Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	world_n	worm_n	year_n	41	3	4.3760	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49980	The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.	Leeds, Daniel, 1652-1720.; Wither, George, 1588-1667. Abuses stript, and whipt.; Bacon, Francis, 1561-1626.	1688 (1688)	Wing L915; ESTC R224149	138,032	220

Charity IN loving God if I neglect my Neighbour My love hath lost his proof and I my labour My Zeal my Faith my Hope that never fails me If Charity be wanting nought avails me Lord in my Soul a Spirit of Love create me And I will love my Brother if he hate me In Temptation ARt thou oppos'd to thine unequal Foe March bravely on thy General bids thee go Th' art Heaven 's Champion to maintain his right Who calls thee forth will give thee strength to fight God seeks by conquest thy renown for he Will win enough fight thou or faint or flee In Slander IF Winter fortunes nip thy Summer Friends And tip their Tongues with Censure that offends Thy tender Name dispaire not but be wise Know Heaven selecteth whom the World denyes Of Death ME thinks I see that nimble aged Si●…e Pass swiftly by with ●…eet unapt to tire Upon his Head an Hour glass he wears And in his wrinkled hand a Sythe he bears Both instruments to take the Lives from men Th' one shews with what the other sheweth when Me-thinks I see my dearest Friends lament With sighs and tears and woful drysiment My tender VVife and Children standing by Dewing the Bed whereupon I l●…e Me-thinks I hear a Voice in secret say The Glass is run and thou must dye to day Deceitful World. WHat is the World a great exchange of Ware VVherein all sorts and Sexes cheapening are The Flesh the Devil sit and cry What lack ye VVhen most they fawn they most intend to rack ye The VVares are cups of Joys and beds of Pleasure Plenty of choice down weight and flowing measure A Soul 's the price but they give time to pay Upon the death-bed on the dying Day Hard is the Bargain and unjust the Measure VVhen as the Price so much out-lasts the Pleasure The Joys that are on Earth's are Counterfeits If ought be true 't is this they 're true Deceits They daily dip within thy Dish and cry Who hath betray'd thee Master It is I. Hell Torments ALl words come short t' express the pains of those That rage in Hell enwrapt in endless woes VVhere time no end and plagues find no exemption VVhere cryes admit no help nor place redemption VVhere wretched Souls to Tortures bound shall be Serving a world of Years and not be free There 's nothing heard but yells and suddain cryes VVhere Fire never slacks nor worm e●…er dyes But where this Hell is plac't my muse stop there Lord shew me what it is but never where In Hell no Life in Heaven no Death there is In Earth both Life and Death both bal and bliss In Heaven 's all Life no end nor new supplying In Hell 's all Death and yet there is no dying Farth like a partial Ambodexter doth Prepare for Death or Life prepares for both Christ's Death ANd am I here and my Redeemer gone Can he be dead and is not my Life done VVas he tormented in excess of measure And do I live yet and yet live in pleasure Alas could Sinners find out ne'er a one More fit then thee for them to spit upon Did thy Cheeks en●…ertain a Traytors lips VVas thy dear Body scourg'd and torn with VVhips Till that the guiltless Blood came trickling after And did thy fainting Brows shoot Blood and VVater VVert thou Lord hang'd upon the cursed Tree O world of grief and was all this for me Burst forth my T●…ars into a world of Sorrow And let my Nights of gr●…f find ne'er a Morrow Heaven's Glory WHen I behold and well advise upon The wise man's Speech There 's nought beneath the Sun But Vanity my Soul rebels within And loathes the Danghil prison she is in But when I look to New Jerusalem VVherein's reserved my Crown my Diadem O! what a Heaven of bliss my Soul enjoyes On suddain wrapt into that Heaven of Joyes VVhere ravisht in the depth of meditation She well discerns with Eye of Contemplation The glory of God in his imperial Seat Full strong in Might in Majesty compleat VVhere troops of Powers Virtues Cherubims Angels arch-Angels Saints and Sera phims Are chaunting Praises to their heavenly King VVhere Hallelujah they forever Sing Whoever smelt the breath of morning Flowers New sweetned with the dash of twi-light Showers Or pounded Amber or the flowering Thyme Or purple Violets in the proudest prime Or swelling Clusters from the Cypress Tree So sweet's my Love aye far more sweet is he Dismount you Quire of Angels come With men your Joyes divide Heaven ne'er shew'd so sweet a Groom Nor Earth so fair a Bride Hark Hark I hear that thrice Coelestial voice VVherein my Spirits wrapt with Joys rejoyce A Voice that tells me my Beloved's mie I know the Musick by the Majestie ●…ehold he comes 't is not my blemisht Face Can slack the swiftness of his winged pace Behold he comes his Trumpet doth proclaim He comes with speed a truer Love ne'er came The Imperfections of my present state Come forth my Joy what bold affron●… of Fear Can fright thy Soul and I thy Champion here 'T is I that calls 't is I thy Bride-groom calls thee Betide it me whatever it befalls thee The Winter of thy sharp Afdiction's go●… VVhy fear●…st thou Cold and art so near the Son. Heaven only knows the Bliss my Soul enjoyes T'and Earths too dull to apprend such Joyes Then let thy Breath like ●…aggons of strong wine Relieve and comfort this poor Heart of mine For I am sick till time that dotli delay Our Marriage being our joyful marriage day CONCLUSION GAsp not for Honour wish no blasing Glory For these will perish in an Ages story Nor yet for power Power may be 〈◊〉 To Fools as well as thee that hast deserv'd Thirst not for L●…ds nor Money wish for non For Wealth is neither l●…sting nor our own Riches are fair Inti●…ements 〈◊〉 to deceive us They fl●…ter while we live and dying leave us Nor House nor Land nor measur'd heaps of Wealth Can render to a dying man his Heal●…h And what is Life a bubble ●…ull of Care Which prik't by Death straight e●…ters into Air. The Author's Dream Mr Sins are like the Hairs upon my Head And raise their Audit to as high a score In this they disfer these do daily shed But ah my Sins grow daily more and more If by my Hairs thou number out my Sins Heaven make me bold before the Day begins My Sins are like the Sands upon the Shore Which every Ebb lies open to the Eye In this they differ those are cover'd o'er With every Tide my Sins still open lie If thou wilt make my Head a Sea of Tears O! they will hide the Sins of all my Years My Sins are like the Stars within the Skies In view in number even as bright as great In this they differ these do set and rise But ah my Sins do rise and never set Shine Son of Glory and my Sins are gone Like twinkling Stars

