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 ââ¦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 ãâã Abiss and the anger of God and also the eaââ¦ly Liâ⦠depend wholly on God the ââ¦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 Spirââ¦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 ââ¦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 ââ¦y ââ¦eloved Children who are born in ââ¦od It ll it you it was not for nothing that ââ¦od breathed the outward Spirit viz. the outward Life into Adam's Nostrils for great daââ¦ger did attend this Image God knew how it went with Lucifer and also what the great eternal Magick could do yea Adam mââ¦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 hinââ¦er it so that the Soul cannot wholly inflame it self How the Soul departs from the Body at the Death of a Mââ¦n THe Soul departeth not out of the Mouth for it did not come in at the Mouth but ââ¦t only leaveth the earthly Life the Turba snatcheth away the earthly Life and then the Soul remaineth in it own Principle ââ¦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 mââ¦st go into its limit viz. into the wonders of that whââ¦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 liââ¦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 angââ¦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. ãâã 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 ââ¦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 apprââ¦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 limââ¦t near and afar off is all one it is as swift as a thought it is magical it ãâã in its Wonders they ââ¦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 vââ¦z through the anger of God and quite through Death into God's Essence it remaineth in its Wonders and
and he cometh for he hath the wonââ¦rs of God. For he passed through death and brought ãâã 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 ãâã 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 ãâã Principle but without it Also Moses his Body is passeâ⦠through Death ââ¦is unââ¦able Body which had the VVonders hath swallowed up that which was earthly in the Turba and yet not consumed it to ãâã but it also is in the ãâã and his Turba which killed the first-born in ãâã ãâã ãâã in the water slew them that ãâã the Calf and swallowed up Corah Dathaâ⦠and ãâã into the Earth continued in death For when he dyâ⦠his Spirit and Soul departed from the Turba and he ãâã mained in the VVonders in the Mistery and now he ãâã become a Lamb. But though the Body of Moses be d livered from ãâã 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 ãâã native Country and go into our home in another worlâ⦠in another Principle of another Property VVhen this outward dominion shall pass away ãâã the very place where the world now stands there ãâã 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 ãâã Night there is no Death any ââ¦ore also no ââ¦ear ãâã Sorrow no Sickness the Earth will be like a Christaline Sea and all the VVonders of the VVorld will be ãâã wholly perspicously and the Brightness of God shall ãâã 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 Aââ¦am would fall therefore Paradise sprung forth and budded only in one certain place to introduce and confirm Man therein whom albeit ââ¦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 ãâã 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 ââ¦ather ãâã 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 ââ¦orms viz. 1. Astringent 2. Bitter 3. Fire 4. Anguish ââ¦ire is a similitude of the Soul. The Soul is an essential ââ¦ire and the flash of Fire iâ⦠the life of it it resembleth a Globe or an Eye of Fireâ⦠The burning ââ¦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 ââ¦ire and goeth forth from the ââ¦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 ãâã we know that the Power is in the Light and not ãâã the ââ¦ire the fire only giveth ãâã 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 ââ¦dding and blossomings hath its original yet the fire ãâã the cause of it and the meekness is a cause of the Substantiality for the desire of Love in the Light ââ¦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 ââ¦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 ââ¦tain of the Love of God in the Majesty by puââ¦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 ãâã 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 wââ¦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 ãâã Soul then it becometh pregnant with it and keepeth it And then the Soul hath the image of a Beast in ãâã third Principle and that cannot be destroyed foreverâ⦠except the will of the soul return again out of the ãâã 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 ãâã in the growing of its Tree but after this Life
and Jupiter as also Mars by reason of their great Orb cirââ¦umference cannot do it because they stand so high above and far distant from the Sun. The other Planets are peculiar Bodies of their own which have a Corporeal Propriety of themselves and are not bound to any fixed place but only to their Circles Orb or Sphere wherein they run their Course but the Sun is not such a Body but is only a place or Locality kindled by the Light of God. Understand the place where the Sun is is such a place as you may chuse or suppose any where above the Earth And if God should kindle the Light by the Heat then the whole World would be such a meer Sun for the same Power where the Sun standeth is every where all over and before the time of Wrath it was every where all over the place of this World as light as the Sun is now buâ⦠not so intolerable For that Heat was not so great as in the Sun and therefore the Light also was very meek So that man should not dare to say that the Sun is an open Gate of the Lââ¦ght of God but is as the light in a man's Eye whereas also the place of the Eye belongs to the Body but the Light is distinct from the Body The Stars are ãâã Powers of the seven Spirits of God for when the ãâã of God was kindled by the Devil in this world then the ââ¦ole House of this world in Nature or the outermost Birth or Geniture was as it were benumed or chilled in Death from whence the Earth and Stones came to be The Stars are arisen or proceeded out of the kindled House of God's wrath for the whole House is ââ¦enumed in Death as the Earth is whence the Stars also subsist in Wrath and Love. Before the times of the created Heavens ââ¦he Stars and Elements and ãâã the creation of Angels there was no such Wraââ¦h of God no Death no Devil no Earth nor Stones neither any Stars but the Deiââ¦y generated it self very meekly and lovingly and formed ââ¦gured and framed it self in Ideas Shapes and Images which were incorporated ãâã to the qualifying or fountain Spirits in the generating Of the Earth c. THe Earth is come from the corrupt Saliter of the outermost Birth or Geniture For on the first Day God drove together or compacted the corrupt Saliter which came to be so in the kindling of ââ¦he Wrath. In this driving ãâã or compaction of the corrupt wrath Sââ¦liter was King Lucââ¦r also as an impotent Prinââ¦e together with ââ¦is Aââ¦ls driven into the hole of the WrathSaliter into that place where the outward half dead Comprehensibility is generated which is the place or space in upon above the Earth up to the nature Goddess the Moon So far reacheth their extent now ââ¦ill the last Day and then they will get a House in ãâã ãâã where the Earth now is and ãâã that is in the ãâã Birth in the Darkness and this will be called the ââ¦urning Hââ¦ll For Nature wâ⦠very ãâã and thin or transparent and all stood meerly in Power and was in a very pleasant hoâ⦠temper But as soon as ãâã Fight began in Nature with ãâã proud Devil Nature got a two-fold Source and the outer most Birth or Geniture in Nature was kindled in the wraâ⦠Fire which is called the Wrath of God or the Burning Helâ⦠But Now when this was done the Deep became clear anâ⦠with the hiddââ¦n or concealed Heaven thâ⦠Light was seperate from the Darkness and the Globe of the Earth in the greaâ⦠Wheel of Nature was roled or turned once about and thâ⦠pââ¦ssed the time of one Revolution or of one Day In the duration of the second Day began the sharp ãâã tion and the incomprehensible ãâã between the Wraââ¦h anâ⦠the Love or Light was made And so King Lucifer sirmly strongly or fast bolted up into the House of Darkness and waâ⦠reserved to the final Judgment And so also the Water of Life was separated from the Water of Death yet in that manner as that they hang to gether in this time of the World as Body and Soul and ãâã neither of them comprehend the other the Firmament is thââ¦ââ¦liff or gulf between Time and Eternity But that God calleth it Heaven and maketh a division of the Waters gives us to understand that Heaven is in the world and the world is not in Heaven the VVater above the Firmament is in Heaven and the VVater under the Firmament is the external material Water the palpable water is Death and the impalpable is the Life Moses saith God created Heaven and Earth and all Creatures in six days and rested on the seventh yet God needed no Rest for he hath wrought from Eternitâ⦠and he is a meer working Power and Virtue the understanding liââ¦th ââ¦idden in those Words could not ãâã ââ¦ve made all his Works in one day Neither can we properly say there was any Day before the Sun was for in the Deep there is but one day in all Therefore the meaning lieth hidden ãâã understandeth by each days workings the manifestation of the seven Properites for ãâã saith In the beginning God created Hâ⦠and ââ¦arth This visible World is sprung from the spiritual World and is only an Effluence of the seven Properties for it proceedeth out of the six working Properties but in the seventh that is in Paradise it is in rest and that ââ¦s the eternal Sabboth of Rest wherein the divine ââ¦ower and Virtue resteth for the seventh day was the ââ¦rue Paradise understand it spiritually That is the Tincture of the divine Power and Virtue ââ¦hich is a temperament this piââ¦rced through Properties and wrought in the seventh that is in the substance of all the other Now it may be asked Why did not God bolt up the Devil instantly and then he had not done so much Mischief Answer This was Gods purpose and that must stand which is he would re-edifie out the corrupted Nature of the Earth or build again to himself an angeââ¦ical Host or Army viz. a true Body which should subsist eternally in God It was not God's intention at all to let the Devil have the whole ââ¦arth for an eternal dwelling-House but only the death and fierceness of the Earth which the Devil had brought into it Now if he should have instantly left it to the Devil for an eternal dwelling House then out of that place a new Body could not have been built Now what Sin had that space place or room committed against God that it should stand in eternal shame Sure none and therefore that was unequal to be so Also the purpose of God was to make a curious excellent Host or Army out of the Earth and all manner of Images Ideas and ââ¦orms for in and upon that all should spring and generate themselves a new as we see in Minerals Oars Stones Trees Herbs and Grass and all manner of Beasts after a heavenly
