now f Or, In the Forms are in f Conteft, and McrcH/y is the Faber and Sepa- their wnfl- rator, Saturn Impreffeth, and fupiter is the pleafant Power in ling com- Sulphur, Mars is the Fire-Source, vi\, the Might in Sulphur ^ bth well underftand. 31. After f^e»«j Mars is akind unto Gold j for he hath fwal- lowed up t^enus in his Wrath, and ufeth her for his Body, clfe in his own peculiar Property he hath no Corporeal Effence, for he it only Wrath, which confumeth j He maketh him a Body out of the water of yenus^ which he devoureth, and Snturn makes it bo- dily for Corporeal] to him j therefore he doth fo defile his Iron with Ruil and that is his Property, vi-^. to be a Devourer of his Body j but ^i';tw5 is pleafant, and maketh a growing in him, he devoureth again whatloever y'enus property maketh in him j for Venus is Mars his food in the Saturnine property j therefore the Artift is to confider what lieth in Man ; if he hath only the Sjlar Tinfture, he needeth nothing elfe thereto, that he may but deprive Mars of his force, tor Mars hath his toughnefi from VC' ms. 32. Mais in his own peculiar Property is only Spalr, and cau- Icth Hardnefs, as the Fire doth 1 but Satura is the Imprcniire of ail things; A^(fK«t needs only the Tinfture, and then flieispcr. fed J but the Artift muft rightly undsrftand, where the Poffibi- lity lieth, vi^. in Su'phur, where Saturn hath the Sulphur in his Bclly,and Mercury Iheweth its Colour, there he is in the * Will, * . *^^ j but cannot, for Saturn holds him too taft imprifoned ; but if the *'''^* Artift gives him his helping hand, that he may but advance his Wheel, and give him his Mothers food, which ihe hath hid in the Centre, then he groweth ftrong, and cafteth Saturn away, and manifefts the Child j for fo it is alfo in the Earth, where Mercury is quick in his Mother,x'/\. in the Suipbury that he is not withheld, that he may only reach Venus in his Hunger for food, the Sun will foon ftiine forth, for (he beameth forth in Venus mecknefs ; He dreffcth f or feeihs ] his food with his own Fire, he needs no Artift thereto, which tjhe Artift muft well obfcrve, for he hath his Mars in Himrclf, 33, Now 7* SignatHra Rerum. Ghaf,8. }}. Nowas the Boyling is in the Earib, fo alfo it is above ihe Earth ; when the fruit giov.ech out qf the Earth,, it is firft {harp Qaftr jngentj and bitter, alfo fowr and unpleafant, as the Apple upon the Tree is fo ; for Saturn hath at fiift the Dominion, he attradeth it together, and Mtrcur) forraeth it, and Man gives the Fire to Mw«7, which Saturn receiveih into his cold Property Venus giveth the Sap, and Lhim taketh all into her Body, for fhe IS Mother, and receivcth the Seed of all the Planets into her Mm- ftfuum, and hatcheth it ; Jupiter gives Power thereinto, and Sol IS King therein, but at the Hill Sol is weak j for the lAateriais too earthly and cold. Now the whole Effcnce in its Boyling lieth in f Or, thef Body of S«/ffe«r, and in the ^«/p««r the Salnitral Flagrat ryombt niaketh a Salt in Mars his Wheel according to each Property j * Or, The for the* Brimflonc turneth into Salt, that is^into Tafle, and in Sulphur, the fame Tafte tliere is an Oyl hid in the Centre in the Sulphure- ous property, which £0)lj arifeih from the Free Love- Lubet, v/\. out of Eternity, and nianifefteth it felf with an external Ef» fence in the Time, wliich is the manifeftation of God. 34. Now in thii lame Oyl is the Hunger or Love.defiire after the Eftencc of Time, vi\. after the manifeftation pf the Deity j this Defire reacheth in the Effence of Time after its Property, ^•iX; after the Sun, and the Suns property reacheth after the Oyl •in the Centre of the Fruit, and fervently longeth after it, and giveth it felf freely into the Fruit, and fucketh the vcrtuc into it felf, and gives it forth in its Joy, into the auftere property of the Fruit, and meckeneth and fweeteneth all with the Love, which it receiveth in the Centre in the Oyl of the Liberty : Thus a Fiuit, which at firft is lowr and (harp , becomes very pleafant and fweet, that a man may eat it 5 and even thus is the ripening of all Fruits. 