Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	joy_n	zion_n	40	3	8.7325	4	false

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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-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

goeth forth from Eternity to Eternity continually from the Father and Son and replenisheth the whole Father he is nothing less or greater then the Father and Son. Here we cannot say with any ground that God is three Persons but he is three fold in his eternal Generation b●… begetteth himself in Trinity having three manner of workings and yet but one only Essence as may be seen i●… the over-flown Power and Virtue in all things but it is especially represented to us in Fire Light and Air which are three several sorts of working●… and yet but in one ground and substance And as we see that Fire Light and Air arise from a Candle though the Candle be none of the three but a cause of them so likewise the eternal Unity is the cause and ground of the eternal Trinity which manifesteth it self from the Unity and bringeth forth it self in first Desire or Will which is the Father secondly Pleasure or Delight which is the Son and thirdly proceeding or out-going which is the Holy Ghost Of the Creation of the holy Angels and how an Angel and a Man is the Image of God. THe Powers in God do operate or Qualifie in that manner as in Nature in the Stars and Elements or in the Creatures No you must not conceive it so for Lord Lucifer in his Elevation made the Powers of impure Nature thus burning bitter cold astringent sower dark and unclean But in the Father all Powers are mild soft like Heaven very full of Joy for all the Powers triumph in one another The quality of the VVater is not of such a condition or man●…er in God as it is in this world The bitter Quality qualifieth in the sweet astringent or ●…arsh and sower Quality and the love riseth up from Eternity to Eternity As all the Powers of God the Father rise up from Eternity to Eternity so all the Powers rise up also in an Angel and a Man into the Head ●…or higher they cannot rise for they are but Creatures which have a beginning ●…nd an●… end And in the Head is the divine Council-S●…t or Throne and it signifieth God the Father And the five Senses are the Counsellors which have their Influences out of the whole Body out of all Powers Now the five Senses always sit in Council in the Power of the whole Body and when the Council's Decree is concluded then the compacted or concruted Judge speaketh it out into its Centre or midst of the Body as a word into the Heart for that is the Fountain of all Powers from which also it taketh its rise Now it standeth there in the Heart as a self-subsisting Person composed out of the Powers and is a VVord and signifieth God the Son and now it goeth ou●… from the Heart into the Mouth on to the Tongue which is the sharpness and that so sharpneth it that it sendeth sorth and is distinguished according to the five Senses From what Quality soever the VVord taketh its original in that Quality it is thrust forth upon the Tongue and the power of the destruction or di●…erence goeth sorth from the Tongue and that 〈◊〉 the Holy Ghost The Mouth signifieth that thou art an unalmighty Son of thy Father whether thou art an Angel or a Man for through the Mouth thou must draw into thee the power of thy Father if thou wilt live An Angel must do so as well as a man though indeed he needs not to use the Element of Air in that manner as a ●…an doth 〈◊〉 he must a 〈◊〉 into himself through the 〈◊〉 the Spirit from which the Air of this World 〈◊〉 For in Heaven there is no such Air but the Qualities are very meek and joyful like a pleasant cheering breath of Wind. And this the Angel also must make use of or else he cannot be a moveable Creature for 〈◊〉 must also eat of the heavenly Fruit through the Mouth Thou must not understand this in an earthly manner for an Angel hath no Guts neither Flesh nor Bones but is constituted and composed by the divine Power in the shape form and manner of a man and hath all Members like man except the Members of Generation and the Fundament or go●…ng out of the Dross neither hath an Angel need of these For man got his Members of Generation first in his doleful and lamentable fall An Angel sendeth forth nothing but the divine Power which he taketh in at the Mouth wherewith he kindleth his Heart and the Heart kindleth all the Members and that he sendeth forth from himself again at the Mouth when he speaketh and praiseth God. But the heavenly Fruits which he eateth are not Earthly and though they are of such a form and shape as the Earthly are yet they are meer divine Power Indeed it is most certain and true that there are all manner of Fruits Plants and Flowers in Heaven as in this World and not meerly Types and Shadows As the Angels are so are the Vigitation and Fruits all from the divine Power These heavenly Sprouts and Springings thou must not wholly liken to this World for there are two Qualities in this world a good and an evil and many things grow through the Power of the evil Quality which doth not so in Heaven For Heaven hath but one Form or manner nothing groweth there which is not good only Lord Lucifer hath deformed and dressed this World in that manner Of the Place and Government of Angels WHen God Almighty had decreed in his Counse●… that he would make Angels and Creatures ou●… of himself then he made at first three Kingly Governments or Dominions answerable to the number of the holy Trinity and each Kingdom had the order or ordinance Power and Quality of the divine Beeing First Prince Michael signifieth the great Strength and Power of God and is created according to God the Father that circumference or space Region or Province wherein he and his Angels are created is his Kingdom which is above the created Heaven Secondly Prince Lucifer this high and mighty glorious beautious King lost his right Name in the fall He was created according to the quality beauty and condition of God the Son and was bound to and united with him in Love and his Heart also stood in the centre of Light as if he had been God himself and his Beauty and Brightness well transcended all For his circumference Conception or chiefest Mother was the Son of God his Court Province Place or Region wherein he dwelt with his whole Army or Company and wherein he is become a Creature and which was his Kingdom is the created Heaven and this World wherein we dwell with our King Jesus Christ. For our King sitteth in divine Omnipotence where King Lucifer did sit and on the kingly Throne of expulsed Lucifer and the Kingdom of King Lucifer is now become his O Prince Lucifer how dost thou relish that Lucifer had still been an Angel if his own Will had not introduced him

