in all other Beings the fire light and spirit to be the same in substance and one and the same spirit so it is in God likewise but eminently that is in a more sublime manner as for Illustration sake is felt in the Peace and Joy and burning of the Conscience when after a long conflict of grief horror and despair called the fiery Tryal 1 Pet. 4. 12. Light breaks out in the dark Soul and it hath Light and gladness Esth 8. 16. God being a pure Spirit free from Passion and all that the Spirit is subject to both in Man and in the World where being mixt with Water for there is not an Atome of it unmixt in the World or it would soon enflame it and reduce it to Ashes it becomes Corporeal and hath the three Dimensions except in the Soul of Man which is not all of this World and not only a spirit but the spirit of Spirits that actuates all Spirits and is their Form and their Soul doth act most transcendently and is not confined to the same Laws Order and Rules as created Spirits are in propagating themselves Neither do I suppose that the heat of the fire was manifested in God as it is now in the Sun for God as God is the Good meer Love Light Joy and Delight inwhom there is no darkness fierceness or austerity 1 Joh. 1. 5. 4. 16. and in him therefore is no fire and heat perceptible anger and austerity but in the Creature only when it departs from the Light and the Love of Paradise But the Scripture teaching us that God is an angry God and a consuming fire we may believe that in God is the root of the fire serving as the Gall in Man and Acids in sweet Liquors to exacuate the Light and Love of his blessed State Love and Light being the State in which God aquiesceth Matth. 13. 17. Being not properly God in the Father and Spirit but in the Light of the Son in whom he is well pleased And St. John saith that the World being the Image of God as well as Man and his Soul represents the Trinity or bears witness by three things which all Men may see therein in one and the same subject to wit in the first Spirit infused into the Deep of the Trinity in God for he saith they bear witness to the Father to the Word and to the Holy Spirit which is the whole Trinity and Paul saith that by the World and the Things which are therein we may not only find out but clearly see the God-head Rom. 1. 20. that is God in Unity in the still Eternity and all the deep things of God 1 Cor. 2. 10. such as is the Trinity And I believe we may for I see it my self 21. And I see through the World not only the Trinity but the Coeternity of the three Appearances that as no Light can exist and subsist without Fire and neither without the Air So in God there is no Son nor Father without Spirit nor no Spirit without Light but all three appear at once from the very beginning of God's Manifestation Joh. 1. 2. And I see there likewise the Generation of God God generating himself and being generated and introducing himself by his Beams and his Efflux at first into the Great World next into the little World and thirdly when both were fall'n deprav'd and corrupted into the Seed of a Maid there to supply the Office of the Spirit in Mans Seed and to beget the Man God Jesus Christ the Redeemer of all things from Corruption Rom. 8. 21 23. And fourthly and lastly by the Mediation or the Mean of that Man God into the Soul of all those that look for him in Spirit Hebr. 9. 28. and know him spiritually 1 Cor. 2. 24. 11. 29. Secundum modum tamen recipientis in each that is as every one doth evacuate himself or set himself in order or prepare himself for it Act. 13. 48. But most superlatively in his third introduction his Efflux the Holy Ghost which Christ was Conceived by bringing with him at that time all the might of the Father and the virtue of the Light the fulness of the Godhead dwelling in Christ bodily Col. 2. 9. he having not received the Holy Ghost by Measure Joh. 3. 34. And if thou hadst my Spectacles which I cannot lend thee Science is the Gift of God not of Man nor of the Schools thou wouldst see and believe it also as well as I without the help of Scripture for thou wouldst understand it and to understand is to believe Intelligere ipsum credere est 22. And thou wouldst see and believe therefore that the Son of Man as the Son and Light of God is the same as Gods Spirit and comes with the Holy Ghost bringing with him in his Wings or the Efflux of his Light Health and Life or Salvation Mal. 4. 2. being the same in substance and being not a Person or subject distinct from them But that as the Son of Man or Emmanuel God in Man or as the Human Nature anointed with the Divine he is as much a Person subsisting a part from God tho' in an undivided manner as the Church from him and as the Beams from the Sun as Man and the World it self And thou wouldst see how he is the First Born of the Creature or of the whole Creation Col. 1. 15. not of every Creature for that Translation is false the only begotten Son of God and dwelling in God the Father and God in him Joh. 1. 1. 14. 11. and how he is one with God Ch. 10. 30. and not only one with him but the most Bright Glorious and Excellent of the three Essences of the Godhead the Light or Oyl of gladness which he is anointed with Ch. 1. 9 14. Hebr. 1. 9. And yet less than the Father who Quatenus the Godhead is greater than the Person of Christ or of God and Man Joh. 14. 