of the Almighty Creator himself For it cannot be expected that God should or would help Man any more having created him like himself and also created him a new when there was possibility lest of Recovery But if Man becomes his own Creator and a Necromancer in the Hellish Operation a third Relief can never be And why Because God himself cannot work against the Truth or the right Order of Eternity He himself being the Prince of Order And he cannot deny himself and belye his own Nature Neither will he call back a Day that is past §. 3. God alloweth Time NOw now now is the time It may be possible to day to do a thing which cannot be done to morrow Yea the true Hour must be waited upon to do it Go not about a Business against the Hair Because to every thing and business there is Time and Judgment which Man oâ—t times neglecteth therefore his Misery is great upon him Lose not the Tyde of the Eternal Ocean which should carry the Soul to Paradise for it stays for none Now is the time to work with all thy might and to lay up for Heaven the end of thy Labour and Work For in the Grave whither thou goest it cannot be attained Tâ—o ' God promises Forgiveness to Repentants yet he doth not promise to morrow to repent in For many shall strive to enter in at the Gate of Heaven but when the day of Grace is past they shall not be able Whoever he be that sinneth out his Day or despiseth the last Day of his Visitation by Obstinacy slighteth the Holy Ghosts last Reproof rejâ—cts him out of his Company and becomes Reprobate A Man in a Christian Warfare may quarrel with his Reprover oft-times and be reconciled again considering that those Reproofs were for his Good But the Reprobate is past Reproof and hates to be Reformed He shall not be forgiven in this World nor in that which is to come No tho'he Esau-like doth seek to repent for his Repentance is too late And tho' he work at the Hour of Death with all his might what soever his hand sindeth to do towards his New Creation yet the Mystery of the false Nature prevails And it is folly to seek the Living among the Dead It is true God and his benign Powers or Influences wait for an Advantage against the Devils Temptations at all times And therefore the good Genius will not leave the very worst Sinner till the last gasp For according to the Right of the Deity the holy Angels claim the first sifting and searching of the Soul when Man is a dying As a Physitian when he seeth his Patient mortally sick yet he gives him some Cordials to ease him So God may lessen the Punishment and Damnation of one that hath sinned out his Day of Grace offered once to him and now repents heartily that he hath passed by the Gate of Mercy at such and such times which is now fresh in his Memory and is forry by late repentance But he can never enter in at Heavens Gate For the Door will be shut in its right time and â—arries for no Mans lingering And the Tyde of the Eternal Ocean will wait no Mans leasure §. 4. And Tallents SEranimis Vita est Câ—asina vive Hodie To Morrow's Life is too late Live to Day Feed on thy true daily Bread to Day or to Morrow thou wilt dye Eternally Post Mortem Aeternam nulla Voluptas Expect not therefore after thou hast eaten thy Morsel in wantonness to have it too when there is need of it to refresh thee in thy Journey Thus Men complain now-a-days of the hardness of the Times not considering how they spend in a Day many times in a Drunken Feast what might naturally supply them with sufficiency as to the maintenance of their Bodies in Health for a Month. This is abusing or rather a Fascination of Gods Blessings Therefore as One said In this World is the Place of Mercy in the Other of Justice and Judgment And The Eeginnings of Things are in our own Power but the End in God's And He that considers what is past may foresee what is to come One scoffingly said to one that lost his Watch or Horary Engine Time will away all the World cannot help it So may it be said to the Fool that lost his spiritual Instrument of discerning Time and Eternity O Man Provide Oyl and Treasures for Heaven before-hand Trimmed Lamps without Oyl are of no real Use Tho' one of thy Feet may be already in the Grave of Hell as being one that came when the Door of Mercy was shut and tho' thou may'st be an old and reprebate Sinner and yet wouldst now repent at the Twelfth Hour after thou hast been working for thy Master the Devil as being one of those that stood idle in the Market-place expecting Work from the Lord of the Vineyard tho' it be too late now Make thy self a Friend in time for old Friends and old Wine are best Thou wilt perhaps hope God will make thee his new Friend at the last Hour but that is too late For saith Christ It is not mine to give you to sit on my Right or Left Hand but to whom it is prepared of my Father according to the condition of the Covenant But whosoever comes to God in time God can in no wise cast out For such a one takes Heaven violently by Force and as one said overcomes God and claims Heaven as his Right as tho' Heaven were his true native Home and God his real Father as indeed he is Tho' it must be confest Mans Fall made Heaven to become a Free Gift §. 5. The Seed sown at Death SOme may object If Man be a small Incarnation wherein God was pleased to multiply himself Or if Man be God's Off-spring and Essence how can God pass Sentence upon his own Essence Answ Here lies the great Mystery The Work of Eternity is the World not yet made and yet ever made by Eternity viz. This World was made in six Days but the World for which this was made will scarce be finished in less than Six thousand Mystical Days or Years The Soul as to the stamp mold or eternal shape thereof will not be finished till the death of the Body Even then the Signature of the Soul's Spirit or else of its Worm will be charactered for Eternity Every wicked Soul is but an Embryo And the Divine Child or Pious Soul is now a forming in the Womb of the outward Body and not perfected in an holy Man till the fall of the Body Therefore whatsoever God doth it shall be for ever established by his Graver the Spirit on the Souls Beast-Plate Consider his Work For who can make straight that which he hath made crooked by the Law which altereth not And say not thou What is the cause that the former Days in the outward Life were better than these dark and gloomy Days nigh Deaths Door For thou dost not
