and Adam made himself Earth and that he is â—…ut can a man make of himself what he will he hath both before him the Fire and the Light Will he be an Angel in the Light then God's Spirit in Christ helpeth him to the Society of the angelical Quire. But will he be a Devil in Fire then God's anger helpeth him into the Abiss to the Devil Now observe further God said to the Serpent the old Devil Seeing thoâ—… hast done this cursed art thou And to the creaturely Serpent which must now become a creature for the Devil had turned himself into the form of a Serpent therefore must the Serpent also continue to it he said Thou shalt go upon thy Belly and 〈◊〉 Earth Seeing it had seduced man so that he was become â—…arthly therefore should also the Devil's Image be earthly and devour the fierce wrathful Source or Quality viz. Poyson that should now be its Source or Quality And here we are to know that the Devil figured or framed to himself the Serpent's Image from the Constellations and elements through his Imagination so he had great Power till the Lord wholly cursed him and set the dear Name Jesus for a mark or limit oâ—… seperation and there his great Power was laid Adam was the only man that God created Eve his Wife God would not create Generation was to be out of one only But seeing he fell so that God must make him a Wife then came the Covenant and Promise again upon one only that all should be regenerate and new Born again out of one only viz. out of the second Adam not out of the Virgin Mary but out of Christ the heavenly Adam God set his purpose in Adam's Child and brought his Imagination into the persished Image and impregnated the same with his divine Power and Substantiality and converted the Soul's will out of the Earthliness into God so that thus Mary became impregnated with such a Child as Adam should have been impregnated with Which Self ability could not effect but sunk down intâ—… Sleep viz. into the Magia where then the VVoman waâ—… made out of him which should not have been made 〈◊〉 Adam himself should have impregnated in Venus's Matrix and have generated Magically But seeing that might not be therefore was Alam divided and his own Will of great might and power was broken in him and shut up in Death But now Alam being divided the Man longeth after the Matrix of the Wife and the VVife after the Limbus of the Man The woman hath a watry Tincture and the man a fiery the man soweth Soul and the woman Spirit and both sow Fiesh viz. Sulpher therefore is Man and VVife but one Body and make together a Child And therefore ought to continue together if they once mix VVhosoever mixeth wâ—…ith another or seperateth from one another they break the Ordinance of Nature and such a one is like the bruite Beasts and considereth not that in the Seed the eternal Tincture lieth wherein the divine Substantiality lieth hid Also that is a work which will follow after man in the Shadow and its Source or Quality will one day be made stirring in the Conscience Of the Soul's original with its Essences Substance and Property THe Soul is a Life awakened out of the Eye of God its original is the Fire and the Fire is its Life Thiâ—… is the greatest wonder that the Eternity hath wrought that it 〈◊〉 maâ—…e the eternal a corporeal Spirit which thing no Sense can find out and it is unfathomable to us For no Spirit can sound it self it seeth well the Deep even into the Abiss but it comprehendeth not its Maker it 〈◊〉 and diveth into him indeed but it knoweth not its own making this is only hidden to it and nothing else therefore 〈◊〉 we are cómmanded to be silent and dive no further The Essences of the Soul came out of the centre of Nature out of the Fire with all Forâ—…s of Nature all the 〈◊〉 〈◊〉 lie in the Soul. All that God hath and caâ—… do and thâ—…t God is in his Tâ—…rnary all this is in the Essence of the Soul as the virtue of a Tree iâ—… in the Tâ—… that groweth out of it The Substance of the Soul is heavenly created creatâ—… out of the divine Essentiality yet the Will of it is free eithâ—… to demerse it self and esteem it self nothing and so eat of the Love of God as a Twig feedeth upon a Tree or to risâ—… up in its Fire and be a Tree of it self and eat of that and so get Essentiality viz. a creaturely Body The Property of the first Soul was created according to both Mothers but all Properties lie in it it may awaken and let in what it will and whatsoever it awakneth and leâ—…h iâ—… is pleasing to God if its Will bâ—… in the Love of God in humiliâ—…y and obedience Of the breathing in of the Soul and of its peculiar Fashion and â—…orm EVery Spirit without a Body is empty and knoweth not it self and therefore every Spirit desireth a Body for its Food and for its Habitation Hence the outward Image according to the Spirit of this World with the outward Fiat was conceived and a Body was created out of the Matrix of the Earth a mass or red Earth consisting of Fire and Water The inward man was in Heaven and his Essences werâ—… Pâ—…radisical his glance in the inward Eye was Majesty an incorruptible Body which could speak the Language of God and of Angels and the Language of Nature as we see in Adam that he could give Names to all Creatures to every one according to its Essence and Property 〈◊〉 was also in the outward Image and yet knew not the outward Image 〈◊〉 indeâ—…d the Body hath no knowledge And in this two â—…old Body which was created in the sixtâ—… Day in the sixth Hour of the Day in the same Hour whicâ—… Christ was hanged on the Cross after the Body was finished the royal Soul was breathed in from within by the holy Ghost into the Heart in the holy man into its Principle like an awakening of the Dâ—…y Aâ—…d the outward Spirit viz. the Air and the whole outward Principle with the Stars and Elements did cleavâ—… to the inward and the outward Spirit breathed its Life in the same manner with the Soul through the Nostrils into the Heart into the outward Heart into the earthly Flesh which was not then so earthly The Source of the Wrath insinuated it self with the breathing in viz. with the original of the Soul so that the Soul could not remain God's Image unless it remained in Humility and Obedience and yielding its Will into God's Will or else it were very difficult for a Creature to rule such two Principles as the wrathful and the outward are the outward being also born out of the wrathful Therefore sure its Temptation was not only the biting of an Aple nor diâ—… it continue only for some few Hours but
forty Dâ—…ys just so long as Christ was tempted in the Wilderness and that also by all the three Principles When a Twig groweth out of a Tree the form of it is like the Tree indeed it is not the Sâ—…k and the Root but yet it is like the Tree So also when a Mother bringeth forth a Child it is an Image of â—…er So we muâ—…t understand that the Soul is in the form of a râ—…nd Globe according to the Eye of God through which the Cross goeth and which divideth it self in two pâ—…rts viz. 〈◊〉 tâ—…o Eyâ—…s standing Bâ—…ck to Back viz. a holy divinâ—… Eye and a wrathful hellish Eye in the Fire tâ—…is it sâ—…ld shuâ—… anâ—… secretly reign therewith through the Anguish viz. through Death in the second Principle in Love. We mean the 〈◊〉 in the Fist Principle according to the original hath the form of an Eye and yet two-fold like a Heart wherein there is a Câ—…ss And in the second Principle it is a Spirit and a whole Image as the outward mâ—…â—…s And in the third Pâ—…inciple it is a Glass of the whole VVorld all whatsoever is contained in Heaven and Earth every Propâ—…ty of every Creature lieth therein for that Glass is like the Firmament and Stars Of the Power and Ability of the Soul. WE know that what soever cometh out of the 〈◊〉 and is the ground of it sâ—…lf can 〈◊〉 it self 〈◊〉 things But though the Soul be a Twig out of the Tree 〈◊〉 now it is become a Creature and is its own it is an Imaâ—… of the whole for when a Child is born then the Motheâ—… and the Child are two VVe mean thus God's Spirit anâ—… the Spirit of the Soul are two Persons each is free from 〈◊〉 other and yet both stand in the first beginning each hath 〈◊〉 own Will. The Soul originally is greatly powerful it can do much but its Power is only in that Principle wherein it is for the Devil cannot reign over God. The First Power of the VVill of the Soul is it frameth its own form in the Spirit also it can frame another Image in the Spirit out of the centre of Nature it can give another Form to the Body according to the outward Spirit for the inward is Lord of the outward it can change the outwarâ—… into another Image but not durable For Adam's Soul having let in the Turba of this VVoâ—…ld that if the Turba see a strange Child it riseth up against it instantly and desiroyeth it it continueth to endure only so long as the inward Spirit can subdue and over-power the outward And this Form is called Negromancy a Transmutation where the inward over-powereth the outward for it is natural and we understand that when we shall be changed that change will be made thus by the same Turba which hath the first Fiat in it Secondly if the Spirit were an Angel the similitude of God yet the VVill can make it a proud Devil and also make a Devil an Angel if it sink it self into Death into Humility under the Cross and casâ—… it self into the Spirit of God and so submit to his Government then it sinketh into Eternity out of the Source into the still nothing which is yet all Thirdly The Spirit of the Soul hath power to entâ—… â—…other man into his Marrow and Bones viz. the Sulpher and to bring the Turba into him if he â—…se so far as every one is not armed with the 〈◊〉 of God but is found naked in the Spirit of this â—…rld as may be seen by Witches Fourthly It hath such power if it be the Child of 〈◊〉 that it can lead the Turba captive and can pour out upon the House of the Wicked as Elias did 〈◊〉 Fire and Moses before Pharaoh for it can throw own Mountains and break Rocks This you must understand to be so far as that thing capable of the Turba by awakening the Wrath then 〈◊〉 is possible but if not and that the Spirit of God be 〈◊〉 a thing then it cannot be for it would pour Water â—…pon the Turba of the Fire which would then be as it were dead and its power would lie in Derision And therefore Heaven is a middle between God and Hell viz. between Love and Anger and was created out of the midst of the Waters so that the Devil cannot rule with his Turba the VVater turneth his purpose into derision as the false Magick and blinded Inchantment are drowned in the VVater The Fifth Power of the VVill or Spirit of the Soul is that it may or can seek all VVonders that are in Nature viz. all Arts Languages Buildings Plantings Distraction Knowledge it can command the Starry Heaven as Joshua did when he commanded the Sun to stand still and Moses the Sea that it stood up also he commanded the Darkness and it came it can make an earthly Life as Moses made the Lice and Frogs also Serpents and other Wonders It hath Death in its Power so that it can overâ—…ower that if it ride in the Charriot of the Bride viz. the VVill of the holy Ghost it can bridse and overcome the Devil if its VVill be in God there is nothâ—…ng can be named that it cannot subdue The Souls power was so potent before the Vanity that it was not subject to any thing and so it is powerful if the understanding were not taken awaâ—… from it it can by Magick alter all things whatsoever are in the world's Essence and introduce them into another Essence but the vanity in the outward Airs dominion hath brought a 〈◊〉 thereinto so that it doth not know it self it must in this Life time be itâ—… own Enemy that it may learn to be humble and continue in the divine Harmony and not become a Deviâ—… And so the Devâ—…l can do nothing to it for he is proud Spirit and would be above the VVonders 〈◊〉 God but an humility can bind him after this maâ—… ner every man may escape the false Magician anâ—… also the 〈◊〉 for no Poâ—…er can touch him iâ—… whom God 〈◊〉 Whether the Soul be Corporeal or not Corporeal THe Tincture is the trâ—…e Body of the Soul for the Soul is â—…ire and the Tincture ariseth from the Fire and draweth it again into it self and allayeth it self therewith so that the wrathful Source is quenched and then the Tinctâ—…re subsisteth in meâ—…kness For the Soul hath no Essence nor Power in it self but the Fire and thus VVater proceedeth from the meâ—…kness of the Tincture The Fire is desirous and where there is a desiring of the original there is a finding of the original Thus the â—…ire findeth VVater in the Tincture and turneth it into Sulpher according to the Power of all the seven Spirits of Nature and this is a VVater of Life And so we see that the Blood is the House of the Soul but the Tincture is its Body The Soul only beside the Spirit is a Globe of Fire with an Eye of Fire and an Eye
by this reach to the Inflamation for that Soul it self hath not yet committed Sin but it is a Spirit in the Source quite void of Self-desire it is like burning Brimstone like the Ignus â—…arui and cannot reach God but remain between Heaven and Hell in the Mystry until the Judgment of God which will at last put every thing a part in its own place Thus no Soul is born into the World without Sin be it begotten by holy or unholy Parents for it is conceived in the earthly Seed and bringeth the Turba of the Body with it which also hath begrit the Soul. And as 〈◊〉 Abiss and the anger of God and also the eaâ—…ly Liâ—… depend wholly on God the â—…ather and yeâ—… cannot comprehend and touch his Heart and Spirit so it is also with the Child in the Mother's womb if it be begotten by godly Parents then each Principle standeth in its own part When the Turba taketh the earthly Body then the Heaven taketh the Spirâ—…t and the Majesty filleth the Spirit and then the Soul is in God it is free from pain But while the Soul remaineth in the earthly Life it is not free because the earthly Spirit doth with its Imagination always bring its Abominations into it and the Spirit must be continually in Strife against the earthly Life How the outward Spirit is profitable to the Soul. ALthough the outward Spirit be beastial yet the inward understanding Spirit is able to keep in and tame the outward for it is Lord over it but he that suffereth the beastial Spirit to be lord he is a Beast and hath also a beastial Image in the inward Figure in the Tincture And he that letteth the Fire-Spirit viz. the Turba be lord he is an essential Devil in the inward Image Therefore he e it is necessary that the outward Spirit pour Water viz. Humility into the Fire that it may hold that strong Spirit captive and that seeing it will not be God's Image it may remain a Beast in the inward image Now the outward Spirit is very profitable to us for many Souls would perish if the beastial Spirit were not which holdeth the â—…ire captive and setteth before the Fire Spirit earthly beastial labour and joy wherein it may busie it self till it be able bâ—… the Wonders in the Imagination to discover somewhat of its noble Image that it may seek it self again â—…y â—…eloved Children who are born in â—…od It ll it you it was not for nothing that â—…od breathed the outward Spirit viz. the outward Life into Adam's Nostrils for great daâ—…ger did attend this Image God knew how it went with Lucifer and also what the great eternal Magick could do yea Adam mâ—…ght have been a Devil but the outward Glass hindred that for where Water is it quencheth the Fire Also many a Soul by its VVickedness would become Devil in a moment if the outward Life did not hinâ—…er it so that the Soul cannot wholly inflame it self How the Soul departs from the Body at the Death of a Mâ—…n THe Soul departeth not out of the Mouth for it did not come in at the Mouth but â—…t only leaveth the earthly Life the Turba snatcheth away the earthly Life and then the Soul remaineth in it own Principle â—…or the beginning viz. the Soul continueth iâ—… the limit and letteth the body perish there is no complaining about it neither doth the Soul desire it any more it mâ—…st go into its limit viz. into the wonders of that whâ—…ch it hath been for sickness unto death is nothing else but that the Turba hath enflamed it self and would destroy the Essence and this is also the cause that the Body dyeth the Turba thrusteth it self into the fire and so the outward life is extinguished And if the fire of the soul hath not the divine body in the spirit nor in the will in the desire then it is a dark fire which burneth in anguish and great horror for it hath nothing but the first four forms of nature in anguish For the Turba is the exceeding strong harshness and bitterness and the bitterness continually seeketh the fire and would evaporate it but the astrengency holds it captive so that it is only an horrible Anguish and continually turneth it self liâ—…e a wheel and imagineth but findeth nothing but it self it eateth it self and is its own substance It hath no other substance but that which the spirit of the Soul continually made in the outward life viz. Covetousness Pride Cursing Swearing Reviling Back-biting Murder Hatred Wrath Falshood this is its food for the Turba in the will taketh the substance with it its works follow it And although it hath done some good yet that is done only in a glistering shew and appearance from an ambitious mind Yot if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into its self thorow the angâ—…sh For the humble spark falleth down through death into life and then the Source of the Soul endeth yet it is a small Twig budding forth into the Kingdom of God. 〈◊〉 cannot sufficiently be described what refining the Soul hath and how it is hindred and plagued by the Devil ere it can get this Spark into it self but this wise world will not believe this O that none might feel this by Experience and then we would gladly hold our peace The four Forms of the original of Nature are the common plague which every one feeleth according to his own Turba but one far otherwise then another the Covetous hath cold the Angry fire the Envions bitterness the Proud an high aspiring and yet an eternal sinking and falling into the Abiss the Scorner swalloweth down the Turba of those abominations which he here belched forth the false slandering Heart hath the forth form viz. the great Anguish Thus the condition of Hell is far otherwise then â—…abel teacheth the Devil is not at odds with his own Children they must all do his Will the anguish and horror of Hell plagueth every one of them sufficiently in their own Abominations every one hath his own Hell there is nothing but his own Poyson that apprâ—…th him Whither the Soul goeth when it departeth from the Body be it saved or not saved WHeresoever the Soul is it is in the Abissâ—… world where there is no end nor I mit though it should go a thousand Miles off yet it were then in the same place froâ—… whence it went for in God there is no limâ—…t near and afar off is all one it is as swift as a thought it is magical it 〈◊〉 in its Wonders they â—…re its House The Body retaineth it not no Wood no Stone can retain it it is thinner then the Air and if it have the divine Body then it goeth streight as a Conqueror through the Turba vâ—…z through the anger of God and quite through Death into God's Essence it remaineth in its Wonders and
this Heaven wherein God dwells is not manifest in the outward Complexion but only in it self viz. in the second Principle It oft happens that the holiest Souls are in this manner overwhelmed with Sadness and this not without Gods special permission to the end they may be proved and strive the more earnestly after that heavenly Crown of Victory which is given them in this Life as a pledge of their everlasting Felicity For when the Soul takes Heaven as it were by Storm and wins her Crown the Gift of the holy Ghost after a constant persevering stedfastness in the fiery Conflict her Crown of triumph is much more noble and pretious then that which is not obtained till after the bodily Death for the Revelation of Jesus Christ saith To him that overcomes will I give to sit with me upon my Throne as I have overcome and am seated on my Father's Throne Therefore let no man thus tormented with anguish imagin with himself in the assaults of the Complexion that it â—…mes from God's wrath and want of mercy in him which is a meer sancy of his own Complexion in the Stars For we â—…ell see that the vilest â—…atted Swine of the Devil's herd that wallow and bath themselves day and night in the filth of Sin are not so full of Sadness not so assaulted with this kind of Temptations the reason is because they have an outward light in the Complexion wherein they dance before the Devil in an Angels likeness So as long as there is but one little spark of Light glimmering in a man's Heart which â—…s God's Grace and would gladly pertake of Salvation the Door of Gods Grace stands yet open For he who is given over by God whose Sin is come to the full measure he is not at all soliâ—…ous after God Man or Devil but is stone-blind runs on carelesly in a course of lightness without fear â—…s himself upon a customary practice of some outward Service of God goes a Beast into the Sanctury and comâ—… again a Beast out there is in him no true divine knowledge but all his Religion is a meer outward Custom and Chimarea of man's Brain which he sets up to himself as an Idol and imbraces it as his Holiness The sorrowful Soul troubles and torments it self because it cannot presently in the point of its desâ—…re dig up in it self the Fountain oâ—… the greatest Joy it sighs and bewails its saâ—… condition thinks God will have none of it when it cannot palpably feel his presence it sees other men that walk along with it in God's fear that yet are cheerâ—…ul enough and supposing this cheerfulness of theirs proceeds only from a divinâ—… Fountain of Love and Light in their Souls is conceiâ—…ed that 〈◊〉 is not accepted with God but rather rejecâ—…d by him because 〈◊〉 doth noâ—… presently upon its Conversion which it expected feel in its Heart the like comfortable effects of the refreshing presence of God. Before the time of mâ—… enlightning it went even thus with me I stood out a hard conflict before I obtained my precious Crown of Victory and then did I first learn out this experimental knowledge thâ—…t God dwells not in the outward flâ—…shly Heart but in the Soul's centre in himself then was I also first aware of it that ' 〈◊〉 God which had laid hold on me and drawn me to him in my first desire which before I was ignorant of thinking the good desire had been my own Property and thâ—… God was indeed far from me But afterwâ—…rds I saw him and rejoyced at the unspeakable Grace and Love of God and now write the same for a Caveat that they by no means fainâ—… or diâ—…ir when the Comforâ—… delâ—…ys his coming but rather think of that of Daviâ—… Heaviness may endure for a Night but Joy cometh in the Morning Have a cerâ—…ain assured conâ—…idence upon Gods promise and however thy mis-giving Heart say No yet let not this asfright thee For to believe is not to be filled with Joy in the flesâ—…ly Heart and outwarâ—… Complexion that the fleshly mind and spirit be so jocond that the very Heart and Râ—…ins leap foâ—… joy this is not Faith but these are only some Love-emâ—…nations from the holy Ghost within a divine lightning which hath no sâ—…ability but after a short resplendance disappears For God dwells noâ—… in the outward Heart or Complexion but in himself in the second centre in the Jewel of the noble Image of God's likeness which is hidden in this outward world Dear Soul think no other when the anxious property of thy Complexion thus kindled by the Stars begins to move but that thou then stands as a Labourer in God's Vineyard thou must not stanâ—… idle but be working thou dost God â—…herein a great and very considerable piece of Service and tâ—…y labour is this thâ—…t thou overcome the Temptation by an unmoveable Faith however no comfort appear in the outward Heart to support it be not deceived 't is not Faith to give aâ—…nt to what I see and feel but this is Faith to trust the hiâ—…den Spirit and believe the truth of its words maugre all the Contradictions of blind Nature The Soul that 〈◊〉 lockt up in the dark Chamber of the Melancholy Complexion should not dwell long or scarce at all in Speculations about the wrath of God nor give it self much to solitude but rather spend its time in Godly Conferences For so the matter of those friendly and profitable yielding sufficient entertainment to the working Phansie 't is by this means handsomly diverted from its torturing Cogitations For no deep speculation is in this state prositable for it which seeing it cannot turn it to its health and comfort 't is better let it alone Also the Melancholy Mind should with great care avoid Drunkenness for when the Body thus loads it self with Drink then the earthly power of the Drink taketh the Complexion Chamber totally in then doâ—… the Soul with the Imagination to its great hurt feed upon the earthly Propâ—…rty kindles its Fire therewith and rejoyceth for 〈◊〉 short time in it But when that man becometh sober again after his Drink then stands the poor Soul as most desolate and more then ever forsaken of God for it loses in the overflowing of thâ—… earthly Property the divine Imagination and Desire for thâ—… Spirit of God will not have his dwelling in the earthly Imagination I speak it as a most certain â—…ruth which I have 〈◊〉 well grounded knowledge of in the centre of Nature and deepest Principle of Life The Soul must be content to remain in Sorrow for a little time for while it sits contentedly in the House of Mourning it is not in the House of Sin. But alas what is it How soon will it be at liberty from its sorrowful Prison and have the victorious Crown of everlasting Joy set upon in Head O Eternity thy duration is of vast extent What is it for a Soul to be a small moment in sadness
