herself with the glance of the Sun seeing the Divine Light-eye was in Adam shut up to her in the earthly property into which she entred The Soul hath in Adam suffered the complexion as also the Spirit of the great world the Starrs and Elements to enter into her which during the time of this life dwell intermixedly the one in the other the Soul in the complexion and the complexion in the Soul yet one of them comprehends not the other essentially the Soul is deeper than the outward Spirit though in this life they hang upon each other as the inward and outward world neither of which yet is the other so likewise the outward Spirit is not the Soul Know further that The Soul is in her substance a Magicall fire-fountain or property out of God the Fathers Nature a vehement desire after the light as God the Father from eternity with a most intense longing desires his heart to wit the Center of light and in his desiring will begets him out of the firy property as the light is now usually born out of the fire Now there can be no fire but there must be also there a root for the firy subsistence to wit the Center or image to Nature this the soul hath also in it self and burns out of the Image to Nature or the Naturall complexion to wit out of the dark world which in her fountain of desire drives it self till unto the firy property then desires it the liberty i. e. the light as in the Book of the threefold life is expressed So then the Soul being a hungry Magicall Spirit-fire desires spirituall essentiality and power wherewith she may nourish and preserve her fire-life and still the thirst of her firy fountain Now 't is well known how that she hath with Adam in his disobedience entred into the Spirit of this world and eaten of it Whereupon Christ became a man in our essence that he might bring her again thorough the Center and thorough Gods fire into his light namely into the world of meekness which in the person of Christ was actually but our soul seeing that from the mothers wombe it remains involved in the Spirit of the great world in the Complexions it eats from the very birth yea even in the mothers wombe of the Spirit of this world 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 soules fire become soulish or of a soular property They are as wood and fire to each other understand by wood the Complexion by fire the Soul Now the fire must have fewell viz. Either the outward complexion or a divine essentiality of Gods Nature of one of these must she eat or dy but 't is not possible for her to perish seeing she is a desire and where there is a desiring there is also a being the desire makes a being to it self By this we understand whence ariseth such a difference in the wills and actions of men For of what the Soul eats and wheerin her fire-life is kindled thereafter doth the life of the Soul exercise her Regiment Goe's the Soul out of her complexion into Gods Love-fire into the heavenly essentiality which is Christs corporiety according to the Angelicall light-world then eats she of Christs heavenly flesh of his eternal essentiality of the mildness of the Majestick light in which the fire of God the Father in the glance resplendence of the light makes a Tincture in the same essentiality in the waterfountain of everlasting life whereof Christ speaks saying that he would give us such water to drink Of this water doth the souls fire eat as of Divine heavenly essentiality which in the Tincture is converted into heavenly and spiritual blood whence ariseth in the Soul a Godly will wherewith she compells the body to do that which according to its own inclination and spirit of this world it would not do in such souls the Complexion rules not but remaines only in the lower fleshly nature exercises the Regiment as to the outward body onely The man enquires after Gods Word and hath alwayes an uncessant longing after God his desire is ever to discourse of God would always gladly tast more of Gods sweetness but is clouded and hindred by the Complexion in so much that he lives in a continuall combat The Soul fights againsts the Complexion for they are here linked together in one band and the Complexion against the Soul it would ever gladly enter into the Souls fire and kindle it self and obtain a life in it For when the Soul eats of Gods Word the complexion according to the outward life becomes powerless and as it were a captive thâ—ugh it live in it self But the soul is so stedfast and faithful before Gods Love which alone comes to her help in the combat that oft when she eats of Gods Love and essence she induceth a triumph and a Divine taste into the complexion it self that the whole body begins to be roused up into a trembling and height of joy as Paradise were now approaching but his condition proves not durable for the soul is shortly after overshadowed with something of another nature which is insinuated into the Complexion by the outward imagination from the Spirit of the great world whereof she makes a looking-glass and begins to contemplate in it with her outward imagination Thus goes she out from the Spirit of God and is oft bemired in the dirt were it not that the Virgin Wisdom of God should call her again to conversion which is here set down as a Looking glass for souls Further of the Complexions WHen the Soul imagines into the Complexion and eats of it and turns herself from Gods Word and Will she then