into the Pires Might desiring to domineer in the strong fiery Might Thirdly URIEL is a gracious aimable blessed Prince and King he hath his Name from the flash or going forth of the Light which signifieth rightly God the holy Ghost For as the Holy Ghost goeth forth from the Light. and formeth figureth and imageth all and reigneth in all such also is the power and gracious aimable blessedness of a Cherubim who is the King and Heart of all his Angels that is when his Angels do but behold him they are all then affected and touched with the Will of their King. These three Kingdoms together contain such a deep as is not of any human number nor can be measured by any thing yet you must know that these three Kingdoms have a beginning and end but that God that hath made these three Kingdoms out of himself is infinite and hath no end And the three Kingdoms are circular round about the Son of God neither of them is further or nearer to the Son of God for the one is equally as near about the Son of God as the other From this Fountain and from all the Powers of the Father goeth forth the Holy Ghost together with the Light and Power of the Son of God in and through all Angelical Kingdoms or Dominions and without beyond and besides all the Angelical Kingdoms which no Angel or man is able to search or dive into Neither have I any purpose to consider of it furthermuch less to write but my Revelation reacheth even into the three Kingdoms like an Angelical Knowledge Here you must know that the Angels are not all of one Quality neither are they equal or alike one to another in Power and Might Indeed every Angel hath the Power of all the seven qualifying or fountain Spirits But in every one there is somewhat of one Quality more predominant and strong then another and according to that Quality he is glorified also As the Flowers in the Meadows do every one receive their Colour from their Qualities and are named also according to their Qualities so are the holy Angels also But the King is the Heart of all the Qualities and hath his Court or Residence in the midst or centre like a ●…ountain and as the Sun standeth in the midst among the Planets and is King of the Stars and the Heart of Nature in this World so great also is a Cherubim or King of Angels VVe are not to understand that the holy Angels dwell only above the Stars without the place of this VVorld Indeed they dwell without the Dominion and Source of this world but in the place of this world a●…eit there is no place in Eternity the place of this world and also the place without this world is all one to them VVe men see not Angels and Devils with our Eyes and yet they are about us and among us the reason is because they dwell not in the Source and Dominion of our world VVe understand that evil and good Angels dwell near to one another and yet there is the greatest immense distance between them for the Heaven is in Hell and the Hell is in Heaven and yet the one is not manifest to the other and although the Devil should go many Millions of Miles desir●…ng to enter into Heaven and to see it yet he would be still in Hell and not see it also the Angels see not the Darkness for their sight is meer Light of divine Power and the Devils sight is meer Darkness of God's Anger The like also is to be understood of the Saints and again of the VVicked Their agillity or nimbleness is as swift as the Thoughts of a man yea as the divine Power it self is yet one Angel is mo●…e swift then another and that answerable according to their Quality Now upon the seventh Spirit of God their Foot doth stay which is solid like a Cloud and clear and bright as a Christaline Sea where they walk upward and downward which way soever they please In that seventh Spirit also riseth up the heavenly 〈◊〉 and Colours and whatsoever is apprehensible Antiquity hath represented the Angels in Picture lik●… men with Wings but they have no need of any Wings yet they have Hands and ●…eet as men have but after a heavenly manner and kind At the day of the Resurrection from the dead there will be no difference between Angels and men they will be of one and the same kind of form and our King Christ clearly testifieth the same To whom shall I liken the Angels they are like to little Children that walk in the Fields among the Howers and pluck them and make curious Garland of them they take one another by the Hand and walk together and rejoyce together Here is nothing but a cordial meek and gentle Love. a friendly courteous Discourse a gracious aimable and blessed Society where the one always delighteth to see the other and to honour one another They know of no Malice cunning Subtilty or Deceit but the divine Fruits and pleasant Loveliness is common among them And know that we speak from a true ground and not from conjecture that God created Angels and men to his own Joy. Of the Mystery of the Creation and of the outward World. SEeing the Prince of the Hierarchies when he sate in the heavenly Essence in the Rest did fall and aspired for the centre of the eternal Nature he was cast into the darkness and God by his motion created him another Prince out of this place but without divine understanding for a Ruler in the Essence and that is the Sun. From this place proceeded in the divine motion the seven Properties of Nature understand the Planets which govern the essential Beeing in good and evil in which Essence Lucifer sat and whence he was cast and lost his dominion in the Essence Now observe The Sun hath its own Royal Place to it self and doth not go away from that place where it came to be at first as some suppose that it runneth round about the Globe of the Earth in a Day and a Night and some of the Astrologers also write so Here I shall have Adversaries enough that will be ready to censure me and say Astrologers understand it better wh●…●…ave writ of such matters andthey will look upon this great opening as a Cow looks upon a new Barn-door But that I write otherwise then Astrologers in some things I do it not out of supposition doubting whether it be so or no I dare make no doubt herein neither can any man instruct me herein I have not my Knowledge by study Now this Opinion or Supposition is not right but the Earth roveth or turneth it self about and runeth with the other Planets as in a Wheel round about the Sun Th●… Earth doth not remain staying in one place but runeth round in a Year once about the Sun as the other Planets viz. Venus and Mercury that are next the Sun but Saturn