of Light which turn themselves backward into one another as the VVheel in Ezekiel that could go on every side though Babel hath contrived another meaning about it but a blind one without a Spirit 〈◊〉 the meer Soul is not coâ—…oreal but in its Tinâ—…ure a Body groweth whether it be a heavenly or a â—…ellish Body and yet is not a Body which can be comâ—…rehended outwardly but a virtual Body the divine â—…ody Christ's heavenly Body the heavenly â—…lesh which he giveth us to eat in his â—…estament But the outward Spirit it the Soul do not hinder it but let it in bringeth its Imagiâ—…tion into and spoilâ—… it o that another strange â—…mage cometh to be in 〈◊〉 Spirit in the â—…incture accoâ—…ding to the contents 〈◊〉 Lâ—…st as the covetous come to be a Wolf the â—…ous a Dog the proud a Hoâ—…se Peacock or other 〈◊〉 also Toads Adders Serpents aâ—…d other Worms and creeping things Now â—…ods Spâ—…rit receiveth not their Images so long as they continuâ—… such Of the Propagation of Soul viz. how it cometh into a Child in the Mother 's Womb. THe VVoman hath gotten the Matrix viz. the Tincture of Venus or Tincture of Light and the Man hath the Tincture of Fire which you may perceivâ—… by the eager Imagination of both towards one another For the Sâ—…d in the Essence eagerly seeketh â—…he Life the Man 's in the VVomanâ—… in Veâ—…us and the VVoman's in the Fire in the original of Life For they must now propagate as Beasts do in two Seeds the Man soweth Soul and the woman Spirit and being sown in an earthly Field it is also brought forth after the manner of all Beasts Nevertheless all the three Principles are in the Seed but the inward cannot be by known the outward for in the Seed the Soul is not living but when the two Tinctures come together then it is a whole Essence for the Soul is essential in the Seed and in the Conception it becometh Substantial Thus the Sâ—…ul cometh not at all into the Body or is breathed into it from without but the three Principles have each of them its own Artificer one working Fire in the centre and the other maketh VVater 〈◊〉 the Tincture and the third maketh the earthly MisteryMagnum and yet it is no new thing but the very Seed of Man and VVoman and is only conceived in the mixture and so only a Twig gâ—…eth out of the Tree The Soul is not every time new created and breathed in but is propagated after a human manner as a Branch groweth out of a Tree as I may better render it as a man 〈◊〉 or sowâ—…th Seed and so a Spirit and Body groweth out of it And this is only the difference that the three Principles are alwayes in strâ—…fe about Man each would fain have him So that many times a wonderful Turba is brought in while yet he remains in the Seed But if the Parents both â—…ather and Mother have their Souls cloathed with Christ's â—…lesh and divine â—…ssentiallity then it cannot be for Christ saith A good Tree cannot bring forâ—…h evil Fruit yet the Turba in time caâ—… enter in with the Reason So also an evil Tree cannot bring sorth good 〈◊〉 that is if both the Parents be evil and held captivâ—… by the Devil then an evil Soul is sown but the Principles cannot yet judge it nor the Turba neither it iâ—… indeed an evil Chiâ—…d â—…t if it turn it may with thâ—… Imagination eâ—…ter into the VVord of the Lord. Consider this ve evil Parents ye gather Money for your Children get them good Souls that is more necessary for them How and where the Soul is seated in man also of its Illumination THe Soul is in God conceived in the Heart and the VVord which conceived it was in the Heart viz. in the centre and so it continueth in the Figure and in the Seat as it was comprehended by the Fiat anâ—… so it is still at this day It dwelleth in three Principles but the Heart is its original it is the inward â—…ire in the Heart in the inward Blood in the Heart and the Spirit of it which hath a glance from the Fire is in the Tincture for it is cloathed with the Tincture and burneth in the Heart The Soul is indeed seated in the inward Principle but it ruleth even in the outward viz. in the Stars and Elements and if it be not an Ape and suffer it self to be captivated it hath power enough to rule them and if the Soul demerse it self into God the outward must be obedient to it The outward Essence reacheth not the inward into the Soul but only by the Imagination There is nothing else in this world no 〈◊〉 â—…or Sword that can touch the Soul or put it to death but only the Imagination that is its Poyson for it originally proceedeth from the Imagination and 〈◊〉 in it eternally The Soul is thus enlightned it is in this world and â—…lso in God here in this Life it is a Servant of God's wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into God's will and by no means say of any thing in this This is mine I am Lord of this for it lyeth if it say so All is God's thou art a Servant and shouldst walk in Love and Humility towards God and thy Brother for thy Brother's Soul is a fellow-Member with thy Soul thy Brother's joy in Heaven with God is also thy Joy his Wonders are also thy Wonders For in Heaven God is all in all he â—…deth all the holy Ghost is the Life of all there is meer Joâ—… there is no Sorrow there all is Goâ—…'s one rejoyceth at the Power Brightness and Beauty of another there is no Malice nor Envy for all that remaineth in Death Hell. O how cheerful is the Soul when its aâ—…ish sourcè of Fire tasteth God's Light how exceeding courteous it is O how it boweth it self before God. Whether is the Soul of a new-born Child without Sin HOw can a Soul be born pure it cannot be it bringeth the Turba with it into the World anâ—…â—…s â—…ful in the Mother's â—…omb Yet the Soul is not wholly forsaken of God so far as â—…he Father and Mother are ho est and in God for it cometh from the Soul of the 〈◊〉 and Mother And although a Child dye in the Mothers womb without Baptism yet it is baptized with the Spirit of the â—…ather and of the Mother viz. with the holy Ghost which dwelleth in them and the Turba is destroyed in Death for the Faith's part passeth through to God. But the matter is far otherwise with wicked Parents if the Child dye in the Mother's Womb the Soul of it falleth into the Turba and reacheth not od to Eternity it also knoweth nothing of him but it is a Life according to the Essence and Property of the Parents And yet it doth not
Essences which it wroâ—…ght here it beholdeth the Majesty of God and the Angels face to face The heavenly Body of the Soul is from the pure Element whence thâ—… four Eleâ—…ts are brought forth and that giveth â—…lesh and the tincture giveth Blood But all in this world have not Christ's flesh in them hidden in the old Adam yea among very many not one but the regenerate who are departed from their own wâ—…ll into God's will in whom the noble Gram of Mustard-Seed is sown out of which a â—…ree is groâ—…n Most Souls depart from the Body â—…ithout Christ's body yet they hang as by a Thred and are at last in their â—…aith gotten into the will these Souls indeed are in the Image in the Spirit but not in the Flesh such as these wait for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the Voice of Christ. even that Image which Adam had in his Innocency But the earthly Body shall not touch it that must come before the Judgment in the Turba but after the 〈◊〉 of the Judgment the Turba shall swallow it up and the wonder of it shall only remain Understand these Souls that must wait till the last Day for their Bodies they remain with their Bod es in the still Rest till the last day without fâ—…ling any pain but in another Principle they have neither Darknâ—… nor Majesty in the Earth but are at Rest without pain in the eternal still liberty without touching the Body Yet they see their wonders but they effect nothing in them for they expâ—…ct â—…od and are 〈◊〉 humility â—…or they are sunk down through Death and are in another VVorld yet there is a great space between them and the holy Souls that are in Christs Flesh and Blood but not a Principle they are in one and the same Principle But a Spirit without a Body hath not that might which the Spirit iâ—… the Body hath thereâ—…ore they rest and are under the Alâ—… of God when the last Day shall come forth and eat of the Bread of God and put on the divine Body as is mentioned in the Revelations of John. But the Souls of the Wicked have another place viz. in the most innermost which is â—…lso the most uttermost of all Darkness they dare not go up and down they remain meerly with the Body in their Substance yet not in this world neither do they touch the Earth It hath indeed power enough over the Earth it can open it without Substance and Preceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make Apparitions in the Syderial spirit as many appear again in the Austral spirit and seek Abstinence make many afraid with keeping a racket in Houses all which they do bâ—… the Austral spirit till that it be consumed and then their Tricks lie in the Darkness and they expect the last Judgment Thus there is a difference of places where Souls are according to that wherein the Soul is entred if it be holy and degenerate then it hath a Body which expecteth only the wonders of the Body at the last Day for at the Day of Judgment all Souls good and bad shall every one receive their Sentence and Reward And you must know that the Souls of the Wicked have no ease before the Day of Judgment their best ease and joy is when they climb up in the Will in their Works which they did here and continually desire to do them more still it grieveth them that they did not afflict the Honest more then they did their Will is just so as it was here they are Spirits of Pride like the Devil a covetous devouring Spirit when but the least thought of the last Day entreth them then fear and horror stirreth in them they rather 〈◊〉 that thought alone and recreate themselves in Haughtiness This is a great Wonder that an Angel should become such a furious Devil And so the power of God's anger cometh to be manifest in God for God hath manifested himself according to both Eyes in Love and Anger and it is left free to man he may go into which of them he will God throweth none into Wrath the Soul casteth it self into it But you must know that the Wrath hath set its Throat â—…ide open and draweth mightily and desireth to devour all for it the Covâ—…sness and the Pride insulting over Humiliâ—…y Aâ—…d so also Love and Humility have opened 〈◊〉 Mouâ—… and draw with all their Powers and would draw man into Love. into Heaven Now into which of these the Soul entreth in that it remaineth whether in Love or in Anger in that Tree it standeth and there is no delivâ—…nce in Eterâ—…y from thence VVhether menâ—… VVishes do profit them any thing or no THe Prayer and Wish of the Righteous pierceth into Heâ—…ven and not into Hell. No good wish entreth into Hell but if the wicked leave behind him much Falshood and Deceit so that the hellish Torment is wished to him in 〈◊〉 Grave such wishes come to the wicked Soul those wishes come to pass with them for that Soul must swallow down 〈◊〉 Abominâ—…ions which it committed here and that is its Food which the Living send after it But it is altogether unfit and doth not becoâ—…e the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware lest they also reap that which they sow if they do not recall themselves and repent it will fall out no otherwise Furthermore we give you to understand according to our Gift that those Souls which as it were 〈◊〉 by a 〈◊〉 and but at last enter into Repentance and so compreâ—… the Kingdom of Heaven as it were by a Thred so that 〈◊〉 and faith are mixt are in such a condition that a hearty Prayer and Wish redoundeth to their profit and 〈◊〉 into the poor captive Soul into its Source if it be 〈◊〉 with all earnestness For it is neither in Hell nor in Heaven but in the Gate in the middle Source of the Principle where Fire and Light sever themselves and is held by its Turba that alwâ—… seeketh the Fire But then this small Twig which it hath conceived viz. the weak Faith deeply demerseth it self anâ—…â—…rnestly reacheth after the Mercy of God and yieldeth 〈◊〉 self patiently into the death of that sinking down and 〈◊〉 getteth out from the anguish and sinketh down from the paâ—… into the meekness of Heaven And although many a Soul â—…is held a sufficient while 〈◊〉 the Anger cannot devour that small Faith but must at 〈◊〉 let it go But I leave it to him to try what this is who 〈◊〉 fully per â—…ereth in Sin till his end and then first desireth 〈◊〉 be saved and then the Pope forsooth must save him 〈◊〉 shall find it by â—…oful experience
In Popery much iugling â—…ath been invented about this in saying Mass for a Soul and that for Money only but 〈◊〉 hath been a great Cheat of the Pope of Babel for therâ—… is earnestness required to wresile with the anger of God and overcome it Yet we confess and acknowledge readily that the Churcâ—… of Christ hath great power to ransom such a Soul if 〈◊〉 fervency and earnestness it do it as it was done in the Primitive Church when they had holy People and holy Priests who performed their Ministry in real earnestness They indeed effected somewhat but not in such a way as the Pope boasteth of saying That he hath the Key and that he can let out a Soul with 〈◊〉 Blessing when he will if a man will give him Money This is a Lye. VVhether separated Souls take care of human matters FIrst those Souls which yet have not attained Heaven and so stick in the Source in the Principle in the Birth those have yet the human Essence wiâ—…h the Works in them they diligently search out 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 And therefore many of them come again with the 〈◊〉 â—…irit and wander up and down in their â—…ouses and places 〈◊〉 abode and â—…ar in a human Shape desire this and that â—…nd often times take care about their Wills or Tesiaments â—…nd also think to procure the blessing of the Saints that they 〈◊〉 rest and if their earthly Aâ—…airs do still stick in them 〈◊〉 take care many times also about theiâ—… Children Friends This condition of theirs conâ—…ueth so long till they fall into their Rest and till their 〈◊〉 Spirits be consumed then all such doings cares and 〈◊〉 are at an end and they also have no more knowledge thereof but that they see them in the wonders in the Magick After this sort are once received into Grace they take no care purposely about human earthly Mâ—…rs but 〈◊〉 the â—…eavenly Matters which are brought to it by the Spirit of 〈◊〉 and rejoyceth in them But there is somewhat still behind which is this A living man hath such power that his is able with his Spirit to go inâ—…o Heaven to the seperated Souls and stir them up about some Question by a 〈◊〉 desire but it must be earnest it must be Faith that must break open a Principle And this we see in Samuel the Prâ—… whom the King of â—…ael raised up that he might make his 〈◊〉 〈◊〉 to him though it seem otherwise to some of whom we may well say 〈◊〉 they are blind and void of Knowledge 〈◊〉 they speak but their own scholastick Fables and 〈◊〉 〈◊〉 about that they have no knowledge of in the Spirit And these are Babel Now secondly the other sort which sink into Death without a Body they are wholly in one and the same place of the Principle in which the first sort are which afterwards did sink down in themselves All these take no evil Affairs upon them wherein the Turba sticketh But when the honest Souls which are alive send them their Works with their Spirit and Will they rejoyce in 〈◊〉 〈◊〉 are so aâ—…able that they appear to men aâ—…lly in 〈◊〉 and shew them good wayes and many times reveal 〈◊〉 〈◊〉 lie in secret viz. in the Abâ—… of the Soul. Thus know that no Soul separated from the Body 〈◊〉 into any wicked matter except it be a damned Soul which indeed entreth in magically and hath its joy therein 〈◊〉 teacheth most notorious vile Pranks in Dreams for it is 〈◊〉 servant of the Devil and whatsover a wicked man desireth that the devil readily helpeth him to for he can do it better by the Soul of a man then of himself for he is too crude and terrifieth the Magia so that the elementary Spirit 〈◊〉 astonished and awakneth the Body Also this you must know that all is done magically in thâ—… Will without awakning of the Source No Soul 〈◊〉 with its Essâ—…nces of its own accord to please man unless man raise and disturb it himself There are many Villanies in Negromancy which caâ—… many times vex and torment the Spirits of men but it 〈◊〉 do so to no Soul that is cloathed with Christ's essentiality for that Soul is free The third sort of seperated Souls which are in Abraham's bosom in Christ having the heavenly essentiality none 〈◊〉 stir except they will themselves as when they have a favour to a Soul that is like themselves also they take no earthly thing upon them except it make for the Glory of God and then they are restless to reveal something in a Magical way But then they let no Turba into them neither do they intercede with God for us but whatsoever cometh to them they rejoyce in it with the Angels for the Angels rejoyce at a Sinner that repenteth then much more the Souls Why should they pray to God for us it lieth not in their Prayer but in 〈◊〉 entring into God when he strongly turneth his Will to God then God's Spirit hâ—…lpeth him without Prayers Of the Resurrection and also of the end of Time. WHen the last Day shall begin to dawn then the Deity manifesteth it self once more and that is the third time in all Forms in Love and Anger and then all things together at once shall be plainly laid open in the sight of all Creatures Now here is the End of Time for then the beginning 〈◊〉 found the end and the end is then the beginning and 〈◊〉 again into that which it was from Eternity If we knew certainly the 〈◊〉 of the sixth Day wherein 〈◊〉 Creation was finished we could then set you down the â—…ear and Day we mean the last Day for it goeth not a Minuit further it hath its limit hid in the inward Circle Therefore know for certain that the Time is near for 〈◊〉 the sixth day Afternoon the Rest of the eternal Day began â—…nd therefore God instituted the Sabboth of the seventh Day for a Rest and an everlasting Remembrance And as the Rest began on the 〈◊〉 Day towards the Evening and the entrance to the manifestation of the Works of the Creation the end then taketh in the beginning again and the six Days stood thus in the Circle as a wonder so know that ye were created in Paradise and yet are gone out from it into the spirit of wrathfulness into Death which hath now wrought its Wonders in you these 5500 Years and upwards And now the End hath found the Beginning again and yo shall see also feel and find what Paradisâ—… hath been even every one of them that shall be born in God. But the middle with the Wonders which were manifested in the time continueth forever more in the beginning and in the end as an eternal middle with its Wonders viz. with the Angels and Men and their Essences as also the figures of all Creatures all that hath been essential at any time the Earth with its Metals also Stones and all material Substances 〈◊〉 Trees
