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
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
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
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
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
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
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
into Sins and into the anger of God. The will of the Soul must therefore continue close to resigned Humility and sink into nothing viz. into the deepest Humility iâ—… the sight of God. Also a man in this world should not desire to knoâ—… his Holâ—…ness but continually draw Sap out of his Tree Christ and commit and leave it to the Tree what kinâ—… of Branch or Twig that will generate out of him Why do we so long contend about Knowledge Indeed knowledge is not alone the way to Blessedness 〈◊〉 Salvation The Devil knoweth more then we but whâ—… doth that a vail him For that I know much affordeth 〈◊〉 no Joy but that I love my Saviour Jesus and coâ—…tinually desire him that affordeth me Joy for the desiring is a receiving Let not the dear and worthy Christendom think 〈◊〉 now it doth seem as if she should go to wrack and 〈◊〉 that it is utterly undone no the Spirit of the Lord Hosts hath out of his Love planted a new Branch in 〈◊〉 human Property which shall root out the Thoâ—…ns of the Dev l and make known his Child Jesus to all Nations Tongues and Speeches and that in the Morning of the eternal Day A Christian is of no Sect he can dwell in the midst of Sects and also appeâ—…r in their Services and yet adhear and be addicted to no Sect he hath but one knowledge only that is Christ in him and he putteth all his knowing and willing into the Lâ—…fe of Christ. John as the Teacher of Christ in Christ's stead must provide for the outward Mother according to the outward man and seed and teach the Lambs of Christ with Christ's Spirit And it doth exactly shew us how the outward man is not God's Mother for Christ doth seperate himself from his outward Mother and gives her unto John and therefore they do very ill that honour and worship the outward Mother of Christ for God's Mother The whole true Christendom is Christ's Mother which beareth Christ in her and John viz the Servants and Ministers of Christ are his Nurses which take care for the Mother of Christ as John did All whatsoever the Jews did to Christ outwardly the same was a Type of the inward viz. how it went between God and the Humanity viz. between the Eternity and Time the Jews gave him Gall and Vinegar in his thirst both these Properties are a Mercury in the Sulpher of Saturn viz. in the impression this is even the Type and full resemblance of the Souls property as it is in it self alone devoid of the other Loveproperties God gave this Property of the Soul again into his love the Death into the Lise whâ—…reupon the Soul-like fire and dark world became an exceeâ—…ing â—…riumphant joyful Paradisical Life and here the Champion upbraided Death and Hell viz. the dark world in the Soul and said Death where is thy Sting now in man Hell where is now thy Victory in the wrath of thy poyson-source in the expressed Word or Mercury all is now dead O death am to thee a Death Hell I am to thee a Conqueroâ—… thou must serve me for the Kingdom of Joy Thoâ—… shalt be my Servant and Minister to the Kingdom 〈◊〉 Joy thou shalt enkindle the flames of Love with thâ—… wrath and be a cause of the spring â—…n Paradise The dear Love 〈◊〉 and Meekness did suffer it self be scorned mocked 〈◊〉 upon and judged by the Anger 〈◊〉 is the Jews must execute the iustice of God for by 〈◊〉 self-action Sin was committed anâ—… by man's self-action 〈◊〉 and sin must be blotted out Adam had introduced his 〈◊〉 into the Poyson of the outward Mercury even so must 〈◊〉 viz. the Love freely give up its Will also into the 〈◊〉 poysonful Mercury Adam did eat of the evil Tree 〈◊〉 must eat of God's anger and as it went inwardly in 〈◊〉 Spirit so likewise outwardly in the Flesh. Upon the mount of Olives the heavenly World in the 〈◊〉 did wrestle with the Anger in the human World viz. 〈◊〉 the self-hood so that the Person of Christ did sweat 〈◊〉 Sweat even there the one was dismayed at the other 〈◊〉 Love at the horrible Death whereinto it should and 〈◊〉 wholly yield and give in it self with the divine essentiality and be swallowed up by the Anger and the Anger 〈◊〉 dismayed at its Death in that it must lose its Might 〈◊〉 the Love. Hence the whole Person of Christ said Father if it 〈◊〉 possible let this Cup pass from me yet not as I 〈◊〉 but thy will be done The Love-world in Christ said 〈◊〉 it not be but that I must drink down the Cup of thy Anger then thy Will be done And the Anger said If it be possible let this Cup of Love pass from me that I may revenge 〈◊〉 self and rage in the wrath of man for his disobedience 〈◊〉 as God said to Moses who stood in the Spirit of Christ 〈◊〉 a Type of Christ before God Let me alone that I may devour this