â—…orm And though these Imagings were transitory being they were not pure before God yet God would in the end of this Time extract and draw forth the Heart and the Kernal out of the new Birth or Geniture and seperate it from Wrath and Dâ—…ath But the Death of the Earth and the VVrath there in should be Lord Lucifer's eternal House after the accomplishment of the new Birth or Geniture 〈◊〉 the mean while Lord Lucifer should lie captive in the Darkness in the deep above the Earth and there he is now and may very shortly expect his portion Of the Divine Manifestation GOd is the eternal immense incomprehensible Unitâ—… which manifesteth it self in it self from Eternity to Eternity by the Trinity and is â—…ather Son and holy Ghost in a three-fold working The first Effluence and manifestation of this Trinity is the eternal VVord or out-speaking of the diviâ—…e Power and Virtue The first out-spoken Substance from the Power is the divine VVisdom which is a substance wherein the Power worketh The Angels and the Soul proceed from God's Essences from the whole Trâ—…e the Angels from two Principles and the Soul with the Body of the outward Life from three Principles and therefore Man is higher then the Angels if he continue in God. The inward eternal working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehended by any thing in the things own Power the outward Powers and Virtues are but the Passive and the House in wâ—…ich the inward do work All the other worldly Creatures are but the Substance of the outward world but man who is created both out of Time and Eternity out of the Beeing of all Beeings and made an Image of the divine manifestation The eternal manifestation of the divine Light is called the Kingdom of Heaven and the habitation of the holy Angels and Souls The fiery Darkness is called 〈◊〉 or God's anger wherein the Devils dwell together with the damned Souls In the place of this world Heaven and Hell are present every where but according to the inward ground Inwardly the divine working is manifest in God's Children but in the VVicked the working of the painful darkness The place of the eternal Paradise is hidden in this world in the inward ground but manifest in the inward man in which God's power and virtue worketh There shall perish of this world only the four Elements together with the stary Heaven and the earthly Creatures 〈◊〉 the outward gross Life of all things The inward Power and Virtue of every Substance remainâ—… eternally Of Man who is made after the Image and Similitude of God. THe whole Body with all its parts signifie Heaven and Earth The inward hallowness in the Body of man with the Wind-pipe and Artaries wherein the Air qualifieth or operateth signifieth the Deep betwixt the Stars and the Earth wherein Fire Air and Water qualifie in an Elementary manner and so the warâ—…th of the Air and Water qualifie also in the Wine-pipe and Arteries as they do in the Deep above the Earth The Flesh signifieth the Earth and is also from the Earth The Blood signifieth the Water and is from the Water The Breath signifieth the Air and is also Air. The Veins signifie the powerful flowings out from the Stars and are also the powerful out-goings of the Stars for the Stars with their power reign in the Veins and drive forth the form shape and condition of men The Entrals or Guts signifie the operation of the Stars or their consuming of all that which is proceed ed from their Power for whatsoever themselves havâ—… made that they consume again and remain stâ—…ll 〈◊〉 〈◊〉 â—…eir virtue and power and so the Guts also are the â—…onsuming of all that which man thrusteth and stuffeth into his Guts even all whatsoever groweth from the power of the Stars The Heart in man signifieth the Heat or the Element of Fire and it is also the Heat for the heat in the whole Body hath its original in the Heart The Feet signifie near and afar off for near and â—…far off are all one in God and so man by means of his Feet can come and go near and afar off let him be where he will he is in Nature neither near nor afar off for in God these are one thing The Hands signifie God s Omnipotence for as God in Nature can change all things and make of them what he pleaseth so man also can with his Hands change all that which is grown in Nature and can make with his Hands out of them what he pleaseth he ruleth with his hands the Work and being of the whole Nature and so they very well signifie the Omnipotence of God. The whole Body to the Neck signifieth the round Circle or Sphere of the Stars as also the Deep within or between the Stars wherein the Planets and Elements reign The Head signifieth Heaven it containeth the five Senses viz. Seeing Hearing Smelling Tasting and Feeling wherein the Stars and Elements qualifie and therein existeth the Syderial or heavenly stary or astral and natural Spirit in Men and Beasts in this floweth forth Good and Evil for it is the House of the Stars Such power the Stars borrow from Heaven that they 〈◊〉 make in the Flesh a living and moving Spirit in man â—…nd Beast The moving of the Heaven maketh the 〈◊〉 moveable and so the Head also maketh the Body â—…oveable Note The Syderial Body is the highest excepting the Divine in man the Elemental Body is only its Servant or dwelling-House as the four Elements are onlâ—… a Body or Habitation of the dominion of the Stars The elemental Spirit and Body is inanimate and void of understanding it hath only Lust and Desire in itâ—… Vegetation is its right Life the inward Light and Power of the Light giveth in man the right divine understanding But there is no right divine apprehension in the Syderial Spirit The Syderial Body dwelleth in the Elemental as the light world in the darkness it is the true rational Life of all Creatures Of the first Man Adam before and after the Fall. ALl things of this world have a two-fold Body viz. an Elemental from the Fire Air Water and Earth and a spiritual Body from the Asirum and likewise a two-fold Spirit the one Astral the other Elemental Man only among all the earthly Creatures hath a three-fold Body and Spirit for he hath also the internal spiritual World in him which is likewise two-fold vizâ—… Light and Darkness and also corporeally and spiritually this Spirit is the Soul but this â—…ody is from the VVater of the holy Element which dyed in Adam that is disappeared as to his Life Now when God created the Earth he founded its time when he would keep the Judgment and sever the evil from the good and give the evil for an Habitation to the apostate Prince but being the good in the Occluse Earth was without heavenly
and Adam made himself Earth and that he is â—…ut can a man make of himself what he will he hath both before him the Fire and the Light Will he be an Angel in the Light then God's Spirit in Christ helpeth him to the Society of the angelical Quire. But will he be a Devil in Fire then God's anger helpeth him into the Abiss to the Devil Now observe further God said to the Serpent the old Devil Seeing thoâ—… hast done this cursed art thou And to the creaturely Serpent which must now become a creature for the Devil had turned himself into the form of a Serpent therefore must the Serpent also continue to it he said Thou shalt go upon thy Belly and 〈◊〉 Earth Seeing it had seduced man so that he was become â—…arthly therefore should also the Devil's Image be earthly and devour the fierce wrathful Source or Quality viz. Poyson that should now be its Source or Quality And here we are to know that the Devil figured or framed to himself the Serpent's Image from the Constellations and elements through his Imagination so he had great Power till the Lord wholly cursed him and set the dear Name Jesus for a mark or limit oâ—… seperation and there his great Power was laid Adam was the only man that God created Eve his Wife God would not create Generation was to be out of one only But seeing he fell so that God must make him a Wife then came the Covenant and Promise again upon one only that all should be regenerate and new Born again out of one only viz. out of the second Adam not out of the Virgin Mary but out of Christ the heavenly Adam God set his purpose in Adam's Child and brought his Imagination into the persished Image and impregnated the same with his divine Power and Substantiality and converted the Soul's will out of the Earthliness into God so that thus Mary became impregnated with such a Child as Adam should have been impregnated with Which Self ability could not effect but sunk down intâ—… Sleep viz. into the Magia where then the VVoman waâ—… made out of him which should not have been made 〈◊〉 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 wâ—…ith another or seperateth from one another they break the Ordinance of Nature and such a one is like the bruite Beasts and considereth not that in the Seed the eternal Tincture lieth wherein the divine Substantiality lieth hid Also that is a work which will follow after man in the Shadow and its Source or Quality will one day be made stirring in the Conscience Of the Soul's original with its Essences Substance and Property THe Soul is a Life awakened out of the Eye of God its original is the Fire and the Fire is its Life Thiâ—… is the greatest wonder that the Eternity hath wrought that it 〈◊〉 maâ—…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 Forâ—…s of Nature all the 〈◊〉 〈◊〉 lie in the Soul. All that God hath and caâ—… do and thâ—…t God is in his Tâ—…rnary all this is in the Essence of the Soul as the virtue of a Tree iâ—… in the Tâ—… that groweth out of it The Substance of the Soul is heavenly created creatâ—… out of the divine Essentiality yet the Will of it is free eithâ—… to demerse it self and esteem it self nothing and so eat of the Love of God as a Twig feedeth upon a Tree or to risâ—… up in its Fire and be a Tree of it self and eat of that and so get Essentiality viz. a creaturely Body The Property of the first Soul was created according to both Mothers but all Properties lie in it it may awaken and let in what it will and whatsoever it awakneth and leâ—…h iâ—… is pleasing to God if its Will bâ—… in the Love of God in humiliâ—…y and obedience Of the breathing in of the Soul and of its peculiar Fashion and â—…orm EVery Spirit without a Body is empty and knoweth not it self and therefore every Spirit desireth a Body for its Food and for its Habitation Hence the outward Image according to the Spirit of this World with the outward Fiat was conceived and a Body was created out of the Matrix of the Earth a mass or red Earth consisting of Fire and Water The inward man was in Heaven and his Essences werâ—… Pâ—…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 〈◊〉 indeâ—…d the Body hath no knowledge And in this two â—…old Body which was created in the sixtâ—… Day in the sixth Hour of the Day in the same Hour whicâ—… Christ was hanged on the Cross after the Body was finished the royal Soul was breathed in from within by the holy Ghost into the Heart in the holy man into its Principle like an awakening of the Dâ—…y Aâ—…d the outward Spirit viz. the Air and the whole outward Principle with the Stars and Elements did cleavâ—… to the inward and the outward Spirit breathed its Life in the same manner with the Soul through the Nostrils into the Heart into the outward Heart into the earthly Flesh which was not then so earthly The Source of the Wrath insinuated it self with the breathing in viz. with the original of the Soul so that the Soul could not remain God's Image unless it remained in Humility and Obedience and yielding its Will into God's Will or else it were very difficult for a Creature to rule such two Principles as the wrathful and the outward are the outward being also born out of the wrathful Therefore sure its Temptation was not only the biting of an Aple nor diâ—… it continue only for some few Hours but
of Light which turn themselves backward into one another as the VVheel in Ezekiel that could go on every side though Babel hath contrived another meaning about it but a blind one without a Spirit 〈◊〉 the meer Soul is not coâ—…oreal but in its Tinâ—…ure a Body groweth whether it be a heavenly or a â—…ellish Body and yet is not a Body which can be comâ—…rehended outwardly but a virtual Body the divine â—…ody Christ's heavenly Body the heavenly â—…lesh which he giveth us to eat in his â—…estament But the outward Spirit it the Soul do not hinder it but let it in bringeth its Imagiâ—…tion into and spoilâ—… it o that another strange â—…mage cometh to be in 〈◊〉 Spirit in the â—…incture accoâ—…ding to the contents 〈◊〉 Lâ—…st as the covetous come to be a Wolf the â—…ous a Dog the proud a Hoâ—…se Peacock or other 〈◊〉 also Toads Adders Serpents aâ—…d other Worms and creeping things Now â—…ods Spâ—…rit receiveth not their Images so long as they continuâ—… such Of the Propagation of Soul viz. how it cometh into a Child in the Mother 's Womb. THe VVoman hath gotten the Matrix viz. the Tincture of Venus or Tincture of Light and the Man hath the Tincture of Fire which you may perceivâ—… by the eager Imagination of both towards one another For the Sâ—…d in the Essence eagerly seeketh â—…he Life the Man 's in the VVomanâ—… in Veâ—…us and the VVoman's in the Fire in the original of Life For they must now propagate as Beasts do in two Seeds the Man soweth Soul and the woman Spirit and being sown in an earthly Field it is also brought forth after the manner of all Beasts Nevertheless all the three Principles are in the Seed but the inward cannot be by known the outward for in the Seed the Soul is not living but when the two Tinctures come together then it is a whole Essence for the Soul is essential in the Seed and in the Conception it becometh Substantial Thus the Sâ—…ul cometh not at all into the Body or is breathed into it from without but the three Principles have each of them its own Artificer one working Fire in the centre and the other maketh VVater 〈◊〉 the Tincture and the third maketh the earthly MisteryMagnum and yet it is no new thing but the very Seed of Man and VVoman and is only conceived in the mixture and so only a Twig gâ—…eth out of the Tree The Soul is not every time new created and breathed in but is propagated after a human manner as a Branch groweth out of a Tree as I may better render it as a man 〈◊〉 or sowâ—…th Seed and so a Spirit and Body groweth out of it And this is only the difference that the three Principles are alwayes in strâ—…fe about Man each would fain have him So that many times a wonderful Turba is brought in while yet he remains in the Seed But if the Parents both â—…ather and Mother have their Souls cloathed with Christ's â—…lesh and divine â—…ssentiallity then it cannot be for Christ saith A good Tree cannot bring forâ—…h evil Fruit yet the Turba in time caâ—… enter in with the Reason So also an evil Tree cannot bring sorth good 〈◊〉 that is if both the Parents be evil and held captivâ—… by the Devil then an evil Soul is sown but the Principles cannot yet judge it nor the Turba neither it iâ—… indeed an evil Chiâ—…d â—…t if it turn it may with thâ—… Imagination eâ—…ter into the VVord of the Lord. Consider this ve evil Parents ye gather Money for your Children get them good Souls that is more necessary for them How and where the Soul is seated in man also of its Illumination THe Soul is in God conceived in the Heart and the VVord which conceived it was in the Heart viz. in the centre and so it continueth in the Figure and in the Seat as it was comprehended by the Fiat anâ—… so it is still at this day It dwelleth in three Principles but the Heart is its original it is the inward â—…ire in the Heart in the inward Blood in the Heart and the Spirit of it which hath a glance from the Fire is in the Tincture for it is cloathed with the Tincture and burneth in the Heart The Soul is indeed seated in the inward Principle but it ruleth even in the outward viz. in the Stars and Elements and if it be not an Ape and suffer it self to be captivated it hath power enough to rule them and if the Soul demerse it self into God the outward must be obedient to it The outward Essence reacheth not the inward into the Soul but only by the Imagination There is nothing else in this world no 〈◊〉 â—…or Sword that can touch the Soul or put it to death but only the Imagination that is its Poyson for it originally proceedeth from the Imagination and 〈◊〉 in it eternally The Soul is thus enlightned it is in this world and â—…lso in God here in this Life it is a Servant of God's wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into God's will and by no means say of any thing in this This is mine I am Lord of this for it lyeth if it say so All is God's thou art a Servant and shouldst walk in Love and Humility towards God and thy Brother for thy Brother's Soul is a fellow-Member with thy Soul thy Brother's joy in Heaven with God is also thy Joy his Wonders are also thy Wonders For in Heaven God is all in all he â—…deth all the holy Ghost is the Life of all there is meer Joâ—… there is no Sorrow there all is Goâ—…'s one rejoyceth at the Power Brightness and Beauty of another there is no Malice nor Envy for all that remaineth in Death Hell. O how cheerful is the Soul when its aâ—…ish sourcè of Fire tasteth God's Light how exceeding courteous it is O how it boweth it self before God. Whether is the Soul of a new-born Child without Sin HOw can a Soul be born pure it cannot be it bringeth the Turba with it into the World anâ—…â—…s â—…ful in the Mother's â—…omb Yet the Soul is not wholly forsaken of God so far as â—…he Father and Mother are ho est and in God for it cometh from the Soul of the 〈◊〉 and Mother And although a Child dye in the Mothers womb without Baptism yet it is baptized with the Spirit of the â—…ather and of the Mother viz. with the holy Ghost which dwelleth in them and the Turba is destroyed in Death for the Faith's part passeth through to God. But the matter is far otherwise with wicked Parents if the Child dye in the Mother's Womb the Soul of it falleth into the Turba and reacheth not od to Eternity it also knoweth nothing of him but it is a Life according to the Essence and Property of the Parents And yet it doth not
