fire of God must doe it for they remaine in one Mystery till the judgement of God every one at the houre of the Resurrection shall come forth in his owne Mystery and he shall see his workes before him and feele them in him 100. It is not understood that they shall answer for their selves selves with words for the Kingdome of God consists and proceeds in Power and albeit the ungodly shall cry out Woe upon his abominations and Seducers yet every mans worke shall bee Summoned in POWER which shall either rejoyce or torment him 101. Now the old body of this World is the Mystery of this World and the new body is the Mystery of the Divine light World and the soule is the Mystery of God the Father and the Earth with the Elements hath also both Mysteries which shal be moved through the Principle of the Father 102. And then the doores of the Mysteries shall be set open and each shall give and set forth its Figures which it hath swallowed up for the Principle of the soule must stand before the judgement with both the Mysteries 103. Happy are they which shall have the body of Christ in the Mystery of the wrath or fire of Gods anger they shall have the soules fire or the Principle of the Father surrounded with the light World and illustrate with the Majesty they shall feele no paine or hurt and shall passe unsensibly through the fire and there the outward or third Principle shall be proved and all earthlinesse or falshood shall remaine in the fire but the workes shall be renovated in the fire and freed from their earthly source and soyle and then the earthly Mystery remaineth in the fire and is a food of the fire whence the light ariseth and the Righteous looseth nothing 104. For the works of love which were brought forth in the new body doe passe with the spirit of the soule through the fire and remayne in the Divine Image in the source of the light and they of the third Principle that is of this World doe remaine in the fire-source of the Soule 105. But that which hath been wrought and acted in an wholly evill and malicious manner in the third Principle and yet in this World hath not been renewed by earnest Repentance and Reconcilment toward his Brother that falleth unto the centre of Nature that is the root of the darke World 106. But the workes of the ungodly shall not be able to remayne in the fire for the fire swalloweth them downe in it selfe to the darke Centre Viz. the Originall of nature wherein the Devills dwell and thither also goeth there-soules fire being the Fathers principle for this fire of the soule shall have no matter to make it burn aright but it shall be as a quenched darke painfull sourse-sourse-fire onely as an anguish that would faine produce fire this is called Gods wrath and not a principle a death or a dying source 107. For the principle of the father wherein the right and true soule consists is a flaming fire which giveth light and in the light is the pretious Image of God for that light doth qualify and sweeten the burning light with the essentialty of Love so that it is a pleasing delight and a cause of nature and of life 108. Therefore I tell you that you should not thinke it strange or misunderstand it when I or any other let it be Theophrastus or who it will write that man shall stand before the Judgment with his body which he had here I perceive very well that you have not as yet understood my Writings in the Book of the Threefold life and also in the Booke of the Incarnation of Jesus Christ which treateth of Christs suffering dying and rising againe and how we must enter into his death and arise out of his death you shall finde it cleare enough explained and enlarged but seeing you have them not yet at hand be pleased to have patience you may very likely get them to read and then you will be freed from your perplexity and deepe searching in this manner 109. For they lay their ground much deeper then your apprehension is in this doe but read them right you shall verily find what the Mystery is what the magicall Bysse and Abysse is also what the Being of all Beings is there needs no consulting with one or another he that understands the great Mystery whence all Beings have proceeded and doe still proceed he doth not encumber himselfe with such large circumferences 110. You have undertaken a very hard labour which doth nothing but perplex eat up and consume your life it is wholly needlesse he that findeth and knoweth the great Mystery he findeth all things therein there need no literall demonstration God Christ and the eternity with all wonders do lye therein the Holy Ghost is the Key to it are you in the new birth as you say then there is no need of such hard seeking with such hard labour seek onely Christ in the Manger in the dark Stable when you finde him then you shall indeed find where he fitteth at the righ hand of God 111. Searching onely doth nothing the Phylosophers Stone is a very dark disesteemed Stone of a Gray colour but therein lyeth the highest Tincture would you search out the Mysterium Magnum then take before you onely the Earth with its Mettals and so you may well finde what the Magicall or Cabalisticall ground is 112. The deep and Mysticall numbers which otherwise no man is able to fathom or finde out lye all in the Mystery but hee that findes it searcheth not after the numbers he taketh Gold for Earth and doth as one that hath a costly Treasure lying in an obscure place the Manger and swadling