A CONSOLATORY TREATISE OF THE FOUR COMPLEXIONS, THAT IS, AN INSTRUCTION IN THE TIME OF TEMPTATION For a sad and assaulted heart; SHEWING, Where-from sadness naturally ariseth, and how the assaulting happeneth: hereto are annexed some consolatory speeches excee­ding profitable for the assaulted hearts & souls; written out of desire [to profit] March 1621.

By the Teutonicall Philosopher, JACOB BEHMEN.

LONDON, Printed by T. W. for H. Blunden, and sold at the Castle in Corn-hill, 1654.

The Preface to the Reader.

OF all the works of Ja­cob Behm, this is one of the least in bulk, but not in worth. Much and important matter lies here in­clos'd in a narrow room. Besides, this Paradise of usefull truths stands not guarded by a fiery Cherubim hindring the Readers access, and dazling his eyes with a flaming sword of obscurities.

I speak not this to impute as a crime to our divine Author his uncouth Phrases, not affected, but enforc'd by the matters remotenes he writ of from human imaginati­on, the Dictator of al expression in [Page] mans language. Plato's Idea, Ari­stotles Intelechia, Trismegists Aeon & Crater, Zoroasters Intellectiles, Iynges, the Cabalists Hochmah and Binah are words to this day not understood by many, yet not laught at by sober men; as non-sense; the Chymist, Lo­gician, Physician are (for sparing circumscriptions) allow'd a coy­nage of termes of Art, which pass for current in their severall jurisdictions, the mechanick, or other meaner Artisan is not de­barr'd of this privilege; and shall a man rapt up into the third Hea­ven, where he heard [...] things beyond human expression, be deem'd a Barbarian, because he cannot appareil his wisdom in the Bas Almain, and Lawyers French, spoken by the generality of mankind?

[Page] He wanted neither desire nor endeavour to have spoken to the meanest capacity, he did not, like some Spirit-pretenders in these times, upon his being acquainted with Truth in a more excellent way, decry and undervalue those other gifts of skill in nature and tongues acquir'd by a blessing up­on mans industry, by which as ser­viceable handmaids the Noble Sophia may be attir'd in a garb best suited for human converse. 'Twas his wish express'd some­where in his writings, that if it had pleas'd God, his education had given him better skill in the lear­ning and tongues of men, for then sayes he, I might perhaps have better suited those divine mani­festations to the common apprehen­sion, many of which for want of [Page] that enablement remain lock'd up in the Magick language of the Spirit, and will scarce be under­stood by any but men skill'd in that Dialect.

Hence comes that unusuall dif­ficulty many are so much stumb­led at in the works of this Au­thor, especially in those transla­ted into other tongues, in which the Interpreters out of a just fear of wronging his notion, having religiously followed the Oracles Counsell [Barbara nomina ne mutaveris] they have prov'd to be like Aristotles Acroams [...], extant in part only, the Dutch made English, but in the Magick each man left to his own skill. Yet by this are we set upon even ground with those of his own Nation, and to have done [Page] more, had been not simply to translate, but interpret.

He that will in any Author whatever joyntly perform both these offices under one name, had need of a double sufficiency. First, He must be a bilinguist, a per­fect Master in the Idiomes of both tongues he hath to deal with; as for an Englishman to make Demosthenes speak Latin, it suf­fices not to get by rote his Camb­den, and Lillies Grammer, and to have his head stuff'd with Voca­bularies, but he must know the whole guise of the Countrey, and forms of elegance most in fashion in the several times and places of the Books double nativity by edi­tion and translation; his not be­ing an absolute free Denison of both, may make him defraud the [Page] Reader he takes pains for, some­times of the sense, but very often of the chief grace of his Authour. Secondly, He had need have, be­sides the tongues, a double por­tion of his Authors Spirit, else he will oft give us his words with­out his sense, the Lions skin stuff'd with straw instead of Her­cules that wore it.