Essences which it wroâ—…ght here it beholdeth the Majesty of God and the Angels face to face The heavenly Body of the Soul is from the pure Element whence thâ—… four Eleâ—…ts are brought forth and that giveth â—…lesh and the tincture giveth Blood But all in this world have not Christ's flesh in them hidden in the old Adam yea among very many not one but the regenerate who are departed from their own wâ—…ll into God's will in whom the noble Gram of Mustard-Seed is sown out of which a â—…ree is groâ—…n Most Souls depart from the Body â—…ithout Christ's body yet they hang as by a Thred and are at last in their â—…aith gotten into the will these Souls indeed are in the Image in the Spirit but not in the Flesh such as these wait for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the Voice of Christ. even that Image which Adam had in his Innocency But the earthly Body shall not touch it that must come before the Judgment in the Turba but after the 〈◊〉 of the Judgment the Turba shall swallow it up and the wonder of it shall only remain Understand these Souls that must wait till the last Day for their Bodies they remain with their Bod es in the still Rest till the last day without fâ—…ling any pain but in another Principle they have neither Darknâ—… nor Majesty in the Earth but are at Rest without pain in the eternal still liberty without touching the Body Yet they see their wonders but they effect nothing in them for they expâ—…ct â—…od and are 〈◊〉 humility â—…or they are sunk down through Death and are in another VVorld yet there is a great space between them and the holy Souls that are in Christs Flesh and Blood but not a Principle they are in one and the same Principle But a Spirit without a Body hath not that might which the Spirit iâ—… the Body hath thereâ—…ore they rest and are under the Alâ—… of God when the last Day shall come forth and eat of the Bread of God and put on the divine Body as is mentioned in the Revelations of John. But the Souls of the Wicked have another place viz. in the most innermost which is â—…lso the most uttermost of all Darkness they dare not go up and down they remain meerly with the Body in their Substance yet not in this world neither do they touch the Earth It hath indeed power enough over the Earth it can open it without Substance and Preceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make Apparitions in the Syderial spirit as many appear again in the Austral spirit and seek Abstinence make many afraid with keeping a racket in Houses all which they do bâ—… the Austral spirit till that it be consumed and then their Tricks lie in the Darkness and they expect the last Judgment Thus there is a difference of places where Souls are according to that wherein the Soul is entred if it be holy and degenerate then it hath a Body which expecteth only the wonders of the Body at the last Day for at the Day of Judgment all Souls good and bad shall every one receive their Sentence and Reward And you must know that the Souls of the Wicked have no ease before the Day of Judgment their best ease and joy is when they climb up in the Will in their Works which they did here and continually desire to do them more still it grieveth them that they did not afflict the Honest more then they did their Will is just so as it was here they are Spirits of Pride like the Devil a covetous devouring Spirit when but the least thought of the last Day entreth them then fear and horror stirreth in them they rather 〈◊〉 that thought alone and recreate themselves in Haughtiness This is a great Wonder that an Angel should become such a furious Devil And so the power of God's anger cometh to be manifest in God for God hath manifested himself according to both Eyes in Love and Anger and it is left free to man he may go into which of them he will God throweth none into Wrath the Soul casteth it self into it But you must know that the Wrath hath set its Throat â—…ide open and draweth mightily and desireth to devour all for it the Covâ—…sness and the Pride insulting over Humiliâ—…y Aâ—…d so also Love and Humility have opened 〈◊〉 Mouâ—… and draw with all their Powers and would draw man into Love. into Heaven Now into which of these the Soul entreth in that it remaineth whether in Love or in Anger in that Tree it standeth and there is no delivâ—…nce in Eterâ—…y from thence VVhether menâ—… VVishes do profit them any thing or no THe Prayer and Wish of the Righteous pierceth into Heâ—…ven and not into Hell. No good wish entreth into Hell but if the wicked leave behind him much Falshood and Deceit so that the hellish Torment is wished to him in 〈◊〉 Grave such wishes come to the wicked Soul those wishes come to pass with them for that Soul must swallow down 〈◊〉 Abominâ—…ions which it committed here and that is its Food which the Living send after it But it is altogether unfit and doth not becoâ—…e the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware lest they also reap that which they sow if they do not recall themselves and repent it will fall out no otherwise Furthermore we give you to understand according to our Gift that those Souls which as it were 〈◊〉 by a 〈◊〉 and but at last enter into Repentance and so compreâ—… the Kingdom of Heaven as it were by a Thred so that 〈◊〉 and faith are mixt are in such a condition that a hearty Prayer and Wish redoundeth to their profit and 〈◊〉 into the poor captive Soul into its Source if it be 〈◊〉 with all earnestness For it is neither in Hell nor in Heaven but in the Gate in the middle Source of the Principle where Fire and Light sever themselves and is held by its Turba that alwâ—… seeketh the Fire But then this small Twig which it hath conceived viz. the weak Faith deeply demerseth it self anâ—…â—…rnestly reacheth after the Mercy of God and yieldeth 〈◊〉 self patiently into the death of that sinking down and 〈◊〉 getteth out from the anguish and sinketh down from the paâ—… into the meekness of Heaven And although many a Soul â—…is held a sufficient while 〈◊〉 the Anger cannot devour that small Faith but must at 〈◊〉 let it go But I leave it to him to try what this is who 〈◊〉 fully per â—…ereth in Sin till his end and then first desireth 〈◊〉 be saved and then the Pope forsooth must save him 〈◊〉 shall find it by â—…oful experience
of the original of Sin. Now if the free-will would approach to God with the Desire then it â—…ust depart out of its false something and 〈◊〉 it now doth so depart thâ—…n it is bare and impotent for 〈◊〉 is again in the first nothing â—…or if it would come to Goâ—… then it must dye to its fâ—…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 Mightâ—… 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 â—…icked working and then it beginneth as to its self-will 〈◊〉 dive down into the Abiss For that which standeth 〈◊〉 〈◊〉 〈◊〉 â—…ill together with the â—…ernal One and becometh 〈◊〉 〈◊〉 thereâ—… Can the Will be obedient to a worldly Lord and Master and for that end stand still for which he would have him â—…erefore not also to God especially when the Ability is as â—…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 striâ—…e hath an end and â—…ath no more source of Torment as we may understand in â—…rrational Creatures For it is the Source and Torment of all the damned that â—…re wishing and woulding viz. they would that which is â—…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 whereâ—…n it is at enmity with it self but when it is one with the â—…ternal One then can no enmity be therein Therefore it is man's last proof or tryal when he standeth â—…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 â—…nd all the three Worlds his Body he created out of the outward and also the inward Substantiality viz. out of the â—…arthly and heavenly and inbreathed into him through his â—…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 â—…ealous or jealous God and a consuming Fire which is the â—…ernal Nature Secondly According to the Light-world viz. according to God's love and meekness according to which he is caâ—… the holy Spirit And Thirdly according to the outward World the Aâ—… Spirit with the Quality or Souree of the Stars and Elements Thus hath man received a three-fold Life the Spirit of all the three Worlds Therefore we should rightly consider man what he is 〈◊〉 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 oâ—…ward but give up himself to the holy Spirit in the secâ—… Principle and in the outward Life be as a Child in the Aâ—…ther's Bosom or Lapp The Soul standeth in three Principles viz. in the eterâ—… Fire's Nature and in the eternal Light 's Nature viz. iâ—… the Love Fire which extinguished in Adam for which 〈◊〉 at â—…resent the strife is And thirdly it standeth in the Kingdom of this World viz. in Mortality and Restoration When the inward souâ—… ground viz. the eternal Soul 〈◊〉 the Father's property of the Word of God turneth back agâ—… and looks about after iâ—…sâ—… Pearl viz. after the 〈◊〉 Principâ—… then it perceiveth that it was lost in Adam sâ—… whence ariseth its misery and return again and as soâ—… it returneth again God giveth his Grace into it again 〈◊〉 unknown and not understood by it This great unquâ—…eness ariseth in the Soul that it 〈◊〉 goeth into Repentance when iâ—… seeth that it hath lâ—…t iâ—…s 〈◊〉 neither may nor shall nor can it any other way 〈◊〉 〈◊〉 first Pearl which iâ—… had and come â—…o divine Sâ—… 〈◊〉 unless it turn with its Fires Might wholly again into 〈◊〉 ground of the incorporated Grace and give it self up thereâ—… We necessarily find it clear that there is yet another Suâ—…stance iâ—… ow Flesh which 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 that which yet now is 〈◊〉 being then itâ—… 〈◊〉 〈◊〉 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 hâ—… was neither Man nor Woman but a Masculine Virgin. Therefore Christ took his Soul from a Woman viz. from a Virgin and yet was a Man so that he rightly stood in the Adamical Image and brought the averted severed Properties of Life in which our Will had broken it self off from God again into the temperature and union viz. into that one For Adam turned his Will from the only Will of God and Jesus Christ took our Soul again into the only Will of God and turned the will of our Soul in our Humanity which he assumed into the only will of God again We poor Children of Eve should not in Eternity as to the Body have returned again but our Soul would have eternally continued in God's anger source or quality with all Devils But the becoming Man
forty Dâ—…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 Sâ—…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 â—…er So we muâ—…t understand that the Soul is in the form of a râ—…nd Globe according to the Eye of God through which the Cross goeth and which divideth it self in two pâ—…rts viz. 〈◊〉 tâ—…o Eyâ—…s standing Bâ—…ck to Back viz. a holy divinâ—… Eye and a wrathful hellish Eye in the Fire tâ—…is it sâ—…ld shuâ—… anâ—… 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 Câ—…ss And in the second Principle it is a Spirit and a whole Image as the outward mâ—…â—…s And in the third Pâ—…inciple it is a Glass of the whole VVorld all whatsoever is contained in Heaven and Earth every Propâ—…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 sâ—…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 Imaâ—… of the whole for when a Child is born then the Motheâ—… and the Child are two VVe mean thus God's Spirit anâ—… the Spirit of the Soul are two Persons each is free from 〈◊〉 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 outwarâ—… into another Image but not durable For Adam's Soul having let in the Turba of this VVoâ—…ld that if the Turba see a strange Child it riseth up against it instantly and desiroyeth it it continueth to endure only so long as the inward Spirit can subdue and over-power the outward And this Form is called Negromancy a Transmutation where the inward over-powereth the outward for it is natural and we understand that when we shall be changed that change will be made thus by the same Turba which hath the first Fiat in it Secondly if the Spirit were an Angel the similitude of God yet the VVill can make it a proud Devil and also make a Devil an Angel if it sink it self into Death into Humility under the Cross and casâ—… it self into the Spirit of God and so submit to his Government then it sinketh into Eternity out of the Source into the still nothing which is yet all Thirdly The Spirit of the Soul hath power to entâ—… â—…other man into his Marrow and Bones viz. the Sulpher and to bring the Turba into him if he â—…se so far as every one is not armed with the 〈◊〉 of God but is found naked in the Spirit of this â—…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 â—…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 overâ—…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 nothâ—…ng can be named that it cannot subdue The Souls power was so potent before the Vanity that it was not subject to any thing and so it is powerful if the understanding were not taken awaâ—… from it it can by Magick alter all things whatsoever are in the world's Essence and introduce them into another Essence but the vanity in the outward Airs dominion hath brought a 〈◊〉 thereinto so that it doth not know it self it must in this Life time be itâ—… own Enemy that it may learn to be humble and continue in the divine Harmony and not become a Deviâ—… And so the Devâ—…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 maâ—… ner every man may escape the false Magician anâ—… also the 〈◊〉 for no Poâ—…er can touch him iâ—… whom God 〈◊〉 Whether the Soul be Corporeal or not Corporeal THe Tincture is the trâ—…e Body of the Soul for the Soul is â—…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 Tinctâ—…re subsisteth in meâ—…kness For the Soul hath no Essence nor Power in it self but the Fire and thus VVater proceedeth from the meâ—…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 â—…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