cloaths of Christ are more acceptable to him then the whole World with its Figures or externall pompe and glory he hides the Numbers themselves for the outward Kingdome must accomplish its wonders 113. Wherefore should the earthly Mystery be unvailed before the time enquire of the Magists who have understood the heavenly and earthly Magia wherefore they have kept the Tincture secret and not revealed it there is no other cause at all but that the World is not worthy of it so likewise it is not worthy of the Numbers of the Mystery 114. Therefore God hath hidden them from us that the earthly Mystery might accomplish and fulfill all its wonders on us and that all the Violls of Gods anger be poured forth on us how can a man undertake to reveale such secret things without the consent of the Mystery indeed he tampereth about the outside of the Mystery but if he comes in he must have the will of the Mystery 115. The outward instigation to manifest and reveale the Mystery proceedeth from the Starres for they would faine be freed from vanity and they drive mightily in the Magicall Children to manifestation therefore we must prove and examine the instigation
81. And though I have not obteined many dayes of pleasure thereby yet I must not therefore resist his will I have written onely according to the forme as it was given to me not according to other Masters or Writings 82. And besides my intent was onely for my selfe albeit the spirit shewed me how it should fall out yet my heart willed nothing but committed the same to him to doe therewith what he pleased 83. I have not run with it not being called and made my selfe knowne to any for I can say also with truth that my acquaintance knew least of it but what I have shewne unto any the same was done upon his entreaty and importunate desire 84. And then further I give you to understand seeing that you have my writings in hand to read that you would not looke upon them as comming from a great Master for Art is not to be seene or found therein but great earnestnesse of a zealous minde which thirsteth after God in which thirst it hath received great things as the illuminate mind shall well â—ee and without light no man shall rightly know and apprehend them as the Reader shall surely finde 85. And yet it could not be written more clearely and ready for the understanding although I conceive that the same is cleare and plaine enough in such a depth but yet if there were any thing that should seeme too obscure and difficult I might represent it in a more simple and plaine manner if it were mentioned to me 86. There are yet other Bookes besides this written concerning the wisedome of God of a very deep sence and understanding treating of the great depths of the wonders of God which at present I have not at hand 87. But that I give you not a large answer of my judgement upon your Booke concerning the thousand yeares Sabbath and the foure hundred yeares in Zyon which you suppose to prove with many places of holy Scripture is because I doe not fundamentally and certainely know whether those Texts may be applyed to such a meaning 88. For there be many sayings of Scripture which seeme to intimate onely one Generall Resurrection of the dead and they are cleare especially in the words of Christ in the soure Evangelists which I hold for the most certaine 89. In like manner the Cause stands with Zyon that wickednesse shall continue to the end and though a Zyon shall be yet it will not be wholly Universall Babel shall go to ruin and get another forme yet they shall not all be Children of God that are called Children in Zyon 90. Also I have no knowledge of the thousand yeares Sabbath I know not sufficiently to ground it with Scripture for we finde one place seeming to crosse another men may interpret the Scripture as they are disposed but seeing I have no command from God of it I let it alone and leave every one to answer for his owne opinion This I tell you syncerely out of good affection and am however your faithfull Friend in the love of Christ 91. In your forty second and forty third Page where you write of the Mystery of the Soules departed or separated you bring the opinion of Theophrastus and others into question and suspition as if they had not written aright of the Mystery it were better thaâ— had been left out seeing you have not understood their Opinion â—s you say and just so it seemes you shall finde in my Booke of the Forty Questions about the thirtieth Question concerning the last Judgement and also in other Questions sufficient and large information if the same be read and rightly understood 92. There is no need of any further searching it is there cleare enough what the Mystery is that comprizeth body and soule and also what condition the separated soules are in both with their expectation of the last Judgement and also in the meane time in respect of their habitation source life and difference I had thought that it was so deeply and highly grounded that the minde of man should be satisfied enough therewith and if you neither have nor cannot set forth any thing more fundamentall then it remaines of right in its owne place the thousand yeares Sabbath and the foure hundred years in Zyâ—â— will but finde fault with all and bring it into suspition and though many objections might be made yet they would be of no service or esteeme 93. Moreover the manifestation of the thousand yeares Sabbath is not of much