HEAVEN The End of Man OR FINAL CAUSE OF THE SOUL's SPIRIT By WILLIAM WILLIAMS Teutonico-Philosopho-Theologus Juvenal Satyr VIII Summum crede nefas animam praeferre pudori viz. Virginis Pudicitiae Et propter vitam vivendi perdere CAVSAS Viz. Deum Efficientem Virginem Formalem Coelum Finalem Causam He that loveth his Life above the end of Life shall lose it LONDON Printed for Eliz. Whitlock in Amen-Corner near Stationers-Hall 1696. READER THou art here presented with a small Tract written in an Uncommon Stile The Author hath been much conversant in and a Studier of the Teutonick Philosophy His Notions which he hath here delivered though somewhat uncouth yet are they not to be rejected He hath express'd himself for the most part in a Metaphorical manner in which the Curious Readers are desired to receive them With this Request Not to permit the Non or Misunderstanding of the Rational Reader if not a little Elevated and more Divinely Enlightned then the unthinking World generally is be imputed as a fault to the Unintelligibleness of the Book it self It is not denied but that somewhat may be Objected against it but what then I know of no Systems of Divinity nor Philosophy exposed to Humane View but there may be Objections raised that cannot by the best Wits be easily if at all Answered It will likewise be expected from him that is so Captious and enviously Critical to set forth something in which will be no Contradiction nor Disconsonancy and then he may more reasonably find fault But as it is improbable nay utterly impossible to please all so the Author expects not to be disliked by all and if what he hath here publish'd please but the best or be profitable to any he hath his end who desires nothing more than the Manifestation of the Truths of God in Nature and Scripture whose aim and end is to be his Servant and every Mans Brother Dum Spiritus hos regit Artus Reader Thou mayst here perceive 1. What Mans Condition was 2. What it is 3. What it ought to be 4. What it ought not to be 5. What it may be if he accept 6. Or if he refuse 7. What it must be if persevere 8. Or if he fall from Grace 9. What it will be in the Bliss 10. Or in the Curse CHap. I. The Souls Antiquity S. 1. Lucifer's Noble Birth 2. Lucifer's Fall 3. His Captivity 4. The Souls Eternity 5. Man now a Subject of Time 6. The Souls Circle 7. Fatal Necessity of the Souls being 8. Gods Repentance 9. His Ballance allows the same event c. 10. All alike relieved by a poor wise Man Chap. II. The Souls Longing 1. Crying Give give 2. Seven-fold Craving 3. The Souls Importunity 4. He desires some real thing 5. It is no Whimsey 6. Atheists Objections Answered 7. By Humane Laws 8. By Religion and Dreams 9. By Loves Passion 10. By the Seven Properties Chap. III. The Souls Allegiance 1. There is a Divine Law 2. It altereth not 3. Yet it is inverted by Man 4. But it must be observed 5. To indulge the good Genius c. 6. It is no indifferent thing 7. Mans Portion from God 8. The Fool neglecteth it 9. And hateth his own flesh 10. No middle state Chap. IV. The Souls Rebellion 1. The Fools Appetite 2. Trust not in Vncertainties 3. The Lawâ—ivers Example 4. His Wisdom 5. Travall appointed to Man 6. Christs Sorrows 7. Mans Ignorance 8. And Mortality 9. Thantasie inverted 10. Soul and Body most sympathize Chap. V. The virgins Suit 1. Mans Meet Hâ—lp 2. Virgin Vertue 3. The Beginnings of Grace 4. The Excellency of Vertue 5. The Gospel of Peace 6. The Pleasantness of Vertue 7. Divine Contemplation 8. The Contentment of Vertue 9. The Acceptable Sacrifice 10. The Authority of Vertue Chap. VI. The Whores Suit 1. The Soul 's Backsliding 2. The Baits of Sin 3. Seven-fold Vice 4. The blind fall headlong 5. The Destruction of the Individuum 6. For spoiling the Souls sport 7. Not propagating the Species 8. Degrading the Soul 9. The Divine Reprover in the Conscience 10. Misery the end of Vice Chap. VII The Virgins Espousal 1. Reconcilement 2. Consecration of the Soul 3. Full Assurance 4. Perfect Liberty 5. Religious Vows 6. Pious Resolution 7. Seven-fold Vertue 8. Seven-fold Reward 9. Grace turned into Wantonness 10. By Double-Heartedness Chap. VIII The Virgins Farewel 1. Beware of falling from Grace 2. For there is no third Recovery 3. Vertue very Rare 4. Christs profered Service slighted 5. A seared Conscience 6. The Tallent given to another 7. The Souls Anguish and 8. Despair 9. Late Repentance 10. Hellish Blasphemy Chap. IX The Souls Rest 1. Where is this Rest 2. Not Gods fault if missed 3. God alloweth Time 4. And Tallents 5. The â—eed sown at Death 6. The Heavenly Feast stays for Man 7. Mans self-enjoyment Gods glory 8. Spoil not the End for the Means 9. Seven fold state in Eternity 10. Heaven Describ'd Chap. X. The Souls Transmigration 1. Christ is the Lawful King 2. His Right to reign in Man 3. False Judgment 4. Retaliation 5. The Souls Metamorphosis 6. Work in time 7. Before the Evil Days come 8. Before a second Apostacy 9. No Redemption out of Hell 10. The Conclusion HEAVEN The End of Man OR FINAL CAUSE OF The SOULS Spirit CHAP. I. The Souls Antiquity The PREFACE THe Words of the Eternal Preacher Son of God King of Heaven Vanity of Vanities saith the Great Prophet Vanity of Vanities All the Labour of Lucifer is Vanity And it is in vain to act against God it shall never prosper What profit hath Lucifer now of all the Labour in opposition to God which he hath taken under the Sun of his Eternity One Generation of Angels hath passed away and another humane off spring comes in their stead But the Kingdom and the Prize which is to be contended for abideth still §. 1. Lucifer's Noble Birth WHen Almighty God was pleased to multiply himself in Generating the holy Angels even the three Throne-Angels from whom again sprung many thousand Millions Lucifer's Dominion stood in the middle betwixt Michael and Vriel And he receiving and partaking of the brightness and beauty of the other two as by reflexive Rays was invested with a most transcâ—ndent Glory and Fairness But when he gazed and looked upon the most excellent Clarity and Beauty of the Son of God and also of his Pure and Blessâ—d Virgin making her self ready as a Bride for the reception of her Husband and when he perceived that this Virgin of God was the most beautiful of the Virgins he took a distaste against his own Virgin whom God had appointed for him as his chaste Consort and fell deeply in love with Gods Queen Virgin desiring to be like her or indeed brighter and fairer than she And was exceeâ—â—liâ—â—ly importunate to unite with and defile her in the Bed of Incest not being content to enjoy her pleasant Aspect and Serenity to
Lions they have broken and crushed my Boâ—es O somebody cloath me with the Robes of Panity and white â—innen of Sanctity to cover the Nakedness of my Lustful Affections and Longing Mind O Pity a poor Slave a Servant of Servants a condemned Person Redeem me from under the Captivity of Luciser and raise my drooping Life into the Heaven of Everlasting Safety and Undisturbed Quietness O give some Fewel to feed the Coals of my aspiring Love that it may blaze in a holy Flame of Divine Light §. 