28. In fine how as God and Man he becomes the Son of Man not only of one Virgin but of all the Virgin Souls that will make themselves Virgins or dis-impregnate themselves of the Lusts and Affections they are fill'd with from their Youth Matth. 24. 19. till Christ is form'd in them Gal. 4. 19. that is before their new Birth of Water and of Spirit And the Head and the Spring Head and the Fountain of Mankind Eph. 1. 22. Col. 1. 18. instead of the first Adam where all the Sons of Adam must re-enter and die in become as dead as Water Rom. 6. 4. and as one Water with him that they may be born again of him and of his Spirit and as the Brooks of the Spring become partakers of his Nature and his Righteousness And as such that is as Head over all things to the Church Eph. 1. 22. he deserves tho' but a Man or however God and Man that every Knee of Things both in Heaven and in Earth should bow and fall at his Name Phil.
must have Christ as a Spirit within us to Understand and Believe we must know him not only without us in that Body that died upon the Cross to fulfil all Righteousness and reconcile us to God Rom. 5. 10. that thereby having access V. 2. Hebr. 4. 16. we might obtain his good Gift to wit the Holy Spirit Matth. 7. 11. Luk. 11. 13. but within us in Spirit since he cannot enter in and dwell there in Flesh and Blood tho' he should work the Miracle of the Transubstantiation and Mr. Keith should plead for an outward Christ or a Christ without us as hard again as he doth in his Reasons about the 26th page Henceforth we know Christ no more saith St. Paul 2 Cor. 5. 16. after the Flesh And as a Spiritual Christ forming the Kingdom of God by his Spirit Rom. 14. 17. within us Luk. 17. 21. Especially seeing that he is glorified again with the Glory which he had before his Incarnation Joh. 17. 5. and sits in that Majesty which belongs to God alone Hebr. 1. 3. Rev. 3. 21. and into which Flesh and Blood cannot pretend to enter 1 Cor. 15. 50. Christ being to die but once Rom. 6. 9. Hebr. 9 28. took our Flesh and Blood once to bear our Sins in it and now having done with it he appears the second time without Sin to Salvation and therefore in the Spirit Salvation or God's Kingdom being in the Holy Ghost Rom. 14. 17. to them that look for him so and are no more concerned with his Flesh or his Body since he comes in the Spirit that is since his Ascension and Glorification Joh. 7. 39. Touch me not saith he himself Joh. 20. 17. that is be not concerned with me whilst in Flesh and Blood because I am not as yet ascended and Glorifyed and cannot yet give you Gifts Eph. 4. 8. viz. the Gifts of the Spirit of which see 1 Cor. 12. or come to you in Spirit the Holy Ghost being not given till after the time of his Ascension on High Joh. 7. 39. he being not till after ready to answer the end of his coming in the Flesh to wit to bring upon them the Promise of the Father or the Gift of the Spirit the shedding of which Spirit was the fulfilling of that same Promise as hath been said Luk. 24. 49. Act. 1. 4 5. 2. 17 23. Touch me not know me no more therefore in the Flesh saith he for when I come to you a second time to save you to answer expectation and the end of my coming it shall not be in the Flesh which I have died in but in quite another form to wit that of a Spirit capable to comfort you or to give you Strength and Life Joh. 14. 18 28. in a more Spiritual from than at my Resurrection and my Transfiguration when my gross Body of Flesh it self Shined like the Sun Matth. 17. 2. and passed through Doors and Walls Joh. 20. 19 26. 14. And mistake me not Reader I do not mean that Christ in puting off Flesh and Blood hath put off Humanity that is the Human Nature for then he were no more Christ that is to say God and Man a Concrete of both Natures or the Human nature Anointed with the Divine But he remains Christ or God and Man to Eternity For God's works are Eternal He being the most Wise God whose Purpose and Power stands Nothing but the Devils works the corruption and defects introduced in the World being to be destroyed And we must know Christ as Christ or as God and Man that is as a thing distinct from God or as a Person distinct from the Trinity it self to obtain Eternal Life or else he had never said that it is Life Eternal to know the only true God and Jesus Christ whom he sends John 3. 17. Distinguishing Christ from God as a Person subsisting besides and apart from God But this I say that Christ hath put off his Flesh and Blood as being Accidental and not at all Essential to Man or Humanity For the first Father Adam was not Created with it but fell in it by his Lust which by Attraction drew in the Elements that took hold of him and Transmuted him made of Isch a shining Man such as he was an Adam that is a Man over-cast with dark clouds from Ad a mist and so got this Monstrous Shape And if it were Essential to Man or Human Nature God would never destroy it as he will certainly do 1 Cor. 6 13. to deliver the Faithful from the Body of this Death and its restraint and bondage into the glorious liberty of God's Children Rom. 7. 24. 8. 21. 23. Man shall put it off himself to rise with a Spiritual 1 Cor. 15. 44. and Angelical Body Luke 20. 36. that shall Shine forth as the Sun Matth. 13. 