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

Creatures seeing its Prince was cast out God created Adam another Hirarch out of this good Ens to be a ruler of this place and hence came the Devil's envy against man and all good Creatures of this world The first Free-will which was breathed into Adam was good indeed it was both from God's love and anger viz. from the centre of the eternal pregnatress of the eternal spiritual Nature but it had the unde●…standing in it to rule and govern it self so as it might stand and sub●…st eternally But the crafty distemper or infection introduced by the Devil was in the ●…ns of the Earth whence or whereof Adam●… outward Body was framed Into this earthly ●…ns the D●…vil brought his desire by the Serpents cr●…fty E●…s So that the Lubet arose in the Ens of the Body whereinto the first free-will of the inspired Soul e●…tred and assumed the Lubet of the Body and introduced this Lubet into a Desire or Substance And out of this Substance another self-ful VVill did now arise viz. a B●…stard a false Serpent-Child and this B●…stard A●…am did originally propagate to his Eve and Eve to her So●… Cain and so one man to another thu●… we have now in this earthly ●…lesh this same false will proce●…ded from the Serpent's substance whereunto the Devil intro●…th his D●…sire and tempteth us and co●…tinually mak●…th us lust and long after the devilish Property viz. Pride 〈◊〉 E●…vy and Anger Thus the Devil rideth in and upon Body and Soul of man but now the ●…irst in●…roduced Free-will which God ●…reathed into Adam lieth yet in all m●…n For it is the true real Soul the centre of the Fire and Light a spark of the divine Power and Om●…ipotence but wholly hem●…d in and cap●…ivated in this 〈◊〉 〈◊〉 〈◊〉 For Prince Luc fer by his false Imagination had tainted the Limus of the Earth before the Comp●…ction or Crea●…n it was the place of his Hirarchies now the ou●…ward Body of m●…n was ●…ken out of the Limus of the Earth in the Verbum Fiat and formed ac●…rding to the property of the hum●…n Life which was in the Word Thus Adam'●… Fl●…sh was half Earthly and half heavenly wh●…nce he lusted 〈◊〉 the Comm●… and VVill of God this is as Paul saith The Flesh lusteth against the Spirit and the Spirit against the ●…lesh Adam's Spirit also ●…y the Imagination hath brought a Power into the Earth and so the Matrix of Nature gave him what he would have He must be tempted to try whether he would stand an Angel instead of Lucifer and therefore God created him not barely an Angel so that if he should fall and not stand ●…e might help him So that he might not perish in the fierce Wrath as Lucifer did there●…ore he was created out of Matter and his Spirit introduced into the Matter viz. into a Sulpher of Water and Fire that God might again exgene●…ate a new Life unto him as a fair pleasant smelling Blossom springing out of the Earth For God saw very well according to the property of hi●… Wrath that man would fall but he would bring him again through and in the Name Jesus through the corruptibl●… Death into the royal Kingdom whence Lueifer was fallen in whose stead the man Christ God and Man in one person should sit as Hirarch High-Priest or the great Prince of men ●…oor man did not fall out of a resolved purposed Will but through the poysonous venomous Infection of the Devil else there ●…ad been no remedy for him Neither hath ma●… brought the Maligni●…y and Venom into the Birds ●…easts Worms Stones Vegetables and all Creatures bu●… Lucifer hath made the house of Love to be a house of eternal Enmity the house of Light to be a house of Darkness c. otherwise if man had brought Malignity and Wrath into all Creatures then he could never have looked for Mercy at God's hands no more then the Devil Adam did not desire to prove the first Principle as Lucifer had done but his lust was only bent to taste to prove Evi●… and Good viz. the vanity of the Earth the ou●…ward Soul was awakened so that the hunger entred into its Mother where from it was drawn and introduced into another Source And when this Hunger entred to eat of Evil and Good then the desire in the ●…ait drew forth the Tree of Temptation and set it before Adam then came the severe Command from God Thou shalt not eat of the Tree of the Knowledges of Good and Evil in that day thou eatest there of thou shalt dye the Death But that Moses saith The Tree of Life stood in the midst of the Garden and presently next after setteth down and the Tree of Knowledge of Good and Evil Here lieth the Vail before Moses his Eyes and the earthly sinful man cannot behold him The precious Pearl lieth in the knowledge of the difference of these two Trees and yet it is but only one but manifest in two Kingdoms He saith the Tree of Life thereby he understandeth the Property of the eternal Life in the Tree viz. the second Principle and by the Words of the Tree of Knowledge of Good and Evil he understandeth the wrath of the Anger of God which was manifest by the Essence of the outward World in earthliness in the Tree of which Adam should not eat for he should have eaten with the inward Mouth and not with the earthly Desire but with the heavenly for he had such Fruit growing for him which the inward Mouth could enjoy indeed the outward Mouth did also eat thereof but not into the Worms Carkess for as the Light swalloweth up the Darkness so the Coelestial swallowed up the Terrestrial and changeth it again into that whence it proceeded Adam was a man and also a Woman and yet none of them distinct but a Virgin full of Chastity Modesty and Purity viz. the Image of God he had both the Tinctures of the Fire and Light in him in the Conjunction of which the one Love viz. the Virginal centre stood being the fair Paradisical Rose-Garden of delight wherein he loved himself as we also in the Resurrection of the Dead shall be such as Christ telleth us That we shall be like the Angels of God yet not only pure Spirit as the Angels but in heavenly Bodies in which the spiritual angelical Body inhabiteth even such a man as Adam was before his Eve shall arise again and eternally possess Paradise not a man or woman but as the Scripture saith they are Virgins Adam before his Eve had no●… such a beastial Body as 〈◊〉 now have For if God had created him unto the earthly corruptible naked sick toilsom Lise then he had not brought him ●…to Paradise if he had desired or willed the beastial Cou●…ulation and Propagation then he would in the beginning ●…ve created Man and Woman and both Sexes had come ●…orth in the Verbum Fiat into the division of both Tin●…ures as it was in other