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 ãâã the meer Soul is not coââ¦oreal but in its Tinââ¦ure a Body groweth whether it be a heavenly or a ââ¦ellish Body and yet is not a Body which can be comââ¦rehended outwardly but a virtual Body the divine ââ¦ody Christ's heavenly Body the heavenly ââ¦lesh which he giveth us to eat in his ââ¦estament But the outward Spirit it the Soul do not hinder it but let it in bringeth its Imagiââ¦tion into and spoilâ⦠it o that another strange ââ¦mage cometh to be in ãâã Spirit in the ââ¦incture accoââ¦ding to the contents ãâã Lââ¦st as the covetous come to be a Wolf the ââ¦ous a Dog the proud a Hoââ¦se Peacock or other ãâã also Toads Adders Serpents aââ¦d other Worms and creeping things Now ââ¦ods Spââ¦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 Sââ¦d in the Essence eagerly seeketh ââ¦he Life the Man 's in the VVomanâ⦠in Veââ¦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 Sââ¦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 ãâã 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 gââ¦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 ãâã or sowââ¦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 strââ¦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 ââ¦ather and Mother have their Souls cloathed with Christ's ââ¦lesh and divine ââ¦ssentiallity then it cannot be for Christ saith A good Tree cannot bring forââ¦h evil Fruit yet the Turba in time caâ⦠enter in with the Reason So also an evil Tree cannot bring sorth good ãâã 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 Chiââ¦d ââ¦t if it turn it may with thâ⦠Imagination eââ¦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 ââ¦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 ãâã ââ¦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 ãâã in it eternally The Soul is thus enlightned it is in this world and ââ¦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 ââ¦deth all the holy Ghost is the Life of all there is meer Joâ⦠there is no Sorrow there all is Goââ¦'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 aââ¦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 anââ¦ââ¦s ââ¦ful in the Mother's ââ¦omb Yet the Soul is not wholly forsaken of God so far as ââ¦he Father and Mother are ho est and in God for it cometh from the Soul of the ãâã and Mother And although a Child dye in the Mothers womb without Baptism yet it is baptized with the Spirit of the ââ¦ather and of the Mother viz. with the holy Ghost which dwelleth in them and the Turba is destroyed in Death for the Faith's part passeth through to God. But the matter is far otherwise with wicked Parents if the Child dye in the Mother's Womb the Soul of it falleth into the Turba and reacheth not od to Eternity it also knoweth nothing of him but it is a Life according to the Essence and Property of the Parents And yet it doth not
Essences which it wroââ¦ght here it beholdeth the Majesty of God and the Angels face to face The heavenly Body of the Soul is from the pure Element whence thâ⦠four Eleââ¦ts are brought forth and that giveth ââ¦lesh and the tincture giveth Blood But all in this world have not Christ's flesh in them hidden in the old Adam yea among very many not one but the regenerate who are departed from their own wââ¦ll into God's will in whom the noble Gram of Mustard-Seed is sown out of which a ââ¦ree is groââ¦n Most Souls depart from the Body ââ¦ithout Christ's body yet they hang as by a Thred and are at last in their ââ¦aith gotten into the will these Souls indeed are in the Image in the Spirit but not in the Flesh such as these wait for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the Voice of Christ. even that Image which Adam had in his Innocency But the earthly Body shall not touch it that must come before the Judgment in the Turba but after the ãâã of the Judgment the Turba shall swallow it up and the wonder of it shall only remain Understand these Souls that must wait till the last Day for their Bodies they remain with their Bod es in the still Rest till the last day without fââ¦ling any pain but in another Principle they have neither Darknâ⦠nor Majesty in the Earth but are at Rest without pain in the eternal still liberty without touching the Body Yet they see their wonders but they effect nothing in them for they expââ¦ct ââ¦od and are ãâã humility ââ¦or they are sunk down through Death and are in another VVorld yet there is a great space between them and the holy Souls that are in Christs Flesh and Blood but not a Principle they are in one and the same Principle But a Spirit without a Body hath not that might which the Spirit iâ⦠the Body hath thereââ¦ore they rest and are under the Alâ⦠of God when the last Day shall come forth and eat of the Bread of God and put on the divine Body as is mentioned in the Revelations of John. But the Souls of the Wicked have another place viz. in the most innermost which is ââ¦lso the most uttermost of all Darkness they dare not go up and down they remain meerly with the Body in their Substance yet not in this world neither do they touch the Earth It hath indeed power enough over the Earth it can open it without Substance and Preceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make Apparitions in the Syderial spirit as many appear again in the Austral spirit and seek Abstinence make many afraid with keeping a racket in Houses all which they do bâ⦠the Austral spirit till that it be consumed and then their Tricks lie in the Darkness and they expect the last Judgment Thus there is a difference of places where Souls are according to that wherein the Soul is entred if it be holy and degenerate then it hath a Body which expecteth only the wonders of the Body at the last Day for at the Day of Judgment all Souls good and bad shall every one receive their Sentence and Reward And you must know that the Souls of the Wicked have no ease before the Day of Judgment their best ease and joy is when they climb up in the Will in their Works which they did here and continually desire to do them more still it grieveth them that they did not afflict the Honest more then they did their Will is just so as it was here they are Spirits of Pride like the Devil a covetous devouring Spirit when but the least thought of the last Day entreth them then fear and horror stirreth in them they rather ãâã that thought alone and recreate themselves in Haughtiness This is a great Wonder that an Angel should become such a furious Devil And so the power of God's anger cometh to be manifest in God for God hath manifested himself according to both Eyes in Love and Anger and it is left free to man he may go into which of them he will God throweth none into Wrath the Soul casteth it self into it But you must know that the Wrath hath set its Throat ââ¦ide open and draweth mightily and desireth to devour all for it the Covââ¦sness and the Pride insulting over Humiliââ¦y Aââ¦d so also Love and Humility have opened ãâã Mouâ⦠and draw with all their Powers and would draw man into Love. into Heaven Now into which of these the Soul entreth in that it remaineth whether in Love or in Anger in that Tree it standeth and there is no delivââ¦nce in Eterââ¦y from thence VVhether menâ⦠VVishes do profit them any thing or no THe Prayer and Wish of the Righteous pierceth into Heââ¦ven and not into Hell. No good wish entreth into Hell but if the wicked leave behind him much Falshood and Deceit so that the hellish Torment is wished to him in ãâã Grave such wishes come to the wicked Soul those wishes come to pass with them for that Soul must swallow down ãâã Abominââ¦ions which it committed here and that is its Food which the Living send after it But it is altogether unfit and doth not becoââ¦e the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware lest they also reap that which they sow if they do not recall themselves and repent it will fall out no otherwise Furthermore we give you to understand according to our Gift that those Souls which as it were ãâã by a ãâã and but at last enter into Repentance and so compreâ⦠the Kingdom of Heaven as it were by a Thred so that ãâã and faith are mixt are in such a condition that a hearty Prayer and Wish redoundeth to their profit and ãâã into the poor captive Soul into its Source if it be ãâã with all earnestness For it is neither in Hell nor in Heaven but in the Gate in the middle Source of the Principle where Fire and Light sever themselves and is held by its Turba that alwâ⦠seeketh the Fire But then this small Twig which it hath conceived viz. the weak Faith deeply demerseth it self anââ¦ââ¦rnestly reacheth after the Mercy of God and yieldeth ãâã self patiently into the death of that sinking down and ãâã getteth out from the anguish and sinketh down from the paâ⦠into the meekness of Heaven And although many a Soul ââ¦is held a sufficient while ãâã the Anger cannot devour that small Faith but must at ãâã let it go But I leave it to him to try what this is who ãâã fully per ââ¦ereth in Sin till his end and then first desireth ãâã be saved and then the Pope forsooth must save him ãâã shall find it by ââ¦oful experience
or Incarnation of Jesus Christ is become a powerful Substance or Matter to us for for our sakes is God become Man that he might bring our Humanity out of Death into himself and redeem or release our Soul out of the Fire of God's anger And we now with good ground of truth say that the possibility of the New-birth is in all men else God were divided and not in one place as he is in another And herein we exactly know that man is drawn by the Fire and the Lightâ⦠to which he inclineth into that he falleth and yet he may in this Life-time rise aloft again Also we say that the true Temple wherein the holy Ghost preacheth is in the new birth The Spiriâ⦠also testifieth clearly that Angels and Men have one and the same Image for God hath made another Angel instead of expulsed Lucifer and his Legions out of the same place where Lucifer sate and out of which he was made which Angel was Adam But seeing he stood noâ⦠therefore God generated to himself a second Adam out of the first the same is called Jesus Christ. Also it is plain and clear enough that as Jesus ascended to Heaven so he will come again in the same Form at the last Day with a divine and glorified Body as a Prince of the holy Angels which shall be the men Angels Also we know the becoming Man or Incarnation of Christ to be natural as of all the Children of men the Lord gave himself to be under the Servant that the Servant might become living and is in like manner in nine Months become a perfect man and also continueth a true God become born into the world through that way and passage as all men are Had he not had a natural Soul then he had not in the Person had all the three Principles What should he then have committed into the Hands of his Father at that present when he dyed on the Cross Or what had suffered on the Cross if he had not been natural The earthly part which he took to himself out of his Mother Mary that is to or upon the divine Substance dyed away on the Cross. Thus was the Soul in the Substantiality of God and as ãâã victorious conquering Prince went into the Hell of Devils that is into God's Anger and quenched it with God's Love and Meeknesâ⦠of the divine Substantiality For the Love-Fire came into the Anger-Fire and drownâ⦠the Anger wherein the Devil would be God thus was the Devil taken capââ¦ive with the Darkness and lost his dominion The Spirit of Christ took the Devil captive and drove him out of the Fire of the Soul and cast him into Darkness and shut him up under darkness out from the Fire of the Soul and out from God's fire into the wrathful harshness and bitterness in Cold. Consider the first four Forms of Nature and you will understand what the Devil's Mansion is for before Christ came he kept the Soul captive in the Turba with the