doth after the property of the Complexion she embraces all whatsoever is injected by the Starrs unto the Complexion all that the Spirit of the great world brings into the complexion by its imagination She empoysons herself thorough the desire in the complexion in the whole outward Nature in all that the world doth in words and works Such matter as this the desire of the complexion brings into the soul-fire or its fewell and the Soul-fire burnes or feeds it self therein Here we see how all evill deeds and works burn in the fire of God the Father in which the Soul consists what is not agreeable to Gods Love that cannot the Love receive Here find we likewise what and how sin is how Gods anger is kindled when in the burning or life of the soul such abomination as a man works is brought in to him which withhold the Soul from Gods Love and make the Soul-fire stark-blind to Gods Wisdom and Light For the Spirit of God enters not into the fire burning or life of the abomination till the Soul again goes out of it and bathes it self again in the water of the eternal Life which comes to
as well as defensive against those assaults It 's true his Replies in conflict with that wicked Spirit may seem at first to have somewhat of gall but we may take notice he both shewes how effectual a weapon this of contempt is above all other for repulsing this enemy besides advizes an abstinence from this bitterness but upon important necessity The Devill sayes he is a proud arrogant Spirit in his visible terrifying apparitions you cannot better get quit of him than by a bold defiance and contempt As oft therfore as by his frightning appearances discouraging suggestions he endeavours to drive thee to distraction or self-murder flinch not an ace at his presence but meet him with a stout courage and upbraid him with the memory of his lost glory and present shame how of a glorious Prince in heaven he is fall'n to be an infamous hangman in Hell This is a bitter pill he is not long able to digest two or three doses of it will say hard to set him a packing but use it only as a necessary evill in cases of grand terror otherwise do not by such bitter mockings bestorm thy own Spirit and add new affliction to the calamity of his fall This inoffensive carriage even to the Devill himself like that of the Archangell Michael not reproaching him with railing accusations and our Saviours not refusal so far of gratifying them in their moderate request as to qualify their grief for the loss of their Nobler habitation by a Permission to enter the foul carcasses of the Swine shews in the man and his doctrine an unparalleld mildness of spirit scarce visible in the writings or practices of any that now pretend most to the Gospel First we think it lawfull nay an act of godly zeal to spit all our venom in the face of the Devill and then every contrariety to our humours opinions interests looking like him and presum'd to have much of the Devill in it though indeed of Christ must be serv'd with the same sauce Lastly if any be offended with the ill savour the Devill leaves behind him when he flies away in fume he may know that Melancthon a grave Author reports the same circumstance of the same Spirit or one of that Regiment being flouted away by Luther and some others that when a Devill comes off with shame in such an assault he becomes a laughing-stock to his fellow-Devills in the air spectators of the combat S. Paul affirming 1 Cor. 4. 9. That we are made a spectacle to Angells as well as to the world and men Now the Passions of mens souls oft reflecting their Images so cleer upon their bodies in colour gesture and some other more gross demonstrations why may not the perturb'd imagination of a wicked Spirit produce the like symptomes upon its aërial Vehicle Much more reason in nature might be given to assert the probability of Such a Phaenomenon but that the Book 's short and the Preface must not be long I commend thee to the grace of God in a sober use of these discoveries of thy self Ch. Hotham CHAP. I. Of the causes of fear or sadness what the astonishment and anguish is about spirituall things ALL sadness and fear where with a man terrifies and amazeth himself is in his inward man from the soul for the outward Spirit which hath his original from the Starrs 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 forein harbour viz. Into the Spirit of this world wherewith the beautifull creature is veild and captivated as in a darksome prison Now the Spirit of this world hath four sorts of lodgings wherein the pretious jewell is shut up Of these four there is but one principally manifest to one man as 't is with the four Elements which every man hath in himself and is himself the same being except his soul which is not of that Essence though it lie as a prisoner in it and of these four lodgings or Images one only hath the predominance in his life the names of them are as followeth 1. Cholerick 2. Sanguine 3. Phlegm 4. Melancholy 1. The first viz. the Cholerick is of the feavers property causes a stout courage hasty anger swelling pride self-willedness mindlesness of others This image shines after the outward world in a side-light labours after the power of the Sun and will alwayes be a Lord 2. The second viz. the Sanguine is after the nature of Air subtill friendly cheerfull yet not of a stout courage it is mutable and easily moved from one thing to