3. The Soul's Importunity TO these Demands the Soul Answers Trouble me not Get thee gone and come another time when I shall have convenient opportunity I will take thy condition into Consideration I will not be gone saith the Spirit Now is my time I will not be put off so Be gone saith the Serpentine Soul I have nothing for thee Go work and earn it where thou canst get it Whence comest thou O saith the Divine Spirit of the Soul I have been wandering and travailing upon the Mountains on thy Errand I have not been idle Think not that I am come to put a Trick upon thee as to beg of thee an Alms for the maintaining of my self in Idleness Go saith the Soul to thy vagabond Companions Thou art a Spy coming to see the Nakedness of the Land I am no Spy saith the Soul's Spirit I am in great necessity and that not for my own sake but for the sake of others Who is there in the House saith the Soul One of the Handmaids answers and saith What wilt thou have me to do to this Disturber of our Peace and Enjoyments Go saith the Soul and give him some of these Orts the Refuse of vain Pleasures When these are proffered to the Spirit he saith utterly refusing them Take them your selves I will not meddle with it I must have some true Food or none at all Nay saith the Soul if thou art so sawcy a Beggar and so wanton want thou shalt for me Sayest thou so saith the Divine Spirit Is it come to that Must I now be a Gleaner And yet would fain tasle and eat the best ripe Grapes O give me some of your Superfluities A little pittance of what you throw away to the Infernal Dogs would be greatly pâ—ized by me and rellish as a sweet Morsel O give me some No no saith the Soul go and get where thou canst Is it thus you requite me saith the Spirit It is by my Labour and Procurement that you enjoy all your Pleasures And I defire a part Either procure some for me or suffer me to go to fetch some my self or I will never leave complaining in thy Streets Lay therefore thy hand on thy heart and give some to this Beggar and I will be gone And I will never trouble vex nor worry thee any more I will be quiet and gone to my Place and Lot Thou shalt have quiet for me Give me my desire and I have done Thou shalt hear no more of my murmurs my tormenting and pricking of thy Conscience Get thee gone quickly saith the Serpent thou art a sturdy bold brazen-fac'd Beggar let me alone Nay saith the Soul's Spirit I will never stir I will not be gone I will never let thee alone until I have the Alms I seek I am so sturdy I will not be deny'd I am fully resolved I never will cease vexing of thee till I have my Desire Therefore I pray consider of it Take this Fellow faith the Soul to one of his Servants Bind him hand and foot strike the Conscience dumb we will not be controuled by it The Oppressed Spirit still Cries and Moans in the Gates of Mans City Cease saith the Soul What is all this Clamour for Let us have no more Noise Be packing thou impudent Bawler and disturb not our sweet sleep and quiet Rest our present Joys and Recreations I will not give over saith he if I bring my Blood upon thee I will never cease though you slay me I am so importunate and impudent that I will never stir a foot from this place till I have my Errand My words shall break thy Rest My Words shall be as Goads and Nails in thy side Clenched by the chief Architects and Masters of the Assemblies I will prick and vex thee in thy Conscience everlastingly until I have my deDesire But if thou grant me my Divine Object I will deal so fair that in token of gratuity I will give thee a Vantage of Temporal Joys added unto thee If first thou allowest me my desire do what thou wilt Enjoy Temporal Pleasures freely It shall not be imputed a Violation of Gods Law and the Righteousness thereof § 4. He Desireth some Real Thing BUt to what shall I compare this Cry in the Soul The Soul is like a Child that cannot speak even as a Lamb dumb before the Butcher his Voice is not heard in the Street of Mans City He is afflicted and grieved and yet opens not his Mouth I say The Soul's Spirit is like a poor afflicted sickly Child that can nothing but jabber a little The poor Child repines murmurs whines and grumbles and is still discontented Give him what you will yet still he hath the same tone Then the Mother or Nurse asks What dost thou lack my dear Child O that I knew thy want Come my sweet Child my poor sick Child we will make thee a well-relish'd Dish No no saith the Child in effect making Signs by the Aversion of his head Wilt thou have this sine Rattle to play with No. I will sing thee a sweet Lullaby No. Will nothing in this World we can procure or do for thee please thee My sweet Babe art very hard to please and humoursome All we can do for this Child is to no purpose O that some skilful Body would come and direct us For we are at our Wits end because of this Child it is past our Skill to humour it Am I so hard to please saith the Child if he could speak Yes saith the Nnrse thou knowest not thy own Mind Do I not saith the Child in his Mind I want none of those fine things you would put me off with I want no Lullaby I want Ease and Quietness I would fast some small time from those false Delights which was the cause of my Malady I want Ease O ease me of this pain and then I will be quiet and not before Therefore hereby All know very well what it is the Soul would have and what it seeks after that is Food Fewel and Satisfaction for its fiery longing Hunger Which if it hath it will be satisfied and not till then The fire longs for the Light If it burns in secret it is in pain and in anguish All things are full of Labour Man especially cannot utter his own Labour and travail of his Soul The Eye of the Mind is not satisfied with seeing Vanity Nor the Ear of the Spirit filled with hearing Childish
Images upon Tables and made Law to distinguish every Mans Propriety from another But those Laws being not able to Bridle them they at last invented there was a Just Eye in secret that observed every Unjust Action That so they might be afraid to steal or commit Fornication Answ That God made Man upright and that Man found out many Inventions part of which was the Languages now extant we acknowledge But withal we affirm That the first Language was a Natural Mental Speech Let such an Atheist read History For he shall find there is no History that shews the Manners of any People but it shews also or gives a hint of their Religion The Voice of every Animal likewise calling to the Lord of Nature when any sudden fear seizeth upon them proves a Superiour Power There was one told his Friend That when he was young he thought there was no Hell in the Conscience but now being old he began to doubt what if there be one Now seeing the Atheist pleads That as the Flame of an Extinguished Candle dissolves and loseth it self in the Circumambient Air even so the Taper of Life vanisheth into pure AEther and is no more when the Law of Union of Body and Soul is violated and broken Second Spira Answ Here some Atheist may perhaps acknowledge as Reason will force any one that hath common Sense that there is a First Mover Which is demonstrated in all things So many Fountains from one Trunk or Bole which is the Ocean So many Branches from one Root So many Members receiving a Radical Life from one Heart so many Stars receiving Light from one Fountain of Light the Sun But seeing he will not acknowledge that God will be so cruel to be the Cause of an Everlasting Hell to the Soul of Man I acknowledge the same thing Yet there is a Hell and that Eternally For if it were not so Man would have destroyed the whole Creation ere this time in which there is such an an excellent Order and sympathetical Harmony between Superiours and Inferiours between Bodies and their Spirits and rifled the Closet of him that sits Eternally upon the Fire the Root of every Being As God made all Visibies of Nothing or rather out of his own invisible Essence So thou O Chymical Atheist makest of the whole nothing § 8. By Religion and Dreams AGain The Atheist asserteth That Pride and Humility are but one thing only they differ a little in Circumstances For Pride looks upon all its desired Accomplishments to be behind i◠Humility expects its Perfections as being before it not yet attained And so Humility is a kind of Pride saying to it self Thou shalt be advanced to Honour some time or other Answ But let him know that right Honour is an Advancement of Love For in Heaven there is not the least defire of Revenge As may be seen in the Son of God himself than whom none is more Honourable yet He is that which helpeth and saveth Nature which is gone out of its Order and becomes a Servant of Servants stooping to Death for the sake of Mankind The Babe is greatest in Heaven But Honour that rigorously ruleth by Force is no Honour He is not long feared that is not always loved It is true God alone by his Power must keep up the Wall and Fence of the Gulf between the two Natures to keep them in Harmony which Harmony he himself is in the Abstract Or else the Fire of Hell would break in and destroy the being of the first Essence in the Love-World which was without beginning But the Atheist yet imagines that because he dreams of frightful things and the Idea's that he hath of them impress afflicting Resentments upon his Spirits as if they were real but when he awakes he saith all vanishes Second Spira Answ We will suppose a Man in a terrible Melancholick Dream and that the said man should Eternally remain in that Condition wherein the Soul is as really disturbed frighted and put out of Harmony as if he had been awake That is The Fright that he is assaulted with is real to the Imagination of the Soul as may be perceived that it many times trembles and continues in a trembling posture after waking a long time Now you will say all vanishes and passeth into Silence when the Soul recovers it self by the outward Senses Answ But suppose it had no such recourse as to seiz upon the Body and wake it when it is so exceedingly affrighted to rid it self out of the supposed imminent Danger Suppose it were then in the Sleep of Death and the Body will not be waked where shall the Body seek shelter then The temporal Sleep being a true figure of Death even the first Death or sleep of the Body in the Grave And as the Soul is sensible of a real Joy or Sorrow in Dreams and Visions So also in Death why may not it feel the same Seeing the Soul by its creative Imagination frames either an Heaven or Hell to it self and is really sensible thereof without the use of the material Organs while the Body is incapable of Sense in sleep or which is all one dead to the Natural Functions of the External Sensoriums So that it is very clear and plain against all Atheistical Deniers of the Souls Immortality even an Eternal Testimony for Gods being and the Souls everlasting abode either in Life or in feeling Deaths Property called Pain or Hell that there is no material thing that can hurt or afflict the Soul either in Sleep or Death but only its own Imagination or Turba which the Worm of the Soul causeth Thus in Dreams the Passion wherewith the Soul is affected seems a Shadow of a Fancy after waking So the matter of this outward World seems and is indeed nothing more than a Shadow in respect of the two Real Substantial Eternal Worlds For when this World was made or rather New-modelled or formed yet there was no new matter under the Eternal Sun §. 9. By Love's Passion AGain The Atheist objecteth The Irrational Animals dream as well as Man And therefore the Phantacy that fancieth Images in sleep is Temporary Answ In the Creation of the World there was no new thing done but what was done in the Eternal Mystery before in the Nonage of Time And all Created Beings will eternally abide in the Figure and Shadow Yet in the Stilness For when we say Beasts have no immortal Souls it must be meant they enter back again or downwards into the Root of their First Constitution That is Though they are now out of their first Order yet the Breach thereof shall not be imputed to them because it was not their Fault but Mans and they sprung forth each according to his kind or Eternal Property in the Seed of their Souls of Life so they shall be manifest Eternally in the same But the Atheist objecteth still That the Conceit of the Soul is very deceitful and as unconstant as Proteus For
therefore the Time shall come that thou shalt call to me but I shall be married to another Who was thy Rival in the time when I would have consummated the Wedding with thee Be not entangled with one that will bring thy Soul to ruine and who is far inferiour to the Souls Nobility For there are an indefinite number of these gone out into the World to trapan Mankind Whereof there are variety of kinds but especially seven As sprung forth from the Mystical Mother of Harlots They Lust after the best richest greenest fairest strongest tallest wittiest soundest noblest and most durable Essences And they find too many humane Souls fit for their turn They perceive that the Souls of Men are Eternal and Excellent Fair Lovely and Lively Essences As being made after the Image and Similitude of the Divine Being Now every Created Being lusteth after something that is of a higher Nature than it self that in the Fruition thereof it self may be perfected §. 4. The Blind falling Headlong FOR every Creature groaneth and travelleth for its own Perfection But cannot attain it without the Assistance of some one above him Hence it is that this sevenfold Whorish Spirit is become an earnest Attractor and Enticer of the immortal Souls of Adam's off-spring And for to solemnize the Wedding-seast she furnishes her Table and presents Man with the delicate Dishes of Pleasure and false Joy viz. Counters for Gold But when she hath once got the Poor Soul within her Net and cropt off the Flower of the noble Affections of the Heart which the right Virgin should have had and so spoiled the Spirit of the Mind with a false Vizzard or Mark of Infection when Mans Body fall as a Leaf to the Grave and the Souls Wedding-day draws on and he is to be settled in one of the two Eternal States Then this false Whore crâ—eth Aha! Thou humane Soul thou art Eternal I am but Temporal and Mortal and thou dost partake of my Mortality Eternally to seek Death and yet never Die I had my Pleasure with thâ—e Go now into Eternity I indeed was only the cause of alluring of thee to Sin But how thou must answer for it thy self I am but for a time In the end I return to the Original Abyss of Nihility Now here ariseth a great Question seeing Mans fate is so dismâ—â— Whether hath his unlacky Soul sinned or his Parents that he is thus born Blind Answ No Soul is born stark Blind But if some one should be so born yet there is Veâ—tuâ— bestowed through the Merit of the perfect Sacrifice upon every Soul to open his blind Eyes if he do not wilfully neglect the means of washing them in the Pool to which he is sent But if he will not go where his Virgins great Champion and Physician doth seâ—d him then let him groap in his Blindness For there is no Man that hath Power over his Spirit and passionate Mind that loves a Harlot without the Assistance of the foresaid great Counsellour Prince of Peace in Mental Calmness Now these foresaid Whorish Jezebels have painted their Faces and adorned themselves with an Image of seeming Beauty like the Fruits of Sodom which when touched will fall into Ashes but no real Beauty They lay waâ— at the Head of every Humane Street Some are like Hartors that receive hire And some scorn hire like Marrons that commit Adultery and take Strangers to defile their Husbands Beds And are contrary to common Harlots in that they give Gifts to all Lovers that they may come to defile them §. 