43. as it did before the Fall when Adam was as yet Isch or shining from Esch fire So that Christ as King of Men possessing Eminently all the Perfections to which Human Nature can pretend hath put off that which makes Isch Adam a dark beastly man contemptible and miserable Isa 53. 3. Rom. 7. 24. And his State and Condition ought not to be supposed since his Glorification worse than that of Man himself 15. But to clear another Riddle that is how the Anointed or the Christ or Messiah is the same Quatenus God with the Anointing Spirit I must do a bold thing which Reverend Mr. Keith will doubtless Bless himself at that is Contradict his Church and Athanasius his Creed shew that Athanasius and his Church are mistaken one in rendring by Person the Greek word Hypostasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Substance and the other in Saying not confounding the Persons nor dividing the Substance For the Substance of the Three in the Godhead is the same and is to be confounded and their Essence or Nature or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers so ought to be divided And the word Hypostasis which they render by Person doth signifie a Substance and can bear no other Sense a Substance being that which Substat accidentibus which is the very meaning and signification of the word Hipostasis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substo Substituor the Hypostasis being the Subjectum or the Ground of the Three in the Godhead And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Essence as being the Participle of the Verb Esse in Greek 16. Then to make Persons in God is absurd and impious there being no such thing as Persons in the Godhead for a Person is a thing that Subsisteth of it self without any dependance even of that very thing it is a Relative to as a Son can well Subsist altho' his Father be dead But here in the Trinity the Father doth not Subsist without the Son and Spirit nay and is not before them Beginning but with the Son being but a Relative Property to God the Son there being in the Godhead that is
stings and shutes like the Worm that never dies and a sore Boil not yet ripe and makes one die Raving mad The Fire of Hell is cold and burning without shining as appears from that Christ saith it causeth gnashing of Teeth and is in outer Darkness Matth. 8. 12. 21. Next in the little World Man Respice saith Trismegiste when thou wilt conceive something of God as Father of all Quid tibi accidat generare volenti First when a Man is in Love he becomes pensive and dark from his Lust that obscures him for Lust being attractive and binding the astringent or attractive quality coming only from the Lust or the longing in nature as may be seen in Acids which coagulate because they are of an esurine or desirous quality whence Corporification or Terrification comes and whence the Earth as having most of this bodyfying or astringent quality draws the needle in the Compass and by attracting of it causeth its variation Eastward in the Northern Seas as being there on that side larger than towards the West and Westward beyond the Line upon the Coast of Brazil the Earth being larger there on that side than in Africk I say that Lust being astringent or attractive draws or attracts together and condenseth in the Mind the Spiritual Idea of the Thing lusted after and fills up the Mind with it which becomes adumbrated or darkned as the Sun-shine by the interposition of that which casts a shadow at the same time the Spirits moving in the darkned deep towards the Parts and Organs proper to Generation kindle and make in that party the Dark state of the Father of the Light and gathering in sufficient quantity break out by concentration when the Parts can hold no more and can hold out no longer into a Light Flash or Flame fit Lux The Son or the Seed comes forth with Delight and Joy a sign that the Son is Born The Pulchrum and the Bonum to be good and delightful being the Nature Essence and Property of the Light The Pleasure in begetting is a relick of the Light and the Good of Paradise Col. 1. 12. Then this same Son Flash or Seed turning to Spirit again becomes a thin Breath or Steam that steams from that place or part which the Flash did break out in into that Cell of the Womb where the Conception is made leaving behind it the Sperm or the gross part of the Seed for it comes out afterwards which is a demonstration it went not in with the steam for that Cell shuts close upon 't and doth not open again till the time of bringing forth In the Womb that same steam is by the binding quality of the Spirit of the Male coagulated like Cheese Job 10. 