and Adam made himself Earth and that he is ●…ut can a man make of himself what he will he hath both before him the Fire and the Light Will he be an Angel in the Light then God's Spirit in Christ helpeth him to the Society of the angelical Quire. But will he be a Devil in Fire then God's anger helpeth him into the Abiss to the Devil Now observe further God said to the Serpent the old Devil Seeing tho●… hast done this cursed art thou And to the creaturely Serpent which must now become a creature for the Devil had turned himself into the form of a Serpent therefore must the Serpent also continue to it he said Thou shalt go upon thy Belly and 〈◊〉 Earth Seeing it had seduced man so that he was become ●…arthly therefore should also the Devil's Image be earthly and devour the fierce wrathful Source or Quality viz. Poyson that should now be its Source or Quality And here we are to know that the Devil figured or framed to himself the Serpent's Image from the Constellations and elements through his Imagination so he had great Power till the Lord wholly cursed him and set the dear Name Jesus for a mark or limit o●… seperation and there his great Power was laid Adam was the only man that God created Eve his Wife God would not create Generation was to be out of one only But seeing he fell so that God must make him a Wife then came the Covenant and Promise again upon one only that all should be regenerate and new Born again out of one only viz. out of the second Adam not out of the Virgin Mary but out of Christ the heavenly Adam God set his purpose in Adam's Child and brought his Imagination into the persished Image and impregnated the same with his divine Power and Substantiality and converted the Soul's will out of the Earthliness into God so that thus Mary became impregnated with such a Child as Adam should have been impregnated with Which Self ability could not effect but sunk down int●… Sleep viz. into the Magia where then the VVoman wa●… made out of him which should not have been made 〈◊〉 Adam himself should have impregnated in Venus's Matrix and have generated Magically But seeing that might not be therefore was Alam divided and his own Will of great might and power was broken in him and shut up in Death But now Alam being divided the Man longeth after the Matrix of the Wife and the VVife after the Limbus of the Man The woman hath a watry Tincture and the man a fiery the man soweth Soul and the woman Spirit and both sow Fiesh viz. Sulpher therefore is Man and VVife but one Body and make together a Child And therefore ought to continue together if they once mix VVhosoever mixeth w●…ith another or seperateth from one another they break the Ordinance of Nature and such a one is like the bruite Beasts and considereth not that in the Seed the eternal Tincture lieth wherein the divine Substantiality lieth hid Also that is a work which will follow after man in the Shadow and its Source or Quality will one day be made stirring in the Conscience Of the Soul's original with its Essences Substance and Property THe Soul is a Life awakened out of the Eye of God its original is the Fire and the Fire is its Life Thi●… is the greatest wonder that the Eternity hath wrought that it 〈◊〉 ma●…e the eternal a corporeal Spirit which thing no Sense can find out and it is unfathomable to us For no Spirit can sound it self it seeth well the Deep even into the Abiss but it comprehendeth not its Maker it 〈◊〉 and diveth into him indeed but it knoweth not its own making this is only hidden to it and nothing else therefore 〈◊〉 we are cómmanded to be silent and dive no further The Essences of the Soul came out of the centre of Nature out of the Fire with all For●…s of Nature all the 〈◊〉 〈◊〉 lie in the Soul. All that God hath and ca●… do and th●…t God is in his T●…rnary all this is in the Essence of the Soul as the virtue of a Tree i●… in the T●… that groweth out of it The Substance of the Soul is heavenly created creat●… out of the divine Essentiality yet the Will of it is free eith●… to demerse it self and esteem it self nothing and so eat of the Love of God as a Twig feedeth upon a Tree or to ris●… up in its Fire and be a Tree of it self and eat of that and so get Essentiality viz. a creaturely Body The Property of the first Soul was created according to both Mothers but all Properties lie in it it may awaken and let in what it will and whatsoever it awakneth and le●…h i●… is pleasing to God if its Will b●… in the Love of God in humili●…y and obedience Of the breathing in of the Soul and of its peculiar Fashion and ●…orm EVery Spirit without a Body is empty and knoweth not it self and therefore every Spirit desireth a Body for its Food and for its Habitation Hence the outward Image according to the Spirit of this World with the outward Fiat was conceived and a Body was created out of the Matrix of the Earth a mass or red Earth consisting of Fire and Water The inward man was in Heaven and his Essences wer●… P●…radisical his glance in the inward Eye was Majesty an incorruptible Body which could speak the Language of God and of Angels and the Language of Nature as we see in Adam that he could give Names to all Creatures to every one according to its Essence and Property 〈◊〉 was also in the outward Image and yet knew not the outward Image 〈◊〉 inde●…d the Body hath no knowledge And in this two ●…old Body which was created in the sixt●… Day in the sixth Hour of the Day in the same Hour whic●… Christ was hanged on the Cross after the Body was finished the royal Soul was breathed in from within by the holy Ghost into the Heart in the holy man into its Principle like an awakening of the D●…y A●…d the outward Spirit viz. the Air and the whole outward Principle with the Stars and Elements did cleav●… to the inward and the outward Spirit breathed its Life in the same manner with the Soul through the Nostrils into the Heart into the outward Heart into the earthly Flesh which was not then so earthly The Source of the Wrath insinuated it self with the breathing in viz. with the original of the Soul so that the Soul could not remain God's Image unless it remained in Humility and Obedience and yielding its Will into God's Will or else it were very difficult for a Creature to rule such two Principles as the wrathful and the outward are the outward being also born out of the wrathful Therefore sure its Temptation was not only the biting of an Aple nor di●… it continue only for some few Hours but