disobedient People But the name 〈◊〉 which had incorporated it self in Paradise with the promise of the woman's Seed in the Aim of the human 〈◊〉 〈◊〉 Covenant would not suffer him for the Humility of 〈◊〉 name Jesus hath always interposed against the wrath of 〈◊〉 Father against his Fires property that his Fire might 〈◊〉 enkindle the half poysonful Mercury in man save only 〈◊〉 some times when Israel walked wholly in the wrath and â—…isobedience as is to be seen by Corah Dathan and Abiâ—…am and by Elias Now from the tryal of the combat of the Love and Anger â—…gainst each other proceeded also the temptation of Christ 〈◊〉 was tryed in the temptation of which Property man would 〈◊〉 whether of the Father 's in the Fire or of the Son's 〈◊〉 the Light of Love here the whole Property of Christ's â—…erson was tempted the Devil said as he had also said unto â—…dam Eat of the Evil and Good Hast thou not Bread â—…hen make Bread of Stones Why dost thou hunger so 〈◊〉 in thy own property Then said the divine desire 〈◊〉 liveth not of Bread alone but of every VVord of God. When the Devil saw that in this he had no success that â—…he Humanity would not give way to depart out of the 〈◊〉 out of God's Will he carried the Humanity upon an â—…igh Mountain and shewed it all the Riches of the world 〈◊〉 whatsoever doth live and move in the express word all â—…he Dominions and Might in the outward Nature over which he calleth himself a Priâ—…ce but hath only the one part â—…n the wrath of Death in possâ—…ssion and said unto it unâ—…erstand to the human prâ—…perâ—…y If thou fallest down and worship me I will give thee all this Here it was tryed therefore said the Devil viz. the Arâ—…anist in God's anger unto Christ That he should fall down â—…nd worship him and then he would give him all Dominions Power and Glory he should and might do what he please
the Fire and the fire the â—…ather of the Blood. And as God dwelleth in the world and filleth all things and yet possesseth nothing And as the fiâ—…e dwelleth in the water and yet possâ—…sseth it not Also as the Light dwelleth in Darkness and yet possesseth not the Darkness As the Day is in the Night and the Night in the Day Time in Eternity and â—…ternity in Time so is man created according to the outward Humanity he is the Time and in the Time and the Time is the outward world and it is also the outward man. The inward man is Eternity and the spiriâ—…ual Time and VVorld which also consisteth of Light and Darkness viz. of the Love of God. as to the eternal Light and of the Anger of God as to the eternal Darkness which soever of these are manâ—…fest in him his Spirit dwelleth in that be it Light or Darkness for Light and Darkness are both in him Now if the Light be made manifest in the Darkness then the Darkness loseth its darkness and is not known or discernâ—…d Also on the contrary if the Darkness arise in the Light and get the upper-hand then the Light and the power thereof is extinguished this is to â—…e consiâ—…ered also in man. The eternal darkness of the Soul is Hell viz. an aking Source of anguish which is called the anger of God But the eternal Light in the Soul is the Kingdom of Heaven where the fiery anguish of Darkness is turned into Joy thus the Soul hath Heaven and Hell in it self Of Tincture BY the word Tincture is meant the power and virtue of Fire and Light and the stirring up or putting forth like a Bud of this virtue is called the holy and pure Element the virtue of the Sun is the Tincture of all things that grow in the visibility of the world so also the Colour is the Tincture of the Ground Christ is the Tincture of the Soul in brief the Tincture is the Life and the perfluâ—…nt and informing Viâ—…tue by which any thing doth subâ—…ist for without the Tincture that proceedeth from the Sun Gold were no Gold And so also the Image of God in the Sâ—…l without the true Tincture the eternal Son of Righteousness were not the Image of God. Of the great Turba THe great Turba or Turba Magna is the stirred and awakned wrath of the inward ground when the foundation of Hell is made manifest in the Spirit of this world from whence great Plagues Diseases arise and it is also the awakned wrath of the outward Nature as may be seen in great tempests of Thunder and Lightning when the Fire is manifested or generated in Water In brief it is the effusion of the anger of God by which Nature is disturbed Often times the Children of God have been forced to carry the Sword of the Turba in them a great example whereof we see in Sampson and also in Joshua with his Wars and likewise in Abraham and many other Prophets how the zeal of God did enkindle it self in them that they in the Spirit of Zeal have often-times awakned the Turba Magna in the anger of God and raised great Rebukes Judgments and Plagues upon whole Countries as Moses in Egypt did with his Plagues upon the Egyptians But we must here distinguish if the Zeal of God should awaken it self in an holy man without his purposed Will and give