and Herbs All these stand in the Figure in the middle but quite void of such Essences and Life For no Beast cometh again but its Figure continueth in the Magia for it arose out of the eternal Glass so that now when the 〈◊〉 Glass breakesh it must remain in the eternal as a wonder to God's honour and glory forever more Here the Spirit of God will manifest himself forthwith in all the three Principles and stir up the center of Nature so that it shall burn in the â—…ire of anger for â—…ll both Heaven Earth and the â—…irmament shall be set on fire together and the Turba will 〈◊〉 up the earthly world in the â—…ire and restore it to that which it was before the Creation only the Wondâ—… remain st ll in two Princip es the third Principle doth vanish quite away all but the wonders And then the earthly Life and the earthly Body will fall away and the â—…ire will conâ—…me them and the glorious bright Paradisical body of the Righteous shall paâ—… through the Fire with its wonders which shall follow it and whatsoever is false shall remain in the â—…ire The Wicked also must go into the â—…ire and their earthly Life will also fall away and their monstroâ—… Image will appear in the Spirit according to the shape of all hideous abominable Beasts like the Devil And in that Hour also the wrathful 〈◊〉 of the darkness shall bring forth the Devils who shall then receive their wages and lodging at the hearing of which they tremble All the Dâ—…ad both good and evil shall arise every one in his two-fold Body and shall have the Soul witâ—… the Spirit in the Body one shall have the outward earthly â—…fe or Body and therein a beastial Image in the spirit of the Soul and in the inward Image he shall have the essentiality of the wrathful Anger another shall have the outward Body Châ—… image there in and the divine Spirit of Lovâ—… shall shine in the Spirit of his Soul which Body the word Fiat cloatheth again with the true and pure 〈◊〉 Image For the first Body which God created and Christ 〈◊〉 with his Blood that will bring the Wonders with it and enter again into Paradise and be cloathed with the Majesty of God and then the 〈◊〉 of God is with men For the noble Image was destroyed in Adam when 〈◊〉 Woman was taken out of him so that he retained â—…ly the â—…ture of the Fire and the woman had the â—…ture of the Spirit but now they return to them â—…holly again â—…or the woman shall receive the Tincture of the Fire 〈◊〉 that â—…he shall be as 〈◊〉 â—…as neither man nor woman but a Virgin full of Chastity without the memâ—…ers of man or woman And then they shall no more say Thou art my Husâ—…nd or thou art my Wiâ—…e but they are 〈◊〉 Indeed there shall some remaining tokens of the difference be in the divine Magical wonders but none will regard that for they are all of them meâ—…ly the Children of 〈◊〉 livâ—…ng the Life of Children in the delighting sport of Love. All the Words which the Mouth hath spoken which the Air hath received these the Air shall bring again forth for it is the Glass of the eternal Spirit the Spirit seeth them in the Glass And so man shall be judged according to his Heart Mind and Thoughts for the Turba is in all malice 〈◊〉 wickedness which is contrary to Love here will be no making of excuse for every one will accuse himself his own Turba will accuse him We direct you to the Scripture for it shall come to pass just according to the holy Scripture Note this world will be no more regarded for all earthly Knowledge and Cogitations shall remain in the Turba of the earthly life in the 〈◊〉 we shall have no knowledge more of our Parents Children or â—…riends who are in Hell. We shall have some knowledge of Hell but see nothing of it save only in the Magia in the Mystery for the Devils must dwell in darkness the wrathful Fire which is in them is the r light they have Eyes of Fire to see withal all 〈◊〉 besides is gone for the Majesty hath swallowed it up that it may burn in love We shall all know one another among our selves by Name though the earthly Name shall remain in the Turba we â—…hall have a Name according to our first name in the Language of Angels which here in this life we do 〈◊〉 understand in the language of Nature we understand â—…thing of it bâ—…t here we have no â—…gue to speaâ—… it with Here 〈◊〉 The inward Ens of Christ which the Soâ—…â—…th on it for an heavenly Body out of Christs Spirâ—… and out of his 〈◊〉 and Blood is spiritual it is a spiritual Body which dyeth not at the death of the outward man yea it is not buried neither doth it rise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from Death to Life What kind of Matter our Bodies shall have in the Life to come THus we tell you we shall have a Body consisting of Flesh and Blood such a Body as Christ had for Châ—…ist by his Inâ—…tion is become Man in us When we are born a new 〈◊〉 the Water and of the Spirit then 〈◊〉 Christ's Spirit we are born a new of Christ's â—…esh and Blood we put on Christ. Christ becometh born in the converted Sinner and â—…he in Christ becometh the Child of God this is the Body we shall have in Heaven No gross beastial Flesh as we have in old Adam but 〈◊〉 â—…esh and Blood such Flesh as can pass through Wood and Stone they remaining whole still as Christ câ—…me in to his Disciples the Door being shut It is such a Body as hath no Turba or Fragility Hell cannot retain it it is like Eternity and yet it is real â—…esh and Blood which our heavenly Hands shall touch and feel and take hold of also a visible Body as that is which 〈◊〉 hâ—…ve here in this world Of Paradise and where Henoch is as also Moses and Elias WE are able to say with good ground that Paradise is still upon Earth 〈◊〉 is in it as also Moses and Elias and yet he hath the Body of 〈◊〉 Turba in the Mistery and in the heavenly Mistery he hath the 〈◊〉 Body which 〈◊〉 capable of Paradise 〈◊〉 is not gone oâ—…t of this world he is entred â—…to the Mistery in the VVonders he is God's Preacher and after the Turba hath overcome the VVorld he must be silent till the six Seals have ended their wonders and till the Angels of the Turba have poured out the r Vials then the wonders of the Anger are finished 〈◊〉 then Henoch cometh out of the Mystery again and entreth into the Ministry and relateth what hath been done But Noab goeth into the other world through the VVater and calletâ—… Moses with his VVonders
and he cometh for he hath the wonâ—…rs of God. For he passed through death and brought 〈◊〉 Body through death when the Turba desired to consume it and the Devil contended for it and would have the Turba which was in Moses because he had ben an angry man and carried the Turba in him But it was told the Devil that the Turba in the 〈◊〉 did not belong to him for it belonged to the Majesty of God and contained the wonders and the Turba in the Darkness in the wrath only belonged to him who is without the City he must not dwell in the City in 〈◊〉 Principle but without it Also Moses his Body is passeâ—… through Death â—…is unâ—…able Body which had the VVonders hath swallowed up that which was earthly in the Turba and yet not consumed it to 〈◊〉 but it also is in the 〈◊〉 and his Turba which killed the first-born in 〈◊〉 〈◊〉 〈◊〉 in the water slew them that 〈◊〉 the Calf and swallowed up Corah Dathaâ—… and 〈◊〉 into the Earth continued in death For when he dyâ—… his Spirit and Soul departed from the Turba and he 〈◊〉 mained in the VVonders in the Mistery and now he 〈◊〉 become a Lamb. But though the Body of Moses be d livered from 〈◊〉 Turba it must be tryed in the Fire at the end of Dayâ—… At the last Day we shall not ascend above the plaâ—… of this world but make our abode here in our 〈◊〉 native Country and go into our home in another worlâ—… in another Principle of another Property VVhen this outward dominion shall pass away 〈◊〉 the very place where the world now stands there 〈◊〉 be meer Paradise for the Earth will be of an heavenlâ—… Essentiality so that we shall be able to dwell any whereâ—… and be able to pass through and through it There will be no Cold or Heat any more also 〈◊〉 Night there is no Death any â—…ore also no â—…ear 〈◊〉 Sorrow no Sickness the Earth will be like a Christaline Sea and all the VVonders of the VVorld will be 〈◊〉 wholly perspicously and the Brightness of God shall 〈◊〉 the Light thereof and the holy Jerusalem the great City of God shall be therein The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world But seeing God knew well that Aâ—…am would fall therefore Paradise sprung forth and budded only in one certain place to introduce and confirm Man therein whom albeit â—…od saw that he would again depart thence he would again introduce him thereinto by Christ and establish him a new in Christ to Eternity in Parâ—… For Lucifer poysoned the first Paradise with his false and wicked Desire therefore God promised to regenerate it anew in Christ For the seventh Day which God appointed for Rest is nothing else but 〈◊〉 regenérate anew in the Spirit of Christ in the human Property wherein the poor Soul shall rest eternally from the source of the six dayes Works viz. of the six Properties of the Life A short summary Appendix of the Soul and of the Turba which is the destroyer of the Image and of Virgin Sophia THe Soul is an Eye in the eternal Abiss a similitude of Eternity a perfect Figure and Image of the first Principle and resembleth God the â—…ather 〈◊〉 his Person as to the eternal Nature The Essence and Substance of it meerly and purely as it is in it self is first the wheel of Nature as to the first four â—…orms viz. 1. Astringent 2. Bitter 3. Fire 4. Anguish â—…ire is a similitude of the Soul. The Soul is an essential â—…ire and the flash of Fire iâ—… the life of it it resembleth a Globe or an Eye of Fireâ—… The burning â—…ire in the Source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the Source which ariseth from the â—…ire and goeth forth from the â—…ire like Air. That is the true Spirit of the Source of the life of the Fire which continually bloweth the Fire up again and maketh it burn Now the Fire shineth and giveth light out of the Source where it shineth and the source comprehendeth not the light and this signifieth the second Principle wherein God dwelleth 〈◊〉 we know that the Power is in the Light and not 〈◊〉 the â—…ire the fire only giveth 〈◊〉 to the light and the life or the light produceth meekness and substantiality viz. Water Now we understand that there is a meek life in the light without Source and yet it self is an insensible Source it is nothing but a longing or desire of Love. VVhich Source we account a Tincture in which the â—…dding and blossomings hath its original yet the fire 〈◊〉 the cause of it and the meekness is a cause of the Substantiality for the desire of Love in the Light â—…eth it and keepeth it so that it becometh a Substance but the desire of fire consumeth the Substantiality Indeed the Image dwelleth in the fire of the Soul as Light â—…elleth in the fire but it hath another Principle as the Light is such a Source as is different from the fire And so the true Image of God dwelleth in the Light of the fire of the Soul which Light the fiery Soul must create in the â—…tain of the Love of God in the Majesty by puâ—…ting and yielding its Imagination into it But if the Soul do not so but putteth its Imaginatio into it self into its wrathful form of the Source of thâ—… fire and not into the fountain of Love into the Lighâ—… of God then its own Source of forceness astringencâ—… and bitterness riseth up and the Image of God becometh a Turba and swalloweth up the similitude of Goâ—… in the wrath And then the astringent Fiat in the fiery Essence 〈◊〉 the Soul figureth for the Soul an Image of the imagination that is in its Will VVhatsoever the essentiâ—… fire of the Soul desireth that will be the figure in thâ—… Soul. viz. earthlv Figures that which the will of thâ—… Heart casteth it self into that image the Fiat of thâ—… Soul will make that is as far as the third Principlâ—… anâ—… the spirit of the Stars and Elements hath power So that if the wâ—…ll of the Soul do cast it self into the Kingdom of this world then the outward Kingdom haâ—… power to bring its imagination into the inward Principle and if the inward Fiat perceive that in the fire of 〈◊〉 Soul then it becometh pregnant with it and keepeth it And then the Soul hath the image of a Beast in 〈◊〉 third Principle and that cannot be destroyed foreverâ—… except the will of the soul return again out of the 〈◊〉 Lust and pierce into the Love of God agaiâ—… and thâ—… it getteth the image of God again which may be doâ—… onlâ—… in this Life while the Soul is essentially in its 〈◊〉 in the growing of its Tree but after this Life
it caâ—… not be done Thus you may understand what the Soul Spirit Image â—…nd Turba are the Soul dwelleth in it self and is an essential Fire and its image standeth in it self in the â—…magination in the light of the Soul if it cleave to God if not then it is an Anxiety in the wrath of darkness and is an abominable Image or an image of the Devil The Turbae of the Soul which destroyeth the divine Image is the essential wrathfulness and s caused by the imagination or false love and representation and therefore all lieth in the Imagination the Image consisteth in that which we suffer to come into our desire If the will of the Soul change it self then its form will 〈◊〉 also â—…hanged For if the source of the Soul be fiery then it hath also a fiery Image if the Soul turn its imagination into the centre into the strong Astringency and Bitterness then its fair â—…mage is also captivated in â—…he dark Astringency and infected with astringent wrath And then this wrath is a Turbae which possesseth the Image and destroyeth the similitude of God for 〈◊〉 God there is Love Light and Meekness but in this Image there is darkness astringency and bitterness Again the Soul in its real Life and Understanding 〈◊〉 in three Kingdoms The 1st is the eternal nature viz. the potent Might of Eternity the dark fire-world according to which God calleth himself a strong zealous â—…gry God and a consuming Fire in which the Devil hath wholly plunged and diabolized himself The second is the holy light world where the eternal understanding hath displayed it self through the Fires sharpness in the light of the great fiery Love-desire â—…nd turned the wrathful Darkness and fiery Property to a Kingdom of Joy which is the true manifestation of the Deity and is called the holy Heaven of the angelical delight and bliss The third Kingdom is the outward Astral Elemental Kingdom vizâ—… the Air with its dominering Constellations wherein all the five outward Constellations rule viz. Superior and inferior of the four Elements out of which Constellation the five Senses take their original wherein the vegetable and reasonable Life consisteth this is the Animal or beastial Soul which ruleth over all the Creatures of this world The â—…ire-Soul must subsist in the Fire of God and be so pure as the clear refined Gold for it is the Husbanâ—… of the noble Virgin Sophia viz. Christâ—…s Humanity which is from the woman's Seed it is the â—…ire's tinâ—…ure and Sophia the Light 's tincture if the tincture of the â—…ire be wholly and throughly pure then its Sophiâ—… will be given it and so Alam receiveth again into 〈◊〉 Arms his most precious and endeared Bride which was taken from him in his Sleep and is not any longer Man or Woman but a Branch on Christ's Pearl-Tree which standeth in the Paradise of God. To the description whereof we need an Angels tongâ—… and yet we are understood well enough by our Schoolâ—… fellows we have not written this for Swine Of the Eternal Predistination and Election of God. WHen the Scripture speaks of God's eternal purpose or Predistination it speaketh not of a purpose or predistination that hath been long before for in God there is no beginning but there is an eternal beâ—…inning where the beginning and the end is all one the first is continually the last and the last first whatsoever â—…od hath begun from Eternity to foresee that he beginneth now also at this day always every moment to foresee I can say with good ground thus that if I were in my Mother's Body or Womb comprehended in his Angerâ—… then God hath from Eternâ—…ty seen me apprehended me in his Anger I were from Eternity elected in his angâ—… But if I convert in Repentance so that God's love 〈◊〉 me then I am from â—…ternity foreseen out of the Aâ—…ger into the Love for in God all is eternaâ—… â—…hatsoever at this day beginneth to alter in the eterâ—… that is from Etâ—…nity 〈◊〉 â—…rnity equally in the 〈◊〉 the matter â—…sists only in the Conversation of the Will. And though it standeth written that it standeth not in 〈◊〉 willing that is only concerning those that desire 〈◊〉 and 〈◊〉 will not go foâ—…th out of their â—…ful Will 〈◊〉 keep their Sin and yet will be saved therefore it 〈◊〉 not in his willing but in this that man go 〈◊〉 â—…om Sin into God's Grace and then it lieth in the merâ—…y and that God doth readily for 〈◊〉 hath promised it Therefore men should better consider the Scripture 〈◊〉 to such Terms or Expressions for it often speaketh â—…ut of the eternal Mouth which beginneth every â—…oment For when the Scripture saith he hardneth their Hearts 〈◊〉 they believe not and so come not to be saved then it â—…eaketh of those who would be saved by their own Ability and their evil Will and Life those he suffereth â—…o go on in their purpose or predistination for they will do it As also Adam did he would not be resigned into God 〈◊〉 a Child but be his own and apprehend and know Good and Evil and live in all the three Principles for 〈◊〉 went out from God's will into his own off-set purpose and God left him and then he fell down and slept And when he had eat the forbidden Fruit then God's â—…nger elected him to the damnation of Death and God's â—…ove spoke against it saying The Seed of the Woman shall 〈◊〉 or crush the Serpent's Head and that was also the â—…ternal Election and yet it was also a beginning tempoâ—… Election for how â—…an an Election pass upon a thing when as yet it hath no Root God's Anger hath from Eternity continually and still 〈◊〉 this very day electeth it self to be a Darkness that God's Love and Light might in the Anger become manifest or revealed Of Free-Will NOw that which is out of the Eternal as the Soul of 〈◊〉 that hath also free-will to manifest it self in 〈◊〉 Light or in the Darkness not that it hath the Light or Darâ—…ness in its power but it hath ability to work in good or evil that is in the power of the Light or of the Daâ—…ness and 〈◊〉 which soever it worâ—…th that manifesteth it self in it The might or power is God's and the Soul is his 〈◊〉 a branch in the Tree proceeded out of God's Mouth out 〈◊〉 Love and Anger all that lieth in it and is its own property who will then take away the Free-will from it being it is branch of the eternal Tree hath Love and Anger in it self For the Fire-Soul is a Root proceeded from the divine Oâ—…nipotence and therefore it hath Free-will and nothing 〈◊〉 deprive it and therefore it may conceive either in the Fire 〈◊〉 Light. The Souls free-will is as thin as a nothing and though it â—… in its Body indeed encompassed with the something yet in 〈◊〉 or conceived something is in a false distinguisâ—… Essence by reason
or Incarnation of Jesus Christ is become a powerful Substance or Matter to us for for our sakes is God become Man that he might bring our Humanity out of Death into himself and redeem or release our Soul out of the Fire of God's anger And we now with good ground of truth say that the possibility of the New-birth is in all men else God were divided and not in one place as he is in another And herein we exactly know that man is drawn by the Fire and the Lightâ—… to which he inclineth into that he falleth and yet he may in this Life-time rise aloft again Also we say that the true Temple wherein the holy Ghost preacheth is in the new birth The Spiriâ—… also testifieth clearly that Angels and Men have one and the same Image for God hath made another Angel instead of expulsed Lucifer and his Legions out of the same place where Lucifer sate and out of which he was made which Angel was Adam But seeing he stood noâ—… therefore God generated to himself a second Adam out of the first the same is called Jesus Christ. Also it is plain and clear enough that as Jesus ascended to Heaven so he will come again in the same Form at the last Day with a divine and glorified Body as a Prince of the holy Angels which shall be the men Angels Also we know the becoming Man or Incarnation of Christ to be natural as of all the Children of men the Lord gave himself to be under the Servant that the Servant might become living and is in like manner in nine Months become a perfect man and also continueth a true God become born into the world through that way and passage as all men are Had he not had a natural Soul then he had not in the Person had all the three Principles What should he then have committed into the Hands of his Father at that present when he dyed on the Cross Or what had suffered on the Cross if he had not been natural The earthly part which he took to himself out of his Mother Mary that is to or upon the divine Substance dyed away on the Cross. Thus was the Soul in the Substantiality of God and as 〈◊〉 victorious conquering Prince went into the Hell of Devils that is into God's Anger and quenched it with God's Love and Meeknesâ—… of the divine Substantiality For the Love-Fire came into the Anger-Fire and drownâ—… the Anger wherein the Devil would be God thus was the Devil taken capâ—…ive with the Darkness and lost his dominion The Spirit of Christ took the Devil captive and drove him out of the Fire of the Soul and cast him into Darkness and shut him up under darkness out from the Fire of the Soul and out from God's fire into the wrathful harshness and bitterness in Cold. Consider the first four Forms of Nature and you will understand what the Devil's Mansion is for before Christ came he kept the Soul captive in the Turba with the Fire and though he had not the Spirit of the Soul yet he had the Root of it in the Turba but then he was commanded to cease While the earthly man liveth the Soul is continually in hazard or danger for the Devil hath enmity with who continually casteth forth his streams with false and wicked Imaginations into the Stary and Elementary Spirit and reacheth or graspeth therewith after the Soul's fire and willeth continually to infect the same with earthly Devils longing and malady There must the noble Image defend it self against the Souls fire and there it costeth striving and fighting sor the Angels Garland there riseth up often in the old Adam anguish doubting and unbelief when the Devil sets upon the Soul. O thou Cross of Christ how heavy art thou often times how doth the Hèaven hide it self but so the noble Grain is sown when that is sprung up then it brings forth much fair Fruit in Patience Thus every little Sprout groweth in the Soul out of the divine Wisdom It must all press forth out of the Anguish-Chamber as a Sprout out of the Root of a Tree it is all generated in the Anguish If a man will have divine knowledge he must very many times go into the Aâ—…gitish-Chamber into the centre for every Sparkle of the divine Wiâ—… Skill or Understanding out of God's wisdom must become generated out of the centre of Nature else it is not perminent or eternal Thus we must aell dye in Christ's Death if we will possess his Glory God and Man is become one Person one Christ one God one holy Trinity in the Humanity and also in like mannâ—… every where so that when we see Christ we see the holy Trinity in one only Image He is not strange or tyrable to us but is our Love. Tincture he is with his Power the quickning of our Soulâ—… our Life and our Souls delightful Habitation When we find him we find our Help or Salvation as in like manner Aâ—…am should have found him but he sufferâ—… himself to be seduced and found at length a Woman Then said he She 〈◊〉 Flesh of my Flesh and Bone of my Boâ—… and took her unto him for a Companion So when our Soul findeth him it saith That is my Virgin which I had lost in Adam when an earthly Woman came to be out of it I have now again found my Love-Virgin out of my Love I will never more let it go from me again O! it is a friendly qualifying or co-working Beauty Brightness Fruit Power Vâ—…rtue For in thè Wisdom the Fall was known e'er man became a Creature and that according to the â—…ire's property not according to the Light 's property but according to the first Principle And we say of Mary that before the time of the opening and message of the Angel she was such a Virgin 〈◊〉 Eve was when she went out of Paradise e'er Adam knew her Of Metals and of the Metaline Tincture and Philosâ—… Stone THe Metals have the same â—…bstance condition 〈◊〉 birth or geniture as the Vegetabâ—… upon 〈◊〉 Earth have in Earth in Stones and Metals there is â—…-fold Essence viz. one from the original of the fire dark World and 〈◊〉 of the original of the holy ligâ—… World. All this was given man for his play he had 〈◊〉 knowledge of all Tinctures All was subject to him he ruled in Heaven and Earth and over all the Elements so also over all the Constellations But Metals are in themselves nothing else but a Water and Oyl which are held by the wrathful Properties viz. by the astringâ—…nt austeer desire that is by a saturnine martial fiery Property in the compaction of Sulpher and Mercury to be one Body or congealed bulk but if I whoily destroy this Body and severize each into its own Property then I clearly find therein the first Creation Gold Silver and precious Mettals are indeed out of the heavenly Magia thus inclosed and shut up by or with the