another receives naturally the Starry properties and knowledge into her essence its pure and chast and brings great mystery of knowledge into her understanding 3. The Phlegmatick is after the waters nature and property fleshly rude and soft of a feminine will of but a reasonable comprehension yet holds fast what it hath once attained knowledge must be infused into it by teaching for she finds it not in her own root She takes all in good part troubles not her self with grief hath a glance of light is neither extremely sad or merry but is altogether of a middle and common temper 4. The Melancholy being of the earths nature and property is as the earth cold frozen dark and full of heaviness hungry after the light alwayes fearfull of the wrath of God For the Earth and Stones are on the outside of the Eternall essentiality i. e. are comprehended or captivated in the kindled desire in the Fiat both according to the property of the anger and love the good and evill are in them mixt one with another the Good stands in a perpetual fear of the Evill which make a perpetual flight and pursuit as 't is to be seen in metalls whose Tincture is good but the body altogether earthly evill and of an angry corrosive nature whereupon the Tincture of the Metalls as soon as the malignant starry influence toucheth it would fly from the earthly and uncenter it self from it hence comes the growth of the Metalls for their Tincture drives their desire out of it self and desire to fly away but receives in the desire such a corporiety as the spirit or desire it self is hence ariseth the Metallick body The Melancholy nature is dark and dry yields little corporiety consumes and corrodes it self inwardly in its own being remains constantly in the house of mourning and even when the Sun shines in her yet is she in her self sorrowfull she receives indeed some refreshment from the Suns glance but in the dark she is alwaies in fear and horror of Gods Judgement Observe here further the nature of the sad minde IF this Complexion hath predominance in a man so that it be his proper complexion then doth the poor soul as the pretious jewell inhabit this house and must during the time of the life if she hath not yet fully attained the light of God in herself help
especially when she casts her imagination into the complexion by an anxious search and so feeds upon ♂ his poysonous breath blowes up her fire-life therewith then is she fill'd with a most bitter anguish and horible fear of the Devill and Gods wrath in her Then begins she to speculate and think that God hath not ordain'd her to eternall life in Jesus Christ whereupon she becomes so discontented that she cannot willingly lift up her eyes and countenance to God thinketh herself such a heinous sinner that the door of grace is wholly shut up against her But all this is nothing really but a fancy arising from the complexion disturbed by the starry influence wherewith the soul plagues herself For when the Macrocosmick Spirit hath in the Constellations vehicle insinuated it self into her it acts in her like a Hocus-Pocus fills her brain with strange fancies in so much that both the deluded soul is therewith much afflicted and the outward spirit enflames it self in the earthy origination whence the centrall wheel of Nature whirles fast about that the Spirit cannot fixedly lay hold upon and stay the thoughts which is properly madness with which we oft hear how melancholy men are infested Which when the Devill sees he injects likewise his imagination torments the soul yet worse but he hath no power to hurt her but by herself only the same principle which is the fountain of anguish in the soul is also the fountain of his life as Devil and therefore he is most delighted in such a lodging Except in this he hath a perfect abhorrency from the whole nature of mankind Therefore let no man thus tormented with anguish imagin within himself in the assaults of the complexion that it comes from Gods wrath and want of mercy in him which is a meer fancy of his own complexion in the starrs For we well see that the vilest fatted swine of the Devills 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 kinde of temptation the reason is because they have an outward light in the complexion wherein they dance before the Devill in an Angells likeness So as long as there is but one little sparke of light glimmering in a mans heart which desires Gods grace and would gladly partake 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 sollicitous after God Man or Devill but is stone-blind runs on carelesly in a course of lightness without fear rests himself upon a customary practise of some outward service of God goes a beast into the sanctuary and comes again a beast out there is in him no true divine knowledge but all his religion is a meer outward custome and Chimaera of mans brain which he sets up to himself as an Idol and embraces it as his holiness Hereby may the Melancholy minde perceive that God doth not so thoroughly manifest his wrath in this life For however the ungodly be punish'd by God in this life he looks at the punishment not as coming from a divine hand but as a thing casually befallen him But that this troubled conscâ—ence is rather a subject of his pity than wrath that of the Prophet Esay doth sufficiently evidence A bruised read will he not break and smoking flâ—x will he not quench Item Matth. 