by this reach to the Inflamation for that Soul it self hath not yet committed Sin but it is a Spirit in the Source quite void of Self-desire it is like burning Brimstone like the Ignus â—…arui and cannot reach God but remain between Heaven and Hell in the Mystry until the Judgment of God which will at last put every thing a part in its own place Thus no Soul is born into the World without Sin be it begotten by holy or unholy Parents for it is conceived in the earthly Seed and bringeth the Turba of the Body with it which also hath begrit the Soul. And as 〈◊〉 Abiss and the anger of God and also the eaâ—…ly Liâ—… depend wholly on God the â—…ather and yeâ—… cannot comprehend and touch his Heart and Spirit so it is also with the Child in the Mother's womb if it be begotten by godly Parents then each Principle standeth in its own part When the Turba taketh the earthly Body then the Heaven taketh the Spirâ—…t and the Majesty filleth the Spirit and then the Soul is in God it is free from pain But while the Soul remaineth in the earthly Life it is not free because the earthly Spirit doth with its Imagination always bring its Abominations into it and the Spirit must be continually in Strife against the earthly Life How the outward Spirit is profitable to the Soul. ALthough the outward Spirit be beastial yet the inward understanding Spirit is able to keep in and tame the outward for it is Lord over it but he that suffereth the beastial Spirit to be lord he is a Beast and hath also a beastial Image in the inward Figure in the Tincture And he that letteth the Fire-Spirit viz. the Turba be lord he is an essential Devil in the inward Image Therefore he e it is necessary that the outward Spirit pour Water viz. Humility into the Fire that it may hold that strong Spirit captive and that seeing it will not be God's Image it may remain a Beast in the inward image Now the outward Spirit is very profitable to us for many Souls would perish if the beastial Spirit were not which holdeth the â—…ire captive and setteth before the Fire Spirit earthly beastial labour and joy wherein it may busie it self till it be able bâ—… the Wonders in the Imagination to discover somewhat of its noble Image that it may seek it self again â—…y â—…eloved Children who are born in â—…od It ll it you it was not for nothing that â—…od breathed the outward Spirit viz. the outward Life into Adam's Nostrils for great daâ—…ger did attend this Image God knew how it went with Lucifer and also what the great eternal Magick could do yea Adam mâ—…ght have been a Devil but the outward Glass hindred that for where Water is it quencheth the Fire Also many a Soul by its VVickedness would become Devil in a moment if the outward Life did not hinâ—…er it so that the Soul cannot wholly inflame it self How the Soul departs from the Body at the Death of a Mâ—…n THe Soul departeth not out of the Mouth for it did not come in at the Mouth but â—…t only leaveth the earthly Life the Turba snatcheth away the earthly Life and then the Soul remaineth in it own Principle â—…or the beginning viz. the Soul continueth iâ—… the limit and letteth the body perish there is no complaining about it neither doth the Soul desire it any more it mâ—…st go into its limit viz. into the wonders of that whâ—…ch it hath been for sickness unto death is nothing else but that the Turba hath enflamed it self and would destroy the Essence and this is also the cause that the Body dyeth the Turba thrusteth it self into the fire and so the outward life is extinguished And if the fire of the soul hath not the divine body in the spirit nor in the will in the desire then it is a dark fire which burneth in anguish and great horror for it hath nothing but the first four forms of nature in anguish For the Turba is the exceeding strong harshness and bitterness and the bitterness continually seeketh the fire and would evaporate it but the astrengency holds it captive so that it is only an horrible Anguish and continually turneth it self liâ—…e a wheel and imagineth but findeth nothing but it self it eateth it self and is its own substance It hath no other substance but that which the spirit of the Soul continually made in the outward life viz. Covetousness Pride Cursing Swearing Reviling Back-biting Murder Hatred Wrath Falshood this is its food for the Turba in the will taketh the substance with it its works follow it And although it hath done some good yet that is done only in a glistering shew and appearance from an ambitious mind Yot if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into its self thorow the angâ—…sh For the humble spark falleth down through death into life and then the Source of the Soul endeth yet it is a small Twig budding forth into the Kingdom of God. 〈◊〉 cannot sufficiently be described what refining the Soul hath and how it is hindred and plagued by the Devil ere it can get this Spark into it self but this wise world will not believe this O that none might feel this by Experience and then we would gladly hold our peace The four Forms of the original of Nature are the common plague which every one feeleth according to his own Turba but one far otherwise then another the Covetous hath cold the Angry fire the Envions bitterness the Proud an high aspiring and yet an eternal sinking and falling into the Abiss the Scorner swalloweth down the Turba of those abominations which he here belched forth the false slandering Heart hath the forth form viz. the great Anguish Thus the condition of Hell is far otherwise then â—…abel teacheth the Devil is not at odds with his own Children they must all do his Will the anguish and horror of Hell plagueth every one of them sufficiently in their own Abominations every one hath his own Hell there is nothing but his own Poyson that apprâ—…th him Whither the Soul goeth when it departeth from the Body be it saved or not saved WHeresoever the Soul is it is in the Abissâ—… world where there is no end nor I mit though it should go a thousand Miles off yet it were then in the same place froâ—… whence it went for in God there is no limâ—…t near and afar off is all one it is as swift as a thought it is magical it 〈◊〉 in its Wonders they â—…re its House The Body retaineth it not no Wood no Stone can retain it it is thinner then the Air and if it have the divine Body then it goeth streight as a Conqueror through the Turba vâ—…z through the anger of God and quite through Death into God's Essence it remaineth in its Wonders and
In Popery much iugling â—…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 therâ—… is earnestness required to wresile with the anger of God and overcome it Yet we confess and acknowledge readily that the Churcâ—… of Christ hath great power to ransom such a Soul if 〈◊〉 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 wiâ—…h the Works in them they diligently search out 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 And therefore many of them come again with the 〈◊〉 â—…irit and wander up and down in their â—…ouses and places 〈◊〉 abode and â—…ar in a human Shape desire this and that â—…nd often times take care about their Wills or Tesiaments â—…nd also think to procure the blessing of the Saints that they 〈◊〉 rest and if their earthly Aâ—…airs do still stick in them 〈◊〉 take care many times also about theiâ—… Children Friends This condition of theirs conâ—…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 Mâ—…rs but 〈◊〉 the â—…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 inâ—…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 Prâ—… whom the King of â—…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 aâ—…able that they appear to men aâ—…lly in 〈◊〉 and shew them good wayes and many times reveal 〈◊〉 〈◊〉 lie in secret viz. in the Abâ—… 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 thâ—… Will without awakning of the Source No Soul 〈◊〉 with its Essâ—…nces of its own accord to please man unless man raise and disturb it himself There are many Villanies in Negromancy which caâ—… many times vex and torment the Spirits of men but it 〈◊〉 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 hâ—…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 â—…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 â—…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 Paradisâ—… hath been even every one of them that shall be born in God. But the middle with the Wonders which were manifested in the time continueth forever more in the beginning and in the end as an eternal middle with its Wonders viz. with the Angels and Men and their Essences as also the figures of all Creatures all that hath been essential at any time the Earth with its Metals also Stones and all material Substances 〈◊〉 Trees
and Herbs All these stand in the Figure in the middle but quite void of such Essences and Life For no Beast cometh again but its Figure continueth in the Magia for it arose out of the eternal Glass so that now when the 〈◊〉 Glass breakesh it must remain in the eternal as a wonder to God's honour and glory forever more Here the Spirit of God will manifest himself forthwith in all the three Principles and stir up the center of Nature so that it shall burn in the â—…ire of anger for â—…ll both Heaven Earth and the â—…irmament shall be set on fire together and the Turba will 〈◊〉 up the earthly world in the â—…ire and restore it to that which it was before the Creation only the Wondâ—… remain st ll in two Princip es the third Principle doth vanish quite away all but the wonders And then the earthly Life and the earthly Body will fall away and the â—…ire will conâ—…me them and the glorious bright Paradisical body of the Righteous shall paâ—… through the Fire with its wonders which shall follow it and whatsoever is false shall remain in the â—…ire The Wicked also must go into the â—…ire and their earthly Life will also fall away and their monstroâ—… Image will appear in the Spirit according to the shape of all hideous abominable Beasts like the Devil And in that Hour also the wrathful 〈◊〉 of the darkness shall bring forth the Devils who shall then receive their wages and lodging at the hearing of which they tremble All the Dâ—…ad both good and evil shall arise every one in his two-fold Body and shall have the Soul witâ—… the Spirit in the Body one shall have the outward earthly â—…fe or Body and therein a beastial Image in the spirit of the Soul and in the inward Image he shall have the essentiality of the wrathful Anger another shall have the outward Body Châ—… image there in and the divine Spirit of Lovâ—… shall shine in the Spirit of his Soul which Body the word Fiat cloatheth again with the true and pure 〈◊〉 Image For the first Body which God created and Christ 〈◊〉 with his Blood that will bring the Wonders with it and enter again into Paradise and be cloathed with the Majesty of God and then the 〈◊〉 of God is with men For the noble Image was destroyed in Adam when 〈◊〉 Woman was taken out of him so that he retained â—…ly the â—…ture of the Fire and the woman had the â—…ture of the Spirit but now they return to them â—…holly again â—…or the woman shall receive the Tincture of the Fire 〈◊〉 that â—…he shall be as 〈◊〉 â—…as neither man nor woman but a Virgin full of Chastity without the memâ—…ers of man or woman And then they shall no more say Thou art my Husâ—…nd or thou art my Wiâ—…e but they are 〈◊〉 Indeed there shall some remaining tokens of the difference be in the divine Magical wonders but none will regard that for they are all of them meâ—…ly the Children of 〈◊〉 livâ—…ng the Life of Children in the delighting sport of Love. All the Words which the Mouth hath spoken which the Air hath received these the Air shall bring again forth for it is the Glass of the eternal Spirit the Spirit seeth them in the Glass And so man shall be judged according to his Heart Mind and Thoughts for the Turba is in all malice 〈◊〉 wickedness which is contrary to Love here will be no making of excuse for every one will accuse himself his own Turba will accuse him We direct you to the Scripture for it shall come to pass just according to the holy Scripture Note this world will be no more regarded for all earthly Knowledge and Cogitations shall remain in the Turba of the earthly life in the 〈◊〉 we shall have no knowledge more of our Parents Children or â—…riends who are in Hell. We shall have some knowledge of Hell but see nothing of it save only in the Magia in the Mystery for the Devils must dwell in darkness the wrathful Fire which is in them is the r light they have Eyes of Fire to see withal all 〈◊〉 besides is gone for the Majesty hath swallowed it up that it may burn in love We shall all know one another among our selves by Name though the earthly Name shall remain in the Turba we â—…hall have a Name according to our first name in the Language of Angels which here in this life we do 〈◊〉 understand in the language of Nature we understand â—…thing of it bâ—…t here we have no â—…gue to speaâ—… it with Here 〈◊〉 The inward Ens of Christ which the Soâ—…â—…th on it for an heavenly Body out of Christs Spirâ—… and out of his 〈◊〉 and Blood is spiritual it is a spiritual Body which dyeth not at the death of the outward man yea it is not buried neither doth it rise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from Death to Life What kind of Matter our Bodies shall have in the Life to come THus we tell you we shall have a Body consisting of Flesh and Blood such a Body as Christ had for Châ—…ist by his Inâ—…tion is become Man in us When we are born a new 〈◊〉 the Water and of the Spirit then 〈◊〉 Christ's Spirit we are born a new of Christ's â—…esh and Blood we put on Christ. Christ becometh born in the converted Sinner and â—…he in Christ becometh the Child of God this is the Body we shall have in Heaven No gross beastial Flesh as we have in old Adam but 〈◊〉 â—…esh and Blood such Flesh as can pass through Wood and Stone they remaining whole still as Christ câ—…me in to his Disciples the Door being shut It is such a Body as hath no Turba or Fragility Hell cannot retain it it is like Eternity and yet it is real â—…esh and Blood which our heavenly Hands shall touch and feel and take hold of also a visible Body as that is which 〈◊〉 hâ—…ve here in this world Of Paradise and where Henoch is as also Moses and Elias WE are able to say with good ground that Paradise is still upon Earth 〈◊〉 is in it as also Moses and Elias and yet he hath the Body of 〈◊〉 Turba in the Mistery and in the heavenly Mistery he hath the 〈◊〉 Body which 〈◊〉 capable of Paradise 〈◊〉 is not gone oâ—…t of this world he is entred â—…to the Mistery in the VVonders he is God's Preacher and after the Turba hath overcome the VVorld he must be silent till the six Seals have ended their wonders and till the Angels of the Turba have poured out the r Vials then the wonders of the Anger are finished 〈◊〉 then Henoch cometh out of the Mystery again and entreth into the Ministry and relateth what hath been done But Noab goeth into the other world through the VVater and calletâ—… Moses with his VVonders
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 morâ—… then the Spirit for the Spirit is its Life this we give you to understand in a Similitude and are silent of the matter with the ground and original thereof But know this that it was given to man for his Sport and Ornament he had it by the right of Nature it was his understanding the outward Bodies for the outward Body with its Tincture and the Metalline Tincture are near a kind When the Tincture of the outward Body was destroyed by the Devils evil longing then the Metalline Tincture hid it self from the human became an enemy to it for it is pâ—…rer then the perished in the outward Man. Let this be manifest to â—…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 â—…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 â—…hould well appâ—…ehend it A collected Appendix â—…or the clearer opening the 〈◊〉 〈◊〉 THe Beeing of all Beeings is but one only Beeingâ—… but in its gâ—…eration it severs it self into two 〈◊〉 viz. 〈◊〉 Light and Darkness into Joy and â—…orrow into â—…vil aâ—…d Good into Love and Anger into 〈◊〉 and Light and out of these two eternal Begiâ—…nings or Principles into a third begiâ—…ning viz. into the Creation to 〈◊〉 own Love play and â—…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 â—…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 deâ—…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 beâ—…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 â—…ire is the eternal Death â—…here the Darkness and Light seperate themselves each â—…to a Principle in it self and the Light also it self poâ—…sseth it self one dwelleth in the other unapprehended 〈◊〉 the other there is in â—…ternity no parting asunder â—…hose that dwell in the Darkness see not the Light and â—…hose that dwell in the Light see no Darkness God â—…uld not be manifested or revealed and there would 〈◊〉 〈◊〉 Nature nor Creature without the darkness Observe now God's anger maketh the dark mind â—…ull of God's Love maketh the Light mind full â—…or â—…hosoever hath to them it will be given But now all â—…andeth in Strife the Light against the â—…arkness anâ—… the Life against the Death and the â—…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 â—…mnipotent He maketh of thee what thou wilt his â—…ove is omnipotent and also his Anger that which getteth thee holdeth thee The Wicked is to God a good favour to Deâ—…th and the Saint or Holy is so to â—…he eternal holy Life as thou growest so thou art such Sap as thou drawest into thy self such â—…ruit thou bearâ—…st It is not 〈◊〉 â—…od will not be mine but thou wilt â—…ot be his and so you are parted But he cannot make himself a Child he goeth onlâ—… with the Will into the Matrix and then the divine Fiat apprehendeth him and maketh him one indeed he cannot make himself a Devil the hellish Fiat according to the dark world's Property maketh him one whâ—… 〈◊〉 doth but give his Will up thereto Therefore â—…ghtly saith the Apostle To whom you give â—…ur selves Serâ—… in obediâ—… 〈◊〉 Servants you are 〈◊〉 of God's Love 〈◊〉 Anger Here the Apostle speaks of man's â—…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 Eâ—…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 â—…earts and Ears Expect not another time for this is the time of your Visitation incline your â—…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 harâ—…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 VVhosoâ—…ver will enter in with Sion and praise God in Jerusalem