much too subtil to be beheld by us only the Thoughts behold him in the Spirit understand in the willing Spirit for the Will sendeth the Thoughâ—… into God and God giveth himself into the Thoughts And then the Thoughts bring the Power of God to the Will and the Will receiveth them with joy but with trembling or quaking for it acknowledgeth it self unworthy seeing it proceedeth out of a rough Lodging viz. out of a wavering â—…ind and therefore it receiveth â—…he Power in the sinking down before God. Thus out of its triumph cometh a soft gentle Meekness to be that 〈◊〉 God's true Substance and it apprehendeth that â—…ery Substance And that conceived or apprehended Substanâ—… is in the willing the heavenly Body and is called the true 〈◊〉 right Faith which the Will hath received in the Powâ—… of God the same sinketh or demerseth it self into the mind and 〈◊〉 in the Fire of the Soul. Thus the Image of God is entire or total and God seeth or 〈◊〉 himself in such a similitude And so now Faith is not an historical Knowledge for men 〈◊〉 make Articles of it and to depend only on them and to 〈◊〉 his Mind into the works of his Reason True Faith 〈◊〉 the Might of God one Spirit with God for the holy Spirit moveth in the Spirit of Faith. We would have the Reader that loveth God faithfully warned from our Gifts and deep Knowledge and we have very earnestly and faithfully presented you the â—…ay of the Truth and of the Light and we admonish you all Christianly to consider of it and to read it diligently it hath its Fruit in it self Hallalujah Amen THus Christian Reader have I in part according to my Gift answered the wish and desire of one of the Laborious and worthy Translators of Jacob 〈◊〉 Writings who speaking thereof saith It were well that all were brought into one and the rest laid aside for the multiplicity causeth Strife and wrong confused apprehensions by reason of the catching Conceits and Conjectures of Reason which is not able to disâ—…ern or look into the centre and depth of the Mystery so that Reason supposâ—…h many times it is contradictory whereas it is not all contradictory but fully agrees in one in the depth Yet know there is but a glimpse of the Mysteries in these Writings for a man cannot write them He that is found worthy of God to have the Light enkindled in his Soul he shaâ—… see taste smell hear and feel unspeakable â—…hings concerning this knowledge He that this Author's works doth read A divine Light in 's Heart doth need Or else his Reason will but stray And grope for Light in the mid-day But none will him censure or scorn That is truly of Sophia born Wise Solomon saith Happy is the man that sindeth Wisdom and the man that getteth Understanding for the Merchandize of it is better then the Merchandize of Silver 〈◊〉 the Gain thereof than fine Gold c. A Treatise of the Four Complections and of the Causes of Fear and Sadness 〈◊〉 the Astonishment and Anguish 〈◊〉 about Spiritual things Also of the two Kingâ—… or Qualities Written by Jacob Beheme 1621. ALl Sadness and Fear wherewith a man terrifies and amazeth himself is in his inward man from the Soul for the outward Spirit which hath its Original from the Stars and Elements is not in this sort troubled because he lives in his Mother which bore him but the poor Soul is with Adam entred into a forreign Harbour viz. into the Spirit of this World wherewith the beautiful Creature is vailâ—… and captivated as in a darksom Prison Now the Spirit of this world hath four sorts of Lodgings wherein the 〈◊〉 Jewel is shut up 〈◊〉 these four there is but one 〈◊〉 manifest to one man as 't is with the four 〈◊〉 which every man hath in himself and is himâ—…lf the same beeing except his Soul which is not of that Essence though it lie as a Prisoner in it And of thâ—… four Lodgings or Images one only hath the 〈◊〉 in his Life the 〈◊〉 of them are 1. Cholorick 2. 〈◊〉 3. Phlegmatick 4. Melancholy The first viz. Cholâ—… is of the â—…ire's property causes a stout Courage 〈◊〉 Anger swelling Pride Self-willedness 〈◊〉 of others This Image shines after the outward world in a 〈◊〉 light labours after the 〈◊〉 and will always be a Lord. Is the Soul's lifâ—… 〈◊〉 〈◊〉 with the Cholerick Complexiâ—… then is it fiery furious 〈◊〉 and fretting 〈◊〉 to Fury and 〈◊〉 and if the Soul imagin therein then doth it yet more vehemenly kindle and enflame the Complexion the Soul it â—…lf being of a fiery Nature Then become these folloâ—… Dispositions operative in such a man viz. Anger Pride an ambitâ—…ous Desire to bring all men in subjection under him he is an insulter over despiser of those that be in misery and a Tyrant over those that are in subjection to him he cares not though he dye in Anger except it come to pass that the Stars hinder which oft joyning themselves with the Complexion lay a barr in the way and hinder many things There is great danger in this Complexion if the Soul live according to the outward Imagination and the band is the harder stronger there being one fiery Essence linked to another The fierce Devil hath a powerful approach to this Complexion for the â—…ire's property is his Servant the Devil is also proud and envious so is this Complexion O! how hardly is the Soul freed if it be once throughly kindled and enflamed in this Property the Devil needâ—… not assaut it with temptation it danceth willingly after his Pipe it is not easily sad because it hath a fiery light in 〈◊〉 Complexion and thinks alwayes that 't is the divine Light and its ways are holy and good but as long as the Soul goes no higher then the Complexion 't is a proud envious wrathful violent oppressing Will or Spirit The Soul desires in its Pomp to make a glorious show out of its fiery Complexion and in the height of its Pride and Arrogance will be reputed holy O thou Devil in an Angel's shape how dark art thou when the fiery glance of thy Complexion comes to be put out by Death Now here Observe The Soul eats spiritual Meat namely of the Spirit of the Image of the Complexions not altogether their Essence but magically it is the kindling of their Fire The Complexions in the Soul's fire became soulish or of a Soular property they are as â—…ood and Fire to each other understand by Wood the Complexion by Fire the Soul. Now the Fire must have fewel viz. either the outward Complexion or a divine Essentiality of God's Nature of one of these must it eat or dye but 't is not possible for it to perish seeing it is a desire and where there is a desiring there is also a beeing the desire makes a beeing to it self By this we understand whence ariseth such a differrence in the Wills and
Actions of men For what the Soul eats and wherein its Fire-life is kindled thereafter doth the life of the Soul exercise its Regiment If the Soul goes out of its Complexion into God's Love-fire into the heavenly Essentiality which is Christ's corporiety according to the Angelical light-world then it eats of Christ's heavenly Flesh of his eternal Essentiality of the mildness of the majestick Light in which the Fire of God the Father in the glance resplendance of the Light makes a Tincture in the same Essentiality in the Water-fountain of everlasting Life whereof Christ speaks saying that he would give us such water to drink When the Soul eats of God's word the Complexion according to the outward Life becomes powerful and as it were captive though it live in it self But the Soul is so stedfast and faithful before God's love which alone comes to help it in the combat that oft when it eats of God's love and essence then it induceth a triumph and a divine taste into the Complexion it self that the whole Body begins to be rouzed up into a trembling and height of Joy as if Paradise were now approaching but his condition proves not durable for the Soul is shortly after over-shadowed with something of another Nature which is insinuated into the Complexion by the outward imagination by the Spirit of the great World whereof the Soul makes a Looking-glass and begins to contemplate in it with its outward Imagination Thus goes the Soul out from the Spirit of God and is oft bemired in the Dirt were it not that the Virgin VVisdom of God should call her again to Conversion which is here set down for a Looking-glass for Souls But to return 2dly The Sanguine Complexion is mild lucid and cheerful after the Airs property easie gentle and lovely and resembles much the inward Life whence these Properties flow into the outward man. If the Soul be cloathed with this Complexion and will fix its Imagination and Life in it then doth it demean it self friendly is also subtil desirous to try many things It likewise comes to pass whatsoever the Constellations models forth it experiments it in its Complexion it is naturally cheerful yet soon amazed at the terrors of the Fire's power but in it self it is great in its own conceit without advice the Complexion gives it a sharp understanding according to the outward Spirit It doth not ordinarily transgress through Anger It is soon lifted up into a heighth of Spirit and as soon cast down as the Air easily moveable It must look well to it self the Devil is much enraged against it being not able to get much advantage on it but he endeavours to perplex it with variety of Imaginations that it may not fix its thoughts upon God's Kingdom â—…e represents strange things to its â—…ancy for it to spend its time in and it self delights in various Studies The Stars inject their Imaginations into the Air and from hence her Fancy is filled with many strange wide wandering thoughts it receives naturally the Starry property and knowledge into its â—…ssence The man converseth humbly friendly candidly and peaceably with all men yet doth the Devil set on his Enemies against him whence he must suffer much but glides easily like the soft Air through all and seldom is he troubled with much Sadness For he having no fiery Complexion burning within his Heart the fiery Terrors cannot much corrode his Vitals only let him be careful to preserve himself from Unchastity and Idolatry for else by their means the Devil will find an ingress into hâ—…s Complexion 3dly When the Soul is cloathed with the Phelgmatick Complexion and swells up the principle of its life with it It is of a dull heavy swinish and rude temper of Life and Conversation most perverse and careless Knowledge must be infused into it by teaching for it finds it not in its own Root It takes all in good part troubles not it self with Grief hath a glance of Light is neither extreamly sad or merry A man may make any thing out of this Complexion the watry Spirit takes any Tincture to it self be it good or bad this Complexion makes likewise a hypocritical pretence to Holyness and arrogates to it self the repute of an honest righteous Life but 't is not without mixture and in this it resembles the glittering property of the Water The Soul in this Complexion is not prone to take much notice of God's wrath and the dark world that lies hid in its centre but rather bites greedily on the worldly Abominations and hides it elf under the Water-glance supposing it to be the resplendence of the divine Light. The Devil can introduce all the Villanies he exercises in Hell it self into this Complexion and if the Stars hinder not and the Soul will give away to it he gets as much advantage here as he doth in the â—…ire of the Choâ—…erick Complexion for Sin here is little regarded as the water-streams that pass away He hath power likewise to assault this Soul with Sadness whensoever it goes about to oppose him for he darkens the water-glance with the Sins foulness which the Soul had brought in and shuts in the Soul in this dark Prison that it cannot behold God but when the Soul with a strong resolution storms the Prison-Gates it delivers it self the Devil can subsist here no longer the Complexion is too weak a hold the Fire is his stronger â—…ortress 4thly Of the Melancholy Complexion and the Nature of the Sad mind THe Melancholy Complexion resembles the sad Earth whiâ—…h stands in perpetual fear before the wrath of God which came into her in the Creation remaâ—…ns constantly in the House of Mourning and even when the Sun shines in it yet it is in it self sorrowful it receives indeed some refreshment from the Sun's glance but in the dark the Melancholy nature is alwayes in fear and horror of God's Judgments It gives a moderate understanding yet of deep Cogitations The Complexion-Chamber stands open and is capable of much knowledge if the way be not blocked up by too much Sadness Is the Soul cloathed with this Complexion and takes nourishment from it then doth its Fire burn extream dark then it is likewise exceeding sad esteems not much of any worldly Pomp and is by reason of the Complexion always in heaviness the Devil mightily assaults it being desirous to throw it head-long into the full possession of his Kingdom of Darkness For he enters there gladly where Darkness has the predominance he makes strange Representations to the Soul and frights it with the thoughts of its own Wickedness that it may dispair of God's Grace If the Soul once turn aside from God and give it self over to the obedience of the Complexion then all whatsoever the Stars work in the Complexion is put in execution and the Devil mixeth his Imagination therewith But while it remains in the combat against the sadness of the Complexion there is none among all the
â—…HE Temple of VVisdâ—…m FOR THE Little world In TWO Parts â—…he First Philosophically Divine treating of The Being of all Beeâ—…gs And whence every thing hatâ—…â—…ts origiâ—… as â—…eaven Hell Angels Men and Devils Earth Stars and Elemeâ—…â—…articularly of all Mysteries concerning the Soul â—…d of Adam before and after the Fall. Also a Treatise of the four Complexions witâ—…h 〈◊〉 Causes of spiritual Sadness c. To which is added A Postscript to all Students in Arts and Sciences Second Part Morally divine contaiâ—… Abuses stript and whipt by Geo. Wither with his discription of Fair Virtue â—…econdly A Collection of divine Poems â—…om 〈◊〉 〈◊〉 Essayes and Religious Meditations of Sir Francis Bacon Knight Collected Published and intended for a general 〈◊〉 BY D. L. Printed and Sold by Williaâ—… Bradford in Philadelphia Anno 1688. A few words to the Reader by way of PREFACE MY intent is to say little either of the Book it self or by what impulse I took the pains to â—…mpile and publish it but rather let nimble Time â—…hat over-runs all things manifest the Effects of both 〈◊〉 so also let it manifest my Opponents which 〈◊〉 been the fate of publick Writers heretofore And lest that in this promiscuous Generation of 〈◊〉 this little Book might appear as a promiscuous Coâ—…osition of Authors it is thereâ—…ore distinguished â—…n tâ—… parts â—…w then as to the first part I say that most of what â—…he diligent Searcher and Enquirer shall find dispeâ—…d in the whole Works or Writing's of Jacob Behn he will here find collected contracted and comprâ—…d in a little room it being chiefly the substantiâ—… or affirmative part that is here delivered and 〈◊〉 the circumstantial for otherwise it could not 〈◊〉 contained in so few Sheets For Jacob tâ—…â—…hout his Writings hath much used Tautology 〈◊〉 confesseth by reason as he saith of his 〈◊〉 and dull Apprehension 〈◊〉 yet what is here immitted to thy view is his 〈◊〉 and sentences in his own phrase and 〈◊〉 as I found them dispersed as aforesaid for â—…o otherwise durst I deal by him God forbid should only this know that I have in about half dozen places added a Parenthesis instead of Maâ—…gent which yet is his own expressions of the samâ—… thing else-where thereby the more unfolding 〈◊〉 matter to the understanding All which considering my many years acquaintance with his Writings may very well be notwithstanding the wonderful Revelation and deep sight and knowledge 〈◊〉 man had in heavenly Mysteries for in his time tâ—… eternal day was but as it were dawning and 〈◊〉 day-star beginning to appear but now the gloriâ—… Sun is arisen and arising and shines forth ints splendor and gives a clearer discerniâ—…g of thigs that differ Not that I boast my self so greatly illumined thereby or so highly graduated in discerning â—…re than others O no I am as subject to be obsâ—…ed by the clouds of Sin and Error as other men anâ—…am so frail and subject to fall that no man neeâ—… the hand of divine Protection more than I anâ—…â—…ver had more need than now to call to mind and â—…ain a lively sence of the day of my first inward Visâ—…â—…ion which I once knew which was a Day Anguish and Sorrow and that from no externâ—… cause when I sought secret places to bewale my woâ—…â—…state because of inward Sin for no man coulâ—… outwardly accuse me of evil and yet that day eveâ—…â—…at day of Mourning was a day of Love and Reâ—…â—…oycing in which I can in Truth say As Showers of Rain do cause the Earths Increase So streams of Tears did bring my Soul true Peace And in that day of my first love and zeal for Holiness the reading all Books was a burthen to â—…me yea even the holy Scriptures also and instead of receiving comfort therefrom I was only woundâ—…ed in spirit by them witnessing that saying The Letter kills but it is the Spirit that quickens But now I shall come to the matters themselves Jacob Behme to the Doctors and Schollars and Readers of his Writings COme on ye Doctors if yé are in the right then give answer to the Spirit What do you think stood in the place of this world before the time of the World 2ly Out of what do you think the Earth and Stars came to be 3dly What is that in man that displeaseth God so much that he tormenteth and afflicteth man so being he hath created him And 4thly That he imputeth Sin to man and condemneth him to eternal punishment 5thly Why hath he created that wherein or wherewith Man committeth sin 6thly What is the cause or the beginning or the birth and geniture of Gods fierce Wrath out of or from which Hell and the Devil are come to be 7thly Or how comes it that all Creatures in this world do bite scratch strike beat and worry one another and yet sin is imputed only to man 8thly Out of what are the venomous and poysonous Beasts and Worms and all manner of Vermine come to be 9thly Out of what are the holy Angels come to be 10thly What is the Soul of man And lastly What is the great GOD himself and how is he in Love and Wrath If you can demonstrate that God is not in the Stars Elements Earth Men Beasts Worms Leaves and Grass also in Heaven and Earth also that all this is not God himself that my Spirit is false and wicked then I will be the first that will burn my Book in the fire and recall and recant all whatsoever I have written and will accurse it and in all obedience willingly submit my self to be instructed by you I do not say that I cannot err at all for there are some things which are not sufficiently declared and are described as it were from a glimpse of the great God when the Wheel of Nature whirled about too swiftly so that man with his half dead and dull capacity or apprehension cannot sufficiently comprehend it Now it concerns every one that will speak or teach of divine Mysteries that he have the Spirit of God and know in the Light of God those matters which he will give forth for true and not suck or draw them from his own reason and so without divine knowledge run upon the bare Letter in his opinion and drag the Scriptures as it were by the hair of the head to prove it as is usually done by reason From this so exceeding many Errors are arisen in that the divine knowledge hath been sought in mens own wit and art and so men are drawn from the Truth of God in their own Reason And though I search sublimely and deep and shall set it down very clearly yet this must be said to the Reader that without the Spirit of God it will be a Mystery to him and hidden from him Therefore let every one take heed how he judgeth that he fall not into the judgment of God. Every one will not understand my Writings according to my meaning and sense but every