3f . Now by the Signature In the External you may fee the in- ward Form, for the I'orms in the Salt, vi\, in the Power, do ihew themfelvcs externally, 16, There are commonly four Colours, as White, Yellow Red^and Green : Now according to what colour the fruit fJis an Apple) is moft figned, accordingly is the Tafte alfo in the Salt j as White with a clear thin skin,romewhat inclining to dark^givcth fweetnefs, which is of Venus property j if the fwecc Tafte be ftrong and powerful, then /ay^iicr is potent therein j bu? if it be weak and fulfom, then the Moon is ftrong therein j but if it be hard,and ot a browniih colour, then Mars is ftrong therein j biic * Givdh if the white colour be of a grayifti Brown, then Saturn is ftrong or yeeldetbl 'herein : Vtnui * maketh a White colour. Mars Red, and bitter in the Tafte j Mavs maketh FertUt her Colour Light, Mercury giveth Chap. 8. SigMAtura Remm, j^ giveth a mlxt colgur, and openeth the green in Mars j Jup'Uev mclineth co blue, Saia/u to black, almolt gray j the Sunmaketh the yellow colour, and giveth the right Iweetnefs in the Salt, and cafleth forth the pleafant hnell, which takes its rife from •j- Sulphur : Saturn maketh aftringent [ lliarpj and fowre, and + b>//«- cack property reprefents it felf externally, as it is internally ia //on^ the Dooiinion : lb alfo by the Form [[or ijignatute] of the leaf, or branches. J7. Every root, as it is in the Earth, may be known by the ffgHaturCj to what it is good or profitable ; even fueh a Form alio hath the Earth, and it is difcerned in the leaves and ftalks, which Planet is Lord in the Property, much more in the flower; for of what tafte the Herb and Koot is, even luch an Hunger is in it, and fuch a cure lycth therein, for it hath fuch a fait, f he Phy ficianmuftknow whatkinde of licknels is arifen in the Body, and in what Salt the Loathing is Arifen in WycuiJj that fo He may not adminifter a further Loathing [[and Haujea] to his Patient ; for if he giveth him the Herb, in whofe Property Mercury hath before received a Loathing, then heminiftreth Poylbntohim; fo that the poyfon in the Loathing of the Body doth exceedingly inflame it felf in iAercwy, unlcfs that he burn that Heib to allies, and give it him ; then the poyfon of the Loathiiig loleth its Mights for thefe alhes are a Death to the poyfon of the living Mercury. j8. This we finde very etteftually in the Magick : thisalfa the Phy/ician mull know, that all SickaelTes do arife from the Lothing in the form of Nature: As when one Form in the Life is Superioijif then a contrary thing clean oppofite to itsProperty be pft-force introduced into it, let it be cither from the Stars, or from the Elements, or from the fcven Forms of Life, then it dcpriveth this fuperlor [or chiefeft]]Form(^which is the Leader and Ruler of the Life) of its ftrcngth and power in its Salt j then the Mercury of this Superior Form beginneth cfteftually to work, that is, co hunger and loath ^ and it he gets not his own peculiar Property, underftand the bodily Form, which is chief in the Body among the leven Properties or Forms, then he cnkindleth himfelf in his own Poyfon- Source according to his f vital Property, and doth fo , q jja»^ forcibly ftrive fo long,till he becomes fiery, and then he awaketh * ' his own Mars^ and his own Saturn ^ which Imprefs him, and con- fume the flelh of the Body in the PoyIon»fi^re, an4whoUy cun. fume the Oyl of Light) even then the Life's Light goeth out, and it is paft recovery. * Or, 39. But if the Form of Life, * wherein Mercury is infljmed in ffhenby. c^e f Loathing in the Anguifli and Poyfon- Source, may obtain tOr,i\rtf«« L that/M. Sig»fician mutt ha yea care, whether or no that thing which he will miniftet to his Patient be in its Property ftrong alfo in the Cams Eff-nc;, whence the Naufeate is arilcn in the Body. 40. A« for example i A jovial man receiveth a Naufeate [or Loathing ]] from the Lunar property j now if the Phyfician knew that he had fu gotten his Nauleate, and prepared him a JDvial Cure according to the Hunger of his own Spiricor bdercurj^ this now would be right j but if the Moons propeity be ftrong in the Saltj which he would adninifter for the Naufeate, then he gives him a Naufeate j but if the jovial Cure be free from the Moon, then the jovial M'rcitry receiveth his own food with great Defirc, and quitteth the Naufeate: And thus it is likewifcwith Difeafes which arile m the Salnlter, w^, from fear or frghcing j thereto belongeth alfp fuch a Flagrac as the Hrft was, and then there is a prelentCurc, or fuch an Herb, wherein the balniter li- eth in fuch a property as it liet'.i in that man. 41. I know, and it is fliswn me, that the Sophifter will cavil at me, becaufe 1 write, that the divine