one only thing be it either Spiritual or Corporeal all created things are that one thing but each thing in its difference of the first beginning according as the property in the Verbum Fiat hath imprinted it self in each thing so is that kind in its Propagation and all things stand in the Seed and Procreation and there is not any thing but it hath a fixity in it be it either hidden or manifest for all shall stand to the glory of God. What soever is arisen from the eternal â—…ixity as Angels and the Souls of men doth remain undestroyable in its fixt Beeing but whatsoever is arisen in the unfixt Beeing viz. with the motion of Time that doth again enter into the first motion wheâ—…ce it hath taken its original and is a Map of its form which it had here like a Picture or as in an Image in a Glass without life for so it was from Eternity before the times of this world which the Most-high hath introduced into an Image into the comprehensible natural Life in time to behold the great Wonders of his VVisdom in a creatural beeing as we plainly see For we cannot say that this world was made out of something it was only and barely a desire out of the free Lubeâ—… that the Abiss viz. the highest good or beeing viz. the eternal VVill would behold it self in the Lubet as in a Glass therefore the eternal VVill hath conceived the Lubet and brought it into a desire which hath impressed it self and figurized and corporized it self both to a Body and Spirit according to the same impress on 's propery This Impression is the only manifestation of the Mystery and is called Nature and Essence for it manifests what hath been from Eternity in the eternal VVill. A few Words shewing how lovely and graciously the 〈◊〉 Virgin Sophia in the inward ground of man viz. thâ—… Spirit of Christ in the new Birth out of his Humanity iâ—… us presenâ—…h her self to her Bridegroom the Soul 〈◊〉 it entreth into Repentance and how the Soul behavâ—… it self towards her when Virgin Sophia appeareth to iâ—… The Gates of the Paradisical Garden of Roses WHen Christ the Corner-stone stirreth himself in the extinguished Image of man in his hearty Conversion Repentance then Virgin Sophia appeareth in the stirring of the Spirit of Christ in the extinguished Image in her Virgins attire before the Soul at which the Soul is so amazed and astonished at its uncleanness that all its Sins immediately awake in it and tremble aâ—…d shake before her For then the Judgment passeth upon the Sins of the Soul so that it even goeth back in its unworthiness and is ashamed in the presence of its fair Love and entreth into â—…t self denying it self as utterly unworthy to receive such a Jewel This iâ—… understood by them who are of the Tribe and have casted this Jewel and to none else The Soul saith to its noble Sophia its Love that is born again in the Soul O my noble Pearl and opened Flame of my Light in my anxious fiery Life O how thou changest me into thâ—… Joy O beautiful Love I have broken my Faith with thee to my Father Adam and with my fiery strength have turned my self to the pleasure and vanity of the ouâ—…ward World and â—…ave fallen in love witâ—… a Stranger and had been constrainâ—…d to walk in the Valley of Darkness in this strange Love if thou hadâ—… not come to me into the House of my Misery in thy great faithfulâ—…ess by thy pierceing thorough and destroying God's Anger Hell and dark Death and restored thy meekness and love to my siery Life O sweet Love thou hast brought the Water of Eternal Life out of the Fountain of God with thee to me and refreshed me in my great Thirst I behold in thee tâ—…e Mercy of God which was hidden from mâ—… beâ—…ore by the strange Love in thee I can rejoyce thou changest my anguish of Fire to be great joy to me O aimable Love give me tâ—…y Pearl that I may continue in this Joy forever Upon this the noble Sophia answereth the Soul saith My noble Bridegroom my Strength and Power why hast thou forgotten me so long that I have been constrained in great grief to stand â—…ithout the door knock My dear Love and faithful Treasure thou highly rejoycest me in thy beginning I have indeed broken into thee through the deep â—…ates of God through God's Anger through Hell and Death into the house of thy Misery and have graciously bestowed my Love upon thee and delivered thee from the Chains and Bands wherein thou wast fast bounâ—… I have kept my â—…aith with thee but thou desirâ—…st now an exceeding great thing of me which I will not willingly veâ—…ture with â—…eeThou wouldst have my Pearl as thâ—… proper own remember I pray O my beloveâ—… Bridegroom that thou didst carelesly lose it before in Adam and besides thou standest yet in great danger and walkest in two dangerous Kingdoms viz. in the original â—…ire thou walkest in that Country wherein God calleth himself a strong â—…ealous â—…od and a consuming Fire The other Kingdom thou walkest in is in the outward world the Air. wherein thou dwellest in the vain corrupt Flesh and Blood where the pleasure of the world the assaults of the Devil pass over thee every hour thou mayst perhaps â—…n thy great Joâ—… bring earthliness again into my Beauty and darken my Pearl thou mayst also perhaps grow proud as Lucifer did when he had the Pearl in his possess on and so mayst turn thy self away from the haâ—…mony of God and then I must afterwards be deprivoâ—… of my Love forever I will keep my Pearl in my self and dwell in the Heaven in thee in thy extinguished but now in me revived Humanity and reserve my Pearl for Paradise until thoâ—… puttest away this Earthliness from thee and thenâ—… will give it thee to possess But I will readily affoâ—… and present my Countenance to thee and the sweeâ—… Rayes of the Pearl during the time of this earthly Life I will dwell with the Pearl in the inner Quire and bâ—… thy faithful loving Bride I will not espouse my seâ—… with thy earthly Flesh for I am a heavenly Queen mâ—… Kingdom is not of this world yet I will not cast thâ—… outward Life away but visit it often with my rayes oâ—… Love for thy outward Humanity shall return again but I will not have the Beast of Vanity neither did Goâ—… create it in Adam with a purpose to have it so groâ—… and earthly but in Adam thy desire through Lust form ed this beastial groseness from and with all the Essence of the awakened Vanity of the earthly Property wherein Heat and Cold Pain Enmity and Desolution consisteth Now my dear Love and Bridegroom yield but thâ—… self up into my Will I will not forsake thee in this eartâ—… ly Life in thy danger though the anger of God shouâ—… pass upon thee so that
much too subtil to be beheld by us only the Thoughts behold him in the Spirit understand in the willing Spirit for the Will sendeth the Thoughâ—… into God and God giveth himself into the Thoughts And then the Thoughts bring the Power of God to the Will and the Will receiveth them with joy but with trembling or quaking for it acknowledgeth it self unworthy seeing it proceedeth out of a rough Lodging viz. out of a wavering â—…ind and therefore it receiveth â—…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 â—…ery Substance And that conceived or apprehended Substanâ—… is in the willing the heavenly Body and is called the true 〈◊〉 right Faith which the Will hath received in the Powâ—… 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 â—…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 disâ—…ern or look into the centre and depth of the Mystery so that Reason supposâ—…h many times it is contradictory whereas it is not all contradictory but fully agrees in one in the depth Yet know there is but a glimpse of the Mysteries in these Writings for a man cannot write them He that is found worthy of God to have the Light enkindled in his Soul he shaâ—… see taste smell hear and feel unspeakable â—…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 Kingâ—… or Qualities Written by Jacob Beheme 1621. ALl Sadness and Fear wherewith a man terrifies and amazeth himself is in his inward man from the Soul for the outward Spirit which hath its Original from the Stars and Elements is not in this sort troubled because he lives in his Mother which bore him but the poor Soul is with Adam entred into a forreign Harbour viz. into the Spirit of this World wherewith the beautiful Creature is vailâ—… and captivated as in a darksom Prison Now the Spirit of this world hath four sorts of Lodgings wherein the 〈◊〉 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 himâ—…lf the same beeing except his Soul which is not of that Essence though it lie as a Prisoner in it And of thâ—… four Lodgings or Images one only hath the 〈◊〉 in his Life the 〈◊〉 of them are 1. Cholorick 2. 〈◊〉 3. Phlegmatick 4. Melancholy The first viz. Cholâ—… is of the â—…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 lifâ—… 〈◊〉 〈◊〉 with the Cholerick Complexiâ—… 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 â—…lf being of a fiery Nature Then become these folloâ—… Dispositions operative in such a man viz. Anger Pride an ambitâ—…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 â—…ire's property is his Servant the Devil is also proud and envious so is this Complexion O! how hardly is the Soul freed if it be once throughly kindled and enflamed in this Property the Devil needâ—… not assaut it with temptation it danceth willingly after his Pipe it is not easily sad because it hath a fiery light in 〈◊〉 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 â—…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
Actions of men For what the Soul eats and wherein its Fire-life is kindled thereafter doth the life of the Soul exercise its Regiment If the Soul goes out of its Complexion into God's Love-fire into the heavenly Essentiality which is Christ's corporiety according to the Angelical light-world then it eats of Christ's heavenly Flesh of his eternal Essentiality of the mildness of the majestick Light in which the Fire of God the Father in the glance resplendance of the Light makes a Tincture in the same Essentiality in the Water-fountain of everlasting Life whereof Christ speaks saying that he would give us such water to drink When the Soul eats of God's word the Complexion according to the outward Life becomes powerful and as it were captive though it live in it self But the Soul is so stedfast and faithful before God's love which alone comes to help it in the combat that oft when it eats of God's love and essence then it induceth a triumph and a divine taste into the Complexion it self that the whole Body begins to be rouzed up into a trembling and height of Joy as if Paradise were now approaching but his condition proves not durable for the Soul is shortly after over-shadowed with something of another Nature which is insinuated into the Complexion by the outward imagination by the Spirit of the great World whereof the Soul makes a Looking-glass and begins to contemplate in it with its outward Imagination Thus goes the Soul out from the Spirit of God and is oft bemired in the Dirt were it not that the Virgin VVisdom of God should call her again to Conversion which is here set down for a Looking-glass for Souls But to return 2dly The Sanguine Complexion is mild lucid and cheerful after the Airs property easie gentle and lovely and resembles much the inward Life whence these Properties flow into the outward man. If the Soul be cloathed with this Complexion and will fix its Imagination and Life in it then doth it demean it self friendly is also subtil desirous to try many things It likewise comes to pass whatsoever the Constellations models forth it experiments it in its Complexion it is naturally cheerful yet soon amazed at the terrors of the Fire's power but in it self it is great in its own conceit without advice the Complexion gives it a sharp understanding according to the outward Spirit It doth not ordinarily transgress through Anger It is soon lifted up into a heighth of Spirit and as soon cast down as the Air easily moveable It must look well to it self the Devil is much enraged against it being not able to get much advantage on it but he endeavours to perplex it with variety of Imaginations that it may not fix its thoughts upon God's Kingdom â—…e represents strange things to its â—…ancy for it to spend its time in and it self delights in various Studies The Stars inject their Imaginations into the Air and from hence her Fancy is filled with many strange wide wandering thoughts it receives naturally the Starry property and knowledge into its â—…ssence The man converseth humbly friendly candidly and peaceably with all men yet doth the Devil set on his Enemies against him whence he must suffer much but glides easily like the soft Air through all and seldom is he troubled with much Sadness For he having no fiery Complexion burning within his Heart the fiery Terrors cannot much corrode his Vitals only let him be careful to preserve himself from Unchastity and Idolatry for else by their means the Devil will find an ingress into hâ—…s Complexion 3dly When the Soul is cloathed with the Phelgmatick Complexion and swells up the principle of its life with it It is of a dull heavy swinish and rude temper of Life and Conversation most perverse and careless Knowledge must be infused into it by teaching for it finds it not in its own Root It takes all in good part troubles not it self with Grief hath a glance of Light is neither extreamly sad or merry A man may make any thing out of this Complexion the watry Spirit takes any Tincture to it self be it good or bad this Complexion makes likewise a hypocritical pretence to Holyness and arrogates to it self the repute of an honest righteous Life but 't is not without mixture and in this it resembles the glittering property of the Water The Soul in this Complexion is not prone to take much notice of God's wrath and the dark world that lies hid in its centre but rather bites greedily on the worldly Abominations and hides it elf under the Water-glance supposing it to be the resplendence of the divine Light. The Devil can introduce all the Villanies he exercises in Hell it self into this Complexion and if the Stars hinder not and the Soul will give away to it he gets as much advantage here as he doth in the â—…ire of the Choâ—…erick Complexion for Sin here is little regarded as the water-streams that pass away He hath power likewise to assault this Soul with Sadness whensoever it goes about to oppose him for he darkens the water-glance with the Sins foulness which the Soul had brought in and shuts in the Soul in this dark Prison that it cannot behold God but when the Soul with a strong resolution storms the Prison-Gates it delivers it self the Devil can subsist here no longer the Complexion is too weak a hold the Fire is his stronger â—…ortress 4thly Of the Melancholy Complexion and the Nature of the Sad mind THe Melancholy Complexion resembles the sad Earth whiâ—…h stands in perpetual fear before the wrath of God which came into her in the Creation remaâ—…ns constantly in the House of Mourning and even when the Sun shines in it yet it is in it self sorrowful it receives indeed some refreshment from the Sun's glance but in the dark the Melancholy nature is alwayes in fear and horror of God's Judgments It gives a moderate understanding yet of deep Cogitations The Complexion-Chamber stands open and is capable of much knowledge if the way be not blocked up by too much Sadness Is the Soul cloathed with this Complexion and takes nourishment from it then doth its Fire burn extream dark then it is likewise exceeding sad esteems not much of any worldly Pomp and is by reason of the Complexion always in heaviness the Devil mightily assaults it being desirous to throw it head-long into the full possession of his Kingdom of Darkness For he enters there gladly where Darkness has the predominance he makes strange Representations to the Soul and frights it with the thoughts of its own Wickedness that it may dispair of God's Grace If the Soul once turn aside from God and give it self over to the obedience of the Complexion then all whatsoever the Stars work in the Complexion is put in execution and the Devil mixeth his Imagination therewith But while it remains in the combat against the sadness of the Complexion there is none among all the