forty D●…ys just so long as Christ was tempted in the Wilderness and that also by all the three Principles When a Twig groweth out of a Tree the form of it is like the Tree indeed it is not the S●…k and the Root but yet it is like the Tree So also when a Mother bringeth forth a Child it is an Image of ●…er So we mu●…t understand that the Soul is in the form of a r●…nd Globe according to the Eye of God through which the Cross goeth and which divideth it self in two p●…rts viz. 〈◊〉 t●…o Ey●…s standing B●…ck to Back viz. a holy divin●… Eye and a wrathful hellish Eye in the Fire t●…is it s●…ld shu●… an●… secretly reign therewith through the Anguish viz. through Death in the second Principle in Love. We mean the 〈◊〉 in the Fist Principle according to the original hath the form of an Eye and yet two-fold like a Heart wherein there is a C●…ss And in the second Principle it is a Spirit and a whole Image as the outward m●…●…s And in the third P●…inciple it is a Glass of the whole VVorld all whatsoever is contained in Heaven and Earth every Prop●…ty of every Creature lieth therein for that Glass is like the Firmament and Stars Of the Power and Ability of the Soul. WE know that what soever cometh out of the 〈◊〉 and is the ground of it s●…lf can 〈◊〉 it self 〈◊〉 things But though the Soul be a Twig out of the Tree 〈◊〉 now it is become a Creature and is its own it is an Ima●… of the whole for when a Child is born then the Mothe●… and the Child are two VVe mean thus God's Spirit an●… the Spirit of the Soul are two Persons each is free from 〈◊〉 other and yet both stand in the first beginning each hath 〈◊〉 own Will. The Soul originally is greatly powerful it can do much but its Power is only in that Principle wherein it is for the Devil cannot reign over God. The First Power of the VVill of the Soul is it frameth its own form in the Spirit also it can frame another Image in the Spirit out of the centre of Nature it can give another Form to the Body according to the outward Spirit for the inward is Lord of the outward it can change the outwar●… into another Image but not durable For Adam's Soul having let in the Turba of this VVo●…ld that if the Turba see a strange Child it riseth up against it instantly and desiroyeth it it continueth to endure only so long as the inward Spirit can subdue and over-power the outward And this Form is called Negromancy a Transmutation where the inward over-powereth the outward for it is natural and we understand that when we shall be changed that change will be made thus by the same Turba which hath the first Fiat in it Secondly if the Spirit were an Angel the similitude of God yet the VVill can make it a proud Devil and also make a Devil an Angel if it sink it self into Death into Humility under the Cross and cas●… it self into the Spirit of God and so submit to his Government then it sinketh into Eternity out of the Source into the still nothing which is yet all Thirdly The Spirit of the Soul hath power to ent●… ●…other man into his Marrow and Bones viz. the Sulpher and to bring the Turba into him if he ●…se so far as every one is not armed with the 〈◊〉 of God but is found naked in the Spirit of this ●…rld as may be seen by Witches Fourthly It hath such power if it be the Child of 〈◊〉 that it can lead the Turba captive and can pour out upon the House of the Wicked as Elias did 〈◊〉 Fire and Moses before Pharaoh for it can throw own Mountains and break Rocks This you must understand to be so far as that thing capable of the Turba by awakening the Wrath then 〈◊〉 is possible but if not and that the Spirit of God be 〈◊〉 a thing then it cannot be for it would pour Water ●…pon the Turba of the Fire which would then be as it were dead and its power would lie in Derision And therefore Heaven is a middle between God and Hell viz. between Love and Anger and was created out of the midst of the Waters so that the Devil cannot rule with his Turba the VVater turneth his purpose into derision as the false Magick and blinded Inchantment are drowned in the VVater The Fifth Power of the VVill or Spirit of the Soul is that it may or can seek all VVonders that are in Nature viz. all Arts Languages Buildings Plantings Distraction Knowledge it can command the Starry Heaven as Joshua did when he commanded the Sun to stand still and Moses the Sea that it stood up also he commanded the Darkness and it came it can make an earthly Life as Moses made the Lice and Frogs also Serpents and other Wonders It hath Death in its Power so that it can over●…ower that if it ride in the Charriot of the Bride viz. the VVill of the holy Ghost it can bridse and overcome the Devil if its VVill be in God there is noth●…ng can be named that it cannot subdue The Souls power was so potent before the Vanity that it was not subject to any thing and so it is powerful if the understanding were not taken awa●… from it it can by Magick alter all things whatsoever are in the world's Essence and introduce them into another Essence but the vanity in the outward Airs dominion hath brought a 〈◊〉 thereinto so that it doth not know it self it must in this Life time be it●… own Enemy that it may learn to be humble and continue in the divine Harmony and not become a Devi●… And so the Dev●…l can do nothing to it for he is proud Spirit and would be above the VVonders 〈◊〉 God but an humility can bind him after this ma●… ner every man may escape the false Magician an●… also the 〈◊〉 for no Po●…er can touch him i●… whom God 〈◊〉 Whether the Soul be Corporeal or not Corporeal THe Tincture is the tr●…e Body of the Soul for the Soul is ●…ire and the Tincture ariseth from the Fire and draweth it again into it self and allayeth it self therewith so that the wrathful Source is quenched and then the Tinct●…re subsisteth in me●…kness For the Soul hath no Essence nor Power in it self but the Fire and thus VVater proceedeth from the me●…kness of the Tincture The Fire is desirous and where there is a desiring of the original there is a finding of the original Thus the ●…ire findeth VVater in the Tincture and turneth it into Sulpher according to the Power of all the seven Spirits of Nature and this is a VVater of Life And so we see that the Blood is the House of the Soul but the Tincture is its Body The Soul only beside the Spirit is a Globe of Fire with an Eye of Fire and an Eye

In Popery much iugling ●…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