importance or concernement to the World seeing we have not sufficient ground of the same it should of right rest in the Divine Omnipotence for we have enough in the Sabbath of the new birth for that soule that obtaines this Sabbath of Regeneration will after the death of the earthly body have Sabbath enough in Paradise we may very well leave and commend the other unto the Divine Omnipotence and waite on God what he will doe with us when we shall be in him and he in us 94. For I suppose there should be a better Sabbath in God then in this World and if man should dwell upon the earth in Paradise then must God restore that which in his curse entred into the Mystery as is to be seen in the forty Questions 95. But that you suppose that the righteous shall not be brought with their workes before the judgement is contrary to the words of Christ who saith That all things shall bee proved through the Fire 96. I say not that they shall come into the judgement for the judgement is in the wicked understand the judgement of Anger of which the Scripture saith the righteous or as Christ saith He that beleeveth on me commeth not unto judgement hee understands hereby the source or paine of the judgement his words doe hold forth that they shall all come together before the judgement and every one heare his sentence The ungodly depart hence and the righteous come hither c. 97. Also every one shall stand forth with his owne workes in the Mystery and themselves be judged according to their workes now you know very well that our workes in this World have beene wrought in good and evill and shall be proved and separated in the fire of God how shall they then being unseparated follow the Saints in the Resurrection to the Sabbath and they hold Sabbath therein But if they shall follow them then they must be tryed and separated in the Fre and then they shall have no more any need to come before the judgement but if they should keep a Sabbath without their workes then they are not perfect 98. If we would speake of Paradise and apprehend the same then we must have cleare eyes to see into it for the internall Paradificall World and the externall World doe hang one within another we have onely turned our selves out of the internall into the externall and so we worke in two Worlds 99. Death cannot separate our workes the
Unity and seeke the Lord and no more fight and destroy our selves we will be content are we not here altogether Pilgrims and Strangers and seek our native Countrey 31. In this time a Zyon verily shall be found and the Heaven shall drop downe its dew and the Earth yeeld her fatnesse yet not so as if wickednesse should be wholly done away for it shall continue unto the end of which Christ saith Thinkest thou that when the Sonne of man shall come that there will be Faith upon the Earth And though the Children of Zyon shall have a fiery deliverance that they shall remaine Maugre the will of the Devill insomuch that God will worke great things as at the time of the Apostles yet it endureth not unto the end for as it was in the dayes of Noah when he entred into the Arke so shall the comming of the Son of man be as it is written 32. But that the holy Ghost shall be in the hearts of the faithfull in Zyon I acknowledge I know it for Zyon shall not be from without but in the new man it is already borne hee that would seeke it let him but seeke himselfe and depart from the old Adam into a new life and hee shall finde whether Jesus bee borne in him 33. If he findes it not let him enter into himselfe and seriously consider himselfe and so he shall finde Babel and her workings in him these he must destroy and enter into Gods Covenant and then Zion will be revealed in him and he shall be born with Christ in Bethleem Jehuda in the darke Stable not in Jerusalem as reason faine would have it that Christ should be born in the old Asse the old Asse must become servant and serve the new man in Zion 34. But that in Foure hundred yeares there shall be a meer golden Age I know nothing of it it is not revealed to mee also the limit of the Worlds End is not revealed to me I cannot speake of any four hundred Yeares for the Lord hath not commanded me to teach it I commend it to Gods might and leave it for those to whome God would vouchsafe the knowledg of it seeing therefore I have not as yet apprehended it I rest satisfyed in his gifts yet I despise no man if he had a knowledge and command so to teach 35. For the fourth Book of Esdras is not sufficient as I understand to give a positive assurance to it yet I wait for my Saviour Jesus Christ and rejoyce that I may finde my Lord when I have him then I hope after the death of my old Adam fully to recreate my selfe in the Still rest of Zion and to wait in my God expecting what he will doe with me in his and my Zion for if I have but him then I am in and with him in the Eternall Sabbath where no strife or contention of the ungodly can any more reach me in my New man at this I doe in the meane time rejoyce in this miserable Vale of Tabernacles 36. The first resurrection of the dead to the thousand yeares Sabbath of which there is mention in the Revelation is not sufficiently made knowne to me how the same may be meant seeing the Scripture doth not mention it elsewhere and Christ also and his Apostles give not an hint of it in other places save only John in his Revelation but whether they shall be a thousand Solar yeares or how it may be