20. and becomes the Fruit or Son tho' it was the Son before as soon as the Flesh appear'd For it is the Son as soon as it becomes Prolifick not because 't is in the Womb the Womb receiving it not and yielding no Fruit or Son except it be such before it steams or comes into it And it becomes Prolifick in the Falsh when both the Male and Female Flash together and when the Spirits of both Joyn and Vnite in the Flash So that it becomes the Son from that very place in Man where the Flash or Light is made whilst it is yet in the Man Note that the Male and Female in that act make but one Man before it gets in the Womb. All the while this last Spirit which gives life unto the Son and is become his Spirit being the same as moved in the Deep of the Parents and brake out into a Flash and in the form of a steam got in the Cell of the Womb. The same whilst in the Father moving to Generation as whilst flashing steaming out and getting into the Womb and at whilst animating and vivifying the Son Thus remaining Father Son and Spirit at the same time and always the same Spirit in substance and the same thing tho' passing through three divers Steps Degrees and Forms or States Man being not wholly made and formed out of this World but partly from above it hath an Image of God more than all other worldly things to wit the Vnderstanding and the Will and the Courage or Power to act and do which three are actuated rectifyed and reformed by one and the same Spirit to wit by the Comforter or the Power from on High that giveth Vnderstanding and Strength to know and act by enlightning and directing those three Faculties in Man The Vnderstanding to Know the Will to Chuse or refuse and the Power to perform and reduce into Practice that thing the Vnderstanding knows and discerns to be good and the Will chuseth for such As the Faculties in Man so in God the Attributes not only the Trinity but his Omnipotency and All-sufficiency Eternity c. come from one Central Spirit and the same Might and Power exerting it self like Beams reflected several ways And lastly in Plants and Stones Minerals and Vegetables we may observe the same thing First a Potential Fire and Might mixed with Water whence their Body comes to be for both Stones and Minerals yield this fire by striking and Plants by fermentation which Might Fire or Spirit produceth in that Body a Sap a Marrow or Oyl which is their Light and vertue the Chymists call it Essence and those Oyls Essential Oyls And thirdly they yield a Smell and Taste which is the Spirit resulting from the two first and by which they Spring and grow and yield their Fruit or Vertue which last is not different from the first that gives them life and forms their Sap and Body It appears from rotten Apples which smell strongest when they are a rotting or corrupting and from Sweet smelling Flowers that yield no Essential Oyl when they have lost their Odour that this smell is their Virtue and the same as gave them life and made them to grow and Spring since they decay and perish as soon as they have lost it When you hold your hand over the Flame of a Stick or Candle you feel the Beams or Spirit coming from the Flame or Light which came first into the Flame from the dark lump of the stick or of the Fat or Tallow and gave the Stick or Tallow both its body and its life and so is the very same in the Stick and in the Flame as you feel warming your hand going from the light or flame into the Air whence it came into the Sap of the Tree and into the stick and Flame making a Flux and Reflux of one and the same Spirit from all things into the Air and the Sun and other Flames and from the Sun back again into the Air and all things upon Earth to give them life and so an Eternal Chain a perpetual Motion and Circulation of life for the Learned sort of People and go on with the main Point in Hand concluding from thence that as we see in the World and
in the Unity and the still Eternity no such thing as Father and Son and Holy Ghost known all Three being as part of the Generation of God Included within the Bounds of this Denomination to wit of the Nasciture or Generation of God the Father being not known more than the Son or Spirit without Nature or before the Generation of God or his Manifestation tho' at him this Nasciture or Generation Beings Natura quasi dicas Nascitura La naissance the Nativity of God Respectu Creaturae or God bringing forth himself to a Generation or a Manifestation to Communicate himself or his good without himself to some things besides himself So that Nature is only God himself Manifested and his Motion to Nature is his Generation And as he moved himself as by three Steps or Degrees in this his Generation he Manifesteth himself under three Appearances Forms Natures or Essences of Fire Light and Spirit or Father Son and Spirit which tho' the Trinity be from Eternity in God or Coeternal to God that is to the Unity the Generation of God being from Eternity are not known as I said before God moved himself to Nature without himself but were hid in God himself and brought to pass in himself before his outward Nature or his manifestation the Godhead in Unity as it is without Nature being but a dark Abyss And these three appearances or distinct forms and degrees of Gods manifestation are called Father and Son and Spirit Father because the Godhead or Unity is the ground the stock the Womb that brings forth out of its deep the Light its first Born or Son and only begotten Son called Son by the Hebrews on the very same account as their Language calls a Spark the Son of the burning Coal Son because he doth come forth like a Spark out of the Coal by breaking and shining forth out of the dark lump or deep 2 Cor. 4. 6. And thirdly they are called by the name of the Spirit because the same Unity doth not only shew it self or make it self manifest in the Light or by the Son but makes it self to be felt and communicates its good in the form of a Spirit or Beams flowing from the Light nothing in Nature being so fit to diffuse convey and communicate the good as the Light and its efflux the Influences whereof are the Holy Ghost in God and in the World the Spirit which makes what we call the Air by vapourising Water or turning it to vapour 17. Quaere What is a Spirit Answer It is a Substance as imperceptible as God himself to natural Men whose knowledge goeth no higher than sense and intelligece 1 Cor. 2. 