the good beâ—…ng never persect but both doubtful full of Error and Contention Of Astrology NOw as it may appear by perticular instinct so it doth appear by the Writings of this divine Philosopher Jacob Beheme that by Adam's fall all his Posterity are thereby fallen under the power and influence of the Stars and Constellations and that this beastial Body with the Animal Spirits are proceeded from the Stars and Elements to which again they must return and into the Starry and Elementary Spirit the Devil casteth forth his â—…icked Imaginations to infect the Soul and keep it from rising with its will above the Stars again out of his dominion and hence is the original of the evil Influence of the Stars But in brief this Syderial or Starry influence is called Astrology of which many desire to be satisfied of the effects but he is wise that knows them For so manifold are the Configurations so perpetual the Mixtures so various the Motions and 〈◊〉 of the Stâ—…rs that as they are placed at this or any other moment of time so they never were not never will be again whence their operation upon Mankind iâ—… the 〈◊〉 So that 't is impossible for an Astrologâ—…r by the Rules of Act though founâ—…ed upon the truâ—…t grâ—…ound to give any certain Judgment of their Effects but only in a general way But of Astrology in a more perticular manner I may well say something 〈◊〉 especially of thâ—… 〈◊〉 part thereof inasmuch as 〈◊〉 〈◊〉 of the fore-knowledge of my own â—…ate or Disâ—…iny bâ—…th 〈◊〉 me to be well 〈◊〉 there with For having by the best approved Rules of 〈◊〉 calculated and rectified my own Nativity with the Nativities of many others too directed the several Significators to their respective 〈◊〉 made use of Revolutions Transites Profections and what 〈◊〉 being thereby able by Rules of Art to sore-know and predict both good and evil Aâ—…cidents and whatsoever is 〈◊〉 to the Life of man. Now here is to be noted that when I had according to Art 〈◊〉 out the time of any 〈◊〉 Accident with the nature and manner how it should operate it was very rare that it fell according to Prediction As thus When an evil direction not obstructed by any other cause the Accident 't is true many times fell out to be evil but in such a way or in such things as was least expected and sometimes greater or less powerful as also sooner or later then was predicted the like I have observed in good directions and therefore could give no certain cautions to the Native how he might endeavour to augment the good or withstand or hinder the evil that by the Stars in his Nativity was promised or threatened Nay I have somtimes known â—…minent direction pass without any effect when there could be no cause found to intervene and on the contrary very great and notable Accidents have happened when no cause thereof could be found in the Nativity But that which might non-plus the most accute Inquisitor in reference hereto was that after the true moment of Birth gained I found the Rules and Aphorisms of the Art to fail much in the general Judgment of the twelve Houses as instance when judgment hath been given by me and others of the Ascendent or other of the Houses of one and the 〈◊〉 Scheam of Shape Form Complextion and the like 〈◊〉 hath often manifested the Judgment for the most pare False Considering all this caused me to 〈◊〉 the truth of the Art and had very little esteem or 〈◊〉 for it But my 〈◊〉 being prone thereto I â—…eil to examining the ground and foundation on which the Rules and Axioms of the Art were laid and coming to the four Elements which answers to the four Triplicities of the Signs I perceived a vast difference iâ—… judgment among Philosophers about the nature of the Element of Air for although the Antients and from 〈◊〉 our Modern Astrologers determin the Air to be hot and 〈◊〉 and so 〈◊〉 ♎ and â™’ being Signs of the Airy Triplicity are so too yet that accuse Philosopher Van Helmoâ—…t â—…otably proves the Air to be cold Here Reader thou mayst reconcile this opposite Judgment of these wise men if thou â—…ost for from hence 〈◊〉 ♎ â™’ must be cold which â—…ertheless pass in the Practise of Astrology for hot Next I considered the twelve Constellations or Signs of the Zodiack and finding each Sign to be made up by a certain number of Stars which Stars though fixed in respect to the distance from each other yet they in general have such a motion as moves them a Degree in about 70 Years as I remember by means of which motion the Signs consequently are much altered from what they were in the time of the Antients and yet Astrologers in this Age retain the same limits for the beginning and end of each Sign as the Antients did for they now begin the Sign ♈ at the Vernal Equinox though 't is apparent to all Astronomers that the Sign ♈ viz. the Ram is removed near the length of a whole Sign from the said Equinox and the Sign Pisses viz. the Constellation of the Fishes is got into the place of the Ram or limits of ♈ afore said Now ♈ viz. the Ram is termed hot and dry Cholerick Masculine and Pistes the Fishes cold and moist Plegmatick Feminine two opposite Qualities hence that place in the Heavens limitted for the Sign ♈ must be cold and moist because the Fishes from whence the said limit assumes its Nature is got into the limits of the Sign ♈ and yet Astrologers following Tradition or something else as bad call it hot and dry the like is to be understood of others of the Signs Here I began to perceive the cause of the manifold Errors of Astrologers But while I was searching learned Authors to find whence this Art did arise I found Cornelius Agrippa in his Vanity of Sciences before mentioned to assert that the twelve Signs with the Northern and Southern Constellations got all into the Heavens by the help of Fables and Fictions invented by the Poets which assertion of Agrippâ—… because I cannot disprove I will now leave and come next to the Table of essential Dignities of the Planets invented 't is said by Ptolomy King of Egypt and acknowledged for rational by our English Astrologers he there places the Planet ♂ in â—…he watry Triplicity and therein he is allowed three essential Dignities more then he hath in any other Triplicity and yet I know no reason for it for Reason tells me that ♂ is more essentially strong in fiery Signs as being agreeable to his own Nature Other particulars I could instance of this Table as being groundless but let these motions stir up the more Judicious to a furâ—…her search and consideration Now 't is very probable that hence might arise those srivolous Inventions of consulting the Figure of Conception with Revolutions Prosections c. which have no rational Foundation for finding their
and Jupiter as also Mars by reason of their great Orb cirâ—…umference cannot do it because they stand so high above and far distant from the Sun. The other Planets are peculiar Bodies of their own which have a Corporeal Propriety of themselves and are not bound to any fixed place but only to their Circles Orb or Sphere wherein they run their Course but the Sun is not such a Body but is only a place or Locality kindled by the Light of God. Understand the place where the Sun is is such a place as you may chuse or suppose any where above the Earth And if God should kindle the Light by the Heat then the whole World would be such a meer Sun for the same Power where the Sun standeth is every where all over and before the time of Wrath it was every where all over the place of this World as light as the Sun is now buâ—… not so intolerable For that Heat was not so great as in the Sun and therefore the Light also was very meek So that man should not dare to say that the Sun is an open Gate of the Lâ—…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 â—…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 â—…enumed in Death as the Earth is whence the Stars also subsist in Wrath and Love. Before the times of the created Heavens â—…he Stars and Elements and 〈◊〉 the creation of Angels there was no such Wraâ—…h of God no Death no Devil no Earth nor Stones neither any Stars but the Deiâ—…y generated it self very meekly and lovingly and formed â—…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 â—…he Wrath. In this driving 〈◊〉 or compaction of the corrupt wrath Sâ—…liter was King Lucâ—…r also as an impotent Prinâ—…e together with â—…is Aâ—…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 â—…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 â—…urning Hâ—…ll For Nature wâ—… very 〈◊〉 and thin or transparent and all stood meerly in Power and was in a very pleasant hoâ—… 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 wraâ—… Fire which is called the Wrath of God or the Burning Helâ—… But Now when this was done the Deep became clear anâ—… with the hiddâ—…n or concealed Heaven thâ—… Light was seperate from the Darkness and the Globe of the Earth in the greaâ—… Wheel of Nature was roled or turned once about and thâ—… pâ—…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 Wraâ—…h anâ—… the Love or Light was made And so King Lucifer sirmly strongly or fast bolted up into the House of Darkness and waâ—… reserved to the final Judgment And so also the Water of Life was separated from the Water of Death yet in that manner as that they hang to gether in this time of the World as Body and Soul and 〈◊〉 neither of them comprehend the other the Firmament is thâ—…â—…liff or gulf between Time and Eternity But that God calleth it Heaven and maketh a division of the Waters gives us to understand that Heaven is in the world and the world is not in Heaven the VVater above the Firmament is in Heaven and the VVater under the Firmament is the external material Water the palpable water is Death and the impalpable is the Life Moses saith God created Heaven and Earth and all Creatures in six days and rested on the seventh yet God needed no Rest for he hath wrought from Eternitâ—… and he is a meer working Power and Virtue the understanding liâ—…th â—…idden in those Words could not 〈◊〉 â—…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 Hâ—… and â—…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 â—…s the eternal Sabboth of Rest wherein the divine â—…ower and Virtue resteth for the seventh day was the â—…rue Paradise understand it spiritually That is the Tincture of the divine Power and Virtue â—…hich is a temperament this piâ—…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 angeâ—…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 â—…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 â—…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
and he cometh for he hath the wonâ—…rs of God. For he passed through death and brought 〈◊〉 Body through death when the Turba desired to consume it and the Devil contended for it and would have the Turba which was in Moses because he had ben an angry man and carried the Turba in him But it was told the Devil that the Turba in the 〈◊〉 did not belong to him for it belonged to the Majesty of God and contained the wonders and the Turba in the Darkness in the wrath only belonged to him who is without the City he must not dwell in the City in 〈◊〉 Principle but without it Also Moses his Body is passeâ—… through Death â—…is unâ—…able Body which had the VVonders hath swallowed up that which was earthly in the Turba and yet not consumed it to 〈◊〉 but it also is in the 〈◊〉 and his Turba which killed the first-born in 〈◊〉 〈◊〉 〈◊〉 in the water slew them that 〈◊〉 the Calf and swallowed up Corah Dathaâ—… and 〈◊〉 into the Earth continued in death For when he dyâ—… his Spirit and Soul departed from the Turba and he 〈◊〉 mained in the VVonders in the Mistery and now he 〈◊〉 become a Lamb. But though the Body of Moses be d livered from 〈◊〉 Turba it must be tryed in the Fire at the end of Dayâ—… At the last Day we shall not ascend above the plaâ—… of this world but make our abode here in our 〈◊〉 native Country and go into our home in another worlâ—… in another Principle of another Property VVhen this outward dominion shall pass away 〈◊〉 the very place where the world now stands there 〈◊〉 be meer Paradise for the Earth will be of an heavenlâ—… Essentiality so that we shall be able to dwell any whereâ—… and be able to pass through and through it There will be no Cold or Heat any more also 〈◊〉 Night there is no Death any â—…ore also no â—…ear 〈◊〉 Sorrow no Sickness the Earth will be like a Christaline Sea and all the VVonders of the VVorld will be 〈◊〉 wholly perspicously and the Brightness of God shall 〈◊〉 the Light thereof and the holy Jerusalem the great City of God shall be therein The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world But seeing God knew well that Aâ—…am would fall therefore Paradise sprung forth and budded only in one certain place to introduce and confirm Man therein whom albeit â—…od saw that he would again depart thence he would again introduce him thereinto by Christ and establish him a new in Christ to Eternity in Parâ—… For Lucifer poysoned the first Paradise with his false and wicked Desire therefore God promised to regenerate it anew in Christ For the seventh Day which God appointed for Rest is nothing else but 〈◊〉 regenérate anew in the Spirit of Christ in the human Property wherein the poor Soul shall rest eternally from the source of the six dayes Works viz. of the six Properties of the Life A short summary Appendix of the Soul and of the Turba which is the destroyer of the Image and of Virgin Sophia THe Soul is an Eye in the eternal Abiss a similitude of Eternity a perfect Figure and Image of the first Principle and resembleth God the â—…ather 〈◊〉 his Person as to the eternal Nature The Essence and Substance of it meerly and purely as it is in it self is first the wheel of Nature as to the first four â—…orms viz. 1. Astringent 2. Bitter 3. Fire 4. Anguish â—…ire is a similitude of the Soul. The Soul is an essential â—…ire and the flash of Fire iâ—… the life of it it resembleth a Globe or an Eye of Fireâ—… The burning â—…ire in the Source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the Source which ariseth from the â—…ire and goeth forth from the â—…ire like Air. That is the true Spirit of the Source of the life of the Fire which continually bloweth the Fire up again and maketh it burn Now the Fire shineth and giveth light out of the Source where it shineth and the source comprehendeth not the light and this signifieth the second Principle wherein God dwelleth 〈◊〉 we know that the Power is in the Light and not 〈◊〉 the â—…ire the fire only giveth 〈◊〉 to the light and the life or the light produceth meekness and substantiality viz. Water Now we understand that there is a meek life in the light without Source and yet it self is an insensible Source it is nothing but a longing or desire of Love. VVhich Source we account a Tincture in which the â—…dding and blossomings hath its original yet the fire 〈◊〉 the cause of it and the meekness is a cause of the Substantiality for the desire of Love in the Light â—…eth it and keepeth it so that it becometh a Substance but the desire of fire consumeth the Substantiality Indeed the Image dwelleth in the fire of the Soul as Light â—…elleth in the fire but it hath another Principle as the Light is such a Source as is different from the fire And so the true Image of God dwelleth in the Light of the fire of the Soul which Light the fiery Soul must create in the â—…tain of the Love of God in the Majesty by puâ—…ting and yielding its Imagination into it But if the Soul do not so but putteth its Imaginatio into it self into its wrathful form of the Source of thâ—… fire and not into the fountain of Love into the Lighâ—… of God then its own Source of forceness astringencâ—… and bitterness riseth up and the Image of God becometh a Turba and swalloweth up the similitude of Goâ—… in the wrath And then the astringent Fiat in the fiery Essence 〈◊〉 the Soul figureth for the Soul an Image of the imagination that is in its Will VVhatsoever the essentiâ—… fire of the Soul desireth that will be the figure in thâ—… Soul. viz. earthlv Figures that which the will of thâ—… Heart casteth it self into that image the Fiat of thâ—… Soul will make that is as far as the third Principlâ—… anâ—… the spirit of the Stars and Elements hath power So that if the wâ—…ll of the Soul do cast it self into the Kingdom of this world then the outward Kingdom haâ—… power to bring its imagination into the inward Principle and if the inward Fiat perceive that in the fire of 〈◊〉 Soul then it becometh pregnant with it and keepeth it And then the Soul hath the image of a Beast in 〈◊〉 third Principle and that cannot be destroyed foreverâ—… except the will of the soul return again out of the 〈◊〉 Lust and pierce into the Love of God agaiâ—… and thâ—… it getteth the image of God again which may be doâ—… onlâ—… in this Life while the Soul is essentially in its 〈◊〉 in the growing of its Tree but after this Life