But he that will be this Au­thors right Trucheman, must be a trilinguist at least, skill'd no less in the language of An­gells than in the Dutch and English, for want whereof much of the writings, not of this mans only, but even of Scripture Pen­men, are in some parts rather clou­ded than clear'd by translations.

For my own Part I pretend to no great expertness in any of the [Page] three, yet have not been as to this work without good helps in all; in the English from my birth in Sparta, and education at Athens; in the Dutch, I eek'd out my own skill with the advice of a learned man of that Nation, one of our Society of Peter-house in Cam­bridge; for the Angelique, my way was a little smoothed by my former Perusall of this Authors other original writings that speak the same language.

Yet hath the rare occurse of those Idioms in this manual, to­gether with its brevity, been my chief encouragement to under­take it, leaving the grand body of his Divinity to the greater know­ledge and paines of that publick spirited gentleman who hath al­ready enrich'd our Nation with [Page] some of his larger volumes, and not yet weary of well-doing, is in travell with more.

As for the matter and scope of this discourse, 'tis to shew each complexion its good and evill, temptations and remedies.

I know his Colloquies with Black-John in the melancholy will make some men smile, espe­cially our Atheist and Sadducee, that laugh at the thought of a God, Angell, Soul, or Devill, and know nothing of the joyes of Gods Kingdom, or thorough what a wilderness of tribulations 'tis arriv'd to; and how that roa­ring Lion that goes about daily seeking whom he may devour, failes not to use all meanes of continuing the separation 'twixt the Soul of man and that rock [Page] whence it was hewn, and where he cannot, by fraughting their ves­sell with hellish or terrene appe­tites and cares, keep God out of all their thoughts, strives to beget such an Idea of him in the imagi­nation, as may justly render him a prick in their eyes, and thorn in their sides; which is no hard task for him to perform with many sad soules in all religions that give more credit to human sur­mises than to Gods oath [that he hath no pleasure in the death of a sinner] with those cleer Evan­gelick Oracles, that [God would have all men to be sav'd and come to the knowlege of the truth] and that there is joy in heaven over one sinner that re­penteth.]

This of despair hath been even [Page] in our dayes a Rock many have been split upon, and the hand of the Devil oft very visible in sedu­ctions of this nature: we need not wonder our Author should store us up some provision of advise for such a necessity, and in parti­cular a weapon offensive 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 [Page] 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.

[Page] 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 [Page] 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 laughing­stock 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, [Page] 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 [Page] pretious jewell is shut up. Of these four, there is but one principally mani­fest to one man; as 'tis 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 [Page] 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 [Page] (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 'tis 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 [Page] 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 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 [Page] 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 [Page] 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 'tis 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 [Page] 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 'tis 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.

[Page] 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, [Page] 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 [Page] captive, th [...]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 [Page] 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 pass thorough a serious repentance: then is the Soul renewed again in the fire of Gods mildness, as a new born child, and begins again to drink of the same water and lives in God.

CHAP. II.
Of the foure Complexions in parti­cular, with their properties; what the Soul and the whole man doth, kindles her fire-life meerly from the complexion and influ­ence of the Starrs.

Of the Cholerick.

IS the Souls-life clothed [encompassed] with the Cholerick Complexion? then is she Firy, Furious, Haughty and Fret­ting, makes also to it self a body of a temper correspondent, L [...]e, Malig­nant, subject to fury and wrath; and if the Soul imagine therein, then doth she yet more vehemently kindle and en­flame the complexion, the Soul it self being of a firy Nature. Then become these following dispositions operative in such a man, viz. Anger, Pride, an am­bitious desire, with power, and high­mindedness [Page] to bring all men in subje­ction under him; he is an insulter over [despiser of] those that are in misery, and a Tyrant over those that are in sub­jection to him; he cares not though he die in anger, except it come to pass, that the Starrs hinder, which oft joyning themselves with the complexion, lay a bair 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 bond is the harder [stronger,] there being one firy essence linked to another.