5. For Destruction of the Individuum FIrst the Thief or surveying Harlot that surveys the whole World comes and saith All this will I give thee if thou Marry me and be joyned to my Nature in the Bed of my Friendship under Ground There I will nourish thee and thou shalt have the Entrails of the Earth for thy Chest and Coffer But I do not promise thee to see Day-light for many a Year if ever But there like a Slave in the American Mines thou shalt see Gold and Silver enough and thou shalt sleep among the heaped Treasures But the Spirit of the Soul cryeth O this is not Happiness O who will release me out of this under-ground Prison If this were Felicity then my Purse would be better than my self A Horse is not esteemed by his Trappings nor a Man by his Rich Concubine The Womb of this Whore is a snare of Temptation Which catcheth in the Pit of Perdition She gapes like a Gulf for the Mind of Man And spreads like a Sea for his Soul She is beautified by the Hand of her Whorish Mother Who writes on her Face sweet Solace But O Son of Man Child of God legal Heir of the Kingdom of Heaven If thou hast Oxen do thou offer Oblations And if thou hast Sheep thou shalt Sacrifice to God And if thou hast Children thou shalt candidly Consecrate them With the Wife of thy Wedlock to the Lord That his Heavenly Blessings may be upon thee Which the World doth hold for a Curse And yet knows not the Curse on the earthly Blessings Nor how they are a Curse unto them Who strive for Content in much But when they have much are hungry Yea they thirst as the gaping Grave whose Womb consumes them that gape after her But if thou hast the Virgin be thou content For she will make thee to flourish as a fruitful Field Thy Gardens shall be garnished with Greens With the fashions and fragrancies of Flowers Having Hope thy Seed shall spring up And in Faith shalt thou fill thy Vessels If this Harlot cannot prevail then comes the Riotous Luxurious or Swinish Jezebel I see saith she thou art a quiet harmless Man Wilt thou therefore live in Joy Get thee Wine and strong Drink Drink until the Poyson thereof be enraged Quaff this noble Liquor in Bowls Strive to conquer thy Companions in the Valour of Bacchus's Souldiers Eat the Lambs out of the Flock and Calves out of the Stall And make thy Body as mine is a Sepulchre of Dead Carkasses Put far away the Evil Day Let not thy Conscience trouble thee nor Reproofs awaken thee So thou shalt be an easie-hearted Sot or Voluptuous Flog-like Epicure of whom much shall be made in the Swine-house until thou be fully fattened for the House of Slaughter Come therefore along with me to the Banquetting house And we will cast away Care and remove that Melancholick Fit with a cherupping Glass We will treat thee with variety of Dishes dressâ—d after a new Fashion with poinant Sawces We will rant it and make merry over the Witness of God in the Conscience For this Solace is better than Gold or Silver Spend it away prodigally upon thy Lusts and gratifie thy Luxurious Palate And we will anticipate Prayer in the Morning with the Incense of our burning Lusts as preferring Sacrifice before Devotion Oh but in the midst of my Mirth my Heart is sad saith the Souls
Wisdom in the Grave of Eternal Death whither thou goest if thou break her Law Neither can any one help thee out of that Grave for out of the Eternal Hell there is no Redemption Nay if Angels and Saints did all joyn their Skill and Device and Wisdom together they can afford thee no help from thence Besides if thou do'st not now use all thy Skill and do thy best endeavour to forsake Vice and Sin the form of this Jezabel in the Abstract and to do good with all thy might and love God or Vertue which is God and the fair Virgin in the Abstract with all thy strength and Soul thou wilt never have space granted thee to mend thy work in the succeeding World or to rectifie and make straight that which is made crooked in this World or to fill up the measure or number or weight in Gods Ballance For that which is wâ—nting here cannot be numbred hereafter And two cannot be substracted out of one For by Slothfulness the Building decayeth and through Idleness of the Hands in this World the House of the humane World will drop thorow and be swallowed in the Abyss And while I was passing by the Soulish Field of the Sluggard I looked and behold it was all grown over with Thorns It became a Wilderness wherein the Owner was intangled and knew not which way to turn to find Ease and Refreshment I went by the Vineyard of the lazy Labourer and Lo Nettles had covered the Face thereof And the Stone-Wall thereof was broken down Then I saw and considered it well I looked upon it and set it forth for an Example that he that sleepeth in the Summer shall starve in the Eternal Winter So shall his Poverty come as a fugitive Beggar who travaileth in the boundless Wilderness and his want as an armed Souldier in Lucisers Camp O Man repent in time §. 3. Vertue Rare TAke no heed to all Words or Affronts that are cast at thee lest thou hear the Servile Handmaid or else the Whorish Woman curse her legal Mistress For oft times also thine own Conscience knows that thou thy self hast cursed thy Rivals All this saith the Great Prophet have I proved by Philosophy I said I will be wise But Wisdom is not easily attainable For that which is far off and exceeding deep who can find it out without heavenly Skill in Theosophy And by Mans Churlishness the Virgin oft removes far from him I applied my heart to know and to search and to seek out by Wisdom the reason of things and the deep Cause of Causes and the Wickedness of Folly even of Foolishness and Madness And I find more bitter than Death the Woman whose false Heart is a Snare and whose Fingers are Nets and Bands to bind the humane Soul Whoso pleaseth God and loves the Virgin shall escape from her but the Sinner against Gods Law of Obedience shall be caught in her trap as a Woodcock in a Snare or Fishes in an evil Net Behold this have I found saith the Preacher of Truth Counting one by one to find out the Account by Mathematical Calculation Which yet my Mind seeketh but I find not clearly One humane Soul among a thousand have I found but scarce a Virgin can be found now a days among a Thousand Handmaids and false Women for the Earth being stained with humane Blood hath forced the Divine Spouses of Mankind to disappear and enter into their own Principle The way that leads to the Whores lodging is broad Yea even the blind finds it without a Guide And the path of Vertue is narrow yet it is easie and straight to him whose Eyes are in his Head But when the Virgin is lost as the Epigrammist said so may the Soul say to the Virgin thou hast given me a Looking-glass as a token of thy Love wherein I may see my own shape and if I had not been a Fool might have learnt by it to know my own self I had rather thou wouldest now send me one wherein I might see thee and the Signs of thy Favour and Acceptance and thy most beautiful Aspect once more attracting my longing Mind But it is too late I may indeed see my own ugâ—y Form infected by the Whore of false Lust The Fire of this Harlot is like the Fire of Hell which burns another but gives no Light whereby her Lover may find her §. 