11. Come to me all yee that are sadned in spirit and I will refresh you Now his yoke is this that what in the course of Nature or by speciall providence befalls the soul be it temptation persecution weakness of body or spirit a man bear it with patience and cast himself with a resigned will into Gods free love and mercy The affliction then cannot hurt the soul at all but rather much profits it For while she sits contentedly in the house of mourning she is not in the house of sin viz. the worlds pride and voluptuousness for God holds her hereby fast chain'd from ranging abroad to immerse herself in the delights of sin She must be content to remain in sorrow for a little while but alas what is it how soon will she be at liberty from her sorrowfull prison and have the victorious Crown of everlasting joy set upon her head O Eternity thy duration is of a vast extent what is it for a soul to be a small moment of time in sadness and after that to rejoyce everlastingly for God will wipe all teares from their eyes As long as there is in the soul but one single sparke that breaths after God Gods spirit is it self present in that spark For that a man is desirous of God and earnestly labours after him with a longing thirst comes in no wise from the now corrupted nature of man but 't is the impulse of the Father in his Son Jesus Christ drawing the soul towards him The Holy Ghost is it self the divine desire No man can desire God without Gods Spirit which is alwayes in such desire and holds fast the will of the desire in God whereby the poor soul is preserv'd from falling away for S. Paul saith We know not what we should speak before God when we pray but the spirit of God intercedes for us with gronings which cannot be uttered according to the good pleasure of God Why should we then any longer rest in pusillanimous doubting of his grace and good will towards us he is far more willing at all time to receive us to mercy than we are to come to him See how he dealt with the lost Son which had wasted his Fathers inheritance among the Devills fatted swine and was now become a naked and filthy swineherd how as soon as he saw him returning to him he fell upon his neck and kissed him saying This is my dear Son whom I had once lost but is now come home again he was dead but is now again restor'd to life how he stirr'd up himself with his whole house neighbourhood to rejoyce over his once prodigall Son return'd again into his bosom according to what Christ in another place testifies more explicitely that there is joy in Heaven among the Angells of God over one sinner that repenteth more than over 99 just persons that need no repentance This lost Son is no other than the wretched sinfull man when he begins to be sensible how great a sinner he hath been and thinks of betaking himself to Gods mercy then doth our most gracious Father in Christ Jesus go out to meet him embraces him with the deepest joy and both the Angells and holy Souls in Heaven rejoyce exceedingly that a beloved Soul a dear brother is come up to them from out of the house of sin and death The sorrowfull soul troubles and torments herself because she cannot presently in the point of her desire exsuscitate dig up in herself the fountain of the greatest joy she sighs and bewailes
cometh he will lead you into all truth for he will take of mine and will make it known to you Now that thou mayest undoubtedly know that this temptation and terrour comes from the complexion I will lay before thee an example of that which happens especially to the Cholerick or firy and melancholy complexions When thou wakest by night in a dark room thou art seiz'd on with a strange kind of amazement and terror of mind and art subject to imagine that there is somewhat in the dark that affrights thee Whence now proceeds this fear Is the flesh affraid of any danger to it self no sure it would not without the force of blows be made to enter as an Oxe to the slaughter-house into that place of terror But t is the poor soul a prisoner in the flesh that is afraid in this darkness is ever sollicitous and fearfull lest the Devill should lay hold on her for she knowes that his dwelling is in the darkness and therfore fears he will be catching at her whence t is easy to be seen the fear proceeds from the imagination of the soul Thus goes it with a poor soul perpetually mur'd up in the dark chamber of the complexion she is so extremely out of heart that her thoughts cannot clear up but must grope in the dark ever fearing because of the Devill and the wrath of God Therefore should not a soul that is lockt up in the dark chamber of a melancholy complexion 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 yeelding sufficient entertainment to the working phancy t is by this means handsomely diverted from her torturing cogitations For no deep speculation is in this state profitable for her which seeing she cannot turn it to her souls health and comfort its better she let it alone Such a man must also take heed of reading such books as teach the doctrines of a partial and personal election and Predestination of men to salvation or damnation They all teach with misunderstanding and do not explain the doctrin aright according to the sense and declaration of the mysticall language of the Holy Ghost of which I have given a further and better explanation in my other writings Neither is it good for him to