Fire and though he had not the Spirit of the Soul yet he had the Root of it in the Turba but then he was commanded to cease While the earthly man liveth the Soul is continually in hazard or danger for the Devil hath enmity with who continually casteth forth his streams with false and wicked Imaginations into the Stary and Elementary Spirit and reacheth or graspeth therewith after the Soul's fire and willeth continually to infect the same with earthly Devils longing and malady There must the noble Image defend it self against the Souls fire and there it costeth striving and fighting sor the Angels Garland there riseth up often in the old Adam anguish doubting and unbelief when the Devil sets upon the Soul. O thou Cross of Christ how heavy art thou often times how doth the Hèaven hide it self but so the noble Grain is sown when that is sprung up then it brings forth much fair Fruit in Patience Thus every little Sprout groweth in the Soul out of the divine Wisdom It must all press forth out of the Anguish-Chamber as a Sprout out of the Root of a Tree it is all generated in the Anguish If a man will have divine knowledge he must very many times go into the Aââ¦gitish-Chamber into the centre for every Sparkle of the divine Wiâ⦠Skill or Understanding out of God's wisdom must become generated out of the centre of Nature else it is not perminent or eternal Thus we must aell dye in Christ's Death if we will possess his Glory God and Man is become one Person one Christ one God one holy Trinity in the Humanity and also in like mannâ⦠every where so that when we see Christ we see the holy Trinity in one only Image He is not strange or tyrable to us but is our Love. Tincture he is with his Power the quickning of our Soulâ⦠our Life and our Souls delightful Habitation When we find him we find our Help or Salvation as in like manner Aââ¦am should have found him but he sufferâ⦠himself to be seduced and found at length a Woman Then said he She ãâã Flesh of my Flesh and Bone of my Boâ⦠and took her unto him for a Companion So when our Soul findeth him it saith That is my Virgin which I had lost in Adam when an earthly Woman came to be out of it I have now again found my Love-Virgin out of my Love I will never more let it go from me again O! it is a friendly qualifying or co-working Beauty Brightness Fruit Power Vââ¦rtue For in thè Wisdom the Fall was known e'er man became a Creature and that according to the ââ¦ire's property not according to the Light 's property but according to the first Principle And we say of Mary that before the time of the opening and message of the Angel she was such a Virgin ãâã Eve was when she went out of Paradise e'er Adam knew her Of Metals and of the Metaline Tincture and Philosâ⦠Stone THe Metals have the same ââ¦bstance condition ãâã birth or geniture as the Vegetabâ⦠upon ãâã Earth have in Earth in Stones and Metals there is ââ¦-fold Essence viz. one from the original of the fire dark World and ãâã of the original of the holy ligâ⦠World. All this was given man for his play he had ãâã knowledge of all Tinctures All was subject to him he ruled in Heaven and Earth and over all the Elements so also over all the Constellations But Metals are in themselves nothing else but a Water and Oyl which are held by the wrathful Properties viz. by the astringââ¦nt austeer desire that is by a saturnine martial fiery Property in the compaction of Sulpher and Mercury to be one Body or congealed bulk but if I whoily destroy this Body and severize each into its own Property then I clearly find therein the first Creation Gold Silver and precious Mettals are indeed out of the heavenly Magia thus inclosed and shut up by or with the
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 Holââ¦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 ãâã Salvation The Devil knoweth more then we but whâ⦠doth that a vail him For that I know much affordeth ãâã no Joy but that I love my Saviour Jesus and coââ¦tinually desire him that affordeth me Joy for the desiring is a receiving Let not the dear and worthy Christendom think ãâã now it doth seem as if she should go to wrack and ãâã that it is utterly undone no the Spirit of the Lord Hosts hath out of his Love planted a new Branch in ãâã human Property which shall root out the Thoââ¦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 appeââ¦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 Lââ¦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 whââ¦reupon the Soul-like fire and dark world became an exceeââ¦ing ââ¦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 ãâã Joy thou shalt enkindle the flames of Love with thâ⦠wrath and be a cause of the spring ââ¦n Paradise The dear Love ãâã and Meekness did suffer it self be scorned mocked ãâã upon and judged by the Anger ãâã is the Jews must execute the iustice of God for by ãâã self-action Sin was committed anâ⦠by man's self-action ãâã and sin must be blotted out Adam had introduced his ãâã into the Poyson of the outward Mercury even so must ãâã viz. the Love freely give up its Will also into the ãâã poysonful Mercury Adam did eat of the evil Tree ãâã must eat of God's anger and as it went inwardly in ãâã Spirit so likewise outwardly in the Flesh. Upon the mount of Olives the heavenly World in the ãâã did wrestle with the Anger in the human World viz. ãâã the self-hood so that the Person of Christ did sweat ãâã Sweat even there the one was dismayed at the other ãâã Love at the horrible Death whereinto it should and ãâã wholly yield and give in it self with the divine essentiality and be swallowed up by the Anger and the Anger ãâã dismayed at its Death in that it must lose its Might ãâã the Love. Hence the whole Person of Christ said Father if it ãâã possible let this Cup pass from me yet not as I ãâã but thy will be done The Love-world in Christ said ãâã 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 ãâã self and rage in the wrath of man for his disobedience ãâã as God said to Moses who stood in the Spirit of Christ ãâã a Type of Christ before God Let me alone that I may devour this disobedient People But the name ãâã which had incorporated it self in Paradise with the promise of the woman's Seed in the Aim of the human ãâã ãâã Covenant would not suffer him for the Humility of ãâã name Jesus hath always interposed against the wrath of ãâã Father against his Fires property that his Fire might ãâã enkindle the half poysonful Mercury in man save only ãâã some times when Israel walked wholly in the wrath and ââ¦isobedience as is to be seen by Corah Dathan and Abiââ¦am and by Elias Now from the tryal of the combat of the Love and Anger ââ¦gainst each other proceeded also the temptation of Christ ãâã was tryed in the temptation of which Property man would ãâã whether of the Father 's in the Fire or of the Son's ãâã the Light of Love here the whole Property of Christ's ââ¦erson was tempted the Devil said as he had also said unto ââ¦dam Eat of the Evil and Good Hast thou not Bread ââ¦hen make Bread of Stones Why dost thou hunger so ãâã in thy own property Then said the divine desire ãâã liveth not of Bread alone but of every VVord of God. When the Devil saw that in this he had no success that ââ¦he Humanity would not give way to depart out of the ãâã out of God's Will he carried the Humanity upon an ââ¦igh Mountain and shewed it all the Riches of the world ãâã whatsoever doth live and move in the express word all ââ¦he Dominions and Might in the outward Nature over which he calleth himself a Priââ¦ce but hath only the one part ââ¦n the wrath of Death in possââ¦ssion and said unto it unââ¦erstand to the human prââ¦perââ¦y If thou fallest down and worship me I will give thee all this Here it was tryed therefore said the Devil viz. the Arââ¦anist in God's anger unto Christ That he should fall down ââ¦nd worship him and then he would give him all Dominions Power and Glory he should and might do what he please
much too subtil to be beheld by us only the Thoughts behold him in the Spirit understand in the willing Spirit for the Will sendeth the Thoughâ⦠into God and God giveth himself into the Thoughts And then the Thoughts bring the Power of God to the Will and the Will receiveth them with joy but with trembling or quaking for it acknowledgeth it self unworthy seeing it proceedeth out of a rough Lodging viz. out of a wavering ââ¦ind and therefore it receiveth ââ¦he Power in the sinking down before God. Thus out of its triumph cometh a soft gentle Meekness to be that ãâã God's true Substance and it apprehendeth that ââ¦ery Substance And that conceived or apprehended Substanâ⦠is in the willing the heavenly Body and is called the true ãâã right Faith which the Will hath received in the Powâ⦠of God the same sinketh or demerseth it self into the mind and ãâã in the Fire of the Soul. Thus the Image of God is entire or total and God seeth or ãâã himself in such a similitude And so now Faith is not an historical Knowledge for men ãâã make Articles of it and to depend only on them and to ãâã his Mind into the works of his Reason True Faith ãâã the Might of God one Spirit with God for the holy Spirit moveth in the Spirit of Faith. We would have the Reader that loveth God faithfully warned from our Gifts and deep Knowledge and we have very earnestly and faithfully presented you the ââ¦ay of the Truth and of the Light and we admonish you all Christianly to consider of it and to read it diligently it hath its Fruit in it self Hallalujah Amen THus Christian Reader have I in part according to my Gift answered the wish and desire of one of the Laborious and worthy Translators of Jacob ãâã Writings who speaking thereof saith It were well that all were brought into one and the rest laid aside for the multiplicity causeth Strife and wrong confused apprehensions by reason of the catching Conceits and Conjectures of Reason which is not able to disââ¦ern or look into the centre and depth of the Mystery so that Reason supposââ¦h many times it is contradictory whereas it is not all contradictory but fully agrees in one in the depth Yet know there is but a glimpse of the Mysteries in these Writings for a man cannot write them He that is found worthy of God to have the Light enkindled in his Soul he shaâ⦠see taste smell hear and feel unspeakable ââ¦hings concerning this knowledge He that this Author's works doth read A divine Light in 's Heart doth need Or else his Reason will but stray And grope for Light in the mid-day But none will him censure or scorn That is truly of Sophia born Wise Solomon saith Happy is the man that sindeth Wisdom and the man that getteth Understanding for the Merchandize of it is better then the Merchandize of Silver ãâã the Gain thereof than fine Gold c. A Treatise of the Four Complections and of the Causes of Fear and Sadness ãâã the Astonishment and Anguish ãâã about Spiritual things Also of the two Kingâ⦠or Qualities Written by Jacob Beheme 1621. ALl Sadness and Fear wherewith a man terrifies and amazeth himself is in his inward man from the Soul for the outward Spirit which hath its Original from the Stars and Elements is not in this sort troubled because he lives in his Mother which bore him but the poor Soul is with Adam entred into a forreign Harbour viz. into the Spirit of this World wherewith the beautiful Creature is vailâ⦠and captivated as in a darksom Prison Now the Spirit of this world hath four sorts of Lodgings wherein the ãâã Jewel is shut up ãâã these four there is but one ãâã manifest to one man as 't is with the four ãâã which every man hath in himself and is