14. The thing that is and exists Exod. 3. 14. for it is the same as God who is but a pure Spirit Joh. 4. 24. the substance of substances that actuates all substance and gives it form and Essence In God alone and the Soul to wit regenerated it is simple immaterial but in this World where it was at first mixt with the Water its concrete and material and hath the three dimensions that all other concretes have and is that which raiseth up the Water into vapours Out of it and of Water comes all material Substance or Matter for out of both this material World was made Gen. 1. 2. 2 Pet. 3. 5. All things saith Lucretius are come from their spiritual and their invisible State to a visibility and a palpability By its joyning to Water which it inspissates to Oyl then concocts into a Salt Earth and Body comes to be Corporification and Terrification being one and the same thing And by its separation and freedom from its vehicle whilst it is clearing it self of the Vapour that holds it for it leaves it not wholly not a spark of pure Spirit being suffered in the World for then it would inflame it fire and the destruction of things compacted by it for ejus ope totum cum toto compactum est are still made and come to pass From the Spirit all encrease and decrease or corruption of material things proceed From the Spirit as Spirit their Multiplication Multiplication being but a flux or extension of the first central Spirit infused into the deep and a propagation made a traduce of the same and from it as a fire Quateuus become fire their decrease and corruption that is the separation of that which was compacted In fine the stock of all things of God and of the Creature being Spirit and all things coming from a spiritual invisible and unknown state into materiality Ken perceptibility all things agree in substance and as God is a Spirit and Spirit is the substance and stock of the Deity the three in the Deity which we call the Trinity agree into this one thing and are but one in substance not so in Form or Essence 18. And the Truth is the Scripture speaking of Persons no where there is no reason wherefore we should set up this Notion and make of Hypostasis which is the stock and substance the things dependent of it viz. the form or the Persons tho' I am not ignorant that the Schools make of the form what I make of substance to wit The most Essential and Principal part of things But Christians who learn of Christ being anointed by him with that which teacheth all things Joh. 14. 26. 1 Joh. 2. 27. or else they were not Christians for a Christian signifyeth one that is anointed ought not to take upon tick from the Schools and the Heathen their Theosophick Notions nor such as is or may be the occasion of Errours but from Nature and Scripture and the Etymology of words if they have any as here of Hypostasis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by no Greek Author made use of to signify an individual Person And the Scriptures speak only of Three or a Trinity which bear Record in the World or make known the Deity which three things agree in one and are One and the same Thing 1 Joh. 5. 7. in the stock or the substance but divers in the Essence The Nature or the Essence of the Light being divers from that of the dark fire which is the Father of it and from that of the Spirit or beams that flow out of both as is that of the Spirit different from that of both the Light and Fire likewise 19. And that it is so to wit that these three appearances being divers in Essence are the same in the substance or one and the same Spirit and so that the Holy Ghost and Christ as the Light of God and the second Appearance of the Three in the Godhead are but One and the same Thing St. John saith there be three things in Earth bear Record of it the Spirit Water and Blood which last is but a concrete of Water and of Spirit digested and concocted in the Animal Bodies and I say that all things in the whole World witness it the World it self Man and Beast
Minerals and Vegetables All things being more or less Secundum modum suum after the Image of God God being every where semper sibi similis and manifesting himself in all things such as he is in Trinity like himself 20. First in the whole World it self where God is made manifest by Fire Light and Spirit We see first an influence from the Sun and from the Stars into sublunary things and a refluence from them back again into the Sun and the Stars to supply them and feed their Fire and Flame Any Man that hath but sense and warms himself in the Sun and will hold his hand over a burning stick or Candle may feel this Flux and Reflux This influence in the Sun in the Air and in the Flame of the stick is a Spirit moving always from the Sun into the Air and all things and from them to any Flame and chiefly towards the Sun which is the great Sea of Flames and as having need of more supply attracts most of it There in the Orbe of the Sun or in the space of the Flame where it meets and concentreth it forms the Fire and Light and flowing out of that space into the Air whence it came in the form of Beams and Smoak which makes the spots of the Sun it returns to a Spirit and by this Circulation makes the Gold Chain of Homer that tyeth the Earth to Heaven and keeps the Earth from falling to pieces as Poets say Now this spirit is the same in the Air or in the Deep in the Flame or in the Sun as out of the Sun and Flame whilst it flows towards the flame as whilst it is in the flame and when it comes out of it only varying it self into the several forms of fire light and spirit and putting on divers shapes But these things being too high or however too crabbed for common Capacities and for those Vertuosi Prov. 24. 