change it for hollown●… for wrinkles and stains Now then O now then c. Those Eyes which so many so much did admire And with strange Affections set many on Fire Shut up in that Darkness which Age will constrain Shall never see Mortal no never aga●…n Now then O now then c Those Lips whereon Beauty so fully discloses The colour and sweetness of Rubies and Roses Instea●… of that here will a gashliness weare And none shall believe what Perfection was there Now then O now then c. Thy Teeth that stood firmly like Pearls in a row Shall rotten and scatter'd disorderly grow That gate and those gestures that win thee such grace VVill turn to a feeble and staggering pace Now then O now then c. By these Imperfections old Age will prevail Thy Marrow thy Sinnews and Spirits will fail And nothing is left thee when those are once spent To give or thy self or another content Now then O now then c. That Lust which thy Youth can so hardly fore-go VVill leave thee and leave thee Repe●…tance and Wo And then in thy ●…olly no joy canst thou have Nor hope other rest then a comfortless Grave Now then O now then c. For next shall thy Breath be quite taken away Thy ●…esh turn'd to Dust and that Dust turn'd to Clay And those that thou hast loved and share of thy store Shall leave thee forget thee and mind thee no more Now then O now then c. And yet if in time thou remember not this The slenderest part of thy Sorrow it is Thy Soul to a torture more fearful shall wend Hath ever and ever and never an end Now then O now then if safety thou love Mind thou O mind thou thy Maker above A Passage taken out of Witber's Motto WHat if America's large tract of Ground And all those Isles adjoyning lately found VVhich we more truly may a Desert call Then any of the World 's more civil pale VVhat then if there the VVilderness do lie To which the VVoman and her Son must flie To 'scape the Dragon's fury and there ' bide Till Europe's thankless Nations full of Pride And all A●…ominations scourged are VVith Barbarisin as their Neighbours were The Verses before are these The Eastern Kingdoms had their Times to flourish The Greeci●…n Empire rising saw them perish That fell and then the Roman Pride began Now scourged by the Race of Ottoman VVho live in Sin are all but Thieves to Heaven And Earth they steal from God and take unsiven Good men they rob and such as live upright And being Bastards share the free man's right They 're all as Owners in the Owner's stead And like to Dogs devour the Childrens Bread. Lord what I have let me enjoy in thee And thee in it or else take it from me DIVINE POEMS selected from the Works of Francis Quarls I care not so my Kernel relish well How slender be the Substance of my Shell My heart being virtuous let my Face be wane I am to God I only seem to man. MEDITATION HOw great 's the Love of God unto his Creature Or is his Wisdom or his Mercy greater I know not whether O! th'exceeding love Of highest God that from his Throne above VVill send the brightness of his Grace to those That grope in Darkness and his Grace oppose VVhat thing is Man that God's regard is such Or why should Heaven love rechless man so much VVhy what are men but quickned lumps of Earth A feast for VVorms a buble full of Mirth A Looking glass for grief a ●…ash a Minit A p●…inted Tomb with putrifaction in it A map of Death a burthen of a Song A VVinters dust a VVorm of five Foot long Begot in Sin in darkness nourisht born In sorrow naked shiftless and forlorn His first Voice heard is crying for Relief Alas he comes into a world of Grief His Age is sinful and his Youth is vain His Life 's a punishment his Death 's a pain Death respects Kings and ●…eggars both alike Uncertain when but certain she will strike Death is a minute full of suddain Sorrow Then live to day as thou mayst dye to morrow The VVorld's a body each Man a member is To add some measure to the publick bliss VVisdom is sold for sweet Pleasures for Pain VVho lives but to himself he lives in vain Man in himself 's a little VVorld alone His Soul 's the Court or high imperial Throne VVherein as Empress sits the Understanding Gently directing yet with awe commanding Her hand-maids will affections Maids of Honour All following close and duly waiting on her But Sin that alwayes envied man's condition VVithin this Kingdom raised up Division Vouchsafe Lord in this little VVorld of mine To reign that I may reign with thee in thine Heathen Godds THe Egyptians God did implore Godd Assus the Chal●…eans did adore ●…ibel to the devouring Dragon seeks The Arabians A●…aroth Juno the Greeks The name of B●…llus the Assyrians hallow The Tr●…yjons Vesta Corinth wi●…e Apollo The Arginians Sacrifice unto the Sun ●…o light-foot Mercury bows Macedon To Godd Volumus lovers bend their Knee To Pavor those that faint and fearful be VVho pray for Health and Strength to Murcia those And to Victoria they that fear to lose To Muta they that fear a woman's Tongue To great Lucina Women great with young To Esculapis they that live opprest And such to Quies that desire rest Implore those Godds that list to howl and bark They bow to Dagon Dagon to the Ark But he to whom the Seal of Mercy 's given Adores Jehovah the great God of Heaven Mortality CAn he be Fair that withers at a blast Or he be Strong that airy Breath can cast Can he be VVise that knows not how to live Or he be Rich that nothing hath to give Can he be Young that 's feeble weak and wane So fair strong wise so rich so young is Man. VVhy brag'st thou then thou worm of five Foot long Th' art neither fair strong wise nor rich nor youn●… Like to the Damask Rose you see Or like the blossom on a Tree Or like the dainty Flower in May Or like the morning to the day Or like the Sun or like the shade Or like the Gourd which Jonas had Even such is man whose Thred is spun Drawn out and cut and so is done The Rose withers the blossom blasteth The Flower fades the morning hasteth The Sun sets the Shadow flyes The Gourd consumes and Man he dyes Like to the blaze of fond delight Or like a Morning clear and bright Or like a Frost or like a Shower Or like the pride of Babel's Tower Or like the Hour that guides the Time Or like the Beauty in her prime Even such is man whose glory lends His Life a blaze or two and ends Delights vanish the Morn o'er-casteth The rosts breaks the Shower hasteth The Tower falls the Hour spends The Beauty fades and man's Life ends Of