of the original of Sin. Now if the free-will would approach to God with the Desire then it ●…ust depart out of its false something and 〈◊〉 it now doth so depart th●…n it is bare and impotent for 〈◊〉 is again in the first nothing ●…or if it would come to Go●… then it must dye to its f●…lse self-hood and forsake it and 〈◊〉 it forsakes the same then it 〈◊〉 〈◊〉 and meerly as nothing and so it cannot go work or move if it will shew its Might●… then it must be in something wherein it doth imaginate 〈◊〉 form it self But when man will say man cannot turn 〈◊〉 Will towards that which is good viz. towards Grace 〈◊〉 is 〈◊〉 Grace indeed standeth in the Abiss of 〈◊〉 Creature in all wicked men and the Will need only stand still from ●…icked working and then it beginneth as to its self-will 〈◊〉 dive down into the Abiss For that which standeth 〈◊〉 〈◊〉 〈◊〉 ●…ill together with the ●…ernal One and becometh 〈◊〉 〈◊〉 there●… Can the Will be obedient to a worldly Lord and Master and for that end stand still for which he would have him ●…erefore not also to God especially when the Ability is as ●…given as a man doth but incline his Will to stand still It is better to know nothing then to Will according to self for that which knoweth nothing the will of that passeth away with the Creaturely Life and its stri●…e hath an end and ●…ath no more source of Torment as we may understand in ●…rrational Creatures For it is the Source and Torment of all the damned that ●…re wishing and woulding viz. they would that which is ●…lf and in their woulding they generate Ideas Species and Formations viz. contrary Wills and Desires the Will being 〈◊〉 strife so that one thing is manifested in multiplicity where●…n it is at enmity with it self but when it is one with the ●…ternal One then can no enmity be therein Therefore it is man's last proof or tryal when he standeth ●…ill to God in all things then in him Light proceeds out of Darkness Life out of Death and Joy out of Sorrow for God is in and with him in all things Of the becoming Man or Incarnation of Jesus Christ the Son of God. WHen God created Man as an Image according to 〈◊〉 substance a similitude of or according to God then 〈◊〉 created him out of the Mother of all things or Substances ●…nd all the three Worlds his Body he created out of the outward and also the inward Substantiality viz. out of the ●…arthly and heavenly and inbreathed into him through his ●…pirit a living Breath that is himself according to the divine world and also according to the outward World. For the Spirit of God is the Spirit of all and every Life 〈◊〉 distinguished into three Principles or three Worlds 〈◊〉 first according to the dark world according to the first Principle according to which God calleth himself an angry ●…ealous or jealous God and a consuming Fire which is the ●…ernal Nature Secondly According to the Light-world viz. according to God's love and meekness according to which he is ca●… the holy Spirit And Thirdly according to the outward World the A●… Spirit with the Quality or Souree of the Stars and Elements Thus hath man received a three-fold Life the Spirit of all the three Worlds Therefore we should rightly consider man what he is 〈◊〉 make an earthly Beast of him and also make no Angel of 〈◊〉 earthly part he hath the inward Spirit out of the first Principle but he should not rule therewith also not with the o●…ward but give up himself to the holy Spirit in the sec●… Principle and in the outward Life be as a Child in the A●…ther's Bosom or Lapp The Soul standeth in three Principles viz. in the eter●… Fire's Nature and in the eternal Light 's Nature viz. i●… the Love Fire which extinguished in Adam for which 〈◊〉 at ●…resent the strife is And thirdly it standeth in the Kingdom of this World viz. in Mortality and Restoration When the inward sou●… ground viz. the eternal Soul 〈◊〉 the Father's property of the Word of God turneth back ag●… and looks about after i●…s●… Pearl viz. after the 〈◊〉 Princip●… then it perceiveth that it was lost in Adam s●… whence ariseth its misery and return again and as so●… it returneth again God giveth his Grace into it again 〈◊〉 unknown and not understood by it This great unqu●…eness ariseth in the Soul that it 〈◊〉 goeth into Repentance when i●… seeth that it hath l●…t i●…s 〈◊〉 neither may nor shall nor can it any other way 〈◊〉 〈◊〉 first Pearl which i●… had and come ●…o divine S●… 〈◊〉 unless it turn with its Fires Might wholly again into 〈◊〉 ground of the incorporated Grace and give it self up there●… We necessarily find it clear that there is yet another Su●…stance i●… ow Flesh which 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 that which yet now is 〈◊〉 being then it●… 〈◊〉 〈◊〉 after that which 〈◊〉 is 〈◊〉 therefore 〈◊〉 〈◊〉 〈◊〉 have been so in the beginning of its Beeing and 〈◊〉 〈◊〉 there would be no sighing or longing after another thing For we know that every Substance sigheth after that out of which it had its first Original and so our Will sigheth after such a Flesh as God created So we clearly understand that we are gone forth out of the Eternal into the Corruptible For Adam's imagination hath drawn the earthly Quality of the Stars and four Elements into the Limus and the Stars and Elements have drawn in the longing Malady of the Earth And thus the heavenly Matter of the heavenly Flesh became earthly The true Ens of the Soul which the Word assumed in the Name Jesus was of us men from the Female tincture viz. from the true Adamical Soul yet from the Property of the Light which was severed from Adam and put into the Woman that this Property of the Light might transmute or change the fiery Masculine property again into the Love and divine Humility and that the Masculine and Feminine property might be quite changed into one Image again as Adam was before his Eve when h●… was neither Man nor Woman but a Masculine Virgin. Therefore Christ took his Soul from a Woman viz. from a Virgin and yet was a Man so that he rightly stood in the Adamical Image and brought the averted severed Properties of Life in which our Will had broken it self off from God again into the temperature and union viz. into that one For Adam turned his Will from the only Will of God and Jesus Christ took our Soul again into the only Will of God and turned the will of our Soul in our Humanity which he assumed into the only will of God again We poor Children of Eve should not in Eternity as to the Body have returned again but our Soul would have eternally continued in God's anger source or quality with all Devils But the becoming Man