perplex his thoughts with the reading of many books but rather to adhere solely to the Scriptures in which he shall find durable and steddy comfort But if God hath given him naturally a deep-searching understanding in which the soul cannot cease her perpetual diving to the bottom of the deep mystery let him in Gods fear be take himself in continual prayer to God for the opening to him the center of Nature in the finding whereof the soul will be at rest For there she sees the corner-stone on which the grand fabrick of human souls is bottom'd and so all fear and sadness quickly vanishes away of which I am able to say by experience with soul chearing and establisht light is attaind by him that hath found this center But no self-seeking or self-opinionated understanding is able by his deepest searching to find it out Yet does not God willingly shut it up from any man but it must be sought and found out in the fear of God by a constant importunity in prayer for t is the greatest treasure in this world he that finds it hath an easy egress out of Babel The Melancholy Complexion should also with great care avoid drunkenness that the soul be not overladen and press'd down by the power of the earth For when the body thus loads it self with drink the earthy fumes of the strong liquor presently take possession of the complexion chamber then does the soul entring therein with the imagination to her great hurt feed upon the earthly property kindles her fire therewith and for a short time rejoyces in it but the earthy floating fumes of the drink which danc't those merry Anticks in his brain must ere long vanish into air and he like a man warm'd by a wisp of straw returns a prisoner to his old frozen Melancholy which hath contracted it self in a heavy and darker consistency by the antiperistasis a of false light of this momentany refection Then stands the poor soul as most desolate and more than ever forsaken of God for she loses in the overflowing of the earthly property the divine imagination and desire for the Spirit of God will not have his dwelling in the earthly imagination Then ariseth in the Soul a sad dispairing repentance as if she were accursed of God The wrath of God does then set it self against her as if it would root her up from her very center and throw her into the bottomless pit of darkness then falls the man into great heaviness and it may be for an easement of his grief again associates himself with his pot-companions to refresh himself with them in their sottish joviality Thus do these foolish drunkards whose company he is now linkt in add one day of sin to another and plunge his and their own souls almost irrecoverably into the earthly darkness and the wrath of God I speak it as a most certain truth which I have a well-grounded knowledge of in the Center of Nature and deepest principle of life Let the Melancholy soul beware also of inflaming it self with anger For wrath is her greatest poyson and drives her to madness which is cleerly seen in the Center For the complexion-Chamber is rude and unpolisht like the wild and uncultivated earth to which t is best resembled t is also as the earth was in the beginning of the Creation of it self without form and void and hath but a very slender hold on the great wheel of nature Whence it falls out that upon a too vehement excitation of the fire of anger the wheel of nature whirles about with such a tumultuous noise that it makes the body of the angry man even visibly to tremble Now then the complexion-chamber being so empty and void of substance the broken wheel cannot so easily cement again nor the thoughts be reduc'd to an orderly consistency or composedness but all runs about in a hurly burly fierce firy driving of wrath and fury so that the mind cannot fix the thoughts in any steddy posture of cogitation as in mad men is most apparently seen Nor is he knowing of what he does but as the disorder'd wheel of the inward Nature moves so are the tumultuous motions of the outward members of the body the Devill also slily delights to fish in these troubled waters insinuates his imagination therewith aggravates the madness yet more and makes it his instrument to work much mischief This wheel well becometh the outward Spirit but then the poor soul also layes hold on it and causeth it to make impressions of great horrour upon her Spirit Yet let no man pronounce any soul
her sad condition thinks God will have none of her when she cannot palpably feel his presence She sees other men that walk along with her in the way of Gods fear that yet are cheerfull enough and supposing this cheerfulness of theirs proceeds only from a divine fountain of love and light in their souls is conceited that she is not accepted with God but rather rejected by him because she does not presently upon her conversion which she expected feel in her heart the like comfortable effects of the refreshing presence of God Before the time of my enlightning it went even thus with me I stood out a hard conflict before I obtain'd my precious Crown of victory and then did I first learn out this experimental knowledge that God dwells not in the outward fleshy heart but in the souls center in himself then was I also first aware of it that 't was 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 that God was indeed far from me But afterwards I saw him and rejoyc'd at the unspeakable grace and