it caâ—… not be done Thus you may understand what the Soul Spirit Image â—…nd Turba are the Soul dwelleth in it self and is an essential Fire and its image standeth in it self in the â—…magination in the light of the Soul if it cleave to God if not then it is an Anxiety in the wrath of darkness and is an abominable Image or an image of the Devil The Turbae of the Soul which destroyeth the divine Image is the essential wrathfulness and s caused by the imagination or false love and representation and therefore all lieth in the Imagination the Image consisteth in that which we suffer to come into our desire If the will of the Soul change it self then its form will 〈◊〉 also â—…hanged For if the source of the Soul be fiery then it hath also a fiery Image if the Soul turn its imagination into the centre into the strong Astringency and Bitterness then its fair â—…mage is also captivated in â—…he dark Astringency and infected with astringent wrath And then this wrath is a Turbae which possesseth the Image and destroyeth the similitude of God for 〈◊〉 God there is Love Light and Meekness but in this Image there is darkness astringency and bitterness Again the Soul in its real Life and Understanding 〈◊〉 in three Kingdoms The 1st is the eternal nature viz. the potent Might of Eternity the dark fire-world according to which God calleth himself a strong zealous â—…gry God and a consuming Fire in which the Devil hath wholly plunged and diabolized himself The second is the holy light world where the eternal understanding hath displayed it self through the Fires sharpness in the light of the great fiery Love-desire â—…nd turned the wrathful Darkness and fiery Property to a Kingdom of Joy which is the true manifestation of the Deity and is called the holy Heaven of the angelical delight and bliss The third Kingdom is the outward Astral Elemental Kingdom vizâ—… the Air with its dominering Constellations wherein all the five outward Constellations rule viz. Superior and inferior of the four Elements out of which Constellation the five Senses take their original wherein the vegetable and reasonable Life consisteth this is the Animal or beastial Soul which ruleth over all the Creatures of this world The â—…ire-Soul must subsist in the Fire of God and be so pure as the clear refined Gold for it is the Husbanâ—… of the noble Virgin Sophia viz. Christâ—…s Humanity which is from the woman's Seed it is the â—…ire's tinâ—…ure and Sophia the Light 's tincture if the tincture of the â—…ire be wholly and throughly pure then its Sophiâ—… will be given it and so Alam receiveth again into 〈◊〉 Arms his most precious and endeared Bride which was taken from him in his Sleep and is not any longer Man or Woman but a Branch on Christ's Pearl-Tree which standeth in the Paradise of God. To the description whereof we need an Angels tongâ—… and yet we are understood well enough by our Schoolâ—… fellows we have not written this for Swine Of the Eternal Predistination and Election of God. WHen the Scripture speaks of God's eternal purpose or Predistination it speaketh not of a purpose or predistination that hath been long before for in God there is no beginning but there is an eternal beâ—…inning where the beginning and the end is all one the first is continually the last and the last first whatsoever â—…od hath begun from Eternity to foresee that he beginneth now also at this day always every moment to foresee I can say with good ground thus that if I were in my Mother's Body or Womb comprehended in his Angerâ—… then God hath from Eternâ—…ty seen me apprehended me in his Anger I were from Eternity elected in his angâ—… But if I convert in Repentance so that God's love 〈◊〉 me then I am from â—…ternity foreseen out of the Aâ—…ger into the Love for in God all is eternaâ—… â—…hatsoever at this day beginneth to alter in the eterâ—… that is from Etâ—…nity 〈◊〉 â—…rnity equally in the 〈◊〉 the matter â—…sists only in the Conversation of the Will. And though it standeth written that it standeth not in 〈◊〉 willing that is only concerning those that desire 〈◊〉 and 〈◊〉 will not go foâ—…th out of their â—…ful Will 〈◊〉 keep their Sin and yet will be saved therefore it 〈◊〉 not in his willing but in this that man go 〈◊〉 â—…om Sin into God's Grace and then it lieth in the merâ—…y and that God doth readily for 〈◊〉 hath promised it Therefore men should better consider the Scripture 〈◊〉 to such Terms or Expressions for it often speaketh â—…ut of the eternal Mouth which beginneth every â—…oment For when the Scripture saith he hardneth their Hearts 〈◊〉 they believe not and so come not to be saved then it â—…eaketh of those who would be saved by their own Ability and their evil Will and Life those he suffereth â—…o go on in their purpose or predistination for they will do it As also Adam did he would not be resigned into God 〈◊〉 a Child but be his own and apprehend and know Good and Evil and live in all the three Principles for 〈◊〉 went out from God's will into his own off-set purpose and God left him and then he fell down and slept And when he had eat the forbidden Fruit then God's â—…nger elected him to the damnation of Death and God's â—…ove spoke against it saying The Seed of the Woman shall 〈◊〉 or crush the Serpent's Head and that was also the â—…ternal Election and yet it was also a beginning tempoâ—… Election for how â—…an an Election pass upon a thing when as yet it hath no Root God's Anger hath from Eternity continually and still 〈◊〉 this very day electeth it self to be a Darkness that God's Love and Light might in the Anger become manifest or revealed Of Free-Will NOw that which is out of the Eternal as the Soul of 〈◊〉 that hath also free-will to manifest it self in 〈◊〉 Light or in the Darkness not that it hath the Light or Darâ—…ness in its power but it hath ability to work in good or evil that is in the power of the Light or of the Daâ—…ness and 〈◊〉 which soever it worâ—…th that manifesteth it self in it The might or power is God's and the Soul is his 〈◊〉 a branch in the Tree proceeded out of God's Mouth out 〈◊〉 Love and Anger all that lieth in it and is its own property who will then take away the Free-will from it being it is branch of the eternal Tree hath Love and Anger in it self For the Fire-Soul is a Root proceeded from the divine Oâ—…nipotence and therefore it hath Free-will and nothing 〈◊〉 deprive it and therefore it may conceive either in the Fire 〈◊〉 Light. The Souls free-will is as thin as a nothing and though it â—… in its Body indeed encompassed with the something yet in 〈◊〉 or conceived something is in a false distinguisâ—… Essence by reason
or Incarnation of Jesus Christ is become a powerful Substance or Matter to us for for our sakes is God become Man that he might bring our Humanity out of Death into himself and redeem or release our Soul out of the Fire of God's anger And we now with good ground of truth say that the possibility of the New-birth is in all men else God were divided and not in one place as he is in another And herein we exactly know that man is drawn by the Fire and the Lightâ—… to which he inclineth into that he falleth and yet he may in this Life-time rise aloft again Also we say that the true Temple wherein the holy Ghost preacheth is in the new birth The Spiriâ—… also testifieth clearly that Angels and Men have one and the same Image for God hath made another Angel instead of expulsed Lucifer and his Legions out of the same place where Lucifer sate and out of which he was made which Angel was Adam But seeing he stood noâ—… therefore God generated to himself a second Adam out of the first the same is called Jesus Christ. Also it is plain and clear enough that as Jesus ascended to Heaven so he will come again in the same Form at the last Day with a divine and glorified Body as a Prince of the holy Angels which shall be the men Angels Also we know the becoming Man or Incarnation of Christ to be natural as of all the Children of men the Lord gave himself to be under the Servant that the Servant might become living and is in like manner in nine Months become a perfect man and also continueth a true God become born into the world through that way and passage as all men are Had he not had a natural Soul then he had not in the Person had all the three Principles What should he then have committed into the Hands of his Father at that present when he dyed on the Cross Or what had suffered on the Cross if he had not been natural The earthly part which he took to himself out of his Mother Mary that is to or upon the divine Substance dyed away on the Cross. Thus was the Soul in the Substantiality of God and as 〈◊〉 victorious conquering Prince went into the Hell of Devils that is into God's Anger and quenched it with God's Love and Meeknesâ—… of the divine Substantiality For the Love-Fire came into the Anger-Fire and drownâ—… the Anger wherein the Devil would be God thus was the Devil taken capâ—…ive with the Darkness and lost his dominion The Spirit of Christ took the Devil captive and drove him out of the Fire of the Soul and cast him into Darkness and shut him up under darkness out from the Fire of the Soul and out from God's fire into the wrathful harshness and bitterness in Cold. Consider the first four Forms of Nature and you will understand what the Devil's Mansion is for before Christ came he kept the Soul captive in the Turba with the Fire and though he had not the Spirit of the Soul yet he had the Root of it in the Turba but then he was commanded to cease While the earthly man liveth the Soul is continually in hazard or danger for the Devil hath enmity with who continually casteth forth his streams with false and wicked Imaginations into the Stary and Elementary Spirit and reacheth or graspeth therewith after the Soul's fire and willeth continually to infect the same with earthly Devils longing and malady There must the noble Image defend it self against the Souls fire and there it costeth striving and fighting sor the Angels Garland there riseth up often in the old Adam anguish doubting and unbelief when the Devil sets upon the Soul. O thou Cross of Christ how heavy art thou often times how doth the Hèaven hide it self but so the noble Grain is sown when that is sprung up then it brings forth much fair Fruit in Patience Thus every little Sprout groweth in the Soul out of the divine Wisdom It must all press forth out of the Anguish-Chamber as a Sprout out of the Root of a Tree it is all generated in the Anguish If a man will have divine knowledge he must very many times go into the Aâ—…gitish-Chamber into the centre for every Sparkle of the divine Wiâ—… Skill or Understanding out of God's wisdom must become generated out of the centre of Nature else it is not perminent or eternal Thus we must aell dye in Christ's Death if we will possess his Glory God and Man is become one Person one Christ one God one holy Trinity in the Humanity and also in like mannâ—… every where so that when we see Christ we see the holy Trinity in one only Image He is not strange or tyrable to us but is our Love. Tincture he is with his Power the quickning of our Soulâ—… our Life and our Souls delightful Habitation When we find him we find our Help or Salvation as in like manner Aâ—…am should have found him but he sufferâ—… himself to be seduced and found at length a Woman Then said he She 〈◊〉 Flesh of my Flesh and Bone of my Boâ—… and took her unto him for a Companion So when our Soul findeth him it saith That is my Virgin which I had lost in Adam when an earthly Woman came to be out of it I have now again found my Love-Virgin out of my Love I will never more let it go from me again O! it is a friendly qualifying or co-working Beauty Brightness Fruit Power Vâ—…rtue For in thè Wisdom the Fall was known e'er man became a Creature and that according to the â—…ire's property not according to the Light 's property but according to the first Principle And we say of Mary that before the time of the opening and message of the Angel she was such a Virgin 〈◊〉 Eve was when she went out of Paradise e'er Adam knew her Of Metals and of the Metaline Tincture and Philosâ—… Stone THe Metals have the same â—…bstance condition 〈◊〉 birth or geniture as the Vegetabâ—… upon 〈◊〉 Earth have in Earth in Stones and Metals there is â—…-fold Essence viz. one from the original of the fire dark World and 〈◊〉 of the original of the holy ligâ—… World. All this was given man for his play he had 〈◊〉 knowledge of all Tinctures All was subject to him he ruled in Heaven and Earth and over all the Elements so also over all the Constellations But Metals are in themselves nothing else but a Water and Oyl which are held by the wrathful Properties viz. by the astringâ—…nt austeer desire that is by a saturnine martial fiery Property in the compaction of Sulpher and Mercury to be one Body or congealed bulk but if I whoily destroy this Body and severize each into its own Property then I clearly find therein the first Creation Gold Silver and precious Mettals are indeed out of the heavenly Magia thus inclosed and shut up by or with the
hath now the acceptable time the sound of the seventh Trumpet is already sounding the Fountain of Israel is open let none think that the sound of the Trumpet will come from this or the other place â—…or as the lightning breaketh up in the East and shineth to the West so from the beginning to the end is the coming of the Son of Man. â—…hat now are the Christians so called better than Tuâ—…ks and â—…eathens if they live Turkisâ—…ly and 〈◊〉 then Turkishly and Heathenishly Where is the Christian and Evangelical fruit My dear â—…rethren sâ—…ek but the Pearl all you that intend to avoid the ánger of God look not one upon the Life of another but upon his own for it is no more disputing but either convâ—…rt or perish the time of disputation and babling is out you will get no further w th Disputation but with the Regeneration in the Spirit of Christ you will reach and obtain the Pearl so that you need never to dispute more Christ viz. the anointed of God penetrateth only or pressâ—…th upon the Humanity not upon all Creatures he uniteth himself to no Creature but man he hath also with his Incarnation Suâ—…ering Dying and Râ—…surrection delivered no Creature but man. With the Name Christ he is become manifest only in the Humanity not in the carthly or heavenly Creatures thâ—… earthly and heavenly Creatures need no Christ and the hâ—…llish have none The man Christ is the first that arose from the dead in the anointing and is also the first who in the anointing dyed to the human Iâ—…hood He is only and alone the Lamb of God in whom God brake his wrath in pieces Abel and all Martyrs are his Members upon whom the breaking Death in piâ—…ces prâ—…ssed or penetrated out of this Lamb Christ when Christ arose from the Dâ—…ad then Abel also arose in Christ's anointing in Christ's humanity out of Christ's death and lived in the anointing of Christ. The Christ in the woman's Seed was manifest in no Saint before Christ's birth but only in the Spirit of the Deity in a prophetick manner and not in a human maâ—…ner By the woman's Seed is always understood the Paradise which faded or disappeared in Adam viz. the heavenly Corporiety from the pure Element and not the four Elements this was manifest neither in Adam nor Abel â—…ill the Saviour Christ became manifest in the Seed In all men lieth the heavenly Image which disappeared in Adam but it liveth in one and in another it is unlively When the wicked turneth himself to God anâ—… turneth the will of the Soul to God then is Christ out of the disappeared Seed born a man and is set before the Dâ—…vil in the outward â—…lesh for a crusher or bruiser of the Serpent which hindreth and breaketh the Will of the evil â—…lesh so that Sin is not committed And then there is a constant enmity Christ governeth in his heavâ—…ly â—…lesh through the outward and striketh the outâ—…ard Lust to the ground then cometh the anger of God into the center of the Soul and will also have its fierce wrâ—…thful Government and the Dâ—…vil with the false or wicked Lust crouds himself thereinto The thrâ—… horriblâ—… Chains wherewith our Soul is fast bound during the time of this earthly Life is first tâ—…e severe anger of God the Abiss and dark world which is the centrâ—… anâ—… creaturely Life of the Soul the second is the desire of the Devil against the Soul whereby he contâ—…ly â—…th aâ—…d temptetâ—… the Soul striving to throw it from the Truth of God into Vanity viz. into Pridâ—… Covetoâ—…sness Envy and Anger and with his â—…esire bloweth up anâ—… kinâ—…th those evâ—…l Propertieâ—… iâ—… the Soul whereby the will of the Soul turneâ—…h away from and â—…th into Self The third and â—…ost hurt ful Chain is the corrupt and altogâ—…r vaiâ—… earthlâ—… and mortal â—…lesh and Blood full of evil Desires anâ—… Incliâ—…ations It is then necessary that we convert with our Willâ—… and enter again into the New-Birth and Christ giveth us his Body to eat and his Blood to drink but not to the man of Sin but to the man in Chriâ—…t new born to Life viz. that from the divine world's â—…ubstance to the Paradiâ—…ical man which hath a heavenâ—…y Mouth to pertake with â—…or Christ dwelleth in Heaven â—…eedeth â—…s with his Body and Blood in the Heaven this Heaveâ—… is in man Aâ—…m â—…th of the four Elements and is â—…ed with evil and good Aâ—…am the outward â—…lesh man â—…nneth the inward man willeth not the Sin therefore saith Paul Now if I 〈◊〉 it is not I that do it but it is the â—…nful desire which dwelleâ—…h in the Flesh Now therefore with my mind I serve God and with my Flesh the Law of Sin for I do that which I would not but if I now do it it is not I that do it but Sin in the Flesh. Therefore let the Christian Reader that loveth truth be warned according to my bounden duty and love will not to esteem himself perfect and to set himself in the omnipotent power or virtue of God in the Omniscience and to say he is without Sin and cannot sin Our whole Life should be a continual Repentance for it is even a continual sinning and though indeed the noble Lilly-branch new generated or born in Christ's spirit sinneth not yet the earthly man in Soul and Body sinneth and willeth continually to break or destroy the noble Rose-bud again and altogether obscure it Here is the Field where the Fruit groweth let none be perswaded to such slugishness and to lie on such a soft Bed as to think he is fairly grown and quite or full blossomed O No! no by no means but continually without ceasing draw divine Essence to thâ—… self in the greatest Humility from and out of Gods Love as a Bee doth Honey out of the fair blossom of â—…lowers for as soon as man is secure or careless and thinketh he is holy Honey then the Devil bringeth to him poyson in the Vanity which the own self will in own self lust or longing 〈◊〉 into â—…t self As soon as the Soul eateth of it self and of the Light of Reason it goeth on in its own Opinion and then its doings which it sets for divine are but from the outward 〈◊〉 which presently then layeth hold on the Soul and maketh it dry and then the Soul goeth on in â—…rrors till it yield it self up again into resignation anâ—… acknowledging it self anew to be a defiled Châ—…ld resisteâ—…h Reason and so getteth the Love of God agaâ—…n which iâ—… harder to do now then it was at first for the Devil bringeth in strong doubts he will not easily leave his â—…ort of prey This may be seen clearly in the Saints of God from the beginning of the world that many who have been driven by the Spirit of God have yet often-times departed from 〈◊〉 into Self viz. into their own Reason and Will in which Satan hath cast then