referred seeing I have not full assurance I leave it to my God and to those to whom God shall vouchsafe the right understanding of it till God is pleased to open my eyes concerning these Mysteries 37. For they be Secrets and it belongeth not to man to make conclusions about them without the command and light of God but if any had knowledge and illumination of the same from God I should be ready and willing to learne If I could see the ground thereof in the light of nature 38. But seeing it behooveth me not to hide my knowledge of it so farre as I apprehend it in the light of Nature I will therefore set downe some Suppositions or considerable Opinions which are in my minde not positively to affirme but give it to consideration for good and wholesome instructions may be drawne forth thereby and t is also profitable for man so to search I will doe it in all syncere uprightnesse to see if we might attaine somewhat neerer the matter and perhaps there may be some to whom God shall bestow such a gift stirred up thereby to write more clearely 39. As first whether or no it be certaine that the World must continue Seven thousand yeares and one thousand of them should be a meere Sabbath Seeing that God created all in six dayes and began the rest on the sixt day towards evening whence the Jewes begin their Sabbath on Friday evening and Elias also saith that the World should stand but Six thousand yeares and Christ likewise declareth that the dayes of tribulation shall be shortned for the Elects sake else no man should be saved which you apply to the fall of Babel and to the time of Zyon but it seemes as if Christ spâ—ke of the fall of the Jewes and the end of the World and foresheweth an evill End 40. Also Christ saith that it shall be at the time of his comming to judgement as it was in the dayes of Noah where men did Marry and were given in Marriage now we know very well as the Scripture testifieth what manner of wicked World was in the days of Noah that the Deluge must come and destroy them This would intimate and denote a very meane Sabbath 41. And though a man should otherwise expound the words of Christ concerning his comming yet that would not be sufficient to prove it being also that the Disciples of Christ doe alwayes represent the End to be nigh and Paul saith That the end should come after that Antichrist is revealed 42. But that the Resurrection of the dead and the last Judgement should be understood of both namely that the righteous shall arise to the thousand yeares Sabbath and among them some ungodly and that Gog and Magog at the End of the thousand yeares should fight against the Saints it seemes to run quite contrary to the light of Nature 43. For first I cannot apprehend how the first Resurrection must come to passe seeing the Saints shall have their workes follow them according to the words of the spirit besides wee know very well that all our workes are sowne into the great Mystery that they are first brought forth into the foure Elements and so passe into the Mystery and are reserved to the judgement of God where all things shall be tryed by fire and that which is false shall consume in the fire and the figures shall fall unto the Centre of Nature Viz. the darke Eternity 44. But if mens workes shall follow them in the first
Resurrection as you affirme then God must verily move the Mystery that is himselfe which denotes the last Judgement 45. For God hath moved himself but twice onely from Eternity once in the Creation of the World and secondly in the Incarnation of Christ according to his heart the first motion belongeth to the Father of all beings and the second to the Sonne according to Gods heart now the third motion of the holy Ghost is yet to be accomplished both in love and anger according to all the Three Principles where all what ever hath beene corrupted shall againe be restored in the motion of the holy Ghost and each given unto its owner 46. How can then the dead arise in their workes without the motion of the holy Spirit both in love and anger When as the restoration of life doth onely consist in him moreover I doe not know how the first resurrection should come to passe whether it should come to passe in the twofold man which cannot otherwise be understood that is in good and evill but what perfect Sabbath can we hold therein was not Adam unable so to stand 47. Now if the new man should onely arise then he would not be in the foure Elements of this World moreover the new body in Christ need no resurrection it liveth eternally without any want necessity or death in Christ and doth onely wait when God shall move the Mystery where he shall then put on the Crowne of his wonders and workes 48 The manner of the Resurrection is thus the Mystery shall restore what ever it hath swallowed up mans workes shall be put upon him and therewith he shall Passe through the fire and it shall be tryed what will endure the fire or not 49. Now I cannot apprehend how this should agree with the dwelling upon the Earth for if it should be after a Paradificall manner that man should arise with the wonders then it could not be done without the motion of the great Mystery for your writings say that also some wicked men shall arise this sheweth that the Mystery must be moved and at the motion the inflamation or last Judgment of fire must needs be if now the Mystery should be moved it would not onely move awaken and raise up some and that in one source onely seeing that likewise some ungodly shall arise 50. Besides you say that they shal all dye at the end of the six thousand Yeares then there must be a dwelling upon or an inhabiting the Earth where the ungodly that arise should again marry and build of whom there should not be onely some as according to your opinion but according to the Scripture they shall be as the Sand upon the Sea shore whence else should Gog and Magog come or how should they fight against the Children of Paradise for in the Paradisicall Children there is no strife 51. Also it were not necessary that they should dye at the END of the six thousand yeares if they should arise in the twofold body as we are now but if they should arise in the new body then no ungodly man can eyther see or touch them like as we now doe not see Paradise even such is the new body no ungodly man can fight against it 52. What should they fight for Are the Saints in Paradise Then they make no use of the externall Elements but onely of the internall Element wherein all the foure are couched in unity so that they have nothing to strive for but they are separate in the Source 53. But should the ungodly dye and also arise againe in the soure Elements this seemeth much more strange but if they should â—â—ise in the spirituall body then the foure Elements could not containe it but the Abysse and still they would be separate as light and darknesse what pleasure or likeing should God have to bring the Saints againe into the combate and source of the foure Elements unto which they have beene so long dead And yet should they then begin to fight with the wicked Much more fit and agreeable were it for those who here have suffered nothing for Christs sake that is for those who here upon the Earth have not lost their lives for Christs sake 54. And though you would say that they should not fight but the Lord for them what liking could God take to raise up the Saints and to set them againe in the presence of the ungodly or should not the joy in Abrahams bosome be much greater then this in the foure Elements whence naturall strife and contention doe arise but if they should dwell in Paradise without the four Elements then no strife or ungodly man can reach them 55. Besides to what end should the ungodly be upon the Earth if there shall be such a Sabbath Their source is not in the foure Elements but in the Abysse whither their soule goeth when the body dyeth 56. Besides should none but those dwell in the Sabbath who have dyed for Christs sake of which verily there cannot be such a number as is set downe in the Revelation that they should be sufficient to possesse the Earth and should the ungodly also dwell upon the Earth and hold their Hellish Sabbath This runs directly against the light of Nature 57. Moreover Christ saith That they shall marry and bee given in marriage as in the dayes of Noah Also two shall be grinding in one Mill and two sleeping in one bed and the one shall be taken and the other left when the last day shall come 58. Besides Christ saith also That when he shall come to judge the World All generations and kindreds shall see him and tremble before him and the wicked shall waile and lament and say to the wise Virgins give us of your oyle all this denotes a Generall expectation of the last Judgement 59. For if at the last Trumpe two shall bee lying in one bed namely one holy the other ungodly this shewes no difference and if the Saints be mixed with the ungodly then verily there must needs be a poore Sabbath 60. When we looke upon the words of Christ and his Apostles they will not in the least manner agree thereto and though there is mention made of a thousand yeares in the Revelation yet the same is hidden from us and wee know not when they may begin or whether they are begun if the first Resurrection bee Paradificall then it may be done without our knowledge 61. They shall not dwell among us also they shall not Marry for we dye once from Male and Female and we shall not arise Male and Female but we shall live in Paradise in the forme of Angels Matth. 22 30. 62. Besides the wicked shall in the appearance of Christs comming entreat the wise for Oyle of Faith and you write that the fire of God being the anger and hellish source shall be in them and that they shall be tormented here upon the Earth in the foure Elements
soul as a triumph as he goeth forth from God the Father through the word or mouth of the sonne that is from the Heart of the sacred Ternary out of the Divine essentiality and thus he goeth or proceedeth forth out of the being or essence of the noble lilly-twig which springeth forth and groweth out of the fire of the soul which lilly-twig is the true Image of God for it is the new-born or regenerated spirit of the soul the spirit of Gods will the Triumphing Chariot of the holy spirit in which he rideth into the sacred Ternary into the Angelicall World 39. And with this twig or Image of God renewed in us as is before mentioned we are in Christ without this World in the Angelicall World of which the old Adam hath no understanding or perceivance also it knoweth it not as the rough stone knoweth not the Gold which yet groweth in it The Gate of the true knowledge of the Threefold life 40. Man is the true Similitude or Image of God as the pretious man Moses testifyeth not onely an Earthly Image for the sake whereof God would not have become man and put forth unite and espouse