love of God and now write the same for a caveat that they by no meanes faint or despair when the comforter delayes his comming but rather think of that of David Heaviness may endure for a night but joy commeth in the morning Thus hath it far'd with many of the chiefest saints of God they were forc'd to strive a long time for their Crown of Victory nor indeed is any man crown'd therewith till he hath passed as a Conqueror through the combat T is indeed deposited neer the soul but in the second principle the soul stands fixt upon the first principle and therefore if she will have the Crown set upon her head in the time of this life she must earnestly fight and contend for it And then if she go not so far as to obtain it in this world yet she obtains it after this life in the laying down of this earthly tabernacle For Christ saith Be of a good comfort I have overcome the world and in the world you have sorrow but in me peace The precious pearl lies in many an assaulted and troubled spirit much neerer than in them that think they have already comprehended it but it hides it self for where it lies richest and most noble there will it not easily discover it self but rather wraps it self close up as if it would never be communicated therefore let no soul be hereby terrified or amazed She therefore hides herself that the desire of the soul being the more earnestly enflamed after her may in the comprehension drink deep to assuage her thirst and meanwhile knock unweariedly at her gates till it be opened unto him For sayes Christ Seek and ye shall find knock and it shall be opened unto you And My Father will give the Holy Spirit to them that pray to him for it Have a certain assured confidence upon Gods promise and however thy misgiving heart say no yet let not this affright thee For to believe is not to be fill'd with joy in the fleshly heart and outward complexion that the fleshly mind and Spirit be so jocund that the very heart and reines leap for joy this is not faith but these are only some love emanations from the Holy Ghost within a divine lightning which hath no stability but after a short resplendence disappeares For God dwells not in the outward heart or complexion but in himself in the second center in the Jewell of the noble Image of Gods likeness which is hidden in this outward world But the true Faith is that the Spirit of the Soul with its will and desire goes into and thirsts after that it neither sees nor feeles here understand that of the soul in it self precisely considered stands not in this time yet she sends in the subtill spirit of the will which hath its original from her fire-life and in this spirit of the will is the pretious pearle received so that the souls-fire now remaines in the desire For so as the pearl remaines in the spirit of the will so long does the desire remain in the soul For this pearl is a spark of the Divine love t is the engin with which the Father drawes the soul unto him in his love the soul must therefore stand fast in her desire even when the outward reason out of the dark Complexion speaks a flat contradiction and denies Gods presence there Were not God present there could be no desire or will after him in the estranged soul For where God is not in the Spirit of the will the soul is as wholly blind and dead as to God desires not God at all nor hath any want or breathing after him but lives and disports himself in the heaven of his own natural light and self-pleasing imaginations only is a more subtil piercing understanding than the other beast of the field his souls natural essence being of a higher gradation than theirs Therefore by no means let any troubled soul suffer the complexion to fasten such an imagination as this upon his heart that God is not present with her will have none of her other wise the soul feeding upon such imagination becomes exceeding heavy It s a very great sin for the mind to shape out such a fancy in the heart for by this means the soul which is a noble creature out of Gods Nature falls into great anxiety and the Phantasy kindles the souls fire with this fewell and causes it to burn in the painfull principle Dear soul think no other when the anxious property of thy complexion thus kindled by the starrs begins to move but that thou then standest as a labourer in Gods vineyard thou must not stand idle but be working thou dost God herein a great and very considerable piece of service And thy labour is this that thou overcome the temptation by an unmoveable faith however no comfort in the outward heart appear to support it Be not deceived T is not faith to give assent to what I see and feel but this is faith to trust the hidden Spirit and believe the truth of its words maugre all the contradiction of blind nature and this so firmly that I chuse sooner to lose my natural life than distrust his promise this is a faith which wrastles rightly with God as old Jacob did the whole night which though it neither sees nor feels the least atome of the thing hop'd for yet rests firm upon the word of promise this faith does indeed overcome God as 't was said to Jacob thou hast wrastled with God and Man and half got the upper hand If thou ask what word of promise I mean I answer 't is this My Father will give the holy Spirit to them that humbly and fervently beg it of him And this is that which the mouth of Christ it self hath further delivered When he