himââ¦lf the same beeing except his Soul which is not of that Essence though it lie as a Prisoner in it And of thâ⦠four Lodgings or Images one only hath the ãâã in his Life the ãâã of them are 1. Cholorick 2. ãâã 3. Phlegmatick 4. Melancholy The first viz. Cholâ⦠is of the ââ¦ire's property causes a stout Courage ãâã Anger swelling Pride Self-willedness ãâã of others This Image shines after the outward world in a ãâã light labours after the ãâã and will always be a Lord. Is the Soul's lifâ⦠ãâã ãâã with the Cholerick Complexiâ⦠then is it fiery furious ãâã and fretting ãâã to Fury and ãâã and if the Soul imagin therein then doth it yet more vehemenly kindle and enflame the Complexion the Soul it ââ¦lf being of a fiery Nature Then become these folloâ⦠Dispositions operative in such a man viz. Anger Pride an ambitââ¦ous Desire to bring all men in subjection under him he is an insulter over despiser of those that be in misery and a Tyrant over those that are in subjection to him he cares not though he dye in Anger except it come to pass that the Stars hinder which oft joyning themselves with the Complexion lay a barr in the way and hinder many things There is great danger in this Complexion if the Soul live according to the outward Imagination and the band is the harder stronger there being one fiery Essence linked to another The fierce Devil hath a powerful approach to this Complexion for the ââ¦ire's property is his Servant the Devil is also proud and envious so is this Complexion O! how hardly is the Soul freed if it be once throughly kindled and enflamed in this Property the Devil needâ⦠not assaut it with temptation it danceth willingly after his Pipe it is not easily sad because it hath a fiery light in ãâã Complexion and thinks alwayes that 't is the divine Light and its ways are holy and good but as long as the Soul goes no higher then the Complexion 't is a proud envious wrathful violent oppressing Will or Spirit The Soul desires in its Pomp to make a glorious show out of its fiery Complexion and in the height of its Pride and Arrogance will be reputed holy O thou Devil in an Angel's shape how dark art thou when the fiery glance of thy Complexion comes to be put out by Death Now here Observe The Soul eats spiritual Meat namely of the Spirit of the Image of the Complexions not altogether their Essence but magically it is the kindling of their Fire The Complexions in the Soul's fire became soulish or of a Soular property they are as ââ¦ood and Fire to each other understand by Wood the Complexion by Fire the Soul. Now the Fire must have fewel viz. either the outward Complexion or a divine Essentiality of God's Nature of one of these must it eat or dye but 't is not possible for it to perish seeing it is a desire and where there is a desiring there is also a beeing the desire makes a beeing to it self By this we understand whence ariseth such a differrence in the Wills and
four Complexions whereinto less Wickedness is introduced for it is always in combat against the Devil knowing him to be very near Neighbour for the Darkness is his Habitation Therefore doth he so willingly assault the Melancholy Soul striving always to keep it either in Darkness or else to throw her down Headlong from the Hope in God that it may dispair and make away it self For he knows well what the Soul can do if it once kindle God's light in it self for then it fires his Garison over his Head whereupon he remains in great Ignominy and his Deceit is made manifest There is no Complexion wherein the Devil's will with all his sly Suggestions lie more open to the clearest discovery if the Soul be once kindled in God's Light then in the Melancholy as they that in the storming his Fort have felt his onsets well know For they then in their enlightned Complexion see quickly what a shameless impure Harpy he is After that he desires not to come near the Soul except he finds it secure and returning to feast it self again in the house of Sin. then he comes as a fawning Spaniel so as the Soul knows him not strows Sugar upon its Viands holds forth to it nothing but shews of Friendliness and ââ¦iety till he can bring it back again out of God's Light into the Complexion that it feed upon its unwholsom sad-making nourishment O how cunningly doth he lay his Nets for the unwary Soul as a Fowler for the Birds oft he frights it in his Prayer especially in the Night-time when 't is dark injects his Imaginations into its that it thinks now God's wrath ââ¦eizes upon it and will throw it into Hell Then be makes semblance ââ¦o have power over the Soul as if it were his ââ¦hough indeed he hath not power to touch one Hair of the Head except it disappearingly yield it self over into its hands he dares neither spiritually take possession of it nor touch it only darts his Temptations into its Imagination through the Complexion For this is the reason why he so assaults this Soul viz. because the Complexion-chamber is dark for into the Light he cannot intrude his Imaginations 't is man's Sin must give him entrance but into this Complexion he finds an easie and most natural entrance it being of a nature so near that of his own most desired home because its dark desire produces Darkness in which fear is an Inhabitant by reason of the ââ¦ild Earth except in this respect he hath not one spark more of right to or dominion in this than the other Complexions He can accomplish in the Imagination than only to'aââ¦right the man and make ââ¦aint-hearted if the Soul through dispair do not give over it self to him then he induceth the man at last to make away himself for except the man first cast away himself he dare not lay Hands on him The Soul hath its free choice or will and if it with-stand the Devil and refuse consent however desââ¦rous he be yet hath he not so much power as to touch the outward sinful Body ãâã boasts himself indeed as if he had this power but he is ãâã Lyar for had he such power he would soon shew it but ââ¦tis not so Christ by his entrance into Death and Hell's ââ¦kest Dungeons set upon the Gate of Heaven for all Souls each one hath now a free entrance the Devil 's ââ¦rong Cords where with he fast bound the Soul in Adam is ââ¦roken assunder by the Cross. O how unwillingly does he hear ââ¦he Cross mentioned which seriously applyed in the work ââ¦f Mortification is his most deadly Pesââ¦ilence The Devil is ever objecting to the Melancholy man thââ¦ââ¦niousness of his Sins and thereupon seeks to perswade ââ¦im there 's no possibility of attaining God's grace favour Therefore that it only remains he disappearing stab drown ãâã hang himself or murther another so that he may gain ââ¦n approach to the Soul otherwise he neither dare nor can ââ¦ouch it He dare not force thee nor indeed hath he any power to ââ¦ouch the Soul during this Life For Christ hath unlockâ⦠the Door of Grace it now stands open wide to the poor Sinner ââ¦hile he lives upon the Earth this Door of Grace stands open ââ¦n the Soul. Christ hath in his Soul broke open the Iron-gate that was ist shut up in God's wrath Now all Souls have a communion and correspondance with this Soul they all come from ãâã and are altogether one Tree with many Branches his ââ¦reaking open of that Prison is from him gone forth upon all ââ¦ouls from Adam till the last men the Door of Grace stands open to them all God hath shut it up to none but those thâ⦠will needs exclude themselves The sign or work of his ingress into the Man-hood is manifest to all Souls the samâ⦠will be a witness over all ungodly men in the Judgment day which they have despised Though our Sins saith Esaias were as red as Blood yet stands the Door of Mercy still open for in the Sinneâ⦠conversion they shall be made as white as the snowy Wool. Therefore let no Soul think the measure of mine Iniquities is full God hath forgotten me I cannot be saved No iâ⦠cannot be so he hath engraven it in his Nail-pierced-handâ⦠it is a Sprig of the great Tree of all Souls and ãâã an invisible commerce and communion with all as the Branch with the Tree while it lives in this world so long as it is cloaââ¦ed with Flesh and Blood it remains yet in the Tree Of the Temptation arising from the Complexion and Influence of the Stars IF the inward anguish or terror of Soul be not accompanyâ⦠with a kind of outward terrifying astonishment thâ⦠is the Devil not there present but 't is the Souls amazement which is affrighted at the inward risings of the dark Abiss ãâã Principle of God's wrath in it It thinks ofâ⦠when the Melancholâ⦠Complexion is kindââ¦ed by some angry sower Influeâ⦠of the Stars that the Devil is there when indeed there iâ⦠no such matter When he comes 't is either with vehemâ⦠astonishing Terrors or in an Angels behaviour or rather iâ⦠a flattering posture like a fawning Hound All Temptation comes not from the Devil especially wiâ⦠Melancholy men but the most part of that afflicting Saââ¦ness comes from the Imagination of the Soul which beiâ⦠necessitated to dwell in dark Melancholy Habitations ãâã wonder if it be easily surprised with heavââ¦ess so as to ãâã God hath forgotten it and will have none of it For the Melancholy Complexion is dark and hath no ãâã of its own as the other Complexions have yet is not this Duâ⦠ness essential to the Soul but is only its ââ¦onesom Tabernâ⦠ââ¦uring its Pilgrimage here on Earth nor doth the Soul's Holiness and Righteousness consist at all in the Complexion ââ¦ut in the inward heavenly Principle where God ââ¦wells ââ¦or as St. Paul saith Our Conversation is in Heaven Now
and Adam made himself Earth and that he is ââ¦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 ãâã Earth Seeing it had seduced man so that he was become ââ¦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 ãâã 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 wââ¦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 ãâã maââ¦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 ãâã and diveth into him indeed but it knoweth not its own making this is only hidden to it and nothing else therefore ãâã 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 Forââ¦s of Nature all the ãâã ãâã lie in the Soul. All that God hath and caâ⦠do and thââ¦t God is in his Tââ¦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 leââ¦h iâ⦠is pleasing to God if its Will bâ⦠in the Love of God in humiliââ¦y and obedience Of the breathing in of the Soul and of its peculiar Fashion and ââ¦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⦠Pââ¦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 ãâã was also in the outward Image and yet knew not the outward Image ãâã indeââ¦d the Body hath no knowledge And in this two ââ¦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 Dââ¦y Aââ¦d the outward Spirit viz. the Air and the whole outward Principle with the Stars and Elements did cleavâ⦠to the inward and the outward Spirit breathed its Life in the same manner with the Soul through the Nostrils into the Heart into the outward Heart into the earthly Flesh which was not then so earthly The Source of the Wrath insinuated it self with the breathing in viz. with the original of the Soul so that the Soul could not remain God's Image unless it remained in Humility and Obedience and yielding its Will into God's Will or else it were very difficult for a Creature to rule such two Principles as the wrathful and the outward are the outward being also born out of the wrathful Therefore sure its Temptation was not only the biting of an Aple nor diâ⦠it continue only for some few Hours but