and Jupiter as also Mars by reason of their great Orb cirâ—…umference cannot do it because they stand so high above and far distant from the Sun. The other Planets are peculiar Bodies of their own which have a Corporeal Propriety of themselves and are not bound to any fixed place but only to their Circles Orb or Sphere wherein they run their Course but the Sun is not such a Body but is only a place or Locality kindled by the Light of God. Understand the place where the Sun is is such a place as you may chuse or suppose any where above the Earth And if God should kindle the Light by the Heat then the whole World would be such a meer Sun for the same Power where the Sun standeth is every where all over and before the time of Wrath it was every where all over the place of this World as light as the Sun is now buâ—… not so intolerable For that Heat was not so great as in the Sun and therefore the Light also was very meek So that man should not dare to say that the Sun is an open Gate of the Lâ—…ght of God but is as the light in a man's Eye whereas also the place of the Eye belongs to the Body but the Light is distinct from the Body The Stars are 〈◊〉 Powers of the seven Spirits of God for when the 〈◊〉 of God was kindled by the Devil in this world then the â—…ole House of this world in Nature or the outermost Birth or Geniture was as it were benumed or chilled in Death from whence the Earth and Stones came to be The Stars are arisen or proceeded out of the kindled House of God's wrath for the whole House is â—…enumed in Death as the Earth is whence the Stars also subsist in Wrath and Love. Before the times of the created Heavens â—…he Stars and Elements and 〈◊〉 the creation of Angels there was no such Wraâ—…h of God no Death no Devil no Earth nor Stones neither any Stars but the Deiâ—…y generated it self very meekly and lovingly and formed â—…gured and framed it self in Ideas Shapes and Images which were incorporated 〈◊〉 to the qualifying or fountain Spirits in the generating Of the Earth c. THe Earth is come from the corrupt Saliter of the outermost Birth or Geniture For on the first Day God drove together or compacted the corrupt Saliter which came to be so in the kindling of â—…he Wrath. In this driving 〈◊〉 or compaction of the corrupt wrath Sâ—…liter was King Lucâ—…r also as an impotent Prinâ—…e together with â—…is Aâ—…ls driven into the hole of the WrathSaliter into that place where the outward half dead Comprehensibility is generated which is the place or space in upon above the Earth up to the nature Goddess the Moon So far reacheth their extent now â—…ill the last Day and then they will get a House in 〈◊〉 〈◊〉 where the Earth now is and 〈◊〉 that is in the 〈◊〉 Birth in the Darkness and this will be called the â—…urning Hâ—…ll For Nature wâ—… very 〈◊〉 and thin or transparent and all stood meerly in Power and was in a very pleasant hoâ—… temper But as soon as 〈◊〉 Fight began in Nature with 〈◊〉 proud Devil Nature got a two-fold Source and the outer most Birth or Geniture in Nature was kindled in the wraâ—… Fire which is called the Wrath of God or the Burning Helâ—… But Now when this was done the Deep became clear anâ—… with the hiddâ—…n or concealed Heaven thâ—… Light was seperate from the Darkness and the Globe of the Earth in the greaâ—… Wheel of Nature was roled or turned once about and thâ—… pâ—…ssed the time of one Revolution or of one Day In the duration of the second Day began the sharp 〈◊〉 tion and the incomprehensible 〈◊〉 between the Wraâ—…h anâ—… the Love or Light was made And so King Lucifer sirmly strongly or fast bolted up into the House of Darkness and waâ—… reserved to the final Judgment And so also the Water of Life was separated from the Water of Death yet in that manner as that they hang to gether in this time of the World as Body and Soul and 〈◊〉 neither of them comprehend the other the Firmament is thâ—…â—…liff or gulf between Time and Eternity But that God calleth it Heaven and maketh a division of the Waters gives us to understand that Heaven is in the world and the world is not in Heaven the VVater above the Firmament is in Heaven and the VVater under the Firmament is the external material Water the palpable water is Death and the impalpable is the Life Moses saith God created Heaven and Earth and all Creatures in six days and rested on the seventh yet God needed no Rest for he hath wrought from Eternitâ—… and he is a meer working Power and Virtue the understanding liâ—…th â—…idden in those Words could not 〈◊〉 â—…ve made all his Works in one day Neither can we properly say there was any Day before the Sun was for in the Deep there is but one day in all Therefore the meaning lieth hidden 〈◊〉 understandeth by each days workings the manifestation of the seven Properites for 〈◊〉 saith In the beginning God created Hâ—… and â—…arth This visible World is sprung from the spiritual World and is only an Effluence of the seven Properties for it proceedeth out of the six working Properties but in the seventh that is in Paradise it is in rest and that â—…s the eternal Sabboth of Rest wherein the divine â—…ower and Virtue resteth for the seventh day was the â—…rue Paradise understand it spiritually That is the Tincture of the divine Power and Virtue â—…hich is a temperament this piâ—…rced through Properties and wrought in the seventh that is in the substance of all the other Now it may be asked Why did not God bolt up the Devil instantly and then he had not done so much Mischief Answer This was Gods purpose and that must stand which is he would re-edifie out the corrupted Nature of the Earth or build again to himself an angeâ—…ical Host or Army viz. a true Body which should subsist eternally in God It was not God's intention at all to let the Devil have the whole â—…arth for an eternal dwelling-House but only the death and fierceness of the Earth which the Devil had brought into it Now if he should have instantly left it to the Devil for an eternal dwelling House then out of that place a new Body could not have been built Now what Sin had that space place or room committed against God that it should stand in eternal shame Sure none and therefore that was unequal to be so Also the purpose of God was to make a curious excellent Host or Army out of the Earth and all manner of Images Ideas and â—…orms for in and upon that all should spring and generate themselves a new as we see in Minerals Oars Stones Trees Herbs and Grass and all manner of Beasts after a heavenly
â—…orm And though these Imagings were transitory being they were not pure before God yet God would in the end of this Time extract and draw forth the Heart and the Kernal out of the new Birth or Geniture and seperate it from Wrath and Dâ—…ath But the Death of the Earth and the VVrath there in should be Lord Lucifer's eternal House after the accomplishment of the new Birth or Geniture 〈◊〉 the mean while Lord Lucifer should lie captive in the Darkness in the deep above the Earth and there he is now and may very shortly expect his portion Of the Divine Manifestation GOd is the eternal immense incomprehensible Unitâ—… which manifesteth it self in it self from Eternity to Eternity by the Trinity and is â—…ather Son and holy Ghost in a three-fold working The first Effluence and manifestation of this Trinity is the eternal VVord or out-speaking of the diviâ—…e Power and Virtue The first out-spoken Substance from the Power is the divine VVisdom which is a substance wherein the Power worketh The Angels and the Soul proceed from God's Essences from the whole Trâ—…e the Angels from two Principles and the Soul with the Body of the outward Life from three Principles and therefore Man is higher then the Angels if he continue in God. The inward eternal working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehended by any thing in the things own Power the outward Powers and Virtues are but the Passive and the House in wâ—…ich the inward do work All the other worldly Creatures are but the Substance of the outward world but man who is created both out of Time and Eternity out of the Beeing of all Beeings and made an Image of the divine manifestation The eternal manifestation of the divine Light is called the Kingdom of Heaven and the habitation of the holy Angels and Souls The fiery Darkness is called 〈◊〉 or God's anger wherein the Devils dwell together with the damned Souls In the place of this world Heaven and Hell are present every where but according to the inward ground Inwardly the divine working is manifest in God's Children but in the VVicked the working of the painful darkness The place of the eternal Paradise is hidden in this world in the inward ground but manifest in the inward man in which God's power and virtue worketh There shall perish of this world only the four Elements together with the stary Heaven and the earthly Creatures 〈◊〉 the outward gross Life of all things The inward Power and Virtue of every Substance remainâ—… eternally Of Man who is made after the Image and Similitude of God. THe whole Body with all its parts signifie Heaven and Earth The inward hallowness in the Body of man with the Wind-pipe and Artaries wherein the Air qualifieth or operateth signifieth the Deep betwixt the Stars and the Earth wherein Fire Air and Water qualifie in an Elementary manner and so the warâ—…th of the Air and Water qualifie also in the Wine-pipe and Arteries as they do in the Deep above the Earth The Flesh signifieth the Earth and is also from the Earth The Blood signifieth the Water and is from the Water The Breath signifieth the Air and is also Air. The Veins signifie the powerful flowings out from the Stars and are also the powerful out-goings of the Stars for the Stars with their power reign in the Veins and drive forth the form shape and condition of men The Entrals or Guts signifie the operation of the Stars or their consuming of all that which is proceed ed from their Power for whatsoever themselves havâ—… made that they consume again and remain stâ—…ll 〈◊〉 〈◊〉 â—…eir virtue and power and so the Guts also are the â—…onsuming of all that which man thrusteth and stuffeth into his Guts even all whatsoever groweth from the power of the Stars The Heart in man signifieth the Heat or the Element of Fire and it is also the Heat for the heat in the whole Body hath its original in the Heart The Feet signifie near and afar off for near and â—…far off are all one in God and so man by means of his Feet can come and go near and afar off let him be where he will he is in Nature neither near nor afar off for in God these are one thing The Hands signifie God s Omnipotence for as God in Nature can change all things and make of them what he pleaseth so man also can with his Hands change all that which is grown in Nature and can make with his Hands out of them what he pleaseth he ruleth with his hands the Work and being of the whole Nature and so they very well signifie the Omnipotence of God. The whole Body to the Neck signifieth the round Circle or Sphere of the Stars as also the Deep within or between the Stars wherein the Planets and Elements reign The Head signifieth Heaven it containeth the five Senses viz. Seeing Hearing Smelling Tasting and Feeling wherein the Stars and Elements qualifie and therein existeth the Syderial or heavenly stary or astral and natural Spirit in Men and Beasts in this floweth forth Good and Evil for it is the House of the Stars Such power the Stars borrow from Heaven that they 〈◊〉 make in the Flesh a living and moving Spirit in man â—…nd Beast The moving of the Heaven maketh the 〈◊〉 moveable and so the Head also maketh the Body â—…oveable Note The Syderial Body is the highest excepting the Divine in man the Elemental Body is only its Servant or dwelling-House as the four Elements are onlâ—… a Body or Habitation of the dominion of the Stars The elemental Spirit and Body is inanimate and void of understanding it hath only Lust and Desire in itâ—… Vegetation is its right Life the inward Light and Power of the Light giveth in man the right divine understanding But there is no right divine apprehension in the Syderial Spirit The Syderial Body dwelleth in the Elemental as the light world in the darkness it is the true rational Life of all Creatures Of the first Man Adam before and after the Fall. ALl things of this world have a two-fold Body viz. an Elemental from the Fire Air Water and Earth and a spiritual Body from the Asirum and likewise a two-fold Spirit the one Astral the other Elemental Man only among all the earthly Creatures hath a three-fold Body and Spirit for he hath also the internal spiritual World in him which is likewise two-fold vizâ—… Light and Darkness and also corporeally and spiritually this Spirit is the Soul but this â—…ody is from the VVater of the holy Element which dyed in Adam that is disappeared as to his Life Now when God created the Earth he founded its time when he would keep the Judgment and sever the evil from the good and give the evil for an Habitation to the apostate Prince but being the good in the Occluse Earth was without heavenly
Creatures seeing its Prince was cast out God created Adam another Hirarch out of this good Ens to be a ruler of this place and hence came the Devil's envy against man and all good Creatures of this world The first Free-will which was breathed into Adam was good indeed it was both from God's love and anger viz. from the centre of the eternal pregnatress of the eternal spiritual Nature but it had the undeâ—…standing in it to rule and govern it self so as it might stand and subâ—…st eternally But the crafty distemper or infection introduced by the Devil was in the â—…ns of the Earth whence or whereof Adamâ—… outward Body was framed Into this earthly â—…ns the Dâ—…vil brought his desire by the Serpents crâ—…fty Eâ—…s So that the Lubet arose in the Ens of the Body whereinto the first free-will of the inspired Soul eâ—…tred and assumed the Lubet of the Body and introduced this Lubet into a Desire or Substance And out of this Substance another self-ful VVill did now arise viz. a Bâ—…stard a false Serpent-Child and this Bâ—…stard Aâ—…am did originally propagate to his Eve and Eve to her Soâ—… Cain and so one man to another thuâ—… we have now in this earthly â—…lesh this same false will proceâ—…ded from the Serpent's substance whereunto the Devil introâ—…th his Dâ—…sire and tempteth us and coâ—…tinually makâ—…th us lust and long after the devilish Property viz. Pride 〈◊〉 Eâ—…vy and Anger Thus the Devil rideth in and upon Body and Soul of man but now the â—…irst inâ—…roduced Free-will which God â—…reathed into Adam lieth yet in all mâ—…n For it is the true real Soul the centre of the Fire and Light a spark of the divine Power and Omâ—…ipotence but wholly hemâ—…d in and capâ—…ivated in this 〈◊〉 〈◊〉 〈◊〉 For Prince Luc fer by his false Imagination had tainted the Limus of the Earth before the Compâ—…ction or Creaâ—…n it was the place of his Hirarchies now the ouâ—…ward Body of mâ—…n was â—…ken out of the Limus of the Earth in the Verbum Fiat and formed acâ—…rding to the property of the humâ—…n Life which was in the Word Thus Adam'â—… Flâ—…sh was half Earthly and half heavenly whâ—…nce he lusted 〈◊〉 the Commâ—… and VVill of God this is as Paul saith The Flesh lusteth against the Spirit and the Spirit against the â—…lesh Adam's Spirit also â—…y the Imagination hath brought a Power into the Earth and so the Matrix of Nature gave him what he would have He must be tempted to try whether he would stand an Angel instead of Lucifer and therefore God created him not barely an Angel so that if he should fall and not stand â—…e might help him So that he might not perish in the fierce Wrath as Lucifer did thereâ—…ore he was created out of Matter and his Spirit introduced into the Matter viz. into a Sulpher of Water and Fire that God might again exgeneâ—…ate a new Life unto him as a fair pleasant smelling Blossom springing out of the Earth For God saw very well according to the property of hiâ—… Wrath that man would fall but he would bring him again through and in the Name Jesus through the corruptiblâ—… Death into the royal Kingdom whence Lueifer was fallen in whose stead the man Christ God and Man in one person should sit as Hirarch High-Priest or the great Prince of men â—…oor man did not fall out of a resolved purposed Will but through the poysonous venomous Infection of the Devil else there â—…ad been no remedy for him Neither hath maâ—… brought the Maligniâ—…y and Venom into the Birds â—…easts Worms Stones Vegetables and all Creatures buâ—… Lucifer hath made the house of Love to be a house of eternal Enmity the house of Light to be a house of Darkness c. otherwise if man had brought Malignity and Wrath into all Creatures then he could never have looked for Mercy at God's hands no more then the Devil Adam did not desire to prove the first Principle as Lucifer had done but his lust was only bent to taste to prove Eviâ—… and Good viz. the vanity of the Earth the ouâ—…ward Soul was awakened so that the hunger entred into its Mother where from it was drawn and introduced into another Source And when this Hunger entred to eat of Evil and Good then the desire in the â—…ait drew forth the Tree of Temptation and set it before Adam then came the severe Command from God Thou shalt not eat of the Tree of the Knowledges of Good and Evil in that day thou eatest there of thou shalt dye the Death But that Moses saith The Tree of Life stood in the midst of the Garden and presently next after setteth down and the Tree of Knowledge of Good and Evil Here lieth the Vail before Moses his Eyes and the earthly sinful man cannot behold him The precious Pearl lieth in the knowledge of the difference of these two Trees and yet it is but only one but manifest in two Kingdoms He saith the Tree of Life thereby he understandeth the Property of the eternal Life in the Tree viz. the second Principle and by the Words of the Tree of Knowledge of Good and Evil he understandeth the wrath of the Anger of God which was manifest by the Essence of the outward World in earthliness in the Tree of which Adam should not eat for he should have eaten with the inward Mouth and not with the earthly Desire but with the heavenly for he had such Fruit growing for him which the inward Mouth could enjoy indeed the outward Mouth did also eat thereof but not into the Worms Carkess for as the Light swalloweth up the Darkness so the Coelestial swallowed up the Terrestrial and changeth it again into that whence it proceeded Adam was a man and also a Woman and yet none of them distinct but a Virgin full of Chastity Modesty and Purity viz. the Image of God he had both the Tinctures of the Fire and Light in him in the Conjunction of which the one Love viz. the Virginal centre stood being the fair Paradisical Rose-Garden of delight wherein he loved himself as we also in the Resurrection of the Dead shall be such as Christ telleth us That we shall be like the Angels of God yet not only pure Spirit as the Angels but in heavenly Bodies in which the spiritual angelical Body inhabiteth even such a man as Adam was before his Eve shall arise again and eternally possess Paradise not a man or woman but as the Scripture saith they are Virgins Adam before his Eve had noâ—… such a beastial Body as 〈◊〉 now have For if God had created him unto the earthly corruptible naked sick toilsom Lise then he had not brought him â—…to Paradise if he had desired or willed the beastial Couâ—…ulation and Propagation then he would in the beginning â—…ve created Man and Woman and both Sexes had come â—…orth in the Verbum Fiat into the division of both Tinâ—…ures as it was in other
of the original of Sin. Now if the free-will would approach to God with the Desire then it â—…ust depart out of its false something and 〈◊〉 it now doth so depart thâ—…n it is bare and impotent for 〈◊〉 is again in the first nothing â—…or if it would come to Goâ—… then it must dye to its fâ—…lse self-hood and forsake it and 〈◊〉 it forsakes the same then it 〈◊〉 〈◊〉 and meerly as nothing and so it cannot go work or move if it will shew its Mightâ—… then it must be in something wherein it doth imaginate 〈◊〉 form it self But when man will say man cannot turn 〈◊〉 Will towards that which is good viz. towards Grace 〈◊〉 is 〈◊〉 Grace indeed standeth in the Abiss of 〈◊〉 Creature in all wicked men and the Will need only stand still from â—…icked working and then it beginneth as to its self-will 〈◊〉 dive down into the Abiss For that which standeth 〈◊〉 〈◊〉 〈◊〉 â—…ill together with the â—…ernal One and becometh 〈◊〉 〈◊〉 thereâ—… Can the Will be obedient to a worldly Lord and Master and for that end stand still for which he would have him â—…erefore not also to God especially when the Ability is as â—…given as a man doth but incline his Will to stand still It is better to know nothing then to Will according to self for that which knoweth nothing the will of that passeth away with the Creaturely Life and its striâ—…e hath an end and â—…ath no more source of Torment as we may understand in â—…rrational Creatures For it is the Source and Torment of all the damned that â—…re wishing and woulding viz. they would that which is â—…lf and in their woulding they generate Ideas Species and Formations viz. contrary Wills and Desires the Will being 〈◊〉 strife so that one thing is manifested in multiplicity whereâ—…n it is at enmity with it self but when it is one with the â—…ternal One then can no enmity be therein Therefore it is man's last proof or tryal when he standeth â—…ill to God in all things then in him Light proceeds out of Darkness Life out of Death and Joy out of Sorrow for God is in and with him in all things Of the becoming Man or Incarnation of Jesus Christ the Son of God. WHen God created Man as an Image according to 〈◊〉 substance a similitude of or according to God then 〈◊〉 created him out of the Mother of all things or Substances â—…nd all the three Worlds his Body he created out of the outward and also the inward Substantiality viz. out of the â—…arthly and heavenly and inbreathed into him through his â—…pirit a living Breath that is himself according to the divine world and also according to the outward World. For the Spirit of God is the Spirit of all and every Life 〈◊〉 distinguished into three Principles or three Worlds 〈◊〉 first according to the dark world according to the first Principle according to which God calleth himself an angry â—…ealous or jealous God and a consuming Fire which is the â—…ernal Nature Secondly According to the Light-world viz. according to God's love and meekness according to which he is caâ—… the holy Spirit And Thirdly according to the outward World the Aâ—… Spirit with the Quality or Souree of the Stars and Elements Thus hath man received a three-fold Life the Spirit of all the three Worlds Therefore we should rightly consider man what he is 〈◊〉 make an earthly Beast of him and also make no Angel of 〈◊〉 earthly part he hath the inward Spirit out of the first Principle but he should not rule therewith also not with the oâ—…ward but give up himself to the holy Spirit in the secâ—… Principle and in the outward Life be as a Child in the Aâ—…ther's Bosom or Lapp The Soul standeth in three Principles viz. in the eterâ—… Fire's Nature and in the eternal Light 's Nature viz. iâ—… the Love Fire which extinguished in Adam for which 〈◊〉 at â—…resent the strife is And thirdly it standeth in the Kingdom of this World viz. in Mortality and Restoration When the inward souâ—… ground viz. the eternal Soul 〈◊〉 the Father's property of the Word of God turneth back agâ—… and looks about after iâ—…sâ—… Pearl viz. after the 〈◊〉 Principâ—… then it perceiveth that it was lost in Adam sâ—… whence ariseth its misery and return again and as soâ—… it returneth again God giveth his Grace into it again 〈◊〉 unknown and not understood by it This great unquâ—…eness ariseth in the Soul that it 〈◊〉 goeth into Repentance when iâ—… seeth that it hath lâ—…t iâ—…s 〈◊〉 neither may nor shall nor can it any other way 〈◊〉 〈◊〉 first Pearl which iâ—… had and come â—…o divine Sâ—… 〈◊〉 unless it turn with its Fires Might wholly again into 〈◊〉 ground of the incorporated Grace and give it self up thereâ—… We necessarily find it clear that there is yet another Suâ—…stance iâ—… ow Flesh which 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 that which yet now is 〈◊〉 being then itâ—… 〈◊〉 〈◊〉 after that which 〈◊〉 is 〈◊〉 therefore 〈◊〉 〈◊〉 〈◊〉 have been so in the beginning of its Beeing and 〈◊〉 〈◊〉 there would be no sighing or longing after another thing For we know that every Substance sigheth after that out of which it had its first Original and so our Will sigheth after such a Flesh as God created So we clearly understand that we are gone forth out of the Eternal into the Corruptible For Adam's imagination hath drawn the earthly Quality of the Stars and four Elements into the Limus and the Stars and Elements have drawn in the longing Malady of the Earth And thus the heavenly Matter of the heavenly Flesh became earthly The true Ens of the Soul which the Word assumed in the Name Jesus was of us men from the Female tincture viz. from the true Adamical Soul yet from the Property of the Light which was severed from Adam and put into the Woman that this Property of the Light might transmute or change the fiery Masculine property again into the Love and divine Humility and that the Masculine and Feminine property might be quite changed into one Image again as Adam was before his Eve when hâ—… was neither Man nor Woman but a Masculine Virgin. Therefore Christ took his Soul from a Woman viz. from a Virgin and yet was a Man so that he rightly stood in the Adamical Image and brought the averted severed Properties of Life in which our Will had broken it self off from God again into the temperature and union viz. into that one For Adam turned his Will from the only Will of God and Jesus Christ took our Soul again into the only Will of God and turned the will of our Soul in our Humanity which he assumed into the only will of God again We poor Children of Eve should not in Eternity as to the Body have returned again but our Soul would have eternally continued in God's anger source or quality with all Devils But the becoming Man