and Jupiter as also Mars by reason of their great Orb cir●…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 bu●… 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 L●…ght of God but is as the light in a man's Eye whereas also the place of the Eye belongs to the Body but the Light is distinct from the Body The Stars are 〈◊〉 Powers of the seven Spirits of God for when the 〈◊〉 of God was kindled by the Devil in this world then the ●…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 ●…enumed in Death as the Earth is whence the Stars also subsist in Wrath and Love. Before the times of the created Heavens ●…he Stars and Elements and 〈◊〉 the creation of Angels there was no such Wra●…h of God no Death no Devil no Earth nor Stones neither any Stars but the Dei●…y generated it self very meekly and lovingly and formed ●…gured and framed it self in Ideas Shapes and Images which were incorporated 〈◊〉 to the qualifying or fountain Spirits in the generating Of the Earth c. THe Earth is come from the corrupt Saliter of the outermost Birth or Geniture For on the first Day God drove together or compacted the corrupt Saliter which came to be so in the kindling of ●…he Wrath. In this driving 〈◊〉 or compaction of the corrupt wrath S●…liter was King Luc●…r also as an impotent Prin●…e together with ●…is A●…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 ●…ill the last Day and then they will get a House in 〈◊〉 〈◊〉 where the Earth now is and 〈◊〉 that is in the 〈◊〉 Birth in the Darkness and this will be called the ●…urning H●…ll For Nature w●… very 〈◊〉 and thin or transparent and all stood meerly in Power and was in a very pleasant ho●… temper But as soon as 〈◊〉 Fight began in Nature with 〈◊〉 proud Devil Nature got a two-fold Source and the outer most Birth or Geniture in Nature was kindled in the wra●… Fire which is called the Wrath of God or the Burning Hel●… But Now when this was done the Deep became clear an●… with the hidd●…n or concealed Heaven th●… Light was seperate from the Darkness and the Globe of the Earth in the grea●… Wheel of Nature was roled or turned once about and th●… p●…ssed the time of one Revolution or of one Day In the duration of the second Day began the sharp 〈◊〉 tion and the incomprehensible 〈◊〉 between the Wra●…h an●… the Love or Light was made And so King Lucifer sirmly strongly or fast bolted up into the House of Darkness and wa●… reserved to the final Judgment And so also the Water of Life was separated from the Water of Death yet in that manner as that they hang to gether in this time of the World as Body and Soul and 〈◊〉 neither of them comprehend the other the Firmament is th●…●…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 Eternit●… and he is a meer working Power and Virtue the understanding li●…th ●…idden in those Words could not 〈◊〉 ●…ve made all his Works in one day Neither can we properly say there was any Day before the Sun was for in the Deep there is but one day in all Therefore the meaning lieth hidden 〈◊〉 understandeth by each days workings the manifestation of the seven Properites for 〈◊〉 saith In the beginning God created H●… and ●…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 ●…s the eternal Sabboth of Rest wherein the divine ●…ower and Virtue resteth for the seventh day was the ●…rue Paradise understand it spiritually That is the Tincture of the divine Power and Virtue ●…hich is a temperament this pi●…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 ange●…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 ●…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 ●…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 〈◊〉 the meer Soul is not co●…oreal but in its Tin●…ure a Body groweth whether it be a heavenly or a ●…ellish Body and yet is not a Body which can be com●…rehended outwardly but a virtual Body the divine ●…ody Christ's heavenly Body the heavenly ●…lesh which he giveth us to eat in his ●…estament But the outward Spirit it the Soul do not hinder it but let it in bringeth its Imagi●…tion into and spoil●… it o that another strange ●…mage cometh to be in 〈◊〉 Spirit in the ●…incture acco●…ding to the contents 〈◊〉 L●…st as the covetous come to be a Wolf the ●…ous a Dog the proud a Ho●…se Peacock or other 〈◊〉 also Toads Adders Serpents a●…d other Worms and creeping things Now ●…ods Sp●…rit receiveth not their Images so long as they continu●… 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 perceiv●… by the eager Imagination of both towards one another For the S●…d in the Essence eagerly seeketh ●…he Life the Man 's in the VVoman●… in Ve●…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 S●…ul cometh not at all into the Body or is breathed into it from without but the three Principles have each of them its own Artificer one working Fire in the centre and the other maketh VVater 〈◊〉 the Tincture and the third maketh the earthly MisteryMagnum and yet it is no new thing but the very Seed of Man and VVoman and is only conceived in the mixture and so only a Twig g●…eth out of the Tree The Soul is not every time new created and breathed in but is propagated after a human manner as a Branch groweth out of a Tree as I may better render it as a man 〈◊〉 or sow●…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 str●…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 ●…ather and Mother have their Souls cloathed with Christ's ●…lesh and divine ●…ssentiallity then it cannot be for Christ saith A good Tree cannot bring for●…h evil Fruit yet the Turba in time ca●… enter in with the Reason So also an evil Tree cannot bring sorth good 〈◊〉 that is if both the Parents be evil and held captiv●… by the Devil then an evil Soul is sown but the Principles cannot yet judge it nor the Turba neither it i●… indeed an evil Chi●…d ●…t if it turn it may with th●… Imagination e●…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 an●… so it is still at this day It dwelleth in three Principles but the Heart is its original it is the inward ●…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 〈◊〉 ●…or Sword that can touch the Soul or put it to death but only the Imagination that is its Poyson for it originally proceedeth from the Imagination and 〈◊〉 in it eternally The Soul is thus enlightned it is in this world and ●…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 ●…deth all the holy Ghost is the Life of all there is meer Jo●… there is no Sorrow there all is Go●…'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 a●…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 an●…●…s ●…ful in the Mother's ●…omb Yet the Soul is not wholly forsaken of God so far as ●…he Father and Mother are ho est and in God for it cometh from the Soul of the 〈◊〉 and Mother And although a Child dye in the Mothers womb without Baptism yet it is baptized with the Spirit of the ●…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