forty Dââ¦ys just so long as Christ was tempted in the Wilderness and that also by all the three Principles When a Twig groweth out of a Tree the form of it is like the Tree indeed it is not the Sââ¦k and the Root but yet it is like the Tree So also when a Mother bringeth forth a Child it is an Image of ââ¦er So we muââ¦t understand that the Soul is in the form of a rââ¦nd Globe according to the Eye of God through which the Cross goeth and which divideth it self in two pââ¦rts viz. ãâã tââ¦o Eyââ¦s standing Bââ¦ck to Back viz. a holy divinâ⦠Eye and a wrathful hellish Eye in the Fire tââ¦is it sââ¦ld shuâ⦠anâ⦠secretly reign therewith through the Anguish viz. through Death in the second Principle in Love. We mean the ãâã in the Fist Principle according to the original hath the form of an Eye and yet two-fold like a Heart wherein there is a Cââ¦ss And in the second Principle it is a Spirit and a whole Image as the outward mââ¦ââ¦s And in the third Pââ¦inciple it is a Glass of the whole VVorld all whatsoever is contained in Heaven and Earth every Propââ¦ty of every Creature lieth therein for that Glass is like the Firmament and Stars Of the Power and Ability of the Soul. WE know that what soever cometh out of the ãâã and is the ground of it sââ¦lf can ãâã it self ãâã things But though the Soul be a Twig out of the Tree ãâã now it is become a Creature and is its own it is an Imaâ⦠of the whole for when a Child is born then the Motheâ⦠and the Child are two VVe mean thus God's Spirit anâ⦠the Spirit of the Soul are two Persons each is free from ãâã other and yet both stand in the first beginning each hath ãâã own Will. The Soul originally is greatly powerful it can do much but its Power is only in that Principle wherein it is for the Devil cannot reign over God. The First Power of the VVill of the Soul is it frameth its own form in the Spirit also it can frame another Image in the Spirit out of the centre of Nature it can give another Form to the Body according to the outward Spirit for the inward is Lord of the outward it can change the outwarâ⦠into another Image but not durable For Adam's Soul having let in the Turba of this VVoââ¦ld that if the Turba see a strange Child it riseth up against it instantly and desiroyeth it it continueth to endure only so long as the inward Spirit can subdue and over-power the outward And this Form is called Negromancy a Transmutation where the inward over-powereth the outward for it is natural and we understand that when we shall be changed that change will be made thus by the same Turba which hath the first Fiat in it Secondly if the Spirit were an Angel the similitude of God yet the VVill can make it a proud Devil and also make a Devil an Angel if it sink it self into Death into Humility under the Cross and casâ⦠it self into the Spirit of God and so submit to his Government then it sinketh into Eternity out of the Source into the still nothing which is yet all Thirdly The Spirit of the Soul hath power to entâ⦠ââ¦other man into his Marrow and Bones viz. the Sulpher and to bring the Turba into him if he ââ¦se so far as every one is not armed with the ãâã of God but is found naked in the Spirit of this ââ¦rld as may be seen by Witches Fourthly It hath such power if it be the Child of ãâã that it can lead the Turba captive and can pour out upon the House of the Wicked as Elias did ãâã Fire and Moses before Pharaoh for it can throw own Mountains and break Rocks This you must understand to be so far as that thing capable of the Turba by awakening the Wrath then ãâã is possible but if not and that the Spirit of God be ãâã a thing then it cannot be for it would pour Water ââ¦pon the Turba of the Fire which would then be as it were dead and its power would lie in Derision And therefore Heaven is a middle between God and Hell viz. between Love and Anger and was created out of the midst of the Waters so that the Devil cannot rule with his Turba the VVater turneth his purpose into derision as the false Magick and blinded Inchantment are drowned in the VVater The Fifth Power of the VVill or Spirit of the Soul is that it may or can seek all VVonders that are in Nature viz. all Arts Languages Buildings Plantings Distraction Knowledge it can command the Starry Heaven as Joshua did when he commanded the Sun to stand still and Moses the Sea that it stood up also he commanded the Darkness and it came it can make an earthly Life as Moses made the Lice and Frogs also Serpents and other Wonders It hath Death in its Power so that it can overââ¦ower that if it ride in the Charriot of the Bride viz. the VVill of the holy Ghost it can bridse and overcome the Devil if its VVill be in God there is nothââ¦ng can be named that it cannot subdue The Souls power was so potent before the Vanity that it was not subject to any thing and so it is powerful if the understanding were not taken awaâ⦠from it it can by Magick alter all things whatsoever are in the world's Essence and introduce them into another Essence but the vanity in the outward Airs dominion hath brought a ãâã thereinto so that it doth not know it self it must in this Life time be itâ⦠own Enemy that it may learn to be humble and continue in the divine Harmony and not become a Deviâ⦠And so the Devââ¦l can do nothing to it for he is proud Spirit and would be above the VVonders ãâã God but an humility can bind him after this maâ⦠ner every man may escape the false Magician anâ⦠also the ãâã for no Poââ¦er can touch him iâ⦠whom God ãâã Whether the Soul be Corporeal or not Corporeal THe Tincture is the trââ¦e Body of the Soul for the Soul is ââ¦ire and the Tincture ariseth from the Fire and draweth it again into it self and allayeth it self therewith so that the wrathful Source is quenched and then the Tinctââ¦re subsisteth in meââ¦kness For the Soul hath no Essence nor Power in it self but the Fire and thus VVater proceedeth from the meââ¦kness of the Tincture The Fire is desirous and where there is a desiring of the original there is a finding of the original Thus the ââ¦ire findeth VVater in the Tincture and turneth it into Sulpher according to the Power of all the seven Spirits of Nature and this is a VVater of Life And so we see that the Blood is the House of the Soul but the Tincture is its Body The Soul only beside the Spirit is a Globe of Fire with an Eye of Fire and an Eye
In Popery much iugling ââ¦ath been invented about this in saying Mass for a Soul and that for Money only but ãâã hath been a great Cheat of the Pope of Babel for therâ⦠is earnestness required to wresile with the anger of God and overcome it Yet we confess and acknowledge readily that the Churcâ⦠of Christ hath great power to ransom such a Soul if ãâã fervency and earnestness it do it as it was done in the Primitive Church when they had holy People and holy Priests who performed their Ministry in real earnestness They indeed effected somewhat but not in such a way as the Pope boasteth of saying That he hath the Key and that he can let out a Soul with ãâã Blessing when he will if a man will give him Money This is a Lye. VVhether separated Souls take care of human matters FIrst those Souls which yet have not attained Heaven and so stick in the Source in the Principle in the Birth those have yet the human Essence wiââ¦h the Works in them they diligently search out ãâã ãâã of ãâã ãâã And therefore many of them come again with the ãâã ââ¦irit and wander up and down in their ââ¦ouses and places ãâã abode and ââ¦ar in a human Shape desire this and that ââ¦nd often times take care about their Wills or Tesiaments ââ¦nd also think to procure the blessing of the Saints that they ãâã rest and if their earthly Aââ¦airs do still stick in them ãâã take care many times also about theiâ⦠Children Friends This condition of theirs conââ¦ueth so long till they fall into their Rest and till their ãâã Spirits be consumed then all such doings cares and ãâã are at an end and they also have no more knowledge thereof but that they see them in the wonders in the Magick After this sort are once received into Grace they take no care purposely about human earthly Mââ¦rs but ãâã the ââ¦eavenly Matters which are brought to it by the Spirit of ãâã and rejoyceth in them But there is somewhat still behind which is this A living man hath such power that his is able with his Spirit to go inââ¦o Heaven to the seperated Souls and stir them up about some Question by a ãâã desire but it must be earnest it must be Faith that must break open a Principle And this we see in Samuel the Prâ⦠whom the King of ââ¦ael raised up that he might make his ãâã ãâã to him though it seem otherwise to some of whom we may well say ãâã they are blind and void of Knowledge ãâã they speak but their own scholastick Fables and ãâã ãâã about that they have no knowledge of in the Spirit And these are Babel Now secondly the other sort which sink into Death without a Body they are wholly in one and the same place of the Principle in which the first sort are which afterwards did sink down in themselves All these take no evil Affairs upon them wherein the Turba sticketh But when the honest Souls which are alive send them their Works with their Spirit and Will they rejoyce in ãâã ãâã are so aââ¦able that they appear to men aââ¦lly in ãâã and shew them good wayes and many times reveal ãâã ãâã lie in secret viz. in the Abâ⦠of the Soul. Thus know that no Soul separated from the Body ãâã into any wicked matter except it be a damned Soul which indeed entreth in magically and hath its joy therein ãâã teacheth most notorious vile Pranks in Dreams for it is ãâã servant of the Devil and whatsover a wicked man desireth that the devil readily helpeth him to for he can do it better by the Soul of a man then of himself for he is too crude and terrifieth the Magia so that the elementary Spirit ãâã astonished and awakneth the Body Also this you must know that all is done magically in thâ⦠Will without awakning of the Source No Soul ãâã with its Essââ¦nces of its own accord to please man unless man raise and disturb it himself There are many Villanies in Negromancy which caâ⦠many times vex and torment the Spirits of men but it ãâã do so to no Soul that is cloathed with Christ's essentiality for that Soul is free The third sort of seperated Souls which are in Abraham's bosom in Christ having the heavenly essentiality none ãâã stir except they will themselves as when they have a favour to a Soul that is like themselves also they take no earthly thing upon them except it make for the Glory of God and then they are restless to reveal something in a Magical way But then they let no Turba into them neither do they intercede with God for us but whatsoever cometh to them they rejoyce in it with the Angels for the Angels rejoyce at a Sinner that repenteth then much more the Souls Why should they pray to God for us it lieth not in their Prayer but in ãâã entring into God when he strongly turneth his Will to God then God's Spirit hââ¦lpeth him without Prayers Of the Resurrection and also of the end of Time. WHen the last Day shall begin to dawn then the Deity manifesteth it self once more and that is the third time in all Forms in Love and Anger and then all things together at once shall be plainly laid open in the sight of all Creatures Now here is the End of Time for then the beginning ãâã found the end and the end is then the beginning and ãâã again into that which it was from Eternity If we knew certainly the ãâã of the sixth Day wherein ãâã Creation was finished we could then set you down the ââ¦ear and Day we mean the last Day for it goeth not a Minuit further it hath its limit hid in the inward Circle Therefore know for certain that the Time is near for ãâã the sixth day Afternoon the Rest of the eternal Day began ââ¦nd therefore God instituted the Sabboth of the seventh Day for a Rest and an everlasting Remembrance And as the Rest began on the ãâã Day towards the Evening and the entrance to the manifestation of the Works of the Creation the end then taketh in the beginning again and the six Days stood thus in the Circle as a wonder so know that ye were created in Paradise and yet are gone out from it into the spirit of wrathfulness into Death which hath now wrought its Wonders in you these 5500 Years and upwards And now the End hath found the Beginning again and yo shall see also feel and find what Paradisâ⦠hath been even every one of them that shall be born in God. But the middle with the Wonders which were manifested in the time continueth forever more in the beginning and in the end as an eternal middle with its Wonders viz. with the Angels and Men and their Essences as also the figures of all Creatures all that hath been essential at any time the Earth with its Metals also Stones and all material Substances ãâã Trees