him the Sword of God's Anger such a one desires much from those who in their own thoughts contrive and plot in the wrath and introduce the conceived or purposed Will into the Serpent's Ens and make it to Substance for that is Sin yea though the most holy man Prophet or Apostle should do it Therefore Christ so empathetically and punctually teacheth us in the new-birth Love Humility and Meekness and would that a Christian should not at all Revenge also not be Angry for he saith Whosoever is angry with his Brother is guilty of the Judgment â—…or anger is a conception in the Serpent's Ens which must be cut off by the Judgment of God from the good beeing All War howsoever blanched over and under what pretence soever taketh its original out of God's Anger It doth not belong to any true Christian born of Christ to raise the Sword of the Turba unless the zealous Spirit of God do â—…tir it up in him who often will rebuke Sin whatsoever exalts its self in the wrath about itâ—… own Honour and Pride and brings it self to Revenge or Blood-shed is from the Devil Earthly Dominion and Government hath its original from the fall in the Serpent's craft All War and Contention doth arise out of the nature and property of the dark world viz. from the four Elements of the Anger of God which produceth in the Creature Pride Covâ—…tousness Envy and Anger these are the four Elements of the dark world wherein the Devil and all evil Creatures live and from these four Elements arisâ—…th â—…ar For although God bad the People of Israel drive out the 〈◊〉 and wage VVar yet the command was wholly from the angry 〈◊〉 od viz. from the â—…ire's Property for the 〈◊〉 had stirred up the VVrath and Indignation which would devour them But God so far as he is called 〈◊〉 wills not any VVar but the kingdom of Nature in Gods Anger willeth it SOund Sion sound the Praises of thy King Let 〈◊〉 well 〈◊〉 Instrument honour bring To him for Sion thou right-well dost know The Gentiles and their Iâ—…ol-Gods must bow And bend unto thy King or brâ—… must be For none's like Sion's God in Majestie Then Sion's Sons your Instruments prepare With strained Strings most exâ—… rare And sweetly 〈◊〉 with Musâ—… 〈◊〉 most sharp Our God's renown and praise 〈◊〉 to harp Since from his Hand abundantly your Souls Have drunk Salvation up like Wine in Bowls And made you eat of Mercies numberless And cloâ—…'d you with Compassions in distress And let his Glory be your Meditations And his high Honour all your Contemplations For such effects will sure producâ—… increase Of joy and gladness joyn'd to endless peace For how can Stones but speak With Iron Steel and Brass And Adamants but break At what is come to pass And sound in one set â—…ur Forth shouts of his renown Whose Glory and mighty Power Eternity doth crown For hath not he made Owls With Moles and Bats to sing Like as the chanting Fowls Harmonious tunes in Spring And Eagles he and she Made both to loath their Pey Two Turtle Doves to be In Shiloa's shining day And hath not he the Bear The Panther and the Lyon In substance made appear Like Lambs in holy Sion And by his Mercy rich Transformed the Serpent's â—…ing Into a virtue which From Death to Life doth bring And made of Rocks a Fountain And Stones refreshing Streams And of a Grain a Mountain And darkness Orions Beams And made of puddle-mire A limpid Pond of pleasure Where Fishes joys as Fire Ascend exceeding measure He turn'd
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
youthful Fires Warm her Blood with those desires Which are by the course of Nature Stir'd in every perfect Creature As those Passions kindle so Doth heavens Grace and Reason grow Abler to suppress in her Those rebellions and they stir Never more affection then One good Thought allays agen I could say so chaste is she As the new blown Roses be Or the drifts of Snow that non Ever touch't or look't upon Malice never lets she in Neither hates she ought but Sin. Envy if she could admit There 's no means to nourish it â—…or her gentle heart is pleased When she knows another's eased And there 's none who ever got That peâ—…ction she hath not So that no cause is there why She should any one envy Mildly angry she 'll appear That the baser Rout may fear Through presumption to misdo Yet she often feigns that too But leâ—… wrong be whatsoever She gives way to Choler never If she ever 〈◊〉 of â—…ate To obtain a higher state Or ambitiously were given Sure 't was but to climb to 〈◊〉 Pride is from her Heart as far As the Poles in distance are For her worth nor all this praise Can her humble Spirit raise Less to prise me than before Or her self to value more VVere she vain she might alledge 'T were her Sexes Priviledge But she 's such as doubtless no man Knows less Folly in a VVoman To prevent a being Idle Sometimes with her curious Needle Though it be her meanest glory She then lines some antique story Other while again she rather Labours with delight to gather Knowledge from such learned VVrits As are left by