thou shouldst grow afrightâ—… and disheartned or shouldest think that I had forsake thee yet I will be wâ—…th thee and preserve thee for thoâ—… thy self knowest not what thine office is thou must 〈◊〉 this time work and bear Fruit thou art the Root this Tree Branches must be produced out of thee whiâ—… must all be brought forth in anguish but I came for together with thy Branches in their Sap and bring forâ—… Fruit upon thy Boughs and thou knowest it not for tâ—… Most-high hath so ordered that I should dwell with aâ—… in thee Involve thy self therefore in patience and take heâ—… of the pleasure of the Flesh break the will and desire thereof bridle it as an unruly Horse and then I will often visit theâ—… in thy fiery Essence O noble Bridegroom stand still with thy Countenance towards me and give me thy rayes of Fire bring thy desire into me and kindle me and then I will bring the rayes of my Love from my Meekness into thy fiery Essence and kiss thee forever I will bring a Garland for thee out of Paradise with me for a token of my Love and put it upon thee in which thou shalt rejoyce But I give thee not my Pearl for a possession during this time Thou must continue in Resignation and hearken what the Lord playeth in thy Harmony in thee Moreover thou must give Sound and Essence to thy tune out of my strength and virtue for thou art now a Messenger of his Mouth and must set forth his praise and glory O kiss me with thy desire in thy Strength and Power and then I will shew thee all my Beauty and will rejoyce and delight my self with thy sweet Love and shining Brightness in thy fiery Life but the Crown of Pearl wherewith I crowned thee I have laid that aside for thee thou must wear it no more till thou art become pure in my sight The Soul saith further to the noble Sophia O thou fair and sweet Consort what shall I say before thee let me only be commended unto thee I cannot preserve my self If thou wilt not now give me thy Pearl I leave it to thy Will give me but thy rayes of Love and carry me through this Pilgrimage I am satisfied now that I know thou art with me in all my Troubles and will not forsake me O gracious Love I turn my fiery Countenance to thee O fair Crown fetch me quickly into thee and bring me sorth from unquietness I will be thine forever and never â—…part from thee CONCLUSION MAn is the greatest Arcanum or secret Mistery that God ever wrought he hath the figure and is the similitude shewing how the Deity hath exgenerated it self from Eterniâ—…y out of the siâ—…rce Wrath out of the Fire by the sinâ—…ing through Death into another Principle of another Source oâ—… Qâ—…ity 〈◊〉 is he also exgenerated out of Death again and growâ—… ouâ—… oâ—… Dâ—…ath again into another Principle of another Source and Qâ—…lity and Virtue or Power wherein 〈◊〉 is quite free from Earâ—…hliness And it is very good that we are with the earthly part falleâ—… home to the Earth inasmuch as we also retain the divine part for so we are wholly pure and come wholly perfect without any Lust. Suggâ—…ion or Infection of the Devil into the Kingdom of God again and are a much greater Arcanum or secret Mistery then the Angels We shall also as to the heavenly Substantiality excel them for they are flames of Fire throughly illustrated with the Light but we attain the great Source or Quality of the Meekness and Love which floweth forth in God's holy Substantiali y. Therefore they do very wrongfully and faslâ—… who say God willeâ—…h not to have all men in â—…eaven He willeth that all should be saved or helped the Fault is in man himself that 〈◊〉 will not suâ—…er himself to be saved or helped And although many be of an evil Inclination that proceedeth not from God but from the Moâ—…er oâ—… Nature if they lay the blame on God they lye God's Spirit with-draweth it self from no man. The noble 〈◊〉 them standeth hidden in the noble centre â—…n the divine Principle and they can very well with their â—…illing go forth out of the earthâ—…y Substance and Malicc oâ—… Wickâ—… into the willing of God. But they wilfully and obstinately let the fierce Wrath held them for the proud stately self-honouring Life pleaseth them too well and that holdeth them also After this time there is no 〈◊〉 more but in this time while the Soul swimeth and burneth in the Blood it may welt be for the Spirit of God goeth upon the Wings of the Wind. God is become Man. The Spirit of Goâ—… goeth with the willing into the Soul it deâ—…reth the Soul it setteth its Magia towards the Soul the Soul needs only to open the Door and so it goeth voluntarily in and openeth the noble Grain to the Tree of the Christian-Faith Cast away your Evil or Wickedness and enter into meekness press into the Truth and Love and yield thy self up to God and so thou wilt be saved or helped Thou wilt sâ—…y I am kept back that I cannot Yes indeed that is right thou willest to have it so the Devil also would have it so Art thou a Champion why dost thou not strive or fight against the Evil But if thou sirivest or sightest against the good thou art an enemy to God. Art thou an Enemy then thou art no Friend if thou be a friend then forsake thy enmiâ—…y and hatred and go to the Father and so thou art a Son. If thou sayest I am of an evil Source or Quality and cannot I am kept back Very well let the evil Source or Quality be as it is but go thou with thy Will-Spirit into God's Love-Spirit and give up thy self into his Mercy Thou wilt once well be â—…reed from the evil Source or Quality Concerniâ—…g the evil Body which sticketh full of evil Affections there is not much to be done if it be inclined to evil do it the less good give it no occasion to wantonness To keep it in subjection is a good Remedy to be sober and to lead a temperate Life is a good Purgation for the evil Ass not to give it that it lusteth after to let it fast often so that it may not hinder Prayer that is good for it it is not willing but the Understanding must be Lord. for it beâ—…reth God's Image This Latine doth not relish well 〈◊〉 the â—…ional world in the Lusts of the Flesh. Reader who lovest God know that a man is the truâ—… similitude of God which God highly loveth and manifesteâ—… himself in this similitude as in his own God is in man the middlemost But he dwelleth only in himself and if it be so that the Spirit of man become one Spirit with him then he manifesteth himself in the Humanity viz. in the Mind Thoughts â—…nd Deâ—…rings so that the mind feeleth him Else in this World he is very
this Heaven wherein God dwells is not manifest in the outward Complexion but only in it self viz. in the second Principle It oft happens that the holiest Souls are in this manner overwhelmed with Sadness and this not without Gods special permission to the end they may be proved and strive the more earnestly after that heavenly Crown of Victory which is given them in this Life as a pledge of their everlasting Felicity For when the Soul takes Heaven as it were by Storm and wins her Crown the Gift of the holy Ghost after a constant persevering stedfastness in the fiery Conflict her Crown of triumph is much more noble and pretious then that which is not obtained till after the bodily Death for the Revelation of Jesus Christ saith To him that overcomes will I give to sit with me upon my Throne as I have overcome and am seated on my Father's Throne Therefore let no man thus tormented with anguish imagin with himself in the assaults of the Complexion that it â—…mes from God's wrath and want of mercy in him which is a meer sancy of his own Complexion in the Stars For we â—…ell see that the vilest â—…atted Swine of the Devil's herd that wallow and bath themselves day and night in the filth of Sin are not so full of Sadness not so assaulted with this kind of Temptations the reason is because they have an outward light in the Complexion wherein they dance before the Devil in an Angels likeness So as long as there is but one little spark of Light glimmering in a man's Heart which â—…s God's Grace and would gladly pertake of Salvation the Door of Gods Grace stands yet open For he who is given over by God whose Sin is come to the full measure he is not at all soliâ—…ous after God Man or Devil but is stone-blind runs on carelesly in a course of lightness without fear â—…s himself upon a customary practice of some outward Service of God goes a Beast into the Sanctury and comâ—… again a Beast out there is in him no true divine knowledge but all his Religion is a meer outward Custom and Chimarea of man's Brain which he sets up to himself as an Idol and imbraces it as his Holiness The sorrowful Soul troubles and torments it self because it cannot presently in the point of its desâ—…re dig up in it self the Fountain oâ—… the greatest Joy it sighs and bewails its saâ—… condition thinks God will have none of it when it cannot palpably feel his presence it sees other men that walk along with it in God's fear that yet are cheerâ—…ul enough and supposing this cheerfulness of theirs proceeds only from a divinâ—… Fountain of Love and Light in their Souls is conceiâ—…ed that 〈◊〉 is not accepted with God but rather rejecâ—…d by him because 〈◊〉 doth noâ—… presently upon its Conversion which it expected feel in its Heart the like comfortable effects of the refreshing presence of God. Before the time of mâ—… enlightning it went even thus with me I stood out a hard conflict before I obtained my precious Crown of Victory and then did I first learn out this experimental knowledge thâ—…t God dwells not in the outward flâ—…shly Heart but in the Soul's centre in himself then was I also first aware of it that ' 〈◊〉 God which had laid hold on me and drawn me to him in my first desire which before I was ignorant of thinking the good desire had been my own Property and thâ—… God was indeed far from me But afterwâ—…rds I saw him and rejoyced at the unspeakable Grace and Love of God and now write the same for a Caveat that they by no means fainâ—… or diâ—…ir when the Comforâ—… delâ—…ys his coming but rather think of that of Daviâ—… Heaviness may endure for a Night but Joy cometh in the Morning Have a cerâ—…ain assured conâ—…idence upon Gods promise and however thy mis-giving Heart say No yet let not this asfright thee For to believe is not to be filled with Joy in the flesâ—…ly Heart and outwarâ—… Complexion that the fleshly mind and spirit be so jocond that the very Heart and Râ—…ins leap foâ—… joy this is not Faith but these are only some Love-emâ—…nations from the holy Ghost within a divine lightning which hath no sâ—…ability but after a short resplendance disappears For God dwells noâ—… in the outward Heart or Complexion but in himself in the second centre in the Jewel of the noble Image of God's likeness which is hidden in this outward world Dear Soul think no other when the anxious property of thy Complexion thus kindled by the Stars begins to move but that thou then stands as a Labourer in God's Vineyard thou must not stanâ—… idle but be working thou dost God â—…herein a great and very considerable piece of Service and tâ—…y labour is this thâ—…t thou overcome the Temptation by an unmoveable Faith however no comfort appear in the outward Heart to support it be not deceived 't is not Faith to give aâ—…nt to what I see and feel but this is Faith to trust the hiâ—…den Spirit and believe the truth of its words maugre all the Contradictions of blind Nature The Soul that 〈◊〉 lockt up in the dark Chamber of the Melancholy Complexion should not dwell long or scarce at all in Speculations about the wrath of God nor give it self much to solitude but rather spend its time in Godly Conferences For so the matter of those friendly and profitable yielding sufficient entertainment to the working Phansie 't is by this means handsomly diverted from its torturing Cogitations For no deep speculation is in this state prositable for it which seeing it cannot turn it to its health and comfort 't is better let it alone Also the Melancholy Mind should with great care avoid Drunkenness for when the Body thus loads it self with Drink then the earthly power of the Drink taketh the Complexion Chamber totally in then doâ—… the Soul with the Imagination to its great hurt feed upon the earthly Propâ—…rty kindles its Fire therewith and rejoyceth for 〈◊〉 short time in it But when that man becometh sober again after his Drink then stands the poor Soul as most desolate and more then ever forsaken of God for it loses in the overflowing of thâ—… earthly Property the divine Imagination and Desire for thâ—… Spirit of God will not have his dwelling in the earthly Imagination I speak it as a most certain â—…ruth which I have 〈◊〉 well grounded knowledge of in the centre of Nature and deepest Principle of Life The Soul must be content to remain in Sorrow for a little time for while it sits contentedly in the House of Mourning it is not in the House of Sin. But alas what is it How soon will it be at liberty from its sorrowful Prison and have the victorious Crown of everlasting Joy set upon in Head O Eternity thy duration is of vast extent What is it for a Soul to be a small moment in sadness