In Popery much iugling ●…ath been invented about this in saying Mass for a Soul and that for Money only but 〈◊〉 hath been a great Cheat of the Pope of Babel for ther●… is earnestness required to wresile with the anger of God and overcome it Yet we confess and acknowledge readily that the Churc●… of Christ hath great power to ransom such a Soul if 〈◊〉 fervency and earnestness it do it as it was done in the Primitive Church when they had holy People and holy Priests who performed their Ministry in real earnestness They indeed effected somewhat but not in such a way as the Pope boasteth of saying That he hath the Key and that he can let out a Soul with 〈◊〉 Blessing when he will if a man will give him Money This is a Lye. VVhether separated Souls take care of human matters FIrst those Souls which yet have not attained Heaven and so stick in the Source in the Principle in the Birth those have yet the human Essence wi●…h the Works in them they diligently search out 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 And therefore many of them come again with the 〈◊〉 ●…irit and wander up and down in their ●…ouses and places 〈◊〉 abode and ●…ar in a human Shape desire this and that ●…nd often times take care about their Wills or Tesiaments ●…nd also think to procure the blessing of the Saints that they 〈◊〉 rest and if their earthly A●…airs do still stick in them 〈◊〉 take care many times also about thei●… Children Friends This condition of theirs con●…ueth so long till they fall into their Rest and till their 〈◊〉 Spirits be consumed then all such doings cares and 〈◊〉 are at an end and they also have no more knowledge thereof but that they see them in the wonders in the Magick After this sort are once received into Grace they take no care purposely about human earthly M●…rs but 〈◊〉 the ●…eavenly Matters which are brought to it by the Spirit of 〈◊〉 and rejoyceth in them But there is somewhat still behind which is this A living man hath such power that his is able with his Spirit to go in●…o Heaven to the seperated Souls and stir them up about some Question by a 〈◊〉 desire but it must be earnest it must be Faith that must break open a Principle And this we see in Samuel the Pr●… whom the King of ●…ael raised up that he might make his 〈◊〉 〈◊〉 to him though it seem otherwise to some of whom we may well say 〈◊〉 they are blind and void of Knowledge 〈◊〉 they speak but their own scholastick Fables and 〈◊〉 〈◊〉 about that they have no knowledge of in the Spirit And these are Babel Now secondly the other sort which sink into Death without a Body they are wholly in one and the same place of the Principle in which the first sort are which afterwards did sink down in themselves All these take no evil Affairs upon them wherein the Turba sticketh But when the honest Souls which are alive send them their Works with their Spirit and Will they rejoyce in 〈◊〉 〈◊〉 are so a●…able that they appear to men a●…lly in 〈◊〉 and shew them good wayes and many times reveal 〈◊〉 〈◊〉 lie in secret viz. in the Ab●… of the Soul. Thus know that no Soul separated from the Body 〈◊〉 into any wicked matter except it be a damned Soul which indeed entreth in magically and hath its joy therein 〈◊〉 teacheth most notorious vile Pranks in Dreams for it is 〈◊〉 servant of the Devil and whatsover a wicked man desireth that the devil readily helpeth him to for he can do it better by the Soul of a man then of himself for he is too crude and terrifieth the Magia so that the elementary Spirit 〈◊〉 astonished and awakneth the Body Also this you must know that all is done magically in th●… Will without awakning of the Source No Soul 〈◊〉 with its Ess●…nces of its own accord to please man unless man raise and disturb it himself There are many Villanies in Negromancy which ca●… many times vex and torment the Spirits of men but it 〈◊〉 do so to no Soul that is cloathed with Christ's essentiality for that Soul is free The third sort of seperated Souls which are in Abraham's bosom in Christ having the heavenly essentiality none 〈◊〉 stir except they will themselves as when they have a favour to a Soul that is like themselves also they take no earthly thing upon them except it make for the Glory of God and then they are restless to reveal something in a Magical way But then they let no Turba into them neither do they intercede with God for us but whatsoever cometh to them they rejoyce in it with the Angels for the Angels rejoyce at a Sinner that repenteth then much more the Souls Why should they pray to God for us it lieth not in their Prayer but in 〈◊〉 entring into God when he strongly turneth his Will to God then God's Spirit h●…lpeth him without Prayers Of the Resurrection and also of the end of Time. WHen the last Day shall begin to dawn then the Deity manifesteth it self once more and that is the third time in all Forms in Love and Anger and then all things together at once shall be plainly laid open in the sight of all Creatures Now here is the End of Time for then the beginning 〈◊〉 found the end and the end is then the beginning and 〈◊〉 again into that which it was from Eternity If we knew certainly the 〈◊〉 of the sixth Day wherein 〈◊〉 Creation was finished we could then set you down the ●…ear and Day we mean the last Day for it goeth not a Minuit further it hath its limit hid in the inward Circle Therefore know for certain that the Time is near for 〈◊〉 the sixth day Afternoon the Rest of the eternal Day began ●…nd therefore God instituted the Sabboth of the seventh Day for a Rest and an everlasting Remembrance And as the Rest began on the 〈◊〉 Day towards the Evening and the entrance to the manifestation of the Works of the Creation the end then taketh in the beginning again and the six Days stood thus in the Circle as a wonder so know that ye were created in Paradise and yet are gone out from it into the spirit of wrathfulness into Death which hath now wrought its Wonders in you these 5500 Years and upwards And now the End hath found the Beginning again and yo shall see also feel and find what Paradis●… hath been even every one of them that shall be born in God. But the middle with the Wonders which were manifested in the time continueth forever more in the beginning and in the end as an eternal middle with its Wonders viz. with the Angels and Men and their Essences as also the figures of all Creatures all that hath been essential at any time the Earth with its Metals also Stones and all material Substances 〈◊〉 Trees

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 i●… the sight of God. Also a man in this world should not desire to kno●… his Hol●…ness but continually draw Sap out of his Tree Christ and commit and leave it to the Tree what kin●… of Branch or Twig that will generate out of him Why do we so long contend about Knowledge Indeed knowledge is not alone the way to Blessedness 〈◊〉 Salvation The Devil knoweth more then we but wh●… doth that a vail him For that I know much affordeth 〈◊〉 no Joy but that I love my Saviour Jesus and co●…tinually desire him that affordeth me Joy for the desiring is a receiving Let not the dear and worthy Christendom think 〈◊〉 now it doth seem as if she should go to wrack and 〈◊〉 that it is utterly undone no the Spirit of the Lord Hosts hath out of his Love planted a new Branch in 〈◊〉 human Property which shall root out the Tho●…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 appe●…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 L●…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 wh●…reupon the Soul-like fire and dark world became an excee●…ing ●…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 Conquero●… thou must serve me for the Kingdom of Joy Tho●… shalt be my Servant and Minister to the Kingdom 〈◊〉 Joy thou shalt enkindle the flames of Love with th●… wrath and be a cause of the spring ●…n Paradise The dear Love 〈◊〉 and Meekness did suffer it self be scorned mocked 〈◊〉 upon and judged by the Anger 〈◊〉 is the Jews must execute the iustice of God for by 〈◊〉 self-action Sin was committed an●… by man's self-action 〈◊〉 and sin must be blotted out Adam had introduced his 〈◊〉 into the Poyson of the outward Mercury even so must 〈◊〉 viz. the Love freely give up its Will also into the 〈◊〉 poysonful Mercury Adam did eat of the evil Tree 〈◊〉 must eat of God's anger and as it went inwardly in 〈◊〉 Spirit so likewise outwardly in the Flesh. Upon the mount of Olives the heavenly World in the 〈◊〉 did wrestle with the Anger in the human World viz. 