famous VVits VVhere she chiefly seeks to know God her self and what we owe To our Neighbour since with these Come all needful knowledges She with Adam never will Long to learn both good and ill But her state well understood Rests her self content with good Avarice so hateth she As the loathsom'st that be Since she knows it is an ill That doth ripest Virtue kill And where e'er it comes to rest Though in some strict Matrons breast Such are hired to any thing If that you but Gold can bring If you think she Jealouse be You are wide for credit me Her strongest Jealousies nought are Other then an honest care Of her Friends and most can tell VVho so wants that loves not well Cruelty her Soul detests For within her Bosom rests Noble pity usher'd by An unequal Courtesie And is griev'd at good men's moan As the grief were all her own Just she is so just that I Know she will not wrong a Fly Or oppress the meanest thing To be Mistress to a King. If our Painter could include Temperance and Fortitude In one Picture she would fit For the nonce to pattern it Patient as the Lamb is she Harmless as the Turtles be Yea so largely stor'd with all VVhich we Mortals goodness call That if ever Virtue were Or may be incarnate here This is she whose praises I Offer to â—…ternity Though discreetly speak she can She 'll be silent rather than Talk while others may be heard As if she did hate or fear'd Their condition who will force All to wait on their discourse If she smile or merry be All about her are as she For each looker on takes part Of the joy that 's in her Heart If she grieve or you but spie Sadness weeping thorow her Eye Such a Grace it seems to borrow That you 'l fall in love with Sorrow And if you should mark agen Her discrâ—…et behaviour when She finds Reason to repent Some wrong pleaded argument She so temperately lets all Her mis-held Opinions fall And can with such mildness bow As 't will more enamour you Then her knowledge for there are Pleasing Sweets without compare In such yieldings which do prove VVit Humility and Love Yea by thoâ—…e mistakings you Her conditions so shall know As `twill make her moâ—…e endeared Then if she had never erred These are Beauties that shall last VVhen the crimson Blood shall waste â—…r the shining Hair wax gray Or with Age be worn away If you truly note her â—…ace You shall find it hath a grace Neither wanton nor o'er serious Nor too yielding nor imperious But with such a â—…eature blest It is that which pleaseth best Her perfection in each part â—…alone except her Heart For among all Women kind Such as her's is hard to find ' â—…is not 't is not those rare Graces That do lurk in VVomens Faces 'T is not a display'd perfection Youthful Eyes nor clear Complexion Nor a Skin smooth Satten like Nor a dainty rosie Cheeke That to wantonness can move Such as victoriously do love Beauty rather gently draws VVild Desires to Reasons Laws Beauty never tempteth men To Lasciviousness but when Careless Idleness hath â—…rought VVicked longings into thought Nor doth Youth or heat of Blood Make men prove what is not good Nor the strength of which they vaunt 'T is the strength and power they want And the baseness of the mind Makes their brint Desires inclin'd To persue those vain delights Which affect their Appetites I have Beautâ—…es to unfold That deserve a Pen of Gold Sweets that never dream'd of were Things unknown and such as â—…ar Never heard a Measure sound Since the Sun first run his round Speak I can yet think I more Words compar'd with thoughts are poore And I find had I bâ—…gun Such a strein it would be done VVhen we number all the Sands VVash't o e perjur'd Goodwins Lands â—…or of things I should indiâ—…e Which I know are infinite And besides it seems to me That your Fars nigh tireâ—… be I perceive the â—…ire that charmetâ—… And inspireth me scarce warmeth Your chil Hearts Nay sure were I Melted into Posie I should not a measure hit Though Apollo prompted it VVhich should able be to leave That in you which I conceive Now my VVords I therefore cease Go my mounting Thoughts in peace The SHEPHERD TO woe my noble Misâ—…ress I 〈◊〉 neither Rings Bracelets Jewels nor a Scarfe 〈◊〉 Feather No place of Office oâ—… Command I keep But this my little â—…lock of homely Sheep And in word the sum of all my Pelâ—… Is this I am the Mâ—…ster of my self When 〈◊〉 Birds with Musick strains The Spring bad wâ—…ll-com'd in And Flowers in the Woods and Plains To deck them did begin My Love and I on whom suspiâ—…ious Eyes Had set a mâ—…ny Spies To 〈◊〉 all we strove And seen of none we got alone Into a shady Grove With Hand in Hand alone we walk't And of each other eyed Of Love and 〈◊〉 past we talk't Which our poor Hearts had tryed Our Souls infus'd into each other were And what may be her care Did my more sorrow breed One mind we â—…ad One Faith we said And both in one agreed â—…er dainty Palm I gently prest And 〈◊〉 her Lips I plaid My Cheek upon her panting Breast And on her Neck I laid And yet we had no sence