of wanton Lust Nor did we then mistrust The poyson in the sweet Our Bodies wrought So close we thought Bâ—…use our Souls should meet But Kissing and imbracing we So long together staid Her touches all enflamed me That I had almost straid My hands presum'd so far they were too bold My Tongue unwisely told How much my Heart was chang'd And Virtue quite was put to flight Or for the time estrang'd Oh what are 〈◊〉 if in our strength We over boldly trust The strongest sorts will yield at length And so our Virâ—…s must In me no force of Reason had prevail'd If she had also sail'd But ere I further stray'd She sighing kist my naked Wrist And thus in Tears she said Sweet heart quoth she if in thy Breast Those Virtues real be Which hitherto thou hast profest And I believ'd in thee Thy self and me oh seek not to abuse Whilst thee I thus refuse In â—…tter Flames I frye Yet let us not our true love spot Oh rather let me dye â—…or if thy Heart should fall from good What would become of mine As strong a Passion stirs my Blood As can distemper thine Yet in my Breast this rage I smother would Though it consume me should And my desires â—…tain For where we see Such breaches be They sedom stop again Are we two that have so long Each others Love imbrac't And never did Affection wrong Nor think a 〈◊〉 〈◊〉 And shall oh shall we now our matchless joy For one poor touch destroy And all content forego Oh no my dear Sweet-heart forbear I will not lose thee so For should we do a deed so base As it can nâ—…ver be I could no more have seen thy Face Nor wouldst thou look on me I should of all our Passions grow ashamed And blush when thou art named Yea though 〈◊〉 constant wert I being 〈◊〉 A jealous thought Would still torment my Heart What goodly thing do we obtain If I consent to thee Bare Joys we lose and what we gain But common Pleasures be Yea those some say 〈◊〉 are 〈◊〉 lust inclin'd Drive Love 〈◊〉 of the mind And so much Reason miss That they admire what kind of Fire A chaste Affection is No vulgar bliss I aimed 〈◊〉 When first I heard thee woe I 'll never prise a maâ—… for that Which every Groom can doe If that be Love the basest men that be Do love as well as we Who if we bear us well Do pass them as Angels men In glory do excell Whilâ—… thus she spoke a cruel band Of Passions ceas'd my Soul And what one seemed to command Another did controul Twixt 〈◊〉 and ill I did divided lie But as I 〈◊〉 mine Eye In her me thought I saw Those Virtues 〈◊〉 whose rays divâ—… First gave 〈◊〉 a Law. With that I felt the blush of shame Into my cheek return And love did with a chaster flame Within my Bosom burn My Soul her light of Reason had renew'd And by those beams I view'd How slily Lust ensnares And all the Fires of ill desires I quenched with my Tears Go wantons now and flout at this My coldness if you list Vain Fools you never knew the bliss That doth in love consist You sigh and weep and labour to enjoy A shade a dream a toy Poor folly you persue And are unblest Since every 〈◊〉 In pleasure equals you You never took so rich conteâ—… In all your wanton play As this to me hath Pleasure lent That â—…haste she went away For as some Sins which we committed 〈◊〉 Sharp stings behind them leave Whereby we vexed are So ill supprest begetteth rest And Peace without compare The Childs Apology in case of Espousals CHildren owe much I must confess 't is true And a great Debt is to the Parents due But yet my Parents should not be so cruel As to take from me that high priz'd Jewel Of Liberty â—…n choice whereon depends The main contentment that Heaven here lends For if my Parents him I loath should chuse 'T is lawful yea my duty to refuse Else how shall I lead so upright a Life As is enjoyned to the Man and Wife For I do think it is not only meant Children should ask but Parents should consent And that they err their Duty as much breaking In not consentâ—…ng as they for not spâ—…aking Would Parents in this Age have us begin To take by their Eyes our Affections in Who quite forgetting they were ever Young Would have us Children dote with them on Dung. It is imposible it should be thus For we are rulâ—…d by Love not Love by us Now with what follows thus conclude we do And we have Reason for 't and Conscience too No Parent may his Child 's just sute deny On his bare Will without good reason why Nor he so us'd be disobedient thought If unapproved he take the match he sought The pretious time is short and will away Let us enjoy each other while we may Care thrives Age creepeth on men are but shades Joys lessen Youth decays and Beauty â—…ades New turns come 〈◊〉 the old returneth never If we let our's go past 't is past forever A SONG NOw young man thy Days and thy Glorics appear Like Sun-shine and Blosoms in Spring of the year Thy vigor of Body thy Spirits thy VVit Are perfect and sound and imtroubled yet Now then O now then if safety thou love Mind thou O mind thou thy Maker above Mispend not a Morning so excellent clear Never for ever was Happineâ—…s here Thy Noon-tide of Life hath but 〈◊〉 delight And Sorrows on Sorrow will follow at Night Now then O now then if safety thou love Mind thoâ—… O mind thou thy Maker above That strength and those Beauties that grace thee to day To morrow may perish and vanish away Thy VVealth or thy Pleasure s or Friends that now be May waste or deceive or be Traitors to thee No then O now then c. Mind thou O mind thou c. Thy Joynts are yet nimble thy Sinnews unslack And marrow unwasted doth stregthen thy back Thy Youth from Diseases preserveth the Brain And Blood with free passages plumps every Vein Now then O now then c. But trust me it will not forever be so Those Arms that are mighty shall feebler grow Those 〈◊〉 that so proudly 〈◊〉 thee now VVith Age or Diseases will â—…agger and bow Now then O now then c. Then all those rare Features now graceful in thee Shall plowed with times Furrows quite ruin'd be â—…ose Fancies that 〈◊〉 with Dreams of delight â—…ill trouble thy quiet the comfortless night Now then O now then c. Those 〈◊〉 of Hair which thy Youth doth adorn VVill look like the Meads in a winterly Morn And where Red and White intermixed did grow Dall paleness a deadly Complexion will show Now theâ—… O now then c. Thy Fore-head imperions wherâ—…on we now view A smoothnâ—… and 〈◊〉 〈◊〉 with blew VVill loose that Perfection which Youth now maintains And
and Corruption For certainly Grapes as the Scripture saith will not be gathered of Thorns or Thistles neither can Justice yield her Fruit with sweâ—…ss among the Bryars and Brambles of catching and pulling Clerks and Ministers On the other side an antient Clerk â—…ilful in Presidents wary in proceeding and understanding in the business of the Court is an excellent Finger of a Court and doth many times point out the way of the Judge himself Lastly Judges ought above all 10 remember the Conclusion of the Roman twelve Tables Salus populi Supreama lex and to know that Laws excâ—… they be in order to that end are but things Captious and Oracles not well inspired Aâ—…d let no man weakly conceive that just Laws and true Pollicy have any antipathy I 〈◊〉 they are like the Spirits and Sinnews that one moves within the other Neither ought Judges to be so ignorant of their own Right as to think there is not left to them as a principâ—…l 〈◊〉 oâ—… their Oâ—…ice a wis use and application of Laws for 〈◊〉 mâ—…y remember what the Apostle saith of a greater Lâ—… then theirs Nos Scimus Quia lex bona est Jude-Quia â—…a utatur legitime XXV Of Honour and Reputation THe winning of Honour is but the revealing of a man's Virtue and Word without disadvantage for some in their Actions do aâ—…ct Honour and 〈◊〉 which sort of men are commonly much talkâ—… of but inwardly little admired and some darken their Virtue in the shew of it so as they be undervalued in Opinion If a man perform that which hath not been attempted before or attempted and given over or hath been atchieved but not with so good Circumstance he shall purchase more Honour than by affecting a matter of greater difficulty or virtue wherein he is but a follower A man is an ill Husband of his Honour that entreth into any action the failing wherein will disgrace him more then the carrying of it through can honor him Honour hath three things in it the vantage ground to do good the approach to Kings and principal Persons and the raising of a man 's own Fortunes He that hath the best of these Intentions when he aspireth is an honest man and that Prince that can descern of Intentions in one that aspireth is a wise Prince Meditationes Sacra XXVI Of the Works of God and Man. GOd beheld all things which his Hands had made and lo they were all passing good But when man turned him about and took a view of the Works which his Hands had made he found all to be Vanity and vexation of Spirit wherefore if thou shalt work in the Works of God thy Sweat shall be as an Oyntment of Oders and thy Rest as the Sabboth of God. Thou shalt travel in the sweat of a good Conscience and shalt keep holy-day in the quietness and liberty of the sweetest Contemplations But if thou shalt aspire after the glorious Acts of men thy Works shall be accompanied with Compunction and Strife and thy remembrance followed with distaste and upbraidings and justly doth it come to thee O man that since thou which art God's work dost him no reason in yielding him well-pleasing Service even thine own Works should also reward thee with the like Fruit of Bitterness XXVII Of the Miracles of our Saviour He hath done all things well A true Confession and applause God the Word in the Mircacles which he wrought Now every Miracle is a new Creation and not according to the first Creation would do nothing which breathed not towards men Favour and Bounty Moses wrought Miracles and scourged the Egyptians with many Plagueâ—… Elias wrought Miracles and shut up Heaven that no Rain should fall upon thâ—… Earth and again brought down â—…rom Heaven the â—…ire of God upon the Captains and their Bands Elisha wrought also and 〈◊〉 Bears out of the Desert to devour young Children Peter struck Ananias the sacrilidgious Hypocrite with present Death And Paul Elimas the Sorcerer with blindness But no such thing did Jesus the Spirit of God descended down upon him in the form of a Dove of whom he said You know not what Spirit you are of The Spirit of Jesus is the Spirit of a Dove those Servants of God were as the Oxen of God treading out the Corn and trampling the Straw down under their â—…eet but Jesus is the Lamâ—… of God without Wrath or Judgment All his Miracles were consumate about man's Body as his Doctrine respected the Soul of man The body of man needed these things Sustenance Defence from outward Wrongs and Medicine it was he that drew a multitude of Fishes into the Nâ—…ts that he might give unto man moâ—…e liberal Provision He turned Water a less 〈◊〉 â—…ishment of manâ—… Body into Wine a more worthy that glads the Hâ—…art of man. He sentenced the â—…igg-Tree to wither for not doing its duty whereunto it was ordained which is to bear Fruit for mens Food he multiplyed the scarcity of a few Loaves and Fishes to a sufficiency to Victual an Host of People He rebuked the Winds that threatned destruction to the Sea-faring men â—…he restored motion to the Lame light to the 〈◊〉 speech to the Dumb health to the Sick cleannesâ—… to the Leprous a right Mind to those that are possessed and Life to the Dead No Miracle of his is to be found to have been of Judgment or Revenge but all of Goodness and Mercy and respecting man's Body for as touching Riches he did not vouchsafe to do any Miracle save only one that Tribute might be given to Câ—…r XXVIII Of the Innocency of the Dove and the Wisdom of the Serpent The Fool reâ—…iveth not the Word of Wisdom except thou discover to him what he hath in his Heart THerefore it behoveth him which aspireth to a goodness not retired or particular to himself bâ—… a fructifying and begetting Goodness which shoâ—… draw on others to know those Points which be calâ—… the deeps of Satan that he may speak with Authoâ—… and true Insinuation Hence is the Precept Tryâ—… things and hold fast that which is good which endurâ—… a discerning Election out of an Examination whence 〈◊〉 thing at all is excluded out of the same Fountain ariseth that direction Be you wise as Serpents and 〈◊〉 as Doves There are neither teeth nor stings nor venom nor wreathes and folds of Serpents which ought not to be all known and as far as Examination doth lead tryed neither let any man here fear Infection or Polution for the Sun entreth into Sinks and is not defiled Neither let any man think that herein he tempteth God for his diligence and generality of examination is commanded and God is sufficient to preserve you immaculate and pure XXIX Of the Exaltation of Charity I have rejoyced at the overthrow of him that hated me Or took Pleasure when Adversity did befall him THe detestation or renouncing of Job for a man to love again where he is loved it is the Charity
into Sins and into the anger of God. The will of the Soul must therefore continue close to resigned Humility and sink into nothing viz. into the deepest Humility iâ—… the sight of God. Also a man in this world should not desire to knoâ—… his Holâ—…ness but continually draw Sap out of his Tree Christ and commit and leave it to the Tree what kinâ—… of Branch or Twig that will generate out of him Why do we so long contend about Knowledge Indeed knowledge is not alone the way to Blessedness 〈◊〉 Salvation The Devil knoweth more then we but whâ—… doth that a vail him For that I know much affordeth 〈◊〉 no Joy but that I love my Saviour Jesus and coâ—…tinually desire him that affordeth me Joy for the desiring is a receiving Let not the dear and worthy Christendom think 〈◊〉 now it doth seem as if she should go to wrack and 〈◊〉 that it is utterly undone no the Spirit of the Lord Hosts hath out of his Love planted a new Branch in 〈◊〉 human Property which shall root out the Thoâ—…ns of the Dev l and make known his Child Jesus to all Nations Tongues and Speeches and that in the Morning of the eternal Day A Christian is of no Sect he can dwell in the midst of Sects and also appeâ—…r in their Services and yet adhear and be addicted to no Sect he hath but one knowledge only that is Christ in him and he putteth all his knowing and willing into the Lâ—…fe of Christ. John as the Teacher of Christ in Christ's stead must provide for the outward Mother according to the outward man and seed and teach the Lambs of Christ with Christ's Spirit And it doth exactly shew us how the outward man is not God's Mother for Christ doth seperate himself from his outward Mother and gives her unto John and therefore they do very ill that honour and worship the outward Mother of Christ for God's Mother The whole true Christendom is Christ's Mother which beareth Christ in her and John viz the Servants and Ministers of Christ are his Nurses which take care for the Mother of Christ as John did All whatsoever the Jews did to Christ outwardly the same was a Type of the inward viz. how it went between God and the Humanity viz. between the Eternity and Time the Jews gave him Gall and Vinegar in his thirst both these Properties are a Mercury in the Sulpher of Saturn viz. in the impression this is even the Type and full resemblance of the Souls property as it is in it self alone devoid of the other Loveproperties God gave this Property of the Soul again into his love the Death into the Lise whâ—…reupon the Soul-like fire and dark world became an exceeâ—…ing â—…riumphant joyful Paradisical Life and here the Champion upbraided Death and Hell viz. the dark world in the Soul and said Death where is thy Sting now in man Hell where is now thy Victory in the wrath of thy poyson-source in the expressed Word or Mercury all is now dead O death am to thee a Death Hell I am to thee a Conqueroâ—… thou must serve me for the Kingdom of Joy Thoâ—… shalt be my Servant and Minister to the Kingdom 〈◊〉 Joy thou shalt enkindle the flames of Love with thâ—… wrath and be a cause of the spring â—…n Paradise The dear Love 〈◊〉 and Meekness did suffer it self be scorned mocked 〈◊〉 upon and judged by the Anger 〈◊〉 is the Jews must execute the iustice of God for by 〈◊〉 self-action Sin was committed anâ—… by man's self-action 〈◊〉 and sin must be blotted out Adam had introduced his 〈◊〉 into the Poyson of the outward Mercury even so must 〈◊〉 viz. the Love freely give up its Will also into the 〈◊〉 poysonful Mercury Adam did eat of the evil Tree 〈◊〉 must eat of God's anger and as it went inwardly in 〈◊〉 Spirit so likewise outwardly in the Flesh. Upon the mount of Olives the heavenly World in the 〈◊〉 did wrestle with the Anger in the human World viz. 〈◊〉 the self-hood so that the Person of Christ did sweat 〈◊〉 Sweat even there the one was dismayed at the other 〈◊〉 Love at the horrible Death whereinto it should and 〈◊〉 wholly yield and give in it self with the divine essentiality and be swallowed up by the Anger and the Anger 〈◊〉 dismayed at its Death in that it must lose its Might 〈◊〉 the Love. Hence the whole Person of Christ said Father if it 〈◊〉 possible let this Cup pass from me yet not as I 〈◊〉 but thy will be done The Love-world in Christ said 〈◊〉 it not be but that I must drink down the Cup of thy Anger then thy Will be done And the Anger said If it be possible let this Cup of Love pass from me that I may revenge 〈◊〉 self and rage in the wrath of man for his disobedience 〈◊〉 as God said to Moses who stood in the Spirit of Christ 〈◊〉 a Type of Christ before God Let me alone that I may devour this disobedient People But the name 〈◊〉 which had incorporated it self in Paradise with the promise of the woman's Seed in the Aim of the human 〈◊〉 〈◊〉 Covenant would not suffer him for the Humility of 〈◊〉 name Jesus hath always interposed against the wrath of 〈◊〉 Father against his Fires property that his Fire might 〈◊〉 enkindle the half poysonful Mercury in man save only 〈◊〉 some times when Israel walked wholly in the wrath and â—…isobedience as is to be seen by Corah Dathan and Abiâ—…am and by Elias Now from the tryal of the combat of the Love and Anger â—…gainst each other proceeded also the temptation of Christ 〈◊〉 was tryed in the temptation of which Property man would 〈◊〉 whether of the Father 's in the Fire or of the Son's 〈◊〉 the Light of Love here the whole Property of Christ's â—…erson was tempted the Devil said as he had also said unto â—…dam Eat of the Evil and Good Hast thou not Bread â—…hen make Bread of Stones Why dost thou hunger so 〈◊〉 in thy own property Then said the divine desire 〈◊〉 liveth not of Bread alone but of every VVord of God. When the Devil saw that in this he had no success that â—…he Humanity would not give way to depart out of the 〈◊〉 out of God's Will he carried the Humanity upon an â—…igh Mountain and shewed it all the Riches of the world 〈◊〉 whatsoever doth live and move in the express word all â—…he Dominions and Might in the outward Nature over which he calleth himself a Priâ—…ce but hath only the one part â—…n the wrath of Death in possâ—…ssion and said unto it unâ—…erstand to the human prâ—…perâ—…y If thou fallest down and worship me I will give thee all this Here it was tryed therefore said the Devil viz. the Arâ—…anist in God's anger unto Christ That he should fall down â—…nd worship him and then he would give him all Dominions Power and Glory he should and might do what he please