one only thing be it either Spiritual or Corporeal all created things are that one thing but each thing in its difference of the first beginning according as the property in the Verbum Fiat hath imprinted it self in each thing so is that kind in its Propagation and all things stand in the Seed and Procreation and there is not any thing but it hath a fixity in it be it either hidden or manifest for all shall stand to the glory of God. What soever is arisen from the eternal â—…ixity as Angels and the Souls of men doth remain undestroyable in its fixt Beeing but whatsoever is arisen in the unfixt Beeing viz. with the motion of Time that doth again enter into the first motion wheâ—…ce it hath taken its original and is a Map of its form which it had here like a Picture or as in an Image in a Glass without life for so it was from Eternity before the times of this world which the Most-high hath introduced into an Image into the comprehensible natural Life in time to behold the great Wonders of his VVisdom in a creatural beeing as we plainly see For we cannot say that this world was made out of something it was only and barely a desire out of the free Lubeâ—… that the Abiss viz. the highest good or beeing viz. the eternal VVill would behold it self in the Lubet as in a Glass therefore the eternal VVill hath conceived the Lubet and brought it into a desire which hath impressed it self and figurized and corporized it self both to a Body and Spirit according to the same impress on 's propery This Impression is the only manifestation of the Mystery and is called Nature and Essence for it manifests what hath been from Eternity in the eternal VVill. A few Words shewing how lovely and graciously the 〈◊〉 Virgin Sophia in the inward ground of man viz. thâ—… Spirit of Christ in the new Birth out of his Humanity iâ—… us presenâ—…h her self to her Bridegroom the Soul 〈◊〉 it entreth into Repentance and how the Soul behavâ—… it self towards her when Virgin Sophia appeareth to iâ—… The Gates of the Paradisical Garden of Roses WHen Christ the Corner-stone stirreth himself in the extinguished Image of man in his hearty Conversion Repentance then Virgin Sophia appeareth in the stirring of the Spirit of Christ in the extinguished Image in her Virgins attire before the Soul at which the Soul is so amazed and astonished at its uncleanness that all its Sins immediately awake in it and tremble aâ—…d shake before her For then the Judgment passeth upon the Sins of the Soul so that it even goeth back in its unworthiness and is ashamed in the presence of its fair Love and entreth into â—…t self denying it self as utterly unworthy to receive such a Jewel This iâ—… understood by them who are of the Tribe and have casted this Jewel and to none else The Soul saith to its noble Sophia its Love that is born again in the Soul O my noble Pearl and opened Flame of my Light in my anxious fiery Life O how thou changest me into thâ—… Joy O beautiful Love I have broken my Faith with thee to my Father Adam and with my fiery strength have turned my self to the pleasure and vanity of the ouâ—…ward World and â—…ave fallen in love witâ—… a Stranger and had been constrainâ—…d to walk in the Valley of Darkness in this strange Love if thou hadâ—… not come to me into the House of my Misery in thy great faithfulâ—…ess by thy pierceing thorough and destroying God's Anger Hell and dark Death and restored thy meekness and love to my siery Life O sweet Love thou hast brought the Water of Eternal Life out of the Fountain of God with thee to me and refreshed me in my great Thirst I behold in thee tâ—…e Mercy of God which was hidden from mâ—… beâ—…ore by the strange Love in thee I can rejoyce thou changest my anguish of Fire to be great joy to me O aimable Love give me tâ—…y Pearl that I may continue in this Joy forever Upon this the noble Sophia answereth the Soul saith My noble Bridegroom my Strength and Power why hast thou forgotten me so long that I have been constrained in great grief to stand â—…ithout the door knock My dear Love and faithful Treasure thou highly rejoycest me in thy beginning I have indeed broken into thee through the deep â—…ates of God through God's Anger through Hell and Death into the house of thy Misery and have graciously bestowed my Love upon thee and delivered thee from the Chains and Bands wherein thou wast fast bounâ—… I have kept my â—…aith with thee but thou desirâ—…st now an exceeding great thing of me which I will not willingly veâ—…ture with â—…eeThou wouldst have my Pearl as thâ—… proper own remember I pray O my beloveâ—… Bridegroom that thou didst carelesly lose it before in Adam and besides thou standest yet in great danger and walkest in two dangerous Kingdoms viz. in the original â—…ire thou walkest in that Country wherein God calleth himself a strong â—…ealous â—…od and a consuming Fire The other Kingdom thou walkest in is in the outward world the Air. wherein thou dwellest in the vain corrupt Flesh and Blood where the pleasure of the world the assaults of the Devil pass over thee every hour thou mayst perhaps â—…n thy great Joâ—… bring earthliness again into my Beauty and darken my Pearl thou mayst also perhaps grow proud as Lucifer did when he had the Pearl in his possess on and so mayst turn thy self away from the haâ—…mony of God and then I must afterwards be deprivoâ—… of my Love forever I will keep my Pearl in my self and dwell in the Heaven in thee in thy extinguished but now in me revived Humanity and reserve my Pearl for Paradise until thoâ—… puttest away this Earthliness from thee and thenâ—… will give it thee to possess But I will readily affoâ—… and present my Countenance to thee and the sweeâ—… Rayes of the Pearl during the time of this earthly Life I will dwell with the Pearl in the inner Quire and bâ—… thy faithful loving Bride I will not espouse my seâ—… with thy earthly Flesh for I am a heavenly Queen mâ—… Kingdom is not of this world yet I will not cast thâ—… outward Life away but visit it often with my rayes oâ—… Love for thy outward Humanity shall return again but I will not have the Beast of Vanity neither did Goâ—… create it in Adam with a purpose to have it so groâ—… and earthly but in Adam thy desire through Lust form ed this beastial groseness from and with all the Essence of the awakened Vanity of the earthly Property wherein Heat and Cold Pain Enmity and Desolution consisteth Now my dear Love and Bridegroom yield but thâ—… self up into my Will I will not forsake thee in this eartâ—… ly Life in thy danger though the anger of God shouâ—… pass upon thee so that
thou shouldst grow afrightâ—… and disheartned or shouldest think that I had forsake thee yet I will be wâ—…th thee and preserve thee for thoâ—… thy self knowest not what thine office is thou must 〈◊〉 this time work and bear Fruit thou art the Root this Tree Branches must be produced out of thee whiâ—… must all be brought forth in anguish but I came for together with thy Branches in their Sap and bring forâ—… Fruit upon thy Boughs and thou knowest it not for tâ—… Most-high hath so ordered that I should dwell with aâ—… in thee Involve thy self therefore in patience and take heâ—… of the pleasure of the Flesh break the will and desire thereof bridle it as an unruly Horse and then I will often visit theâ—… in thy fiery Essence O noble Bridegroom stand still with thy Countenance towards me and give me thy rayes of Fire bring thy desire into me and kindle me and then I will bring the rayes of my Love from my Meekness into thy fiery Essence and kiss thee forever I will bring a Garland for thee out of Paradise with me for a token of my Love and put it upon thee in which thou shalt rejoyce But I give thee not my Pearl for a possession during this time Thou must continue in Resignation and hearken what the Lord playeth in thy Harmony in thee Moreover thou must give Sound and Essence to thy tune out of my strength and virtue for thou art now a Messenger of his Mouth and must set forth his praise and glory O kiss me with thy desire in thy Strength and Power and then I will shew thee all my Beauty and will rejoyce and delight my self with thy sweet Love and shining Brightness in thy fiery Life but the Crown of Pearl wherewith I crowned thee I have laid that aside for thee thou must wear it no more till thou art become pure in my sight The Soul saith further to the noble Sophia O thou fair and sweet Consort what shall I say before thee let me only be commended unto thee I cannot preserve my self If thou wilt not now give me thy Pearl I leave it to thy Will give me but thy rayes of Love and carry me through this Pilgrimage I am satisfied now that I know thou art with me in all my Troubles and will not forsake me O gracious Love I turn my fiery Countenance to thee O fair Crown fetch me quickly into thee and bring me sorth from unquietness I will be thine forever and never â—…part from thee CONCLUSION MAn is the greatest Arcanum or secret Mistery that God ever wrought he hath the figure and is the similitude shewing how the Deity hath exgenerated it self from Eterniâ—…y out of the siâ—…rce Wrath out of the Fire by the sinâ—…ing through Death into another Principle of another Source oâ—… Qâ—…ity 〈◊〉 is he also exgenerated out of Death again and growâ—… ouâ—… oâ—… Dâ—…ath again into another Principle of another Source and Qâ—…lity and Virtue or Power wherein 〈◊〉 is quite free from Earâ—…hliness And it is very good that we are with the earthly part falleâ—… home to the Earth inasmuch as we also retain the divine part for so we are wholly pure and come wholly perfect without any Lust. Suggâ—…ion or Infection of the Devil into the Kingdom of God again and are a much greater Arcanum or secret Mistery then the Angels We shall also as to the heavenly Substantiality excel them for they are flames of Fire throughly illustrated with the Light but we attain the great Source or Quality of the Meekness and Love which floweth forth in God's holy Substantiali y. Therefore they do very wrongfully and faslâ—… who say God willeâ—…h not to have all men in â—…eaven He willeth that all should be saved or helped the Fault is in man himself that 〈◊〉 will not suâ—…er himself to be saved or helped And although many be of an evil Inclination that proceedeth not from God but from the Moâ—…er oâ—… Nature if they lay the blame on God they lye God's Spirit with-draweth it self from no man. The noble 〈◊〉 them standeth hidden in the noble centre â—…n the divine Principle and they can very well with their â—…illing go forth out of the earthâ—…y Substance and Malicc oâ—… Wickâ—… into the willing of God. But they wilfully and obstinately let the fierce Wrath held them for the proud stately self-honouring Life pleaseth them too well and that holdeth them also After this time there is no 〈◊〉 more but in this time while the Soul swimeth and burneth in the Blood it may welt be for the Spirit of God goeth upon the Wings of the Wind. God is become Man. The Spirit of Goâ—… goeth with the willing into the Soul it deâ—…reth the Soul it setteth its Magia towards the Soul the Soul needs only to open the Door and so it goeth voluntarily in and openeth the noble Grain to the Tree of the Christian-Faith Cast away your Evil or Wickedness and enter into meekness press into the Truth and Love and yield thy self up to God and so thou wilt be saved or helped Thou wilt sâ—…y I am kept back that I cannot Yes indeed that is right thou willest to have it so the Devil also would have it so Art thou a Champion why dost thou not strive or fight against the Evil But if thou sirivest or sightest against the good thou art an enemy to God. Art thou an Enemy then thou art no Friend if thou be a friend then forsake thy enmiâ—…y and hatred and go to the Father and so thou art a Son. If thou sayest I am of an evil Source or Quality and cannot I am kept back Very well let the evil Source or Quality be as it is but go thou with thy Will-Spirit into God's Love-Spirit and give up thy self into his Mercy Thou wilt once well be â—…reed from the evil Source or Quality Concerniâ—…g the evil Body which sticketh full of evil Affections there is not much to be done if it be inclined to evil do it the less good give it no occasion to wantonness To keep it in subjection is a good Remedy to be sober and to lead a temperate Life is a good Purgation for the evil Ass not to give it that it lusteth after to let it fast often so that it may not hinder Prayer that is good for it it is not willing but the Understanding must be Lord. for it beâ—…reth God's Image This Latine doth not relish well 〈◊〉 the â—…ional world in the Lusts of the Flesh. Reader who lovest God know that a man is the truâ—… similitude of God which God highly loveth and manifesteâ—… himself in this similitude as in his own God is in man the middlemost But he dwelleth only in himself and if it be so that the Spirit of man become one Spirit with him then he manifesteth himself in the Humanity viz. in the Mind Thoughts â—…nd Deâ—…rings so that the mind feeleth him Else in this World he is very
four Complexions whereinto less Wickedness is introduced for it is always in combat against the Devil knowing him to be very near Neighbour for the Darkness is his Habitation Therefore doth he so willingly assault the Melancholy Soul striving always to keep it either in Darkness or else to throw her down Headlong from the Hope in God that it may dispair and make away it self For he knows well what the Soul can do if it once kindle God's light in it self for then it fires his Garison over his Head whereupon he remains in great Ignominy and his Deceit is made manifest There is no Complexion wherein the Devil's will with all his sly Suggestions lie more open to the clearest discovery if the Soul be once kindled in God's Light then in the Melancholy as they that in the storming his Fort have felt his onsets well know For they then in their enlightned Complexion see quickly what a shameless impure Harpy he is After that he desires not to come near the Soul except he finds it secure and returning to feast it self again in the house of Sin. then he comes as a fawning Spaniel so as the Soul knows him not strows Sugar upon its Viands holds forth to it nothing but shews of Friendliness and â—…iety till he can bring it back again out of God's Light into the Complexion that it feed upon its unwholsom sad-making nourishment O how cunningly doth he lay his Nets for the unwary Soul as a Fowler for the Birds oft he frights it in his Prayer especially in the Night-time when 't is dark injects his Imaginations into its that it thinks now God's wrath â—…eizes upon it and will throw it into Hell Then be makes semblance â—…o have power over the Soul as if it were his â—…hough indeed he hath not power to touch one Hair of the Head except it disappearingly yield it self over into its hands he dares neither spiritually take possession of it nor touch it only darts his Temptations into its Imagination through the Complexion For this is the reason why he so assaults this Soul viz. because the Complexion-chamber is dark for into the Light he cannot intrude his Imaginations 't is man's Sin must give him entrance but into this Complexion he finds an easie and most natural entrance it being of a nature so near that of his own most desired home because its dark desire produces Darkness in which fear is an Inhabitant by reason of the â—…ild Earth except in this respect he hath not one spark more of right to or dominion in this than the other Complexions He can accomplish in the Imagination than only to'aâ—…right the man and make â—…aint-hearted if the Soul through dispair do not give over it self to him then he induceth the man at last to make away himself for except the man first cast away himself he dare not lay Hands on him The Soul hath its free choice or will and if it with-stand the Devil and refuse consent however desâ—…rous he be yet hath he not so much power as to touch the outward sinful Body 〈◊〉 boasts himself indeed as if he had this power but he is 〈◊〉 Lyar for had he such power he would soon shew it but â—…tis not so Christ by his entrance into Death and Hell's â—…kest Dungeons set upon the Gate of Heaven for all Souls each one hath now a free entrance the Devil 's â—…rong Cords where with he fast bound the Soul in Adam is â—…roken assunder by the Cross. O how unwillingly does he hear â—…he Cross mentioned which seriously applyed in the work â—…f Mortification is his most deadly Pesâ—…ilence The Devil is ever objecting to the Melancholy man thâ—…â—…niousness of his Sins and thereupon seeks to perswade â—…im there 's no possibility of attaining God's grace favour Therefore that it only remains he disappearing stab drown 〈◊〉 hang himself or murther another so that he may gain â—…n approach to the Soul otherwise he neither dare nor can â—…ouch it He dare not force thee nor indeed hath he any power to â—…ouch the Soul during this Life For Christ hath unlockâ—… the Door of Grace it now stands open wide to the poor Sinner â—…hile he lives upon the Earth this Door of Grace stands open â—…n the Soul. Christ hath in his Soul broke open the Iron-gate that was ist shut up in God's wrath Now all Souls have a communion and correspondance with this Soul they all come from 〈◊〉 and are altogether one Tree with many Branches his â—…reaking open of that Prison is from him gone forth upon all â—…ouls from Adam till the last men the Door of Grace stands open to them all God hath shut it up to none but those thâ—… will needs exclude themselves The sign or work of his ingress into the Man-hood is manifest to all Souls the samâ—… will be a witness over all ungodly men in the Judgment day which they have despised Though our Sins saith Esaias were as red as Blood yet stands the Door of Mercy still open for in the Sinneâ—… conversion they shall be made as white as the snowy Wool. Therefore let no Soul think the measure of mine Iniquities is full God hath forgotten me I cannot be saved No iâ—… cannot be so he hath engraven it in his Nail-pierced-handâ—… it is a Sprig of the great Tree of all Souls and 〈◊〉 an invisible commerce and communion with all as the Branch with the Tree while it lives in this world so long as it is cloaâ—…ed with Flesh and Blood it remains yet in the Tree Of the Temptation arising from the Complexion and Influence of the Stars IF the inward anguish or terror of Soul be not accompanyâ—… with a kind of outward terrifying astonishment thâ—… is the Devil not there present but 't is the Souls amazement which is affrighted at the inward risings of the dark Abiss 〈◊〉 Principle of God's wrath in it It thinks ofâ—… when the Melancholâ—… Complexion is kindâ—…ed by some angry sower Influeâ—… of the Stars that the Devil is there when indeed there iâ—… no such matter When he comes 't is either with vehemâ—… astonishing Terrors or in an Angels behaviour or rather iâ—… a flattering posture like a fawning Hound All Temptation comes not from the Devil especially wiâ—… Melancholy men but the most part of that afflicting Saâ—…ness comes from the Imagination of the Soul which beiâ—… necessitated to dwell in dark Melancholy Habitations 〈◊〉 wonder if it be easily surprised with heavâ—…ess so as to 〈◊〉 God hath forgotten it and will have none of it For the Melancholy Complexion is dark and hath no 〈◊〉 of its own as the other Complexions have yet is not this Duâ—… ness essential to the Soul but is only its â—…onesom Tabernâ—… â—…uring its Pilgrimage here on Earth nor doth the Soul's Holiness and Righteousness consist at all in the Complexion â—…ut in the inward heavenly Principle where God â—…wells â—…or as St. Paul saith Our Conversation is in Heaven Now