〈◊〉 the self-hood so that the Person of Christ did sweat 〈◊〉 Sweat even there the one was dismayed at the other 〈◊〉 Love at the horrible Death whereinto it should and 〈◊〉 wholly yield and give in it self with the divine essentiality and be swallowed up by the Anger and the Anger 〈◊〉 dismayed at its Death in that it must lose its Might 〈◊〉 the Love. Hence the whole Person of Christ said Father if it 〈◊〉 possible let this Cup pass from me yet not as I 〈◊〉 but thy will be done The Love-world in Christ said 〈◊〉 it not be but that I must drink down the Cup of thy Anger then thy Will be done And the Anger said If it be possible let this Cup of Love pass from me that I may revenge 〈◊〉 self and rage in the wrath of man for his disobedience 〈◊〉 as God said to Moses who stood in the Spirit of Christ 〈◊〉 a Type of Christ before God Let me alone that I may devour this disobedient People But the name 〈◊〉 which had incorporated it self in Paradise with the promise of the woman's Seed in the Aim of the human 〈◊〉 〈◊〉 Covenant would not suffer him for the Humility of 〈◊〉 name Jesus hath always interposed against the wrath of 〈◊〉 Father against his Fires property that his Fire might 〈◊〉 enkindle the half poysonful Mercury in man save only 〈◊〉 some times when Israel walked wholly in the wrath and ●…isobedience as is to be seen by Corah Dathan and Abi●…am and by Elias Now from the tryal of the combat of the Love and Anger ●…gainst each other proceeded also the temptation of Christ 〈◊〉 was tryed in the temptation of which Property man would 〈◊〉 whether of the Father 's in the Fire or of the Son's 〈◊〉 the Light of Love here the whole Property of Christ's ●…erson was tempted the Devil said as he had also said unto ●…dam Eat of the Evil and Good Hast thou not Bread ●…hen make Bread of Stones Why dost thou hunger so 〈◊〉 in thy own property Then said the divine desire 〈◊〉 liveth not of Bread alone but of every VVord of God. When the Devil saw that in this he had no success that ●…he Humanity would not give way to depart out of the 〈◊〉 out of God's Will he carried the Humanity upon an ●…igh Mountain and shewed it all the Riches of the world 〈◊〉 whatsoever doth live and move in the express word all ●…he Dominions and Might in the outward Nature over which he calleth himself a Pri●…ce but hath only the one part ●…n the wrath of Death in poss●…ssion and said unto it un●…erstand to the human pr●…per●…y If thou fallest down and worship me I will give thee all this Here it was tryed therefore said the Devil viz. the Ar●…anist in God's anger unto Christ That he should fall down ●…nd worship him and then he would give him all Dominions Power and Glory he should and might do what he please

Judgment fail they fell to inventi●…g those diversities of Doctrines and Methods which instead of clearing and confirming the Rules of Art did more cloud and obscure the same For as to that highly esteemed Doctrine of Revolu●…ions if considered in its right ground will be found of no validity or certainty as I could experimentally prove and as for Perfections there is so little shew of Reason for it that 't is not worth mentioning Then again there are some things that does even confound Astrology and overthrow the Rules thereof o●…e of which is in Wars or other Accidents there sometimes perishes Thousands of people in one day Now from these peoples Nativities we might find by rules o●… Art some to dye natual death some violent some after one manner some after another some by one Distemper or Disease and some by another some to be long lived and some short some to dye in one Year and some in another y●…t nevertheless they all come to an end in one day Another is by the burning of a City or the like many Persons are ruined as to outward Estates in a moment when if we examin their Navities we should fi●…d some of them to be promised increase of Wealth that Year by one means and some by other means some to suffer loss one way and some another and some it may be neither to loss nor gain and yet all in one instant partake of one and ●…he ●…ame Fortune Much I could instance of this nature in Astrology but my intent at first was only to hi●…t in short that others more deeply aflected may make a more diligent inquisition if they please Yet notwithstanding all this through the affection I have had for this Art of Astrology I am not willing to be numbred among the Revilers thereof ●…or do I think it to be more unlawfull or false in it self then other Arts but do believe it is as yet unknown and that there is none that practise it who rightly understand it the Rules being partly founded upon a false and uncertain ground as is before demonstrated But now si●…ce it is so difficult a Road to travel in and no end of the Journey to be yet found so hard a work to labour in and no profit doth thereby acrew And that the best use we can make of it brings no advantage to us neither in divine nor human things therefore I 'll take leave to wave it And Let them whose Brains are sick of that Disease Be Slaves unto an Ephemerides Search Constellations and themselves apply To find the Fate of their Nativity I 'll seek within me and if there I find Those Stars that should give Light unto my mind Rise fair and timely in me and affect Each other with a natural Aspect If in Conjunction there perceive I may True Vertue and Religion every day I fear no Fortunes whatsoever they be Nor care I what my Stars do threaten me Lastly To this pure heavenly certain and exceeding advantagious Astrology I shall rather yea much rather recommend my self and all those that desire to be made Inhabitants successively of the twelve heavenly Houses thereof which are these The first is the House of Judgment and Fearfulness The second Humility and Lowliness The third Meekness and Mercifulness The fourth Temperance and Savouriness The fifth Patience and Settledness The sixth Hope and Resolvedness The seventh Faith and Perseverance The eight Peace and Quietness The ninth Thanksgiving and Remembrance The tenth Prayer and Watchfulness The eleventh Glorification and Praises The twelfth Content and Fulness Of which twelve Houses of the Heavens that we ●…ay be all learned Experiencers and true Witnessers ●…t above all that we may look well into that House 〈◊〉 which we are made Inhabitants which by vertue of 〈◊〉 is ours as a proper Possession that we may ●…e the Glory of the Sign therof which shews us the ●…gas of the Times even that