The fierce Devill hath a powerfull a: proach to this complexion, for the fire's property is his servant; the Devill is also proud and envious, so is this com­plexion. O how hardly is the soul freed, if she be once thorough kindled and en­flamed in this property; the Devill needs not assault her with temptation, she danceth willingly after his pipe. She is not easily sad, because she hath a firy light in her complexion, and thinks al­wayes [Page] that 'tis the Divine light, and her wayes are holy and good; but as long as the soul goes no higher than the com­plexion; tis a proud, envious, wrathfull, violent, oppressing will or Spirit.

She desires in her pomp to make a glorious [show] out of her firy comple­xion, and in the height of her pride and arrogance will be reputed holy.

O thou Devill in an Angells shape, how dark art thou when the firy glance of thy complexion comes to be put out by death?

CHAP. III.
Of the Sanguine Com­plexion.

THe Sanguine Complexion is milde, lucid and cheerfull, after the Airs property, easy, gentle, and lovely, and resembles much the [inward] life [whence these properties slew into the outward man.]

[Page] If the soul be clothed with this com­plexion, and will fix her imagination and life in it, then doth she demean her­self friendly, is also subtill, desirous to try many things. It likewise comes to pass: whatsoever the constellation mo­dells forth, she experiments it in her complexion. She is naturally cheerfull, yet soon amased at the terrors of the fires power; but in herself, she is great in her own conceit; without advice. The complexion gives her a sharp understan­ding according to the outward spirit. She doth not ordinarily transgresse tho­rough anger. She is seen lifted up into a height of spirit, and as soon again cast down, as the Air easily moveable. She must look well to herself, the Devill is much enraged against her, being not able to get much advantage against her [but] he endevours to perplex her with variety of imaginations, that she may not fix her thoughts upon Gods Kingdom. He re­presents strange things to her fancy for her to spend her time in, and she her­self delights in various studies. The [Page] starrs inject their imagination into the Air; and from hence her fancy is fil­led with many strange wide-wandring thoughts.

The man converses humbly, friendly, candidly, and peaceably with all men; yet doth the Devill set on his enemies a­gainst him, whence he must suffer much, but glides easily, like the soft Air, tho­rough all, and seldom is he troubled with much sadness.

For he having no firy complexion bur­ning within his heart▪ the firy terrors cannot much corrode his vitalls; only let him be carefull to preserve himself from unchastity and Idolatry▪ for els by their means the Devill will find an in­gress into his complexion.

CHAP. IV.
Of the Phlegmatick, or watry Complexion.

WHen the soul is clothed with this complexion, and swells up the principle of her life with it, she is of a dull, heavy, swinish and rude temper of life and conversation, most perverse and careless, of a grosse corporature, slight understanding, yet capable, through teaching, of any ordinary skill; If she be not inspirited by the Lunar influence, she prove an arrant blockhead, yet by the same influence becomes mostwhat incli­nable to wickedness and injustice.

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 hypo­criticall pretense to holiness, & arrogates to it self the repute of an honest righte­ous life, but tis not without mixture, & in this it resembles the glittering pro­perty [Page] of the water; the soul in this com­plexion is not prone to take much no­tice of Gods wrath, and the dark world that lies hid in her center, but rather bites greedily on the worldly abomina­tion, and hides herself under the water­glance, supposing it to be the resplen­dence of the divine light.

The Devill can introduce all the vi­lany he exercises in Hell it self into this complexion, and if the starrs hinder not, & the soul will give way to it, he gets as much advantage here as he doth in the fire of the Cholerick complexion; For sin here is little regarded as the water­stream that passes away. He hath power likewise to assault this soul with sadness, whensoever she goes about to oppose him: For he darkens the water-glance with the sinns foulness, which she had brought in, and shuts in the soul in this dark prison that she cannot behold God; but when the soul with a strong resolu­tion storms the prison-gates, she deli­vers herself, the Devill can subsist here no longer, the complexion is too weak [Page] a hold, the fire is his stronger for­tress.