kindling They are another thing then Earth man loveth that well and 〈◊〉 it for his Maintenance but he knoweth not its ground and original it is not in vain loved by the Mind it hath a high original if we would consider of it But we are justly silent of it here seeing man without that loveth it too much and thereby withdraweth himself from the Spirit of God One should not love the Body mor●… then the Spirit for the Spirit is its Life this we give you to understand in a Similitude and are silent of the matter with the ground and original thereof But know this that it was given to man for his Sport and Ornament he had it by the right of Nature it was his understanding the outward Bodies for the outward Body with its Tincture and the Metalline Tincture are near a kind When the Tincture of the outward Body was destroyed by the Devils evil longing then the Metalline Tincture hid it self from the human became an enemy to it for it is p●…rer then the perished in the outward Man. Let this be manifest to ●…ou ye seekers of the Metalline Tincture If you would find the Philosophers Stone then apply your selves to the new Birth in Christ else it will be hard for you to apprehend it for it hath a great agreement with the ●…nly Substantiality which if it were released from the fierce wrath would be very well seen It s lustre signifieth somewhat so that if we had 〈◊〉 Eyes we ●…hould well app●…ehend it A collected Appendix ●…or the clearer opening the 〈◊〉 〈◊〉 THe Beeing of all Beeings is but one only Beeing●… but in its g●…eration it severs it self into two 〈◊〉 viz. 〈◊〉 Light and Darkness into Joy and ●…orrow into ●…vil a●…d Good into Love and Anger into 〈◊〉 and Light and out of these two eternal Begi●…nings or Principles into a third begi●…ning viz. into the Creation to 〈◊〉 own Love play and ●…lody according 〈◊〉 the Property of both eternal 〈◊〉 Death is the bound mark of all whatsoever is temporal whereby the Evil may be destroyed If Gods Anger be omnipotent to destroy then is his Love also omnipotent to preserve if this contrariety were not there would be no Life and there would be no good also no evil for if there were no fierce wrath there would be no moving Thus the Substance of all Substances is a continual working desiring and fulfilling the ●…ire desireth the Light that it may get meekness and substance for its burning or life and the Light desireth the Fire else there would be no Light and it would have neither Power nor Life and they both de●…ire the dark anguish else the Fire and Light would have no Root and all would be a nothing Therefore I say God's Love is as great as his Anger his Fire as great as his Light and his Darkness as great as either of the other it is all alike eternal without be●…inning and it beginneth it self from Eternity with or 〈◊〉 the Darkness and bringeth it self from Eternity to 〈◊〉 darkness into the Source or Quality even into the 〈◊〉 and in the rising up of the ●…ire is the eternal Death ●…here the Darkness and Light seperate themselves each ●…to a Principle in it self and the Light also it self po●…sseth it self one dwelleth in the other unapprehended 〈◊〉 the other there is in ●…ternity no parting asunder ●…hose that dwell in the Darkness see not the Light and ●…hose that dwell in the Light see no Darkness God ●…uld not be manifested or revealed and there would 〈◊〉 〈◊〉 Nature nor Creature without the darkness Observe now God's anger maketh the dark mind ●…ull of God's Love maketh the Light mind full ●…or ●…hosoever hath to them it will be given But now all ●…andeth in Strife the Light against the ●…arkness an●… the Life against the Death and the ●…eath against the Life But Man is out of the great 〈◊〉 of all Substances and in him is the Strife Dost thou say God can make of me what he will he is ●…mnipotent He maketh of thee what thou wilt his ●…ove is omnipotent and also his Anger that which getteth thee holdeth thee The Wicked is to God a good favour to De●…th and the Saint or Holy is so to ●…he eternal holy Life as thou growest so thou art such Sap as thou drawest into thy self such ●…ruit thou bear●…st It is not 〈◊〉 ●…od will not be mine but thou wilt ●…ot be his and so you are parted But he cannot make himself a Child he goeth onl●… with the Will into the Matrix and then the divine Fiat apprehendeth him and maketh him one indeed he cannot make himself a Devil the hellish Fiat according to the dark world's Property maketh him one wh●… 〈◊〉 doth but give his Will up thereto Therefore ●…ghtly saith the Apostle To whom you give ●…ur selves Ser●… in obedi●… 〈◊〉 Servants you are 〈◊〉 of God's Love 〈◊〉 Anger Here the Apostle speaks of man's ●…ction that man can give up himself and be given up and though indeed of himself he cannot take or receive yet God giveth him the taking or receiving for he hath promised it him We believe a Resurrection of our Bodies which we had here it is not the earthly Body that is the Image which shall live eternally but the Heavenly which the earthly body here holdeth captive in Death but if Christ become born therein then it is no more in death but liveth in Christ and is only covered with the earthly body It is not the Husk viz. the beastial Flesh that shall arise but the Life in the outward Mystery with the wonders that shall be comprised in the holy Element and be united with the Body of Christ even of the new man and in Eternity stand with its wonders in it Seek not Christ's flesh in the four E●…ements in the Spirit of the outward world but in the Root of them viz. in the holy Element a Principle deeper then this world is not absent from the outward body Let no man think it will come to pass that men will come who will teach or compel thé holy Spirit with Authority or Power into men No it is said Today when you hear the Voice of the Lord harden not your ●…earts and Ears Expect not another time for this is the time of your Visitation incline your ●…ars and Hearts into the Temple of Christ in you Let none wait for a golden Time wherein the holy Spirit out of or from the outward Mouth will cry into the har●…d into his beastial VVill who will live only in the Lust of the Elesh O! No that is not to be done The time is already come that Henoch teacheth and Noah declareth the Deludge of Sin. Let none wait for the outward Prophet he appeareth or shineth inwardly in the Spirit the outward man will not know him the right way into the eternal Life is in man VVhoso●…ver will enter in with Sion and praise God in Jerusalem