is the desire of D. L. Amen The great Jehovah ' s standing Precepts Ten Which shows thy Duty both to God and Men. 1. OWn thou no other Gods but only me For I the Lord from Bondage set thee free 2. Unto no Image bow or Image make I on that Sinners House will vengeance take 3. False and vain Oaths forbear my Sacred Name Dishonour not that thon incur no blame 4. Keep well the Sabboth-day both thou and thine All servile Works and Wickedness decline 5. Unto thy Parents all due Honour give That God may bless thee long on Earth to live 6. Wrath and rash Anger shun shed no man's Blood But love thy Neighbour and promote his good 7. Fly filthy Lust the cause of cruel Strife Be not Obscence touch not thy Neighbours Wife 8. Thy Neighbour of his Goods do not berave Rob Spoil Purloin or any way deceive 9. No evidence against thy Neighbour bear Nor as a Witness shalt thou falsly Swear 10. Thy Neighbours Goods desire not Learn to be Thankful to God for what he hath given thee O Lord These Laws to keep do thou incline And still assist me with thy Power divine The End of the First Part. Abuses Stript and Whipt By GEORGE VVITHER Treating in a Saterical vein of MAN with his Passions namely Of MAN 1 Of ●…ond Love 2 Of Lust 3 Of Hate 4 Of Envy 5 Of Revenge 6 Of Choller 7 Of Jealousie 8 Of Covetousness 9 Of Ambition 10 Of Fear 11 Of Dispair 12 Of Hope 13 Of Compassion 14 Of Cruelty 15 Of Joy 16 Of Sorrow 17 Conclusion 18 AS ALSO 1. Of Vanity 2. Of Inconstancy 3. Of Weakness 4. Of Presumption c. To which is added FAIR VIRTUE The Shepherd's Mistriss With other Pathetick POEMS composed by G. W. in his Youthful days Also Divine Poems selected from the Works of Francis Quarle The whole concluded with some excellent Essayes and Religious Meditations of Sir Francis Bacon Knight Philadelphia Printed and Sold by William Bradford Anno 1688. To the Unprejudiced Reader READER TWo things especially I intreat thee to consider in these following Poems First thou art to know that the Works o●… the Author G. W. are h●…e very much Abreviated And although his own Words expressed ●…or the most part upon generals nevertheless if thou art one that hath been ac●…uainted with his Works at large yet thou wilt●… find this small Abstract so pit●…ily to express and contain the whole matter some particulars excepted that thou mays●… hereby receive as much satisfaction as by reading the Book at large Secondly To let the P●…blisher hereo●… have Christian censures from th●…e and that too in respect to the latter part the which although it may seem somewhat too light in the Ballance of the more serious modern Christian yet he intends it not to be a means to draw the mind from better but rathe●… from worse things And he doubts not but that will be the effects of it considering the Constitution of Youth on whom it may have most influence all which he hopes

them occasion to pl●…ase themselves in speaking and himself shall continually gather K●…dge If you dissemble sometimes your Knowl●…dge of that you are thought to know you shall be thought another time to know that you know not Speech of a man's self is not good often and there is but one case wherein a man may praise himself ●…th good Grace a●…d that is in commending Virtue in another esp●…ially if it be such a Virtue as whereunto himself pr●…ndeth Speech of touch towards ot●…ers should be sparingly used for Discourse ought to be as a ●…ield without coming home to any man. Discretion of Speech is more then ●…loquence and to speak agreeably to him with whom we deal is more then to speak in good Words or in good Orde●… ●…astly in a set Speech in an Assembly it is expected a man should use all his Reasons in the case he handleth but in private Perswasions it is always a great Error XIV ●…f Riches I Cannot call Riches better then the baggage of Virtue for as the Baggage is to an Army so is Riches to Virtue it cannot be spared nor well left behind but it hindreth the march yea and the care of it sometimes loseth or distributeth the Victory Of great Riches there is no real use except it be in the distribution the rest is Conceit O saith Solomon where much is there are many to consume it and what hath the Owner but the sight of it with his Eyes The personal Fruition of any man cannot reach to feel great Riches there is a Custody of them or a power of Dole or Donative of them or a Fame of them but no solid use to the Owner Do you not see what feigned Prices are set upon little Stones and Rarities and what works of Osten●…ation are undertaken because there might seem to be some use of great Riches But then they may be of use to buy men out of Dangers or Troubles As Solomon saith Riches are as a Strong-hold in the Imigination of the Rich man. But this is excellently expressed that it is in the Imagination and not always in Fact. ●…or certainly great Riches have sold more men then they have bought out Seek not proud Riches but such as thou mayst get justly use soberly distribute cheerfully and leave contentedly yet have no abstract or ●…ryerly contempt of them Neither trust thou much others that seem to despise Riches for they despise them that dispair of them and none worse when they come to them Be not Penny wise Riches have wings and sometimes they fly away of themselves Sometimes they must be set flying to bring in more Men leave their Riches either to their Kindred or to the Publick and moderate Portions prosper best in both Measure not thy Advancements by Quantity but frame them by Measure and defer not Charities till Death for certainly if a man weigh it rightly he that doth so is rather liberal of another man's than of his own XV. Of Young Men and Age. A Man that is young in Years may be old in Hours if he have lost no time But that happens rarely Generally Youth is like the first Cogitations not so wise as the second for there is a Youth in Thoughts as well as in Ages Natures that have much Heat and great violent Desires and Perturbations are not ripe for Action till they have past the meridian of their Years But reposed Natures may do well in Youth As on the other side Heat and Vivacity in Age is an excellent composition for Business Young men are fitter to invent than to judge fitter for execution then for Counsel and fitter for new Projects then for settled Business ●…or the experience of Ag●… in things that fall within the compass of it directeth them but in things meerly new abuseth them The Errors of young men are the ruin of Business But the Errors of aged men amount to this That more might have been done or sooner Certainly it is good to compound Imployments of both for that will be good for the present because the Virtue●… of either Age may correct the Defects of both and good for Succession that young men may be Learners while men in Age are Actors and lastly in respect of extream Accidents because Authority followeth old men and Favour and Popularity youth A certain Rabby upon the Text Your young men shall see Visions and your ol●… men dream Dreams Inferreth that young