CHAP. V.
Of the Melancholy complexion.

THE Melancholy complexion re­sembles the sad earth, which stands in a perpetual fear before the wrath of God which came into her in the Crea­tion.

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 clothed with this comple­xion, and takes she her nourishment from it? then doth her fire burn extreme dark: then is she likewise exceeding sad esteems not much of any worldly pomp, and is by reason of the complexion al­wayes in heaviness; the Devill mightily assaults her, being desirous to throw her [Page] headlong into the full possession of his Kingdom of darkness.

For he enters there gladly where darkness hath the predominance: he makes strange representations to the soul, and frights her with the thoughts of her own wickedness, that she may despair of Gods grace; For otherwise the soul in this chamber of melancholy is not much serviceable, if she depart not from Gods grace, and grow light-minded: but then the bodily complexion may serve him in the office of a robber and murderer who regards man, God, and the Devill all alike: For if she once turn a side from God, and give herself over to the obe­dience of the complexion, then all what­soever the starrs work in the complexion, she puts it in execution, and the Devill mixes his imagination therewith.

But while she remains in the com­bat against the sadness of the comple­xion, there is none among all the four complexions whereinto less wickedness is introduc't; For she is alwayes in com­bat against the Devill, knowing him to [Page] be her very neer neighbour; for the darkness is his habitation: therefore doth he so willingly assault the melancholy soul: striving alwayes, either to keep her in the darkness, or to throw her down headlong from he▪ hope in God, that she may despair and make away herself.

For he knowes well what the soul can do, if she once kindle Gods light in her; for then she fires his Garrison over his head, whereupon he remaines in great ig­nominy, [...]nd his deceit is made manifest.

Ther's no complexion wherein the Devills will, with all his sly suggestions, lie more open to the clearest discovery, (if the soul be once kindled in Gods light) than in the Melancholy, as they that in their storming his Fort, have felt his onsets, well know. For they then in their enlightned complexion see quick­ly what a shameless impure Harpy he is. After that, he desires not to come near the soul, except he finds her secure: and in suo, (i. e.) returning to feast herself in the house of sin: then he comes as a [Page] fawning Spaniel, so as the soul knows him not: Strowes sugar upon her viands, holds forth to her nothing but shewes of friendliness and piety till he can bring her back again out of Gods light into the complexion, that she feed upon its unwholsome sad making nourish­ment.

O how cunningly doth he lay his Nets for the unwary soul, as a Fowler for the birds? Oft he frights her in her prayer (especially on the night time, when 'tis dark) injects his imagination into hers, that she thinks Gods wrath now seizes upon her, and will throw her into hell: then he makes semblance to have power over the soul, as if she were his, though indeed he hath not power to touch one hair of the head, except she despairing yield herself over into his hands; he dares neither spiritually take possession of her, nor touch her, only darts his temptations into her imagina­tion, thorough the complexion.

For this is the reason why he so as­saults this soul, viz. because the com­plexion-chamber [Page] is dark, for into the light he cannot intrude his imagination, 'tis mans sin must give him entrance, but into this complexion he finds an ea­sy and most natural entrance, it being of a nature so neer that of his own most desir'd home, because its dark desire pro­duces darkness, in which sear is an inha­bitant by reason of the wild earth; Ex­cept in this respect, he hath not one spark more of right to, or dominion in this, than the other complexions. He can accomplish no more in the imagination than only to affright the man, and make fainthearted, if the soul thorough dis­pair do not give over herself to him, then he induceth the man at last to make a­way himself, for except the man first cast a way himself, he dare not lay hands on him.