Power is in the Fruit, that • urJic or ^^^^ Power doth * appropriate it felf into the Generation of Na- • p". '* ture : But hear, my dear Friend, become feeing^ 1 a k thee. How ^^"'' * was Paradife in this World ? Was it alio manifcft in Nature ? Was it alfo in the Fruit ? Was it in the World, or without the World ? Did Paradife ftand in Gods Power, or in the Elements ? Was the Power of God manifeft in the Woild, or hidden ? Or what is the Curfc of the Earth ? and the putting of 4dam and Eve out of Paradife? Then tell me j Doth not God dvell alfo in Time ? Is not God all in All ? It is written,/^»so; / he TvhofiUz Hh aU thkgs ? Alfo,r/&i«* is the liingdom^tb: l^owsr ani Glorj^from Eternity unto Eternity, 4Z, Here confider thy relf,and leave ms uncenfured : I do not fay, that the Nature is God, much lefs the fruit proceeding from the Earth; but I fay, God giveth Power to every life, be it good or bad, unto each thing according to its D;fire, for he Himfeif is AU ; and yet he is not called God according to every Being., but according to she Light wherewith he dwelleih in Himfelf, and (bineth with his Power through all his Bcing^s j He giveth in his Power to all his Beings and Works, and each thing receiveth bis Power according to its Property j one caketh Darknefs, the other Light J each Httngec defireth its Property, and yec the whole Eience Chap. 8. Signathra Rerutn, ^j Hffencc [or Being] is all Gods,bc ic Evil or Good, for from him and through him are all things , what is not ot his Love, that is ot his Anger. Paradife is yet in the World,buc man is not there- injUnlels he be born again of Godj then as to that new Regenera- tion he is therein, and not with the Adam of the four Elements. O that we would but once learn to know our felvcs, and even un-; deiftand it by the created Eft'encc [or Being«] 45» Lo I in Saturn there lieth Gold fhut up m a very difeftccm- cd and contemptible form and manner, which indeed rcfembies ^ no Metal i and though it be ca ft into the Hre and melted, yet a man Ihall have nothing, fave a contemptible matter devoyd of any form of Vertue, until the Artift taketh it in hand, and ufeth the right Prccefs about it, and then it is manifeft what was therein. 44, So likewife God dwcHeth in all things, and the thing knowcth nothing cf God, he likewife is not manifcfl to the thing, and yet it receiveth Power from him, but it receiveth the Power according to its property from him, either from his Love, or from his Wrath, and from which it receiveth, fo it hath its * Signature * Or, fo it externally, and the Good is alfo in it, but as it were wholly (hut is fignei up [or hidden] to the Iniquity [or Evil ;] an example whereof mar^ed^ you have on Buflies, and other thorny and pricking Bryars, out of which notwithftanding a fair well fmeiling BloHom groweth, and there lie two Properties therein, vi\. apleafant and un- pleafant, which overcometb, that fliapeth [formcth or marketh] the fruit. 4 J. Thus alfo it is with man, he was created a fair Bloflom and Fruit of Paradife, but the Devil taifcd up in him bis thorny pro- perty by the Serpent, underftand the Centre, the property ot the wrathful Nature, which in his Paradifical Source was nocmaniftfl in him; but when his Hunger entered into the thorny falfe pro«^ perty of (he Serpent, vi\. into Death, then the property of Death, and the falfe Serpent in the Devils Defire, preffed into his Hun- ger, and filled Soul and Body, fo that the Hunger of the falfe Serpent began efteftually to work in him, and Death awaked in him, and then Paradife hid it felf in him j for Paradife entered into it relf,and the poyfon of the Serpent in Deaths property dwelt alfo in it (elf j here was now the Enmity ; then faid God to him, The feed ifthetPofianfhaUbrHife the Seqfmts head, and thou fhalt (ting the Heel with Deaths poyfon. 4^, Underftand the Paradifical Image flitit up, and captivated in the v^raihful Death, in which the Word of the Deity, f/s^. the divine Mmuiry ruled and wrought, did dilappcar ; as the Gold is dlfappeared in SttHmjCothat nothing is fecnbue a contemptible L z matter 'j$ SignntHra Rerttm, Chap. 8. maicer, until the right Artift feis upon it, and again awaken the Mercury in the enclofed Gold, and then the dead cnclofed Body of the Gold doth again revive in Saturn i for MtrcuY) is its Life, + Or,'Pufs "^^^^ "^"^ ^^ introduced into it again, and then the dtad Body of ttfclfhrib t^ic