and Herbs All these stand in the Figure in the middle but quite void of such Essences and Life For no Beast cometh again but its Figure continueth in the Magia for it arose out of the eternal Glass so that now when the ãâã 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 ââ¦ire of anger for ââ¦ll both Heaven Earth and the ââ¦irmament shall be set on fire together and the Turba will ãâã up the earthly world in the ââ¦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 ââ¦ire will conââ¦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 ââ¦ire The Wicked also must go into the ââ¦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 ãâã 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 Dââ¦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 ââ¦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 ãâã Image For the first Body which God created and Christ ãâã 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 ãâã of God is with men For the noble Image was destroyed in Adam when ãâã Woman was taken out of him so that he retained ââ¦ly the ââ¦ture of the Fire and the woman had the ââ¦ture of the Spirit but now they return to them ââ¦holly again ââ¦or the woman shall receive the Tincture of the Fire ãâã that ââ¦he shall be as ãâã ââ¦as neither man nor woman but a Virgin full of Chastity without the memââ¦ers of man or woman And then they shall no more say Thou art my Husââ¦nd or thou art my Wiââ¦e but they are ãâã 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 meââ¦ly the Children of ãâã livââ¦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 ãâã 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 ãâã we shall have no knowledge more of our Parents Children or ââ¦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 ãâã 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 ââ¦hall have a Name according to our first name in the Language of Angels which here in this life we do ãâã understand in the language of Nature we understand ââ¦thing of it bââ¦t here we have no ââ¦gue to speaâ⦠it with Here ãâã The inward Ens of Christ which the Soââ¦ââ¦th on it for an heavenly Body out of Christs Spirâ⦠and out of his ãâã 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 Chââ¦ist by his Inââ¦tion is become Man in us When we are born a new ãâã the Water and of the Spirit then ãâã Christ's Spirit we are born a new of Christ's ââ¦esh and Blood we put on Christ. Christ becometh born in the converted Sinner and ââ¦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 ãâã ââ¦esh and Blood such Flesh as can pass through Wood and Stone they remaining whole still as Christ cââ¦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 ââ¦esh and Blood which our heavenly Hands shall touch and feel and take hold of also a visible Body as that is which ãâã hââ¦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 ãâã is in it as also Moses and Elias and yet he hath the Body of ãâã Turba in the Mistery and in the heavenly Mistery he hath the ãâã Body which ãâã capable of Paradise ãâã is not gone oââ¦t of this world he is entred ââ¦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 ãâã 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
of the original of Sin. Now if the free-will would approach to God with the Desire then it ââ¦ust depart out of its false something and ãâã it now doth so depart thââ¦n it is bare and impotent for ãâã is again in the first nothing ââ¦or if it would come to Goâ⦠then it must dye to its fââ¦lse self-hood and forsake it and ãâã it forsakes the same then it ãâã ãâã 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 ãâã form it self But when man will say man cannot turn ãâã Will towards that which is good viz. towards Grace ãâã is ãâã Grace indeed standeth in the Abiss of ãâã Creature in all wicked men and the Will need only stand still from ââ¦icked working and then it beginneth as to its self-will ãâã dive down into the Abiss For that which standeth ãâã ãâã ãâã ââ¦ill together with the ââ¦ernal One and becometh ãâã ãâã thereâ⦠Can the Will be obedient to a worldly Lord and Master and for that end stand still for which he would have him ââ¦erefore not also to God especially when the Ability is as ââ¦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 striââ¦e hath an end and ââ¦ath no more source of Torment as we may understand in ââ¦rrational Creatures For it is the Source and Torment of all the damned that ââ¦re wishing and woulding viz. they would that which is ââ¦lf and in their woulding they generate Ideas Species and Formations viz. contrary Wills and Desires the Will being ãâã strife so that one thing is manifested in multiplicity whereââ¦n it is at enmity with it self but when it is one with the ââ¦ternal One then can no enmity be therein Therefore it is man's last proof or tryal when he standeth ââ¦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 ãâã substance a similitude of or according to God then ãâã created him out of the Mother of all things or Substances ââ¦nd all the three Worlds his Body he created out of the outward and also the inward Substantiality viz. out of the ââ¦arthly and heavenly and inbreathed into him through his ââ¦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 ãâã distinguished into three Principles or three Worlds ãâã first according to the dark world according to the first Principle according to which God calleth himself an angry ââ¦ealous or jealous God and a consuming Fire which is the ââ¦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 ãâã make an earthly Beast of him and also make no Angel of ãâã earthly part he hath the inward Spirit out of the first Principle but he should not rule therewith also not with the oââ¦ward but give up himself to the holy Spirit in the secâ⦠Principle and in the outward Life be as a Child in the Aââ¦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 ãâã at ââ¦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 ãâã the Father's property of the Word of God turneth back agâ⦠and looks about after iââ¦sâ⦠Pearl viz. after the ãâã 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 ãâã unknown and not understood by it This great unquââ¦eness ariseth in the Soul that it ãâã goeth into Repentance when iâ⦠seeth that it hath lââ¦t iââ¦s ãâã neither may nor shall nor can it any other way ãâã ãâã first Pearl which iâ⦠had and come ââ¦o divine Sâ⦠ãâã unless it turn with its Fires Might wholly again into ãâã ground of the incorporated Grace and give it self up thereâ⦠We necessarily find it clear that there is yet another Suââ¦stance iâ⦠ow Flesh which ãâã ãâã and ãâã ãâã that which yet now is ãâã being then itâ⦠ãâã ãâã after that which ãâã is ãâã therefore ãâã ãâã ãâã have been so in the beginning of its Beeing and ãâã ãâã 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
kindling They are another thing then Earth man loveth that well and ãâã it for his Maintenance but he knoweth not its ground and original it is not in vain loved by the Mind it hath a high original if we would consider of it But we are justly silent of it here seeing man without that loveth it too much and thereby withdraweth himself from the Spirit of God One should not love the Body morâ⦠then the Spirit for the Spirit is its Life this we give you to understand in a Similitude and are silent of the matter with the ground and original thereof But know this that it was given to man for his Sport and Ornament he had it by the right of Nature it was his understanding the outward Bodies for the outward Body with its Tincture and the Metalline Tincture are near a kind When the Tincture of the outward Body was destroyed by the Devils evil longing then the Metalline Tincture hid it self from the human became an enemy to it for it is pââ¦rer then the perished in the outward Man. Let this be manifest to ââ¦ou ye seekers of the Metalline Tincture If you would find the Philosophers Stone then apply your selves to the new Birth in Christ else it will be hard for you to apprehend it for it hath a great agreement with the ââ¦nly Substantiality which if it were released from the fierce wrath would be very well seen It s lustre signifieth somewhat so that if we had ãâã Eyes we ââ¦hould well appââ¦ehend it A collected Appendix ââ¦or the clearer opening the ãâã ãâã THe Beeing of all Beeings is but one only Beeingâ⦠but in its gââ¦eration it severs it self into two ãâã viz. ãâã Light and Darkness into Joy and ââ¦orrow into ââ¦vil aââ¦d Good into Love and Anger into ãâã and Light and out of these two eternal Begiââ¦nings or Principles into a third begiââ¦ning viz. into the Creation to ãâã own Love play and ââ¦lody according ãâã the Property of both eternal ãâã Death is the bound mark of all whatsoever is temporal whereby the Evil may be destroyed If Gods Anger be omnipotent to destroy then is his Love also omnipotent to preserve if this contrariety were not there would be no Life and there would be no good also no evil for if there were no fierce wrath there would be no moving Thus the Substance of all Substances is a continual working desiring and fulfilling the ââ¦ire desireth the Light that it may get meekness and substance for its burning or life and the Light desireth the Fire else there would be no Light and it would have neither Power nor Life and they both deââ¦ire the dark anguish else the Fire and Light would have no Root and all would be a nothing Therefore I say God's Love is as great as his Anger his Fire as great as his Light and his Darkness as great as either of the other it is all alike eternal without beââ¦inning and it beginneth it self from Eternity with or ãâã the Darkness and bringeth it self from Eternity to ãâã darkness into the Source or Quality even into the ãâã and in the rising up of the ââ¦ire is the eternal Death ââ¦here the Darkness and Light seperate themselves each ââ¦to a Principle in it self and the Light also it self poââ¦sseth it self one dwelleth in the other unapprehended ãâã the other there is in ââ¦ternity no parting asunder ââ¦hose that dwell in the Darkness see not the Light and ââ¦hose that dwell in the Light see no Darkness God ââ¦uld not be manifested or revealed and there would ãâã ãâã Nature nor Creature without the darkness Observe now God's anger maketh the dark mind ââ¦ull of God's Love maketh the Light mind full ââ¦or ââ¦hosoever hath to them it will be given But now all ââ¦andeth in Strife the Light