The Soul ha [...]h its Free-will or choise, and if it withstand the Devill, and re­fuse consent, however desirous he be, yet hath he not so much power as to touch the outward sinfull body; he boasts himself indeed as if he had this power, [Page] but is a liar; for had he such power, he would soon shew it. But 'tis not so; Christ hath by his entrance into death, and Hells darkest dungeons, set open the gate of Heaven for all souls; each one hath now a free entrance; the Devills strong cords wherewith he fast bound the soul in Adam, is broken in sunder by the Cross.

O how unwillingly does he hear the Cross mention'd, which seriously applied, [in the work of mortification] is his most deadly pestilence.

The Devill is ever objecting to the melancholy man the hainousness of his sinns; and thereupon seeks to persuade him ther's no possibility of attaining Gods grace and favour: therefore that it only remains, he despairing, stab, drown or hang himself, or murder another, that so he may gain an approach to the soul, otherwise he neither dare nor can touch her.

But if he can so farr prevail with the soul, that she consent to his suggestion, then is he as a hangman that binds a [Page] prisoner, and leads him to execution, yet dares not execute any thing upon her, till she herself become her own, both judge and executioner.

A receipt for the Prince of Darkness when he comes in his black visard to affright the soul into despair.

WHen he sollicits the poor soul to despair, let a man at his coming set before him this following receipt to feed upon.

The Devill is a proud arrogant spirit, whom a man cannot any wayes more vex, so as to make him quit the place, than by withstanding him with a bold, cheerfull, and couragious Spirit, without shewing the lest fear or terror at his ap­proach. (for he hath not one straw of power to hurt) And likewise by casting in his dish the shame of his fall, of how beautiful an Angell he's now metamor­phos'd into a black deformed Devill. First, when he comes with the sin-regi­ster, and makes a show of his power and [Page] free entrance he hath gain'd to assault thee, by no means dispute with him▪ give him to that point no answer. But when he first onsets the soul by injecting into her imagination evill thoughts [of God] and the horror of sins past, and gives out, as if he would now snatch her away with him in a terrible storm; then bear up against him with a fresh courage, and say whence com'st thou, thou foul Spirit? I thought thou hadst been in Heaven among the Angells, but thou it seems sever'd from that communion, comst hither to boast thy self with the Register-book of Gods wrath. I thought thou hast been a Prince in the Divine Regiment, how comes it thou art cast down from that high dignity to be his Jaylor? is then such a bright Angell turn'd down to be hangman? fie on thee, what wilt thou with me? get thee hence into heaven to the Angells if thou bees't Gods servant. Avant hence thou execu­tioner of Gods wrath, go to thine own Angells, here thou hast nothing to do. This receipt he will, I Hope, feed on with [Page] an appetite, 'tis for his health. Will he not yet begone, but still holds forth the sin-register? then stand before him, and say, read, and take good notice of these words; [The seed of the Woman shall bruise the Serpents head] Canst thou not find it? Stay a little and I will light a candle to help thee: it stands registred in the same place with Adams fall, where immediatly upon the denuntiation of Judgment from Gods wrath upon man, followes this sentence of wrath upon thee, and of mercy to the fall'n Sons of Adam, That the Womans seed should crush thy head. This is another receipt will please him no less than the for­mer.

But if he will not yet be gone, but shall still urge, Thou art a gross sinner; hast purposely committed this or that heinous sin, which thou knewst to be an offence yet would still cover the deformi­ties with the outward mantle of Gods gace, when as the principle of Gods wrath was indeed kindled in thee, and that therefore thou art now the Devills propriety.

[Page] Thus by the injections of the Devills imagination is the poor soul oft cast in­to such affrighting thoughts, as these thou hast been a most heinous sinner, and for this cause God hath forsaken thee.

Now will the Devill lay hold on thee, and throw thee headlong into the bot­tomless pit, (whence she growes excee­dingly afraid of him.)