4. Christs proffered Service slighted FOR three things the Earth is disquieted And for four which it cannot bear For a Servant the Worm of the Soul when he reigneth over the noble Mind And a Fool the false Affection or Delight when he is filled with Meat which is not the true Food of the Soul and so cannot relish Food by a longing hunger which is the best Sawce For an Odious Strumpet when she is married to her Superiour the Soul And for the Virgins Hand-maid who is Heir to her Mistress But Virgin-Vertue cries to the Spirit of Man Oh canst thou be cruel Canst thou be so hard-hearted Wilt thou now forsake and dispise me after all thy pretended kindnesses Must I now be a Bond maid to thy Concubines who was born a Princess Thou hast not brought me any Gifts thou hast not sent me any tokens I have not caused thee to serve and wait upon me with an Offering of thy devoted Soul nor wearied thee with the Sacrifices of thy vowed self Neither hast thou honoured me with the Incense of thy promised Service But thou hast made me to serve with thy Sins Thou hast wearied me waiting upon thee in thy Debauchery And the Jewels I gave thee thou hast bestowed upon Harlots Many take occasion to blame the Virgin for a small seeming Offence when they wink at this Jezebels Impudence yea though the sincere Virgin do but whisper a Word to one of her Companions it must be judged to be Treason If thou wouldst be wise and retain thy Jewels not bestowing them upon thy unworthy Harlot thou shouldest soon see how she would pack away to her own Companions Now therefore see thy Folly at last thy entrusting of thy Jewels with her believe her not reject her fair Promises for she waites to deceive and intrap thee §. 5. A seared Conscience THen bethought her self when the valedictory parting Kiss was given her O this Wedding Song is become a Threnetick Song When the Virgin fair-Vertue perceives the Soul continues obstinate and will not commiserate her woful Condition whereunto she hath plunged her self for his sake by letting her Affections of true Love after him he being unworthy thereof and slighting her kindness then she goes into a solitary Wilderness to bewail her doleful fate And now saith she I have piped unto thee but thou hast not danced I have Sung an Elegiack farewel to thee but thou hast not sympathized with my Griefs And it grieves her to think how she hath been trampled upon and causlesly kicked out of his Society though she wished him well and did
now I repent from the bottom of my heart O be favourable to me and shew me some kindness remit that rigour which thou threatnest me with now at my last gasp where with I will pray Heaven to requite thee Keep thy thanks to feed thy hellish Brood saith the pure Mind This is but to gain the time because thou seest the thing I longed for is gone from me Thouhast prepared lying and corrupt Words to speak beforeme till the time be changed therefore there is but one Decree Either procure to me my dear Virgin and wash thy Blackmore's Skin white or thou shalt be utterly destroyed and thy House shall be made a Dunghil §. 10. The Soul 's Hellish Blasphemy BUt saith the Soul O be not so cruel and rigid She is unattainable she is taken into thy Rivals Favour It is impossible to substract a greater number from a lesser that I cannot do Only remit the penalty of this severe Law Nay saith the Noble Mind I must proclaim an Eternal War against thee For as thou hadst not Power over the false Spirit to retain the Spirit of thy Affections so neither hast thou power in the day of Eternal Death neither hath any one the Power to retain the Virgin when she is gone into her place and quite rejected And therefore I say There is no discharge in this War no redeeming of thee from the Fury of the bloody Souldiers and avenging Officers who will now cast thee into Prison Neither shall wickedness deliver them that have been all their time given to it Therefore O humane Soul think not that thou shalt escape and that the Spirit of the humane Soul shall die for the rest of the humane Commonwealth and come under the Lash for the loss of his dear Virgin for tho' thou shouldst give all the Substance of thine House and all that thou art worth to be reconciled to her it cannot be when the day of Grace is sinned out and that this Divine Essence shall suffer for thee No no this Divine Essence shall remain as an Image in a Looking-glass and thou shalt endure the Pain as being condemned by this said Essence who will arise again out of the Grave which thou hast digged for him and condemn thee as being thy Eternal Judge And here is seen what part suffers for where the sore is there will be the Hand And here begins the great and Hellish Blasphemy of a Soul in the real Tophet the Soul will gnaw his Tongue for pain and vexation and Revenge against the Spirit of the Soul as if he were in sault whereas himself was the cause of Bringing this tormenting Wo upon himself And now the dumb guilty Soul may be long at the Gate of the deaf Spirit who will not hear his Cries because he himself was lately as the deaf Adder who would nor hearken to the Charms of the Spirit charming never so wisely And struck his Conscience oft-times as dumb as a Sheep before the Shearer Yea the Soul will rave and rage as if he would tear the Deity it self in pieces And when a poysoned Arrow does light upon his Flesh he knowing not whence it comes he will receive the Blood into his hands flushing out and throw it up to the Abyss crying out O Almighty Power thou hast conquered me and so blaspheming dies the Eternal Death CHAP. IX The Souls Rest §. 1. Where is this Rest IF the Soul do but attain the End of his Journey which was appointed as the true final Cause of his Travail and Labour by the Creator then he becomes happy and not before The Sleep and Rest of the Labouring Soul is sweet whether he sleep little or much but the bundame of the covetous Rich and conceited Soul who conceits he needeth nothing as being not beholden to God will not suffer him to sleep and to take a quiet Nap of sweet Repose But where is this Rest to be found There 's the Question The Elements say It is not in us The Depth saith It is not in me Hell and Death say We have heard the Faâ—e thereof with our Ears There is a Path which the sâ—â—tillest Fowl knows not and which the quick sighted Vultures Eye hath not seen Nay let Man search and grope into every Corner and Cranny of the whole Creation yet he shall never find Rest for his Soul until he come and return to Virgin Vertue Gods fair Daughter his appointed and predestinated Spouse As the Stars and Astral Powers bear sway over Mortals so also the Minds of Men have a reflexive Influence upon the Starry Natures For Evil Minds by Sympathy or Simile attract the Evil Influences which infect the Air and so alight upon the first Authors Even as a Not oft-time generateâ—h within it self that which destroyeth it namely the Worm of an evil Influence In like manner also vertuous and holy Souls attract the good Influences of the Astral Properties by Sympathy Now who knoweth the Spirit of a Man that goeth upwards to his own natural Heaven and attracts the good and sweet Influences thereof For God with a lofty Mind did Man indue And bid him Heavens transcendent Glory view As being his Natural Scope and right Home But if any humane Soul approve not of this Form choosing a prone or downward Look and to be leaded with the guilt of an evil or guilty Conscience he shall sink down into the Abyss §. 