much too subtil to be beheld by us only the Thoughts behold him in the Spirit understand in the willing Spirit for the Will sendeth the Though●… into God and God giveth himself into the Thoughts And then the Thoughts bring the Power of God to the Will and the Will receiveth them with joy but with trembling or quaking for it acknowledgeth it self unworthy seeing it proceedeth out of a rough Lodging viz. out of a wavering ●…ind and therefore it receiveth ●…he Power in the sinking down before God. Thus out of its triumph cometh a soft gentle Meekness to be that 〈◊〉 God's true Substance and it apprehendeth that ●…ery Substance And that conceived or apprehended Substan●… is in the willing the heavenly Body and is called the true 〈◊〉 right Faith which the Will hath received in the Pow●… of God the same sinketh or demerseth it self into the mind and 〈◊〉 in the Fire of the Soul. Thus the Image of God is entire or total and God seeth or 〈◊〉 himself in such a similitude And so now Faith is not an historical Knowledge for men 〈◊〉 make Articles of it and to depend only on them and to 〈◊〉 his Mind into the works of his Reason True Faith 〈◊〉 the Might of God one Spirit with God for the holy Spirit moveth in the Spirit of Faith. We would have the Reader that loveth God faithfully warned from our Gifts and deep Knowledge and we have very earnestly and faithfully presented you the ●…ay of the Truth and of the Light and we admonish you all Christianly to consider of it and to read it diligently it hath its Fruit in it self Hallalujah Amen THus Christian Reader have I in part according to my Gift answered the wish and desire of one of the Laborious and worthy Translators of Jacob 〈◊〉 Writings who speaking thereof saith It were well that all were brought into one and the rest laid aside for the multiplicity causeth Strife and wrong confused apprehensions by reason of the catching Conceits and Conjectures of Reason which is not able to dis●…ern or look into the centre and depth of the Mystery so that Reason suppos●…h many times it is contradictory whereas it is not all contradictory but fully agrees in one in the depth Yet know there is but a glimpse of the Mysteries in these Writings for a man cannot write them He that is found worthy of God to have the Light enkindled in his Soul he sha●… see taste smell hear and feel unspeakable ●…hings concerning this knowledge He that this Author's works doth read A divine Light in 's Heart doth need Or else his Reason will but stray And grope for Light in the mid-day But none will him censure or scorn That is truly of Sophia born Wise Solomon saith Happy is the man that sindeth Wisdom and the man that getteth Understanding for the Merchandize of it is better then the Merchandize of Silver 〈◊〉 the Gain thereof than fine Gold c. A Treatise of the Four Complections and of the Causes of Fear and Sadness 〈◊〉 the Astonishment and Anguish 〈◊〉 about Spiritual things Also of the two King●… or Qualities Written by Jacob Beheme 1621. ALl Sadness and Fear wherewith a man terrifies and amazeth himself is in his inward man from the Soul for the outward Spirit which hath its Original from the Stars and Elements is not in this sort troubled because he lives in his Mother which bore him but the poor Soul is with Adam entred into a forreign Harbour viz. into the Spirit of this World wherewith the beautiful Creature is vail●… and captivated as in a darksom Prison Now the Spirit of this world hath four sorts of Lodgings wherein the 〈◊〉 Jewel is shut up 〈◊〉 these four there is but one 〈◊〉 manifest to one man as 't is with the four 〈◊〉 which every man hath in himself and is him●…lf the same beeing except his Soul which is not of that Essence though it lie as a Prisoner in it And of th●… four Lodgings or Images one only hath the 〈◊〉 in his Life the 〈◊〉 of them are 1. Cholorick 2. 〈◊〉 3. Phlegmatick 4. Melancholy The first viz. Chol●… is of the ●…ire's property causes a stout Courage 〈◊〉 Anger swelling Pride Self-willedness 〈◊〉 of others This Image shines after the outward world in a 〈◊〉 light labours after the 〈◊〉 and will always be a Lord. Is the Soul's lif●… 〈◊〉 〈◊〉 with the Cholerick Complexi●… then is it fiery furious 〈◊〉 and fretting 〈◊〉 to Fury and 〈◊〉 and if the Soul imagin therein then doth it yet more vehemenly kindle and enflame the Complexion the Soul it ●…lf being of a fiery Nature Then become these follo●… Dispositions operative in such a man viz. Anger Pride an ambit●…ous Desire to bring all men in subjection under him he is an insulter over despiser of those that be in misery and a Tyrant over those that are in subjection to him he cares not though he dye in Anger except it come to pass that the Stars hinder which oft joyning themselves with the Complexion lay a barr in the way and hinder many things There is great danger in this Complexion if the Soul live according to the outward Imagination and the band is the harder stronger there being one fiery Essence linked to another The fierce Devil hath a powerful approach to this Complexion for the ●…ire's property is his Servant the Devil is also proud and envious so is this Complexion O! how hardly is the Soul freed if it be once throughly kindled and enflamed in this Property the Devil need●… not assaut it with temptation it danceth willingly after his Pipe it is not easily sad because it hath a fiery light in 〈◊〉 Complexion and thinks alwayes that 't is the divine Light and its ways are holy and good but as long as the Soul goes no higher then the Complexion 't is a proud envious wrathful violent oppressing Will or Spirit The Soul desires in its Pomp to make a glorious show out of its fiery Complexion and in the height of its Pride and Arrogance will be reputed holy O thou Devil in an Angel's shape how dark art thou when the fiery glance of thy Complexion comes to be put out by Death Now here Observe The Soul eats spiritual Meat namely of the Spirit of the Image of the Complexions not altogether their Essence but magically it is the kindling of their Fire The Complexions in the Soul's fire became soulish or of a Soular property they are as ●…ood and Fire to each other understand by Wood the Complexion by Fire the Soul. Now the Fire must have fewel viz. either the outward Complexion or a divine Essentiality of God's Nature of one of these must it eat or dye but 't is not possible for it to perish seeing it is a desire and where there is a desiring there is also a beeing the desire makes a beeing to it self By this we understand whence ariseth such a differrence in the Wills and