against the ââ¦arkness anâ⦠the Life against the Death and the ââ¦eath against the Life But Man is out of the great ãâã of all Substances and in him is the Strife Dost thou say God can make of me what he will he is ââ¦mnipotent He maketh of thee what thou wilt his ââ¦ove is omnipotent and also his Anger that which getteth thee holdeth thee The Wicked is to God a good favour to Deââ¦th and the Saint or Holy is so to ââ¦he eternal holy Life as thou growest so thou art such Sap as thou drawest into thy self such ââ¦ruit thou bearââ¦st It is not ãâã ââ¦od will not be mine but thou wilt ââ¦ot be his and so you are parted But he cannot make himself a Child he goeth onlâ⦠with the Will into the Matrix and then the divine Fiat apprehendeth him and maketh him one indeed he cannot make himself a Devil the hellish Fiat according to the dark world's Property maketh him one whâ⦠ãâã doth but give his Will up thereto Therefore ââ¦ghtly saith the Apostle To whom you give ââ¦ur selves Serâ⦠in obediâ⦠ãâã Servants you are ãâã of God's Love ãâã Anger Here the Apostle speaks of man's ââ¦ction that man can give up himself and be given up and though indeed of himself he cannot take or receive yet God giveth him the taking or receiving for he hath promised it him We believe a Resurrection of our Bodies which we had here it is not the earthly Body that is the Image which shall live eternally but the Heavenly which the earthly body here holdeth captive in Death but if Christ become born therein then it is no more in death but liveth in Christ and is only covered with the earthly body It is not the Husk viz. the beastial Flesh that shall arise but the Life in the outward Mystery with the wonders that shall be comprised in the holy Element and be united with the Body of Christ even of the new man and in Eternity stand with its wonders in it Seek not Christ's flesh in the four Eââ¦ements in the Spirit of the outward world but in the Root of them viz. in the holy Element a Principle deeper then this world is not absent from the outward body Let no man think it will come to pass that men will come who will teach or compel thé holy Spirit with Authority or Power into men No it is said Today when you hear the Voice of the Lord harden not your ââ¦earts and Ears Expect not another time for this is the time of your Visitation incline your ââ¦ars and Hearts into the Temple of Christ in you Let none wait for a golden Time wherein the holy Spirit out of or from the outward Mouth will cry into the harââ¦d into his beastial VVill who will live only in the Lust of the Elesh O! No that is not to be done The time is already come that Henoch teacheth and Noah declareth the Deludge of Sin. Let none wait for the outward Prophet he appeareth or shineth inwardly in the Spirit the outward man will not know him the right way into the eternal Life is in man VVhosoââ¦ver will enter in with Sion and praise God in Jerusalem
Life both external and internal consists in Poyson and Light as we understand that the wrath and anger-fire of God is a cause of the divine Joyfulness The like also me are to know externally for all Life devoid of the poysonful Mercury is amort and abominate and accounted as dead Now Mercury is the kindler of the Fire and every moving Life consists in the Fire and albeit some Creatures live in the Water yet Fire is their Life In the highest Mercury is the highest sharpest proof of all things the more poyonful a thing is the more sharply is proveth a thing for the sharpest taste and smell consists in the greatest Poyson viz. in a dying Source Now we are to consider of the Serpent which deceived Adam with his craft the Kingdom of Wrath and also the outward Kingdom was manifest in the Serpent for it was more subtil then any Beast of the Field and this subtilty Eve desired The Devil was a fair Angel and the Serpent the subtile Beast and Man the likeness of the Deity Now all three were corrupted by Imagination and Pride and got the Curse of God for their false Lust or ââ¦unning All whatsoever is eternal proceedeth originally from one ground as Angels and Souls but the serpent is not out of the eternal ground but out of the beginning of Time all things were good in the beginning also the Devil was ãâã while he was an Angel so also the Serpent was good in iâ⦠Creation before the Curse But being the Devil went into the highest Fire 's desire God parted from him as a light that is put out or extinguished in a Candle and afterwards he lived according to his own desire But seeing he knew that there was such a Tincture in the Serpent and the Serpent being created out of the beginning of Time therefore he insinuated with his desire into the Serpent and took possession of the Serpent's Tincture and wrought forth his desire through the Serpent against Man to introduce him to long after the Serpent's property for the Serpent's tincture was from both Originals viz. out of the deadly Mercury from the dying in the Fire viz. from the coldness in the Impression and then also from the wrathful fiery property in the impression the cold Impression is earthly which ariseth from the Wrath viz. from the dying in the Wrath in the Impression and the fiery Impression ariseth from the quick poyson of Mercury in which ââ¦roperty the Spirit 's life consisteth Thus Adam and Eve was infected with the Devil's desire through the Serpent viz. through the earthly deadly property and also through the wrathful living property of God's wrath according to the Devil 's own property and was inflamed in his divine Oyl that is in the heavenly Essentiality even then the divine Light which shone out of the divine Body of the heavenly Essentiality was extinct in him for the Curse ââ¦oized upon the Soul. Now God's cursing is a withdrawing viz. the divine Power which was in the Body departed into its own Principle and his holy Oyl wherein the Power of God dwelt and had made a Kingdom of Joy viz. the Paradise became a Poyson Thus Adam dyed unto God and lived to Death nere it was necessary that God should regenerate him and ââ¦herefore the Serpent was cursed because it had served and willingly obeyed the Devil We declare with good ground that there is nothing so bad but there lieth a good therein but the badness is not capable of the good Also there lieth in the most poysonful Mercury the greatest Pearl and Jewel if his poyson-will may be introduced into the same then he himself manifests the Pearl for he changeth himself The Power of the Most-high hath given to all things even to every one according to its property a fixt Perfection for all was very good as Mosââ¦s saith but with the Curse the Turba is introduced so that the Properties do stand in the Strife of Mercury yet in each property in every Herb or whatsoever is I say in whatsoever doth grow or arise out of the walm of the four Elements there is a fixity hidden for all things which are in the four Elements are originally sprung forth out of the eternal Element in which there is no Strife neither heat nor cold but all things were in equal weight of all the Properties in a Love-play as it is even so now in Paradise and the same Paradise sprung forth in the beginning of this World before the Curse through the Earth thus it is also yet hidden in all things and may be opened by Understanding and Art so that the first Virtue may overcome the inflamed Malignity Albeit we men have not full power to do it in self-might yet it may be done in God's permission who hath again turned his Mercy towards us and again opened Paradise and its comprehension in man Hath God given us Power to become his Children and to rule over the world wherefore then not over the Curââ¦e of the Earth Let none hold it for impossible there is required only a divine understanding and knowledge thereunto which shall blossom in the time of the Lilly and not in Babel for whom we also have not written Whatsoever groweth liveth and moveth in thâ⦠woââ¦ld consisteth in Sulpher and Mercury is the life ãâã Sulpher and the Salt is the corporeal Beeing of Mercâ⦠his hunger Sulpher is the Mother of all Spirituality and Corporality Mercury manageth the dominion therein and Sol is the House of its habitation which Mercury it seâ⦠maketh iâ⦠Sulpââ¦r Reason ariseth in the Oyl of the Sulpher wherein tââ¦e Constellation giveth its desire viz. the Essence of ââ¦ts property whence forth-with the Sences and Thoughts do ariââ¦e There are especially seven Forms or Properties in Nature which are before described both in the eternal and external Natuââ¦e for the external proceeds from the eternaâ⦠The ãâã ent Philosophers have given Names unto the seven Planets according to the seven Forms oâ⦠Nature but they have understood thereby for another thing not only the seven Stars but the seven-fold Properties in the ââ¦eneration of all Essences There is not any thing in the Beeing of all Beeings but it hath the seven Properties in it for they are the Wheel of the centre the cause of the Sulpher in which Mercury maketh the boyling in the anguish-source These seven ââ¦orms or Properties make in themselves a three-fold Spirit viz. a Vegitaââ¦ive Sensitive and Rasional the Vegitative consists in the four Elements the ââ¦ensitive in the seven ââ¦orms of Nature and the Rationative in the Constellation but the understanding proceeds only from God for it ariseth out of the eternal Nature all Life whatsoever which hath its limit in the expressed Word doth consist in Sol Sulpher and Mercury for therein consists the seven Properties of every life of this world and also the Spirit of Vegitation Sensation and Reason When I speak of Sulpher Mercury and Salt I speak of
the hideous Night Into a glorious Day And cut through Clouds a Light And Hills a level Way And made a Seed a Sheââ¦f The Sick sound and Strong weak The Blind to see and Deaf To hear and Dumb to speak And Wine did purely sever From Mud which man did mingle Which is enough forever To make all Ears to Tingle His virtuous Breath like Brooks doth overflow His own Plantation in the Valleys low POST SCRIPT To all Students in Arts and Sciences and to Astrologeâ⦠in particular MY first design ãâã was to be only particular ãâã Astrology But in respect to a more general Service I shall in the first place set down the incertaintâ⦠and vanity of worldly Arts and Sciences in general from that learned and illuââ¦ious Pen-man Henry Corââ¦lious Agrippa Counsellor to Charles the fifth Emperor ãâã Germany of whom it is written His Head was Europe's Universitie A second Solomon that mighty ãâã That tryed all Arts and found them Vanitie It is an old Opinion and the concurring and unaâ⦠mous judgment of almost all Philosophers whereby the uphold that every Science addeth so much of a sublim Nature to man himself according to the capacity and worth of every Person as many times enables them to translate themselves beyond the limits of Humanity even to the Caelestial Seats of the blessed From hence have proceeded those various and innumerable Encomiuââ¦s of the Sciences whereby every one hath endeavoured in accurate as well as long Orations to prefer and as it were to extol beyond the Heavens themselves those Arts and Mysteries wherein with continual labour he hath exercisd the strength and vigor of his Ingenuity or Invention But I perswaded by Reasons of another nature do verily believe that there is nothing more pernitious nothing more destructive to the well-being of men or to the Salvation of our Souls than the Arts Sciences themselves all Sciences are as well evil as good they bring no other advantage to excel as Deities more than