2. Not God's Fault if missed THo' God commands the Soul to choose Life and Eternal Joy and let every Bird delight in his own Note which th Creator hath inspired into him to praise the Inspirer yet most Men choose Death and let them thank themselves But now Heaven is the appointed Home of Mans Soul And if the Soul miss to find his home there 's his Hell and there 's the Inverting of the Mind of God or frustrating of the Intent of the Almighty which makes the Wo and the Hell But some may say Hell was also appointed to some Men as Heaven was predestinated to others Answ Yes Hell was conditionally appointed to Adam and all his Posterity upon their slighting of Heaven But Heaven was Mans native Place or Home And thither he must return if the Causes of Man co-work and suit together in their genuine coherence And to say that Hell was the sinal Cause of some Mens Creation is absolute Blasphemy But as the younger Brother said in the Epigram Sum pauper non culpa mea c. It was not my Fault that I am poor but the Fault of my Parents who have not begotten me before my Elder Brother who had the Inheritance This is the case of the Fool that lays the Fault upon the Almighty Father of Mankind As it was affirmed by the old Heathen Polytheists that one Idol-God or Power could not undo what another did So it is true in this sense That whatsoever is made Crooked by the hellish Power can never be made Straight again no not by the Power
enquire wisely concerning this And the Day of Death if the Soul be perfected in its formation is better than the Day of the false Birth Dicique beatus ante Obitum nâ—mâ— supremaque funera debet No Man before Death should be accounted happy This World is a wide Prison and every Day is Execution Day §. 6. The Heavenly Feast stays for us THe Apostate Soul is like the Viper dying at the parturition of her young ones But the Right Soul is perfected at the Death of the Body Being formed a perfect Divine Man whose Form is the Image of the Deity Even then is the Marriage and full fruition of the Virgin of God who is to be cloathed in fine Linnen clean and white the Purity and Righteousness of a holy Soul as being her Delight and Ornament And therefore O Man be sure thou be related by Affinity to the Great Messias whose Bride will shortly make her self ready in the presence of God and the holy Angels Blessed art thou that shalt be called to the Wedding Supper of the Lamb-like Prince of Innocency These Sayings are Faithful and Real Not a Scene of an Imaginary Phantasie God would have all to be saved The Devil none And so neither of them is a Respecter of Persons The Reprobate wrongs himself yet seems to do the wrathful Powers a kindness Yet his kindness is no kindness He is like one that throws Brine into the Sea For Hell is never satisfied Come therefore O Man to Heaven and there thou shalt be welcome If thou art fairer than another he shall not envy but rejoyce at thy Beauty God himself desires thy company for there is a Superfluity of Dainties at his Feast The Profit of the Holy Earth is for all The King himself is served by the Fruits of Eden's Field But if we speak properly we must acknowledge God hath no loss by a Reprobate Soul seeing he is Perfection it self But the loss is thy own Thou hast not cheated the Virgin for she hath another appointed her upon thy Refusal But thou hast fooled deceived and put a Cheat upon thy â—elf and art fallen into the Snare which thou hast prepared for another And it is an ill Bird that defiles her own Nest They use to say of a Dâ—unkard or some such luxurious Fellow He doth no Hurt to any but what he doth to himself I pray who can trust such a 〈…〉 a harmless Man He is the greatest Cheat of 〈◊〉 who cheats himself Seeking to undermine God and his Virgin To be fore such a one if he finds but opportunity will prove false to his Neighbour also and to the whole Creation I love thee as my own Soul said a fat luxurious Man to his Sweetheart Then you love me not as your Body said she or you love me not at all For I see you love not your self because you repent not of your sins §. 7. Mans Self-Enjoyment Gods primary Glory THus many a Soul thinks to advance himself by a vain expectation of the Death of God Christ and the Soul's Spirit whose Officer is like to torment him in a Fiery Lâ—ke There was a rich thriving Man that had a Servant who thrived not at all but was very Unfortunate in outward things The Master indeed pitied him because he proved honest in his place and perhaps there was a vigilant Eye over him that he could not cheat his Master But his Master payed him the Arrears of his Wages and turned him away from his Service saying While you thrive not your self you cannot be profitable to another and therefore you are no servant for me and so God â—less you This is the Case between God the Master of the great humane Family and us his Servants Therefore every Man for his own Soul chiefly and God for us all And so where nothing is to be had God loses his Right as it were Yet he is accidentally glorisied by the Reprobate Heaven is the true End of Man or final Cause of the Soul And if the End be frustrated the whole Work is in vain It is the Glory of a King and the Ornament of a Kingdom that his Subjects are Populous and Valiant And Children are the Riches of a Parent So Man attaining the 〈…〉 his Generation becomes the Glory of God aâ—â— his Coelestial Kingdom But all is Vanity and a Frustration of the Right End whatever excludes and vexeth the pure Spirit of Soul and hinders him from reaching the scope of his Desire and Labour It might be judged that he that adventureth his best Jewel his precious Life in behalf of his Prince is a Magnanimous Man But as the Poet said Vivere pro patriâ dulcius esse puto So it is the case of the Soul And it is very clear For if the final Cause be marred or cut off the whole Action is vain As for instance A Man whose House is on fire and leaps into the Fire to save his Goods spoils the End And so doth a Thief that adventures his Life for the enjoyment of a sum of Money for he disesteems the End and undervalues it in comparison of the Meâ—ns to preserve and promote the said End The End of the Treasure stolen is to preserve Life If therefore he haâ—ards his Life in the attaining of it wheâ— it might he preserved without such hazard he is a Fool and a vain Fellow Just so is the Case of one that hazards his Soul in the attaining of some strange Lust or supposed Means of promoting the well-being of the Soul What is a House good for if the End which is Dwelling in it be frustrated 〈…〉 one that angleth with a Golden Hook and 〈…〉 own Flesh and rather than sleep in a whole 〈◊〉 â—â—igâ—atizeth his Soul §. 8. Spoil not the End for the Means ONe feared to go on a Message to the Grand Vizier saying He is so unconstant he may take my Head off upon no occasion given The Governour that sent him said I would he durst I will have a thousand of his Mens Heads off in lieu of it Yes but I question said the Embassador whether any of them will sit my Shoulders Thus may the Souls Spirit upbraid the Soul when sent by him upon desperate and unlawful hazarding of his Life Take another Example or Comparison A Dissolute Fellow under pretence of honouring his Prince and wishing well to his Patriots and Praying for the Health of his Friends Drinks large Healths as he calls them as in remembrance of his said Friends and to the Commemoration of their Prosperity And what is all this for but chiefly to gratifie his greedy Belly tub which like a sink receive these Health-resisting Bowls under pretence of Praying for the Health of another But let any impartial Man judge whether these impious pretended Salutations do add any thing to the Health or Happiness of him who is pretended to be the Subject of these flatteries Nay it is plain robbing of the King and his Honour and a