men are admitted nearer to God then old because Vision is a clearer Revelation then a Dream And certainly the more a man drinketh in of the World the more it intoxicateth And Age doth profit rather in the power●… of Understa●…ing then in the Virtues of the Will an●… Affections XVI Of Beauty and Virtue VIrtue is like a rich Stone best plain set and surely Virtue is best set in a Body that is comely thoug●…●…ot of delicate Features and that hath rather Dignity of presence then Beauty of respect Neither is it always seen that very beautiful Persons are otherwise of great Virtue as if Nature were rather busie not to err then in labour to produce Excellency And therefore they prove accomplished but not of great Spirit and study rather Behaviour then Virtue In Beauty tha●… of Favour is more then that of Colour and that of Decent and gracious Motion more then that of Favour That is the best part of Beauty which a Picture cannot express no not the first sight of the Life and there is no excellent Beaut●… that hath not some strange●…ess in the proportion If it be true that the principal part of Beauty is in desent Motion certainly it is no marvel though Persons in years seem many times more aimable ●…or no Youth can be comely but by pardon and considering the Youth as to make up the Comliness Beauty is as summer Fruits easie to corrupt and cannot last and for the most part it makes a dissolute Youth and Age a little out of Countenance But yet certainly again if it light well it makes Vertues shine and Vices blush The Poet saith Virtue 's a chaste Queen and yet doth not scorn To be imbrac●…d by him that 's meanest born She is the Prop that 〈◊〉 support Yet one whom Slaves as well as Kings may court She loveth all that bear 〈◊〉 to 〈◊〉 And yields to any that hath Heart to woe her So Vice how high so 〈◊〉 〈◊〉 be in place Is that which Grooms m●…y 〈◊〉 at in Disgrace She is a Strumpet and m●…y be 〈◊〉 Yea spurn'd at in the 〈◊〉 of a Lord. The Epicures say to the Sto●…ks ●…licity placed 〈◊〉 Virtue that it is like the 〈◊〉 of a Plaver who if he were left of his Auditors and their applause 〈◊〉 would straight be out of Heart and Countenance and therefore they call Virtue 〈◊〉 Thea●…rale XVII Of Deformity DEformed Persons are commonly even with Nature for as Nature hath done ill by them 〈◊〉 do they by Nature being for the most part as the Scripture

and Herbs All these stand in the Figure in the middle but quite void of such Essences and Life For no Beast cometh again but its Figure continueth in the Magia for it arose out of the eternal Glass so that now when the 〈◊〉 Glass breakesh it must remain in the eternal as a wonder to God's honour and glory forever more Here the Spirit of God will manifest himself forthwith in all the three Principles and stir up the center of Nature so that it shall burn in the ●…ire of anger for ●…ll both Heaven Earth and the ●…irmament shall be set on fire together and the Turba will 〈◊〉 up the earthly world in the ●…ire and restore it to that which it was before the Creation only the Wond●… 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 ●…ire will con●…me them and the glorious bright Paradisical body of the Righteous shall pa●… through the Fire with its wonders which shall follow it and whatsoever is false shall remain in the ●…ire The Wicked also must go into the ●…ire and their earthly Life will also fall away and their monstro●… Image will appear in the Spirit according to the shape of all hideous abominable Beasts like the Devil And in that Hour also the wrathful 〈◊〉 of the darkness shall bring forth the Devils who shall then receive their wages and lodging at the hearing of which they tremble All the D●…ad both good and evil shall arise every one in his two-fold Body and shall have the Soul wit●… the Spirit in the Body one shall have the outward earthly ●…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 Ch●… image there in and the divine Spirit of Lov●… shall shine in the Spirit of his Soul which Body the word Fiat cloatheth again with the true and pure 〈◊〉 Image For the first Body which God created and Christ 〈◊〉 with his Blood that will bring the Wonders with it and enter again into Paradise and be cloathed with the Majesty of God and then the 〈◊〉 of God is with men For the noble Image was destroyed in Adam when 〈◊〉 Woman was taken out of him so that he retained ●…ly the ●…ture of the Fire and the woman had the ●…ture of the Spirit but now they return to them ●…holly again ●…or the woman shall receive the Tincture of the Fire 〈◊〉 that ●…he shall be as 〈◊〉 ●…as neither man nor woman but a Virgin full of Chastity without the mem●…ers of man or woman And then they shall no more say Thou art my Hus●…nd or thou art my Wi●…e but they are 〈◊〉 Indeed there shall some remaining tokens of the difference be in the divine Magical wonders but none will regard that for they are all of them me●…ly the Children of 〈◊〉 liv●…ng the Life of Children in the delighting sport of Love. All the Words which the Mouth hath spoken which the Air hath received these the Air shall bring again forth for it is the Glass of the eternal Spirit the Spirit seeth them in the Glass And so man shall be judged according to his Heart Mind and Thoughts for the Turba is in all malice 〈◊〉 wickedness which is contrary to Love here will be no making of excuse for every one will accuse himself his own Turba will accuse him We direct you to the Scripture for it shall come to pass just according to the holy Scripture Note this world will be no more regarded for all earthly Knowledge and Cogitations shall remain in the Turba of the earthly life in the 〈◊〉 we shall have no knowledge more of our Parents Children or ●…riends who are in Hell. We shall have some knowledge of Hell but see nothing of it save only in the Magia in the Mystery for the Devils must dwell in darkness the wrathful Fire which is in them is the r light they have Eyes of Fire to see withal all 〈◊〉 besides is gone for the Majesty hath swallowed it up that it may burn in love We shall all know one another among our selves by Name though the earthly Name shall remain in the Turba we ●…hall have a Name according to our first name in the Language of Angels which here in this life we do 〈◊〉 understand in the language of Nature we understand ●…thing of it b●…t here we have no ●…gue to spea●… it with Here 〈◊〉 The inward Ens of Christ which the So●…●…th on it for an heavenly Body out of Christs Spir●… and out of his 〈◊〉 and Blood is spiritual it is a spiritual Body which dyeth not at the death of the outward man yea it is not buried neither doth it rise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from Death to Life What kind of Matter our Bodies shall have in the Life to come THus we tell you we shall have a Body consisting of Flesh and Blood such a Body as Christ had for Ch●…ist by his In●…tion is become Man in us When we are born a new 〈◊〉 the Water and of the Spirit then 〈◊〉 Christ's Spirit we are born a new of Christ's ●…esh and Blood