the good beâ—…ng never persect but both doubtful full of Error and Contention Of Astrology NOw as it may appear by perticular instinct so it doth appear by the Writings of this divine Philosopher Jacob Beheme that by Adam's fall all his Posterity are thereby fallen under the power and influence of the Stars and Constellations and that this beastial Body with the Animal Spirits are proceeded from the Stars and Elements to which again they must return and into the Starry and Elementary Spirit the Devil casteth forth his â—…icked Imaginations to infect the Soul and keep it from rising with its will above the Stars again out of his dominion and hence is the original of the evil Influence of the Stars But in brief this Syderial or Starry influence is called Astrology of which many desire to be satisfied of the effects but he is wise that knows them For so manifold are the Configurations so perpetual the Mixtures so various the Motions and 〈◊〉 of the Stâ—…rs that as they are placed at this or any other moment of time so they never were not never will be again whence their operation upon Mankind iâ—… the 〈◊〉 So that 't is impossible for an Astrologâ—…r by the Rules of Act though founâ—…ed upon the truâ—…t grâ—…ound to give any certain Judgment of their Effects but only in a general way But of Astrology in a more perticular manner I may well say something 〈◊〉 especially of thâ—… 〈◊〉 part thereof inasmuch as 〈◊〉 〈◊〉 of the fore-knowledge of my own â—…ate or Disâ—…iny bâ—…th 〈◊〉 me to be well 〈◊〉 there with For having by the best approved Rules of 〈◊〉 calculated and rectified my own Nativity with the Nativities of many others too directed the several Significators to their respective 〈◊〉 made use of Revolutions Transites Profections and what 〈◊〉 being thereby able by Rules of Art to sore-know and predict both good and evil Aâ—…cidents and whatsoever is 〈◊〉 to the Life of man. Now here is to be noted that when I had according to Art 〈◊〉 out the time of any 〈◊〉 Accident with the nature and manner how it should operate it was very rare that it fell according to Prediction As thus When an evil direction not obstructed by any other cause the Accident 't is true many times fell out to be evil but in such a way or in such things as was least expected and sometimes greater or less powerful as also sooner or later then was predicted the like I have observed in good directions and therefore could give no certain cautions to the Native how he might endeavour to augment the good or withstand or hinder the evil that by the Stars in his Nativity was promised or threatened Nay I have somtimes known â—…minent direction pass without any effect when there could be no cause found to intervene and on the contrary very great and notable Accidents have happened when no cause thereof could be found in the Nativity But that which might non-plus the most accute Inquisitor in reference hereto was that after the true moment of Birth gained I found the Rules and Aphorisms of the Art to fail much in the general Judgment of the twelve Houses as instance when judgment hath been given by me and others of the Ascendent or other of the Houses of one and the 〈◊〉 Scheam of Shape Form Complextion and the like 〈◊〉 hath often manifested the Judgment for the most pare False Considering all this caused me to 〈◊〉 the truth of the Art and had very little esteem or 〈◊〉 for it But my 〈◊〉 being prone thereto I â—…eil to examining the ground and foundation on which the Rules and Axioms of the Art were laid and coming to the four Elements which answers to the four Triplicities of the Signs I perceived a vast difference iâ—… judgment among Philosophers about the nature of the Element of Air for although the Antients and from 〈◊〉 our Modern Astrologers determin the Air to be hot and 〈◊〉 and so 〈◊〉 ♎ and â™’ being Signs of the Airy Triplicity are so too yet that accuse Philosopher Van Helmoâ—…t â—…otably proves the Air to be cold Here Reader thou mayst reconcile this opposite Judgment of these wise men if thou â—…ost for from hence 〈◊〉 ♎ â™’ must be cold which â—…ertheless pass in the Practise of Astrology for hot Next I considered the twelve Constellations or Signs of the Zodiack and finding each Sign to be made up by a certain number of Stars which Stars though fixed in respect to the distance from each other yet they in general have such a motion as moves them a Degree in about 70 Years as I remember by means of which motion the Signs consequently are much altered from what they were in the time of the Antients and yet Astrologers in this Age retain the same limits for the beginning and end of each Sign as the Antients did for they now begin the Sign ♈ at the Vernal Equinox though 't is apparent to all Astronomers that the Sign ♈ viz. the Ram is removed near the length of a whole Sign from the said Equinox and the Sign Pisses viz. the Constellation of the Fishes is got into the place of the Ram or limits of ♈ afore said Now ♈ viz. the Ram is termed hot and dry Cholerick Masculine and Pistes the Fishes cold and moist Plegmatick Feminine two opposite Qualities hence that place in the Heavens limitted for the Sign ♈ must be cold and moist because the Fishes from whence the said limit assumes its Nature is got into the limits of the Sign ♈ and yet Astrologers following Tradition or something else as bad call it hot and dry the like is to be understood of others of the Signs Here I began to perceive the cause of the manifold Errors of Astrologers But while I was searching learned Authors to find whence this Art did arise I found Cornelius Agrippa in his Vanity of Sciences before mentioned to assert that the twelve Signs with the Northern and Southern Constellations got all into the Heavens by the help of Fables and Fictions invented by the Poets which assertion of Agrippâ—… because I cannot disprove I will now leave and come next to the Table of essential Dignities of the Planets invented 't is said by Ptolomy King of Egypt and acknowledged for rational by our English Astrologers he there places the Planet ♂ in â—…he watry Triplicity and therein he is allowed three essential Dignities more then he hath in any other Triplicity and yet I know no reason for it for Reason tells me that ♂ is more essentially strong in fiery Signs as being agreeable to his own Nature Other particulars I could instance of this Table as being groundless but let these motions stir up the more Judicious to a furâ—…her search and consideration Now 't is very probable that hence might arise those srivolous Inventions of consulting the Figure of Conception with Revolutions Prosections c. which have no rational Foundation for finding their
brings Yet like enough in little time to gâ—…ow Vertues main let or overthrow Of HOPE THrice well-come Hope the Divel keep the t'other Dispair and Fear are fitting for no other This is the Passion that of all the rest VVe have most reason to esteem of best Hope is a blessing but we so abuse it As to our hurt more then our good we use it Yea this that was of all the Passions best VVe have as much corrupted as the rest But we must notâ—… well that this Passion 's double One Hope is certain th' other full of trouble The Hope that 's certain we through Faith do gain And 't is sufficient to make any â—…ain Seem short and easie 'T is the Life of man And such a comfoâ—…t as no mortal can Live if he want it and yet sometime this Each nay as iâ—…lle as the other is For often times we see the same is found To be erected on on other ground But Ignorance and meer Security VVhich ruin all that do on them rely Some praise their own Deserts and on that Sand They fain would have the divine Hope to â—…tand The other Hope which is of earthly things That lasts not long nor yet much pleasure brings And nothing worth to ground our Hope upon For in the turning of a Hand all 's gon And therefore now I wish that every man VVould take upon him the best Hope he can In all his outward actions yet should he Take care on honest grounds it builded be And therewith be so well prepared still That if his doubtful Hope do fall out ill He ne'er repine but tak 't as if the same Had been expected long bâ—…fore it came Of COMPASSION COmpassion if Discretion guide may be Of near Aliance unto Charitie Hee 'l say that hath sound judgment of his own Tender Compassion may aâ—…iss be shown Come to our Courts of Justice else and see If there compassion not abused be VVhere though that God himself says Kill Roply VVith No alas its pity he should dye VVho for their weakness merit equal check VVith him that spar'd the King of Amaleck Some Parents I have sâ—…en discreet and witty Do marr their Children by their cockring pity He that will walk uprightly ought to see How far this Passion may admitted be Here I could much of this same Passion say If other Passions call'd me not away Of CRVELTY BUt now whilst we are seâ—…king to beware Of foolish Pity we must have a care Left this or'â—… run us â—…or though men confess 'T is an inhuman hellish VVickedness Though Cruâ—…lty so odious doth appear Unless men look to their Affections near It will become delightful yea and make So deep impression in the Heart and take So sure a Root 't will hardly â—…e displaced VVhilst that the Body by the Soul is graced Trust me be 't on a Beast Nature denyes And God forbids that we should Tyranize But now in short I 'll here conclude with this As he is blessed that meek-hearted is So on the Cruel lightly doth attend A heavy Curse aâ—…d a most fearful end Of JOY OF all the Passions handled hitherto With this that follows I had least to do By some small Tryals though that I have had I sind 't is better far then being sad â—…nd that no greater good on Earth might be If it would last and were from Cumbrancâ—… free But that can never be ours stâ—…te is such And distiny moreover seems to grutch Ought should be perfect in Mortality Lest we should leave to seek Eternity Never could any yet that Joy obtain On which there followed neither Shame nor Pain But sure the reasen why mans joy so soon Is changed to Sorrow is because thereâ—…s none Or very few that do their gladness found Upon a solid sirm substantial ground Some in their Honour all their Joy do place Which endeth by a frown or some disgrace Take but away his Substance you destroy The miserable Rich-man's only Joy And soon by Sickness that delight 's defac't Whicâ—… men in Beauty or in Strength hath plac't Yea the best Joy in transitory things They being losâ—… at last a Sorrow brings All men should therefore make a careful choice Of that wherein their meaning 's to rejoyce And I am of the mind if every man Would curb rebellious Passions what he can Not suffer any Mischief to annoy His mind thorow either too much Care or Joy But so the one should of the other borrow He might be sad with Mirth and glad wiâ—…h Sorrow But when with Joy I am acquâ—…inted better I 'le tell you more or else remain your Debtor Of SORROW OF this sad Passion I may knowledge take And well say something for Acquaintance sake And yet I wonder Sorrow so should touch The hearts of men to make them grieve so much As many do for present Miseries Have they no feeling of Felicities That are to â—…ome if that they be in pain Let Hope 〈◊〉 case it will not always reign But 't is still bad thou sâ—…yest 〈◊〉 patiently An Age is nothing to Eterâ—…y Thy time 's not here enâ—…y not though that some Seem to be happy their baâ—… Day 's to come We ought not â—…r to muâ—…mur or to piâ—…e At any thing shall pleâ—… the power 〈◊〉 To lay upâ—…n us For my mind is 〈◊〉 â—…ch Sorrow is 〈◊〉 〈◊〉 into â—…liss But to be plâ—… 〈◊〉 â—…ur â—…'s 〈◊〉 â—…y That hath 〈◊〉 in iâ—… 〈◊〉 our griâ—… or iâ—…y Then whatsoever our 〈◊〉 grief hath 〈◊〉 Let us ne'er sorrow more â—…ut for our Siâ—… CONCLUSION NOw some men have in this Opinion stood That every Passion 's natural and good But we must make a difference of it then And grant that two-fold Passions are in men One sort unto the noblest things aspiring And such as what are meerly good desiring But this is rather by Gods Inspiration Then bred within â—…s at our Generation The other as the effects thereof doth show Doth by our own corrupted Nature grow For it is head-strong rash 〈◊〉 Wonderous disordered and immoderâ—…te Then lastly these are the occasions still Of all misfortunes and of every ill PRECATIO THou that createdst all things in a week Great GOD whose favour I do only seek O that my noting of mans humorous Passion May work within me some good alteration And make me so for my own Follies sorry That I may lead a life unto thy â—…lory Let not Ambition nor a foul Desire Nor Hate nor Envy set my heart on fire Revenge nor Choler no nor Jealousie And keep me from Dispair and Cruelty Fond Hope expel and I beseech thee bless My Soul from Fear and too much Heaviness But give me special Grace to shun the vice That is so common beastly Avarice And grant me Power I not only know But fly those Evils that from Passion flow And let my Muse also in things to come Sâ—…ng to thy Glory Lord or else be dumb further Talk doth still to me remain â—…ome more
That forgive Sins as fast as men can do them And make Jehovah be beholden to them I 've heard of such what â—…re they would I wist They can make Saints they say of whom they list And being made above the Stars can set them Yea with their own hands make their godds eat them Man I do know 'cause I have heard him vaunt He is an Elf so proud and arrogant That I want words of a sufficient worth To paint his most abhorred Vileness forth Some will be prying though they are forbidden In to those secrets God meant should be hidden So do some Students in Astrology Though they can make a fair Apology And so do those that very vainly try To find out Fortunes by theâ—…r Palmestry These do presume but much more such as say At thâ—…s or that time comes the Judgment Day In praying men presume unless they be With every one in Love and Charitie ` Or if in their petâ—…tions they desire Such things as are unlawful to require Then those great Masters I presumptuous deem Who of their knowledge do so well esteem They will force others as the Papists do For to allow of their Opinion too Others there are who for because they 've Faith For to believe 't is true the Scripture saith And do observe the outward Worship duly Do think that therein they have pleas d God truly Now these are just as far as thâ—… other wide For they Gods worship do by halfs divide And for his due which is â—…en all the heart Do dare presume to offer him a part Also in this abominable time It is amongst us now a common Crime To flout and scoff at those which we espy Willing to shake off humane Vanity Who so reviled scorned or mis nam'd As some People which are Quakers term'd That fear God most but 't is no marvel men Presume so much to wrong his Children when As if they feared not his revengeful Rod They can blaspheme and dare to anger God. Now by these words to some men it may seem That I the Quakers have â—…n high esteem Indeed if by that Name you understand Those whom the vulgar Atheists of this Land Do daily term so that is such as are Fore-named here and have the greatest care To know and please their Maker then 't is true I love them well for love to them is due Then it is also a presumptuous act With knowledge to commit a sinful fact Though neâ—…er so small for Sins a subtil Elf Into our Souls insinuates it self And it is certain that one Sin though small VVill make an entrance great enough for all In short Presumption 's such a hardning Sin That if it seize the heart and once get in My mind is this 't will ne er be purged thence well No not with all the fears and pangs of Hell So infinit is this fâ—…r to unfold That should I write and speak till I were old I know that I should leave unspoken then Most of those humors I have seen in man And still confess in him there hâ—…dden be Thousands of humors more then I can see O MAN I mus'd a while thou wert so prone to sining But 't was thy fâ—…ult I sâ—…e from the beginning And as the Lord himself once said so still The imaginâ—…tions of thy â—…eart is ill That 's one main cause then to presume an Evil. Thou hast the proneness to the Flesh and Devil Then sith thou art so subject unto â—…in Shun all occasions that may draw thee in Thy flesh with labour and with fasting came And 't will not be so â—…ubject unto blame Prevent the Devils Bâ—…its and his Temptations With earnest Pâ—… 〈◊〉 good Meditations So when tâ—…y God sâ—…ll see thou hast a will And truly dost desire to 〈◊〉 what 's ill He will except it fâ—…r his Sons dear sake And theâ—… more willing and more able mâ—…ke He 'l make â—…y Soul. â—…re iâ—… thrice more defil'd As innocent as the new born Child But if thou without câ—…re or 〈◊〉 dost lean Unto those Lust of Flesh that are unclean If thou take pleasure and delight to do them Qâ—…ite giving over tâ—…y 〈◊〉 unto tâ—…m They both in Soul and Body too will make theâ—… So soul a Leper that God will â—…orsake thee Hiâ—… holy Aâ—…gels and â—…is Saints aâ—… thee And only Devils make inâ—…reaty sâ—…r tâ—…e Fair Virtue the Shepherd's MISTRISS The Shepherd to his Mistress HAle thou fairest of all Creatures Upon whom the Sun doth shine Model of all rairest Features And Perfections most Divine Thrice all-hale and blâ—…d be Those that love and honour thee By thy Beauty I have gained To behold the best Perfections By thy Love I have obtained To enjoy the best affâ—…ions And my Tongue to sing thy praiâ—… Love and Beauty thus doth raise VVhat although in Rustick Shadows I a Shepherds breeding had And confined to these Meadows So in home-spun Russet clad Such as I have now and then Daâ—…d as much as greater men On this Glass of thy Perfection If that any VVomen pry Let them thereby take direction To 〈◊〉 themselves thereby And if ought amiss they view Let them dress themselves a new Young men may by this acquainted VVith the 〈◊〉 Beauties grow So the counterfeit and paintâ—… They may shun when them they know But the way all will not find â—…or some Eyes have yet are blind Those that Mistresses are named And for that suspected be Shall not need to be ashamed If they patern take by thee Neither shall their Servant fear Favours openly to wear Thou to no man favour dainest But what 's fitting to bestow Neither Servants entertainest That can ever wanton grow For the more they look on thee Their desires still bettered be I am no Italian lover That will mew thee in a Goal But thy Beauty I discover English-like without a vail If thou may'st be won away Win and wear thee he that may Yet in this thou may'st believe me So indifferent though I seem Death with tortures would not grieve 〈◊〉 More then loss of thy esteem For if Virtue me forsake All a scorn of me will make The MISTRISS of the SHEPHERD NOw while other men complaining Tell their Mistresses disdaining Free from care I write a Story Only of her worth and glory And whâ—…le most are most untoward Peevish vain unconstant froward While their best Contentments bring Nought but after sorrowing She those childish humours slighting Hath conditions so delighting And doth so my bliss indeavour As my joy increaseth ever Love she can and doth but so As she will not overthrow Love's content by any Folly Or by Deeds that are unholy Dotingly she ne'er affects Neither willingly neglects Honest love but means doth find With discretion to be kind Goodness more delights her than All the mask of â—…olly can Fond she hateth to appear Though she hold her Friend as dear As her part of Life unspent Or the best of her content If the heat of