not in Time attend to the Crowing of Aurora's Bird. And the Daughters of Musick shall be brought low that they cannot hear the Voice of their chief Musician §. 8. Before a second Apostacy ALso when they shall be afraid of an high Precipice on the brink of the great Abyss or Depth of Depths And a panick fear shall seiz upon them in the way of their Wandring And the Almond-Tree of Fading Youth shall flourish in its last Leaves ready to fall And the Grashoppers singing which calls them to labour in the Harvest shall be a tedious Note And he that blows with the Bellows upon the Fire of Life shall spoil them by unstopping them or fit them for kindling the Eternal Fire of a false Passionate Love And Desire of Generation in the Virgins Love shall fail Because Man leaves this Country of his Pilgrimage and seeks to wander to his long home but cannot find it except in the Grave of Silence and Darkness And his Oil in his Lamp is wasted in his Virgins Hand which should shew him the way whither he should go And the Mourners the Virgin and his good Genius and the Spirit of the Soul go cloathed in black about the Streets of his little City And the Conscience rings a sad and doleful Passing Bell. Or â—ver the silver Cord be loosed from the Pitcher which should draw Water out of the Fountain of the holy Blood be cracked Which Pitcher tho' it went oft to the Well of Salvation yet comes home broken at last by Negligence Or the Wheel of the circular motion of the incorrupted Juice be discompacted by Retroversion at the Cistern of Living Water Or the Golden Candlestick of a Pyramid-Figure be broken Or the Sieve of Separation of the impure Recrements from the pure parts be crushed Or the Sink of the Hellish Fundament be stoppâ—d whereby the whore House becomes an Infectious Jakes Thâ—n shall this confused Chaos without form and void return to the Womb of the Earthly Mother as it was And the Spirit of the Soul shall return to God that gave it to receive a Commission to apprehend the Soul and the Soul shall go back to the Original Matrix of its own Worm Vanity of Eternal Vanities saith the Immortal Preacher All the Actions and Qualities and Passions in the dark World is Vanity and the real Scene of a false Phantasie in the insinite Abyss O Man beware of thy self This Abyss is the cause of thine own Being Be therefore advised O Man Of Searching the Original Books of Science falsely so called i. e. vain Philosophy of which there is no end And too much study therein is a weariness of the Soul §. 9. No Redemption out of Hell KNow this O Man if thou doubtest whether of the Two Ways thou oughtest to choose and thou perhaps lightest on the wrong and so comest to a bad Misfortune then thou wilt say I intended to go the other way once When thou art already come into the irrevocable Pit Now I say know thou therefore what was the cause of this Because thou by some evil Imagination a little before didst stop the Ear of the Spirit of the Soul which only is capable to hear the Voice of Fair Wisdom the Pure Virgin Tho' the Virgin did at that Instant direct thee aright at the Parting or Turning of the Two Ways yet thou hadst not an Ear to hear her who cried behind thee in the Wilderness This is the Way walk in it When thou shalt come to be hid from the presence of thy dear Relations and banished as a Vagabond from thy right Native Country this may be thy Note Ah Wretch that I am How am I become a Wanderer and Fugitive or Renegado Why can-cannot I find my dearly Beloved whom I long after Must this be my Eternal Work and Labour to long uncessaâ—tly after the end of my Journey and yet never find the true Joy of my Soul and Refreshment of my Spirit O Almighty Creator of us all canst thou not break forth to me tho' I cannot rush forward to thee For I know thou bearest no malice towards me It is a thing inferiour to the Nobility of thy Nature to bear a grudge to a Delinquent and that Eternally O must I continue for ever in this Labyâ—inth seeking my Beloved and nâ—ver eâ—joy the Fruit of my 〈◊〉 What prâ—sit is in my mâ—rtal Blood Those that go 〈◊〉 into the 〈…〉 cannot add to thy Praise The Answer from God wiâ—â— be Those that would come from thence 〈◊〉 cannot And they that wouâ—d go from hence thither cannot 〈◊〉 so as to â—etch out a Captive thence aâ—d redeem him This is thy woful Work and Wages to Eternity §. 10. Conclusion LEt us hear the Conclusion of the whole System Fear God Fear to break his Law Which Law is Three-fold in the Root and Seven-fold in the Branches viz. Love God above all And the Virgin as thy self as being thy own Flesh and Blood She it is whom God hath appointed to preserve thy Seven Properties in an Harmony of Joy which Joy thou art bound to be Eternally affected with For this is the Whole Duty of Man But feed not on the false Mandrake-Tree of the Hellish Jezebel's Property which is Pain opposing Pleasure by vertue of her Baneful Breath But if thou art one that meanest thinking thou mayst be able as a Self-conceited God to alter the Fundamental Constitution and Law of the Coelestial Realm by calling Good Evil and commanding Pain to be Pleasure or the contrary Thou must first begin thy self That is A King or Law-giver ought to prescribe the same Law to his Subjects which he himself is willing to keep As Gods Law is to promote the heavenly Joy so he himself doth so But if thou art minded to frame a tormenting Engine a self-invented Idol for others If thou desirest as a pecullar God to correct Gods work and make a new Repugnant Law that is Let the sighting Properties be thy right Food or let the Hellish Pain be promoted then thou must begin and do so thy self and so thou shalt become a God in the dark World and thou shalt sit in a Throne of Anguish as being inspired by a malignant Blast from Hell by the Whore's side in the Chamber of Contagious and Fiery Infection without end and all Creatures shall wonder at thy ever-abiding the Flame of Consumption never to be consumed and at thy Necromantick Fabrick never to be blown up by thy self-produced Powder-Plot For God will bring every Thought Word and Deed to Judgment to be weighed in the Ballance of his Sanctuary by the motion of the Seven Wheels and every secret thing must be tried in the Eternal Fire which discovers the inward Impurities that it may be known whether it be good or whether it be evil that is Whether the Good or Evil Property be predominant in moving the Souls Wheel Backward or Forward As Gods Law was in the Beginning So it is now and ever shall be World without End Amen FINIS