we put on Christ. Christ becometh born in the converted Sinner and ●…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 〈◊〉 ●…esh and Blood such Flesh as can pass through Wood and Stone they remaining whole still as Christ c●…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 ●…esh and Blood which our heavenly Hands shall touch and feel and take hold of also a visible Body as that is which 〈◊〉 h●…ve here in this world Of Paradise and where Henoch is as also Moses and Elias WE are able to say with good ground that Paradise is still upon Earth 〈◊〉 is in it as also Moses and Elias and yet he hath the Body of 〈◊〉 Turba in the Mistery and in the heavenly Mistery he hath the 〈◊〉 Body which 〈◊〉 capable of Paradise 〈◊〉 is not gone o●…t of this world he is entred ●…to the Mistery in the VVonders he is God's Preacher and after the Turba hath overcome the VVorld he must be silent till the six Seals have ended their wonders and till the Angels of the Turba have poured out the r Vials then the wonders of the Anger are finished 〈◊〉 then Henoch cometh out of the Mystery again and entreth into the Ministry and relateth what hath been done But Noab goeth into the other world through the VVater and callet●… Moses with his VVonders

and he cometh for he hath the won●…rs of God. For he passed through death and brought 〈◊〉 Body through death when the Turba desired to consume it and the Devil contended for it and would have the Turba which was in Moses because he had ben an angry man and carried the Turba in him But it was told the Devil that the Turba in the 〈◊〉 did not belong to him for it belonged to the Majesty of God and contained the wonders and the Turba in the Darkness in the wrath only belonged to him who is without the City he must not dwell in the City in 〈◊〉 Principle but without it Also Moses his Body is passe●… through Death ●…is un●…able Body which had the VVonders hath swallowed up that which was earthly in the Turba and yet not consumed it to 〈◊〉 but it also is in the 〈◊〉 and his Turba which killed the first-born in 〈◊〉 〈◊〉 〈◊〉 in the water slew them that 〈◊〉 the Calf and swallowed up Corah Datha●… and 〈◊〉 into the Earth continued in death For when he dy●… his Spirit and Soul departed from the Turba and he 〈◊〉 mained in the VVonders in the Mistery and now he 〈◊〉 become a Lamb. But though the Body of Moses be d livered from 〈◊〉 Turba it must be tryed in the Fire at the end of Day●… At the last Day we shall not ascend above the pla●… of this world but make our abode here in our 〈◊〉 native Country and go into our home in another worl●… in another Principle of another Property VVhen this outward dominion shall pass away 〈◊〉 the very place where the world now stands there 〈◊〉 be meer Paradise for the Earth will be of an heavenl●… Essentiality so that we shall be able to dwell any where●… and be able to pass through and through it There will be no Cold or Heat any more also 〈◊〉 Night there is no Death any ●…ore also no ●…ear 〈◊〉 Sorrow no Sickness the Earth will be like a Christaline Sea and all the VVonders of the VVorld will be 〈◊〉 wholly perspicously and the Brightness of God shall 〈◊〉 the Light thereof and the holy Jerusalem the great City of God shall be therein The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world But seeing God knew well that A●…am would fall therefore Paradise sprung forth and budded only in one certain place to introduce and confirm Man therein whom albeit ●…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 Par●… For Lucifer poysoned the first Paradise with his false and wicked Desire therefore God promised to regenerate it anew in Christ For the seventh Day which God appointed for Rest is nothing else but 〈◊〉 regenérate anew in the Spirit of Christ in the human Property wherein the poor Soul shall rest eternally from the source of the six dayes Works viz. of the six Properties of the Life A short summary Appendix of the Soul and of the Turba which is the destroyer of the Image and of Virgin Sophia THe Soul is an Eye in the eternal Abiss a similitude of Eternity a perfect Figure and Image of the first Principle and resembleth God the ●…ather 〈◊〉 his Person as to the eternal Nature The Essence and Substance of it meerly and purely as it is in it self is first the wheel of Nature as to the first four ●…orms viz. 1. Astringent 2. Bitter 3. Fire 4. Anguish ●…ire is a similitude of the Soul. The Soul is an essential ●…ire and the flash of Fire i●… the life of it it resembleth a Globe or an Eye of Fire●… The burning ●…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 ●…ire and goeth forth from the ●…ire like Air. That is the true Spirit of the Source of the life of the Fire which continually bloweth the Fire up again and maketh it burn Now the Fire shineth and giveth light out of the Source where it shineth and the source comprehendeth not the light and this signifieth the second Principle wherein God dwelleth 〈◊〉 we know that the Power is in the Light and not 〈◊〉 the ●…ire the fire only giveth 〈◊〉 to the light and the life or the light produceth meekness and substantiality viz. Water Now we understand that there is a meek life in the light without Source and yet it self is an insensible Source it is nothing but a longing or desire of Love. VVhich Source we account a Tincture in which the ●…dding and blossomings hath its original yet the fire 〈◊〉 the cause of it and the meekness is a cause of the Substantiality for the desire of Love in the Light ●…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 ●…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 ●…tain of the Love of God in the Majesty by pu●…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 th●… fire and not into the fountain of Love into the Ligh●… of God then its own Source of forceness astringenc●… and bitterness riseth up and the Image of God becometh a Turba and swalloweth up the similitude of Go●… in the wrath And then the astringent Fiat in the fiery Essence 〈◊〉 the Soul figureth for the Soul an Image of the imagination that is in its Will VVhatsoever the essenti●… fire of the Soul desireth that will be the figure in th●… Soul. viz. earthlv Figures that which the will of th●… Heart casteth it self into that image the Fiat of th●… Soul will make that is as far as the third Principl●… an●… the spirit of the Stars and Elements hath power So that if the w●…ll of the Soul do cast it self into the Kingdom of this world then the outward Kingdom ha●… power to bring its imagination into the inward Principle and if the inward Fiat perceive that in the fire of 〈◊〉 Soul then it becometh pregnant with it and keepeth it And then the Soul hath the image of a Beast in 〈◊〉 third Principle and that cannot be destroyed forever●… except the will of the soul return again out of the 〈◊〉 Lust and pierce into the Love of God agai●… and th●… it getteth the image of God again which may be do●… onl●… in this Life while the Soul is essentially in its 〈◊〉 in the growing of its Tree but after this Life