of wanton Lust Nor did we then mistrust The poyson in the sweet Our Bodies wrought So close we thought Bâ—…use our Souls should meet But Kissing and imbracing we So long together staid Her touches all enflamed me That I had almost straid My hands presum'd so far they were too bold My Tongue unwisely told How much my Heart was chang'd And Virtue quite was put to flight Or for the time estrang'd Oh what are 〈◊〉 if in our strength We over boldly trust The strongest sorts will yield at length And so our Virâ—…s must In me no force of Reason had prevail'd If she had also sail'd But ere I further stray'd She sighing kist my naked Wrist And thus in Tears she said Sweet heart quoth she if in thy Breast Those Virtues real be Which hitherto thou hast profest And I believ'd in thee Thy self and me oh seek not to abuse Whilst thee I thus refuse In â—…tter Flames I frye Yet let us not our true love spot Oh rather let me dye â—…or if thy Heart should fall from good What would become of mine As strong a Passion stirs my Blood As can distemper thine Yet in my Breast this rage I smother would Though it consume me should And my desires â—…tain For where we see Such breaches be They sedom stop again Are we two that have so long Each others Love imbrac't And never did Affection wrong Nor think a 〈◊〉 〈◊〉 And shall oh shall we now our matchless joy For one poor touch destroy And all content forego Oh no my dear Sweet-heart forbear I will not lose thee so For should we do a deed so base As it can nâ—…ver be I could no more have seen thy Face Nor wouldst thou look on me I should of all our Passions grow ashamed And blush when thou art named Yea though 〈◊〉 constant wert I being 〈◊〉 A jealous thought Would still torment my Heart What goodly thing do we obtain If I consent to thee Bare Joys we lose and what we gain But common Pleasures be Yea those some say 〈◊〉 are 〈◊〉 lust inclin'd Drive Love 〈◊〉 of the mind And so much Reason miss That they admire what kind of Fire A chaste Affection is No vulgar bliss I aimed 〈◊〉 When first I heard thee woe I 'll never prise a maâ—… for that Which every Groom can doe If that be Love the basest men that be Do love as well as we Who if we bear us well Do pass them as Angels men In glory do excell Whilâ—… thus she spoke a cruel band Of Passions ceas'd my Soul And what one seemed to command Another did controul Twixt 〈◊〉 and ill I did divided lie But as I 〈◊〉 mine Eye In her me thought I saw Those Virtues 〈◊〉 whose rays divâ—… First gave 〈◊〉 a Law. With that I felt the blush of shame Into my cheek return And love did with a chaster flame Within my Bosom burn My Soul her light of Reason had renew'd And by those beams I view'd How slily Lust ensnares And all the Fires of ill desires I quenched with my Tears Go wantons now and flout at this My coldness if you list Vain Fools you never knew the bliss That doth in love consist You sigh and weep and labour to enjoy A shade a dream a toy Poor folly you persue And are unblest Since every 〈◊〉 In pleasure equals you You never took so rich conteâ—… In all your wanton play As this to me hath Pleasure lent That â—…haste she went away For as some Sins which we committed 〈◊〉 Sharp stings behind them leave Whereby we vexed are So ill supprest begetteth rest And Peace without compare The Childs Apology in case of Espousals CHildren owe much I must confess 't is true And a great Debt is to the Parents due But yet my Parents should not be so cruel As to take from me that high priz'd Jewel Of Liberty â—…n choice whereon depends The main contentment that Heaven here lends For if my Parents him I loath should chuse 'T is lawful yea my duty to refuse Else how shall I lead so upright a Life As is enjoyned to the Man and Wife For I do think it is not only meant Children should ask but Parents should consent And that they err their Duty as much breaking In not consentâ—…ng as they for not spâ—…aking Would Parents in this Age have us begin To take by their Eyes our Affections in Who quite forgetting they were ever Young Would have us Children dote with them on Dung. It is imposible it should be thus For we are rulâ—…d by Love not Love by us Now with what follows thus conclude we do And we have Reason for 't and Conscience too No Parent may his Child 's just sute deny On his bare Will without good reason why Nor he so us'd be disobedient thought If unapproved he take the match he sought The pretious time is short and will away Let us enjoy each other while we may Care thrives Age creepeth on men are but shades Joys lessen Youth decays and Beauty â—…ades New turns come 〈◊〉 the old returneth never If we let our's go past 't is past forever A SONG NOw young man thy Days and thy Glorics appear Like Sun-shine and Blosoms in Spring of the year Thy vigor of Body thy Spirits thy VVit Are perfect and sound and imtroubled yet Now then O now then if safety thou love Mind thou O mind thou thy Maker above Mispend not a Morning so excellent clear Never for ever was Happineâ—…s here Thy Noon-tide of Life hath but 〈◊〉 delight And Sorrows on Sorrow will follow at Night Now then O now then if safety thou love Mind thoâ—… O mind thou thy Maker above That strength and those Beauties that grace thee to day To morrow may perish and vanish away Thy VVealth or thy Pleasure s or Friends that now be May waste or deceive or be Traitors to thee No then O now then c. Mind thou O mind thou c. Thy Joynts are yet nimble thy Sinnews unslack And marrow unwasted doth stregthen thy back Thy Youth from Diseases preserveth the Brain And Blood with free passages plumps every Vein Now then O now then c. But trust me it will not forever be so Those Arms that are mighty shall feebler grow Those 〈◊〉 that so proudly 〈◊〉 thee now VVith Age or Diseases will â—…agger and bow Now then O now then c. Then all those rare Features now graceful in thee Shall plowed with times Furrows quite ruin'd be â—…ose Fancies that 〈◊〉 with Dreams of delight â—…ill trouble thy quiet the comfortless night Now then O now then c. Those 〈◊〉 of Hair which thy Youth doth adorn VVill look like the Meads in a winterly Morn And where Red and White intermixed did grow Dall paleness a deadly Complexion will show Now theâ—… O now then c. Thy Fore-head imperions wherâ—…on we now view A smoothnâ—… and 〈◊〉 〈◊〉 with blew VVill loose that Perfection which Youth now maintains And
change it for hollownâ—… for wrinkles and stains Now then O now then c. Those Eyes which so many so much did admire And with strange Affections set many on Fire Shut up in that Darkness which Age will constrain Shall never see Mortal no never agaâ—…n Now then O now then c Those Lips whereon Beauty so fully discloses The colour and sweetness of Rubies and Roses Insteaâ—… of that here will a gashliness weare And none shall believe what Perfection was there Now then O now then c. Thy Teeth that stood firmly like Pearls in a row Shall rotten and scatter'd disorderly grow That gate and those gestures that win thee such grace VVill turn to a feeble and staggering pace Now then O now then c. By these Imperfections old Age will prevail Thy Marrow thy Sinnews and Spirits will fail And nothing is left thee when those are once spent To give or thy self or another content Now then O now then c. That Lust which thy Youth can so hardly fore-go VVill leave thee and leave thee Repeâ—…tance and Wo And then in thy â—…olly no joy canst thou have Nor hope other rest then a comfortless Grave Now then O now then c. For next shall thy Breath be quite taken away Thy â—…esh turn'd to Dust and that Dust turn'd to Clay And those that thou hast loved and share of thy store Shall leave thee forget thee and mind thee no more Now then O now then c. And yet if in time thou remember not this The slenderest part of thy Sorrow it is Thy Soul to a torture more fearful shall wend Hath ever and ever and never an end Now then O now then if safety thou love Mind thou O mind thou thy Maker above A Passage taken out of Witber's Motto WHat if America's large tract of Ground And all those Isles adjoyning lately found VVhich we more truly may a Desert call Then any of the World 's more civil pale VVhat then if there the VVilderness do lie To which the VVoman and her Son must flie To 'scape the Dragon's fury and there ' bide Till Europe's thankless Nations full of Pride And all Aâ—…ominations scourged are VVith Barbarisin as their Neighbours were The Verses before are these The Eastern Kingdoms had their Times to flourish The Greeciâ—…n Empire rising saw them perish That fell and then the Roman Pride began Now scourged by the Race of Ottoman VVho live in Sin are all but Thieves to Heaven And Earth they steal from God and take unsiven Good men they rob and such as live upright And being Bastards share the free man's right They 're all as Owners in the Owner's stead And like to Dogs devour the Childrens Bread. Lord what I have let me enjoy in thee And thee in it or else take it from me DIVINE POEMS selected from the Works of Francis Quarls I care not so my Kernel relish well How slender be the Substance of my Shell My heart being virtuous let my Face be wane I am to God I only seem to man. MEDITATION HOw great 's the Love of God unto his Creature Or is his Wisdom or his Mercy greater I know not whether O! th'exceeding love Of highest God that from his Throne above VVill send the brightness of his Grace to those That grope in Darkness and his Grace oppose VVhat thing is Man that God's regard is such Or why should Heaven love rechless man so much VVhy what are men but quickned lumps of Earth A feast for VVorms a buble full of Mirth A Looking glass for grief a â—…ash a Minit A pâ—…inted Tomb with putrifaction in it A map of Death a burthen of a Song A VVinters dust a VVorm of five Foot long Begot in Sin in darkness nourisht born In sorrow naked shiftless and forlorn His first Voice heard is crying for Relief Alas he comes into a world of Grief His Age is sinful and his Youth is vain His Life 's a punishment his Death 's a pain Death respects Kings and â—…eggars both alike Uncertain when but certain she will strike Death is a minute full of suddain Sorrow Then live to day as thou mayst dye to morrow The VVorld's a body each Man a member is To add some measure to the publick bliss VVisdom is sold for sweet Pleasures for Pain VVho lives but to himself he lives in vain Man in himself 's a little VVorld alone His Soul 's the Court or high imperial Throne VVherein as Empress sits the Understanding Gently directing yet with awe commanding Her hand-maids will affections Maids of Honour All following close and duly waiting on her But Sin that alwayes envied man's condition VVithin this Kingdom raised up Division Vouchsafe Lord in this little VVorld of mine To reign that I may reign with thee in thine Heathen Godds THe Egyptians God did implore Godd Assus the Chalâ—…eans did adore â—…ibel to the devouring Dragon seeks The Arabians Aâ—…aroth Juno the Greeks The name of Bâ—…llus the Assyrians hallow The Trâ—…yjons Vesta Corinth wiâ—…e Apollo The Arginians Sacrifice unto the Sun â—…o light-foot Mercury bows Macedon To Godd Volumus lovers bend their Knee To Pavor those that faint and fearful be VVho pray for Health and Strength to Murcia those And to Victoria they that fear to lose To Muta they that fear a woman's Tongue To great Lucina Women great with young To Esculapis they that live opprest And such to Quies that desire rest Implore those Godds that list to howl and bark They bow to Dagon Dagon to the Ark But he to whom the Seal of Mercy 's given Adores Jehovah the great God of Heaven Mortality CAn he be Fair that withers at a blast Or he be Strong that airy Breath can cast Can he be VVise that knows not how to live Or he be Rich that nothing hath to give Can he be Young that 's feeble weak and wane So fair strong wise so rich so young is Man. VVhy brag'st thou then thou worm of five Foot long Th' art neither fair strong wise nor rich nor younâ—… Like to the Damask Rose you see Or like the blossom on a Tree Or like the dainty Flower in May Or like the morning to the day Or like the Sun or like the shade Or like the Gourd which Jonas had Even such is man whose Thred is spun Drawn out and cut and so is done The Rose withers the blossom blasteth The Flower fades the morning hasteth The Sun sets the Shadow flyes The Gourd consumes and Man he dyes Like to the blaze of fond delight Or like a Morning clear and bright Or like a Frost or like a Shower Or like the pride of Babel's Tower Or like the Hour that guides the Time Or like the Beauty in her prime Even such is man whose glory lends His Life a blaze or two and ends Delights vanish the Morn o'er-casteth The rosts breaks the Shower hasteth The Tower falls the Hour spends The Beauty fades and man's Life ends Of
Charity IN loving God if I neglect my Neighbour My love hath lost his proof and I my labour My Zeal my Faith my Hope that never fails me If Charity be wanting nought avails me Lord in my Soul a Spirit of Love create me And I will love my Brother if he hate me In Temptation ARt thou oppos'd to thine unequal Foe March bravely on thy General bids thee go Th' art Heaven 's Champion to maintain his right Who calls thee forth will give thee strength to fight God seeks by conquest thy renown for he Will win enough fight thou or faint or flee In Slander IF Winter fortunes nip thy Summer Friends And tip their Tongues with Censure that offends Thy tender Name dispaire not but be wise Know Heaven selecteth whom the World denyes Of Death ME thinks I see that nimble aged Siâ—…e Pass swiftly by with â—…eet unapt to tire Upon his Head an Hour glass he wears And in his wrinkled hand a Sythe he bears Both instruments to take the Lives from men Th' one shews with what the other sheweth when Me-thinks I see my dearest Friends lament With sighs and tears and woful drysiment My tender VVife and Children standing by Dewing the Bed whereupon I lâ—…e Me-thinks I hear a Voice in secret say The Glass is run and thou must dye to day Deceitful World. WHat is the World a great exchange of Ware VVherein all sorts and Sexes cheapening are The Flesh the Devil sit and cry What lack ye VVhen most they fawn they most intend to rack ye The VVares are cups of Joys and beds of Pleasure Plenty of choice down weight and flowing measure A Soul 's the price but they give time to pay Upon the death-bed on the dying Day Hard is the Bargain and unjust the Measure VVhen as the Price so much out-lasts the Pleasure The Joys that are on Earth's are Counterfeits If ought be true 't is this they 're true Deceits They daily dip within thy Dish and cry Who hath betray'd thee Master It is I. Hell Torments ALl words come short t' express the pains of those That rage in Hell enwrapt in endless woes VVhere time no end and plagues find no exemption VVhere cryes admit no help nor place redemption VVhere wretched Souls to Tortures bound shall be Serving a world of Years and not be free There 's nothing heard but yells and suddain cryes VVhere Fire never slacks nor worm eâ—…er dyes But where this Hell is plac't my muse stop there Lord shew me what it is but never where In Hell no Life in Heaven no Death there is In Earth both Life and Death both bal and bliss In Heaven 's all Life no end nor new supplying In Hell 's all Death and yet there is no dying Farth like a partial Ambodexter doth Prepare for Death or Life prepares for both Christ's Death ANd am I here and my Redeemer gone Can he be dead and is not my Life done VVas he tormented in excess of measure And do I live yet and yet live in pleasure Alas could Sinners find out ne'er a one More fit then thee for them to spit upon Did thy Cheeks enâ—…ertain a Traytors lips VVas thy dear Body scourg'd and torn with VVhips Till that the guiltless Blood came trickling after And did thy fainting Brows shoot Blood and VVater VVert thou Lord hang'd upon the cursed Tree O world of grief and was all this for me Burst forth my Tâ—…ars into a world of Sorrow And let my Nights of grâ—…f find ne'er a Morrow Heaven's Glory WHen I behold and well advise upon The wise man's Speech There 's nought beneath the Sun But Vanity my Soul rebels within And loathes the Danghil prison she is in But when I look to New Jerusalem VVherein's reserved my Crown my Diadem O! what a Heaven of bliss my Soul enjoyes On suddain wrapt into that Heaven of Joyes VVhere ravisht in the depth of meditation She well discerns with Eye of Contemplation The glory of God in his imperial Seat Full strong in Might in Majesty compleat VVhere troops of Powers Virtues Cherubims Angels arch-Angels Saints and Sera phims Are chaunting Praises to their heavenly King VVhere Hallelujah they forever Sing Whoever smelt the breath of morning Flowers New sweetned with the dash of twi-light Showers Or pounded Amber or the flowering Thyme Or purple Violets in the proudest prime Or swelling Clusters from the Cypress Tree So sweet's my Love aye far more sweet is he Dismount you Quire of Angels come With men your Joyes divide Heaven ne'er shew'd so sweet a Groom Nor Earth so fair a Bride Hark Hark I hear that thrice Coelestial voice VVherein my Spirits wrapt with Joys rejoyce A Voice that tells me my Beloved's mie I know the Musick by the Majestie â—…ehold he comes 't is not my blemisht Face Can slack the swiftness of his winged pace Behold he comes his Trumpet doth proclaim He comes with speed a truer Love ne'er came The Imperfections of my present state Come forth my Joy what bold affronâ—… of Fear Can fright thy Soul and I thy Champion here 'T is I that calls 't is I thy Bride-groom calls thee Betide it me whatever it befalls thee The Winter of thy sharp Afdiction's goâ—… VVhy fearâ—…st thou Cold and art so near the Son. Heaven only knows the Bliss my Soul enjoyes T'and Earths too dull to apprend such Joyes Then let thy Breath like â—…aggons of strong wine Relieve and comfort this poor Heart of mine For I am sick till time that dotli delay Our Marriage being our joyful marriage day CONCLUSION GAsp not for Honour wish no blasing Glory For these will perish in an Ages story Nor yet for power Power may be 〈◊〉 To Fools as well as thee that hast deserv'd Thirst not for Lâ—…ds nor Money wish for non For Wealth is neither lâ—…sting nor our own Riches are fair Intiâ—…ements 〈◊〉 to deceive us They flâ—…ter while we live and dying leave us Nor House nor Land nor measur'd heaps of Wealth Can render to a dying man his Healâ—…h And what is Life a bubble â—…ull of Care Which prik't by Death straight eâ—…ters into Air. The Author's Dream Mr Sins are like the Hairs upon my Head And raise their Audit to as high a score In this they disfer these do daily shed But ah my Sins grow daily more and more If by my Hairs thou number out my Sins Heaven make me bold before the Day begins My Sins are like the Sands upon the Shore Which every Ebb lies open to the Eye In this they differ those are cover'd o'er With every Tide my Sins still open lie If thou wilt make my Head a Sea of Tears O! they will hide the Sins of all my Years My Sins are like the Stars within the Skies In view in number even as bright as great In this they differ these do set and rise But ah my Sins do rise and never set Shine Son of Glory and my Sins are gone Like twinkling Stars
and Corruption For certainly Grapes as the Scripture saith will not be gathered of Thorns or Thistles neither can Justice yield her Fruit with sweâ—…ss among the Bryars and Brambles of catching and pulling Clerks and Ministers On the other side an antient Clerk â—…ilful in Presidents wary in proceeding and understanding in the business of the Court is an excellent Finger of a Court and doth many times point out the way of the Judge himself Lastly Judges ought above all 10 remember the Conclusion of the Roman twelve Tables Salus populi Supreama lex and to know that Laws excâ—… they be in order to that end are but things Captious and Oracles not well inspired Aâ—…d let no man weakly conceive that just Laws and true Pollicy have any antipathy I 〈◊〉 they are like the Spirits and Sinnews that one moves within the other Neither ought Judges to be so ignorant of their own Right as to think there is not left to them as a principâ—…l 〈◊〉 oâ—… their Oâ—…ice a wis use and application of Laws for 〈◊〉 mâ—…y remember what the Apostle saith of a greater Lâ—… then theirs Nos Scimus Quia lex bona est Jude-Quia â—…a utatur legitime XXV Of Honour and Reputation THe winning of Honour is but the revealing of a man's Virtue and Word without disadvantage for some in their Actions do aâ—…ct Honour and 〈◊〉 which sort of men are commonly much talkâ—… of but inwardly little admired and some darken their Virtue in the shew of it so as they be undervalued in Opinion If a man perform that which hath not been attempted before or attempted and given over or hath been atchieved but not with so good Circumstance he shall purchase more Honour than by affecting a matter of greater difficulty or virtue wherein he is but a follower A man is an ill Husband of his Honour that entreth into any action the failing wherein will disgrace him more then the carrying of it through can honor him Honour hath three things in it the vantage ground to do good the approach to Kings and principal Persons and the raising of a man 's own Fortunes He that hath the best of these Intentions when he aspireth is an honest man and that Prince that can descern of Intentions in one that aspireth is a wise Prince Meditationes Sacra XXVI Of the Works of God and Man. GOd beheld all things which his Hands had made and lo they were all passing good But when man turned him about and took a view of the Works which his Hands had made he found all to be Vanity and vexation of Spirit wherefore if thou shalt work in the Works of God thy Sweat shall be as an Oyntment of Oders and thy Rest as the Sabboth of God. Thou shalt travel in the sweat of a good Conscience and shalt keep holy-day in the quietness and liberty of the sweetest Contemplations But if thou shalt aspire after the glorious Acts of men thy Works shall be accompanied with Compunction and Strife and thy remembrance followed with distaste and upbraidings and justly doth it come to thee O man that since thou which art God's work dost him no reason in yielding him well-pleasing Service even thine own Works should also reward thee with the like Fruit of Bitterness XXVII Of the Miracles of our Saviour He hath done all things well A true Confession and applause God the Word in the Mircacles which he wrought Now every Miracle is a new Creation and not according to the first Creation would do nothing which breathed not towards men Favour and Bounty Moses wrought Miracles and scourged the Egyptians with many Plagueâ—… Elias wrought Miracles and shut up Heaven that no Rain should fall upon thâ—… Earth and again brought down â—…rom Heaven the â—…ire of God upon the Captains and their Bands Elisha wrought also and 〈◊〉 Bears out of the Desert to devour young Children Peter struck Ananias the sacrilidgious Hypocrite with present Death And Paul Elimas the Sorcerer with blindness But no such thing did Jesus the Spirit of God descended down upon him in the form of a Dove of whom he said You know not what Spirit you are of The Spirit of Jesus is the Spirit of a Dove those Servants of God were as the Oxen of God treading out the Corn and trampling the Straw down under their â—…eet but Jesus is the Lamâ—… of God without Wrath or Judgment All his Miracles were consumate about man's Body as his Doctrine respected the Soul of man The body of man needed these things Sustenance Defence from outward Wrongs and Medicine it was he that drew a multitude of Fishes into the Nâ—…ts that he might give unto man moâ—…e liberal Provision He turned Water a less 〈◊〉 â—…ishment of manâ—… Body into Wine a more worthy that glads the Hâ—…art of man. He sentenced the â—…igg-Tree to wither for not doing its duty whereunto it was ordained which is to bear Fruit for mens Food he multiplyed the scarcity of a few Loaves and Fishes to a sufficiency to Victual an Host of People He rebuked the Winds that threatned destruction to the Sea-faring men â—…he restored motion to the Lame light to the 〈◊〉 speech to the Dumb health to the Sick cleannesâ—… to the Leprous a right Mind to those that are possessed and Life to the Dead No Miracle of his is to be found to have been of Judgment or Revenge but all of Goodness and Mercy and respecting man's Body for as touching Riches he did not vouchsafe to do any Miracle save only one that Tribute might be given to Câ—…r XXVIII Of the Innocency of the Dove and the Wisdom of the Serpent The Fool reâ—…iveth not the Word of Wisdom except thou discover to him what he hath in his Heart THerefore it behoveth him which aspireth to a goodness not retired or particular to himself bâ—… a fructifying and begetting Goodness which shoâ—… draw on others to know those Points which be calâ—… the deeps of Satan that he may speak with Authoâ—… and true Insinuation Hence is the Precept Tryâ—… things and hold fast that which is good which endurâ—… a discerning Election out of an Examination whence 〈◊〉 thing at all is excluded out of the same Fountain ariseth that direction Be you wise as Serpents and 〈◊〉 as Doves There are neither teeth nor stings nor venom nor wreathes and folds of Serpents which ought not to be all known and as far as Examination doth lead tryed neither let any man here fear Infection or Polution for the Sun entreth into Sinks and is not defiled Neither let any man think that herein he tempteth God for his diligence and generality of examination is commanded and God is sufficient to preserve you immaculate and pure XXIX Of the Exaltation of Charity I have rejoyced at the overthrow of him that hated me Or took Pleasure when Adversity did befall him THe detestation or renouncing of Job for a man to love again where he is loved it is the Charity