7. who feed upon foolishness Chap. 15. 14. I will bring them in here by way of Annotation * We may learn from the Scriptures if we cannot see Nature that there was a dark Abyss and in the Center of it the Spirit of God working and moving it self upwards towards the Circumference Gen. 1. 2. and not upon the Surface as the Modern translate it For God produced the World and all things out of Himself and therefore is the Center of all things from which all things flow to the Circumference Now when this Spirit had thus moved it self for a while or the space of the first Night which we suppose of 12 Hours for the World was created about the first Equinoxe and had met and gathered in sufficient quantity to supply the space of it about the bounds and Limits which God hath set to this World stopping there it concentred and by this Concentration which was the Word fiat Lux for God's Word is His Power Act and Will as I said it broke out into a Light or shined out of Darkness 2 Cor. 4. 6. as the Lightning doth yet now out of the thick and dark Clouds and became the Light it self But before it concentred whilst it was yet in Motion or moving it was Fire The Fire being nothing but the Spirit in Motion and moving towards its end which is the same as the End of Nature to wit The Light or the Manifestation The Light being saith St. Paul Eph. 5. 13. the only Thing manifest that is to say the same thing as God's Manifestation St. Paul ' s Words are All that is manifest is Light and not all that which makes manifest as they do misconstrue it the only diffusive Thing and fit to communicate or to manifest the Good And we never see any Heat or Fire produced but by Motion of Spirits as by filing in Iron rubbing in Wood viz. two Sticks of Wood together fermentation in Liquors in moist Herbs and in wet Hay From Fire when it attains the Light and the liberty after flying confertim and meeting and gathering together into some space it turns to a Blaze or Flame when it hath dissipated the Darkness or dark Vehicle of Smoak which it raiseth with and brought both Extreams that is both it self and the Water to a Harmonious Temper For it is the Harmony and Anatical mixture of the two great Contraries to wit Fire and Water that by the Concentration of one and Dissipation of the other form the Light Amicitia contrariorum dissimilium commixtio Lumen constituunt illustratum ab actu Dei That is by his Word which concentred in a point the Spirit that ascended That the Light is produced by Concentration appears from small Eyes which see better than full and prominent ones And from the burning Glasses that make it by concentring again the diffused Beams and reflecting them upon some Combustible Matter whose Moisture is not so much bound up as is that in Metals and so lays more exposed to the Action of those Beams than that in the burning Glass And by the just Proportion of Fire and of Water appears from that no Fire can burn or produce a Flame when no Air which is full of moist Vapours can come to it or where the Moisture abounds and the Spirit is not able to dissipate the Vapour and to dry up the Moisture This same Spirit I say having obtained its end the Light and the Liberty from the Bounds of the Vapour which it had elevated and continuing its Course or Motion out of the space where the Flame or the Light shines turns again to a Spirit flows out in the Form of Beams which any Body may feel and by expanding again in ampliorem Autam then the space the Flame was in becomes again invisible but as conveying with it the Impression of the Light of a more beneficent and vivifying Nature than at first when it reflowed and moved towards the Sun And those Beams are but the same in Substance as the Light is or as it was in the light and when it moved to it being the same in Substance not in Form and Consistence in the Light as out of it the Substance being not new nor changed from what it was centrally or in it self but putting on divers Shapes or the three Faces of three several Phoenomenons or appearing in the Form of Fire Light and Spirit all three different from that of the Spirit in the deep consider'd as not moving or as yet in the Center of the Deep or as in God in the still Eternity before he moved himself and distinct from each other The Light as I have said being of a gentle meek comforting and refreshing and vivifying Nature whereas that of the Spirit whilst it moves towards the light and is deprived of it is to be a dark Fire consuming and causing Wo cold and sharp austere and fierce like that of a corroding bitter Frost in a dark Night of Lapis infernalis the Gangrene Aqua fortis and of Ignis Gehennae that gnaws corrodes