what the Serpent promised of Old when he said Ye shall be as Gods knowing Good and Evil. Let him therefore glory in this Serpent who boasts himself in Knowledge which we read the Heresie of the Ophites not a little unbeseemingly to have done who worshipped a Serpent among the rest of their Superstitions as being the Creature that first introduced the knowledge of Virtue into Paradise But suppose there were no other inventors of Arts than men themselves yet were they the Sons of the worst Generation even the Sons of Cain of whom it is truly said The Sons of this World are wiser than the Sons of Light in this Generation But if God and just men be the professors of Knowledge than Arts and Sciences may probably become useful to the publick-weal though they render their professors nothing more happy Nor doth it follow that the Sciences themselves have any thing of Virtue any thing of Truth in them but what they reap and borrow from the Inventors and Professors thereof for if they light upon an evil Person they are hurtful as a perverse Gramarian an ostentatious Poet a lying Historian a flatterââ¦ng Rhetoritian a litigious Logââ¦cian a turbulent Sophister a lotterist Arithmatician a lacivious Muââ¦tian a boasting Geometrician a wandring Cosmographer a pernitious Architect a Pirat Navigator a fallacious Astrologer a wicked Magician a perfidious Cabalist a dreaming Naturalist a wondeâ⦠ãâã Metaphasitian a treacherous Politician a tyrannical Prince an oppressing Magistrate a schismatical Priest a bargain-breaking Merchant a pilling Customer a ââ¦loathful Husband-man a careless Shepherd an envious Fisher-man a murtherous ãâã a poysoning ãâã a gluttoââ¦ous Cook a deceââ¦tful Chimist a jugling Lawyer a persidious Notary a bribe-taking Judge a heritical seducing Divine So that there is nothing more omnious than Art and Knowledge guarded with Impiety seeing that every man becomes a ready Inventor and learned Author of evil things True beautitude consists not in the knowledge of good things but in good Life not in understanding but in living understandingly Neither is it great learning but good-will that joyns men to God It shall not then be needful so violently to labour to season our Minds with the so long so tedious so difficult so unattainable learning of all sorts of Sciences but only to give our self to what is more easie and common to all the Contemplation of the most noble object of all things God which common act of Contemplation so easie to all men is not obtained by Syllogism and Contemplation but by Belief and Adoration Where then is the great Felicity of enjoying the Sciences Where is the praise and beautitude of the wise Philosophers that make so much noise in the Schools sounding with the Encomiums of those men whose Souls perhaps in the mean time are at that instant suffering the Torments of Hell This St. Agustin saw and feared while he exclaims with St. Paul The unlearned rise and take Heaven by force while we with all our Knowledge are cast down into Hell ââ¦o that if we may be bold to confess the truth the Tradition of all Sciences are so dangerous and inconstant that it is far safer to be ignorant then to know Adam had never been ejected out of Paradise had not the Serpent been his Master to teach him Good and EvilAnd St. Paul would have them thrown out of the Church that would know more than they ought The knowledge of all Sciences is so difficult if I may not say impossible that the Age of man will not suffice to learn the perfection of one Art as it ought to be Which ãâã seems to intimate when he saith Then I beââ¦eld the whole Work of God that man cannot find out the work that is wrought under the Sun for the which man laboureth to seek it and cannot find it yea and though the wise man think to know it he cannot find it Nothing can happen more pestilential to man than Knowledge This is that true Plague that invades all mankind with so much Confusion that subverts all Innocence subjecting us to so many Clouds of Sin and Error and at length Death This is that that hath extinguished the Light of Faith casting our Souls into profound Darkness which condemning the Truth has mounted Error to a Throne To a Common-wealth there can be nothing more pernitious than Learning and Science wherein if some happen to excell the rest all things are carried by their determination as taking upon them to be most knowing who thereupon ââ¦aving hold upon the Simplicity and Unskilfulness of the multitude usurp all Authority to themselves which is oft the occasion of the changing popular States into Oligarchy which dividing into Factions is at length easily oppressed by single Tyrannâ⦠ââ¦urthermore all Sciences are but the Opinions and the Decrees of private men as well those that are of use as those that are prejudicial as well those that are wholsom as those that are pestiferious as well the bad as
before the riââ¦ing Sun ESSAIES AND Religious Meditations OF Sir FRANCIS BACON Knight Attorney General to King JAMES the first Glory and Honour are the Spurs to Virtue As generally Mettel is more precious than Stone and yet a Diamond is more precious than Gold so generally in warmer Climates it hath beene noted the People are more Wise but in thâ⦠Northren Climate the Wits of chief are greater Printed in the Year 1688. I. Of DEATH Mââ¦n fear Death as Children fear to go in the dark and as that natural Fear in Children is incââ¦eased ââ¦ith Tales so is the other Certainly the fear of Death is Contemplation of the cause of it yet the fear of it for it self is weak You shall read in some of the Fryers Books of Mortification That a man should think with himself what the the pain iâ⦠if he have but his ââ¦ingers end pressed or tortured anâ⦠thereby imagin what the pains of Death are when the whole Body is corrupted and dissolved when manâ⦠times Death passeth wiââ¦h less pain then the torture of a Limb. ââ¦or the most Vital parts are not the quickest of sence Grones and Convulsions and a disââ¦oloured Face and Friends weeping and Blacks and Obsequieâ⦠and the like shew Death terrible It is worthy the observing that there is no Passion in the mind of Man so weak but masters the Fear of Death and therefore Death is no such Enemy when a man hath so many ââ¦ollowers about him that can win the combat of him Revenge triumphs over Death Love esteems it not Honour aspireth to it delivery from Ignominy chuseth it Grief flyeth to it Fear pre-occupateth it It is no less worthy to observe how little alteration in good Spirits the approaches of Death make but they are the same till the ââ¦ast It is as natural to dye as to be born and to a little Infant perhaps the one is as painful as the other II. Of CUNNING WE take Cunning for a sinister or crooked Wisdom and certainly there is a great difference between a Cunning Man and a Wiââ¦e Man not only in point of ââ¦onesty but in point of Ability There are some that are good Canvasses and Factious that are otherwise weak men Again it is one thing to understand Persons and another thing to understand Matters ââ¦or many are perfect in mens Humours that are not greatly capable of the real part of Business which is the Constitution of one that hath studied Men more then Books Such men are fitter for Practice then for Counsel and they are good but in their own alley turn them to new men and they have lost their aim Many are the differences between Cunning and Wisdom and it were a good deed to set them down for that nothing doth more hurt in State then that cunning men pass for wise III. Of Marriage and Single Life HE that haâ⦠VVife and Children hath given Hostages to ââ¦ortune for they are Impediments to great Enterprises either of Virtue or Mischief Certainly the best Works and of greatest Merit for the publick have proceeded from the unmarried or childless men which have sought Eternity in Memory and not in Posterity and which both in Affection and Means have married and endowed the publ ck Yââ¦t some there are that lead a single Life whose Thoughts do end with themselves and do account future times Impertinencies Nay there are some others that esteem VVife and Children but as B lls of Charges But the most ordinary cause of a single Life is Liberty especially in certain Self-pleasing and humorous Minds which are so sensible of every Restriction as they will go near to think their Girdles and Garters to be Bands and Shackles Unmarried men are best ââ¦riends best Masters not alwayes best subjââ¦cts for they are like to run away and almost all Fugitives are of that condition Certainly VVife and Children are a kind of Disciplââ¦ne of Humanity and single men are more Cruel and Hard-hearted good to make severe Inquisitors Grave Natures led by Custom and therefore constant are commonly loving Husbands Chaste women are often proud and froward as presuming upon the merit of their Chastity It is one of the best Bands both of Chastity and Obedience in the Wife if she think her Husband wise which she will never do if she find him jealous VVives are Young mens Mistresses Companions to middle Age and old mens Nurses So as a man may have a Quarrel to marry when he will but yet he was reputed one of the wise men that made answer to the Question when a man should marry A Young man not yet an Elder man not at all But hear Quarles A woman's Rule should be of such a fashion Only to guide her Houshold and her Passion And her Obedience never's out of Season So long as either Husband lasts or Reason Ill thrives that hopeless Family that shows A Cock that 's silent and a Hen that crows I know not which live most unnatural Lives Obeying Husbands or commanding Wives IV. Of Parents and Children THe Joys of Parents are secret and so are their Griefs and Fears they cannot utter the one nor will they utter the other Children sweeten Labours but they make Misfortunes more bââ¦tter they increase the Cares of Life but they mittigate the remembrance of Death The Perpetuity by Generation is common to Beacts but Memory Meââ¦it and noble VVorks arâ⦠proper to men They that are the first raisers of their House are most indulgent towards their Children beholding them as the continuance not only of theirKind but of their VVork and so both Children and Creatures The difâ⦠of Affection in Parents towards their several Children is many times unequal and sometimes unworthy especââ¦ally in the Mother as Solomon saith A wise Son rejoyceth the Father but an ungracious Son shames the Mother A man shall see where there is a House full of Children one or two of the eldââ¦st respected and the youngest made VVantons but in the middle some that are as it were forgotten who nevertheless prove the best The Illiberality of Parents in allowance towards their Children is an harmful Error makes them base acquaints them with Shifts makes them sort with mean company and makes them Surfeit more when they come to plenty And therefore the Proof is best ââ¦n men keep their Authority towards their Children but not their Purse V. Of Nobility NOw Nobility is but the act of Powââ¦r but ancient Nobility is the act of Time. The first kaisers of ââ¦ortunes are commonly more Vââ¦rtuous but less Innocent then their Dââ¦endants For there is rarely rising but bâ⦠commixture of good and evil Arts. But it is reason the Memory of their Virtues remain to their Postâ⦠and their ââ¦aults dve with themselves Nobility of Birth commonly abateth Industry and he that is not industrous envieth him that is besides noble Persoââ¦s cannot go much hââ¦gher and he that ãâã at a ãâã when others rise can hardly forbââ¦ar ââ¦tions of Envâ⦠On the other side