his heart and spirit in deepest love after the fall unto it but he is Originally out of the Being of all Beings out of all the three Worlds Viz. out of the innermost Nature-world which is also the most outward and is called the darke World whence the principle of the fiery Nature taketh its rise as is declared at large in my Booke of the threefold life 41. And secondly he is out of the light or Angelicall World out of the true Being of God and then thirdly he is out of this externall World of the Sunne Stars and Elements an entire Image of God out of the Being of all Beings 42. His first Image stood in Paradise in the Angelicall World but he lusted after the externall World that is after the Astrall and Elementall World which hath swallowed up and covered the precious Image of the internall Heaven and ruleth now in the similitude as in its owne propriety 43. Therefore 't is sayd You must be borne againe or else you cannot see the Kingdome of God And therefore it is that the word or heart of God entred into the humane Essence that wee with our soule might be able in the power of the word or heart of God to beget and bring forth againe out of our soule a new Twig or Image like unto the first 44. Therefore the old Carcasse must rot putrifie and perish for it is unfit for the Kingdome of God it carryeth nothing but its owne Mystery into its first beginning that is its wonders and workes understand in the Essence of the first Principle which is immortall and incorruptible being the Magicall fire of the soule 45. And not this alone but he must bring and unite the End with the Beginning for the externall World is generated out of the internall and created into a comprehensible Being the wonders whereof belong unto the Beginning and they were knowne from Eternity in the wisedome of God that is in the Divine Magia not in the Being or essentiality but in the mirrour of the Virgin-like wisedome of God whence the Eternall nature doth alwayes arise or take its Originall from Eternity 46. And to this end the poore soule standeth in the prison of the Astrall and Elementall Kingdome that it might be a Labourer and reunite the wonders of the externall Nature with the light World and bring them into the beginning and though it must now be bruised and pressed and endure much yet it is the Servant in Gods Vineyard which prepareth the precious Wine that is drunk in the Kingdome of God it is the onely cause of the understanding that the desire worketh in the Mystery and manifesteth and bringeth forth to light the hidden wonders of God as we see plainely how man doth search out and reveale the wonders of Nature 47. Therefore we must not be amazed and strangely perplexed when as many times the noble Image is hid that we cannot receive any refreshment or comfort but we must know that then the poor soule is put into the Vineyard that it should worke and bring the fruit to be set upon Gods Table 48. It hath then a Twig or Branch of the wilde Vine given unto it it must trim and dresse that and plant in into the Divine and Heavenly Mystery it must unite it with the Kingdome of God this is to be understood thus 49. As a plant or grift that is set doth worke so long till it putteth forth its branches and then its fruit so must the twig grift or scion of the soule which standeth overshadowed in a darke valley continually labour that it might come to bring forth fruit which is the noble and precious knowledge of God when the same is growne in it that the Soule knoweth God then it yeeldeth its faire fruits which are good Doctrines Workes and Vertues it leadeth to the Kingdome of God it helpeth to plant and build the Kingdome of God and then it is a right labourer in the Vineyard of Christ 50. And thus that of which I teach write and speake is nothing else but the same which hath beene wrought in me otherwise I could know nothing of it I have not scrap't it together out of histories and so made opinions as the Babilonicall School doth where men Eagerly contend about words and opinions I have by Gods grace obteined eyes of my owne and am able in my selfe to worke in Christs vineyard 51. I speake plainly and freely that whatsoever is patcht together from Conjecture and opinion wherein man himselfe hath â—o Divine knowledge whereupon he makes conclusions that I say is Babel an whoredome for conceit or thinking must not doe it yea not any opinion or conjecturall apprehension but the knowledge of God in the holy Ghost 52. The Children of God have spoken as they were driven by the holy spirit they have planted many and divers Trees but they all stand upon one root which is the internall Heaven none can finde the same unlesse he likewise stand upon the same roote and therefore the externall Heaven cannot finde them out or explain them by art 53. The words of the holy Children of God remain as an hidden Mystery unto the Earthly man and though he thinkes that he understands them yet he hath no more then a darkesome hystoricall glimps of them as we see now adayes how men doe wrangle and contend about Christs doctrine and worship and fight about Gods will how he must be served whereas he is not served or worshipped with any opinion but in the spirit of Christ and in truth men serve God 54. It depends not on what ceremonies and manners we doe use every one laboureth in his worke and gifts from his owne Constellation and property but all are driven and lead from one and the same spirit