But when he signifies his approach by these his discomforting harbingers: take again a fresh courage out of Christs ar­mory against him, and say, I have yet something for thee Devill in store, that may, if thou canst use it help thee to thy Angells shape again: here take it, and say if thou canst the Blood of Jesus Christ cleanseth us from all our sinns Item [the Son of Man is come to seek & save that which was lost What wouldst thou give, O Devill, that God might become man in thee? I have always an open door of grace to these saving pro­mises; but thou hast not so, thou art now, as always, a liar, pack hence, thou [Page] hast not the least share in me. If I be a sinner, the guilt is principally thine, thou thorough thy deceit wroughtst the sin in me▪ take to thee whats thine own, the sin is thine: the suffering and death of Jesus Christ is mine. He for this pur­pose became man, that he might free us from the guilt and infection of sin. Thou wert he that wrought the sin in me, keep it as thy own portion: and my Lord Je­sus Christ hath wrought in me that righteousness that is accepted with God, this I will keep to my self, his death and passion for mans sin is mine. He died for my sinns that I have committed, and is risen up in his righteousness, and has receiv'd my soul into his satisfaction. Christ is in me, and I in him, my sin is in thee, and thou in Hell.

Mock him further, saying, go too, thou glorious Angell that couldst not stand one day in Heaven. That wast crea­ted an Archangell, but now boasts thy self of the sin-register, the filthy sins of mens transgressions.

Take thou hang-man my sins into [Page] thy beggers wallet, art thou now be­come sins servants? carry them to thy masters, so shall I be rid of them, so will Christs merit only remain with mee. Christ hath said [My sheep are in mine hand, and no man can rend them thouce from me; the Father that hath given them me, is greater than all.] How art thou bright Angell turn'd to a drudge to bear about that sack full fraught with sins? from a Prince to a base Execu­tioner? Get thee hence with thy load of sin, and take mine in to make up waight, for 'tis mens sinns thou hast most need of, nor doth ought else belong to thee in my soul, thou hast not the least share; here I stand, devour me if thou canst. But see, I have in me a signe or mark, viz. the sign of the Cross, whereon Je­sus strangled sin and death; destroy'd Hell and bound up the Devill to remain a prisoner within the Dungeon of Gods wrath-principle, eat up this Recipe with the rest, and they may perhaps remeta­morphose thee into an Angell.

Suffer not by any means thy thoughts [Page] to dispute with him, neither be terrified at his presence; Let nothing make thee dispair by day or by night: he dares do nothing to thee, though thou mockst him never so bitterly, he giving cause for it, otherwise mock him not.

If the inward anguish or terror of soul be not accompanied with a kinde of [outward] terrifying astonishment, then is the Devill not there present, but tis the souls amazement which is affrigh­ted at the inward risings of the dark Abyss or principle of Gods wrath in her. She thinks oft when the melancho­ly complexion is kindled by some angry sour influence of the Starrs, that the Devill is there, when indeed there is no such matter. When he comes, 'tis either with vehement astonishing terrors, or in an Angells behaviour, or rather in a flat­tering posture like a fawning hound. If he comes to thee in the dark and skares thee, thou being in the dark stir not a foot from thy place, she not from him: he is not worthy a man should do him that honour. Mock him in the dark, [Page] saying, how-now? art thou there? I thought thou hadst been an Angell of light, and dost stand as a theef in those dark lurking holes? there had need be pro­vided for thee, (whoswillest up so greedily the foetid exhalations of sin) some other more stinking abode. Let this when he ther comes be his entertainmēt, but other­wise give him not by causeless provoca­tion any occasion of drawing neer. A stout-hearted man that starts not back for all his menaces, he doth not lightly assault, especially if withall he take cou­rage and mock him, for he is proud and would be Lord wheresoever he be, so if the man he assaults will not flinch nor give back his ground, it much troubles him, he will not stay long there; and if (as most commonly) at his departing he leave a stinck behind him, then leave the place for that time, saying, Fie thou stincking hangman, how strong thou smellest of thy own dungeon? the draught-house smells not so odi­ously; thus repuls'd with scorn, he will have small mind to return again in [Page] hast with his vapours against the manly soul.

Entertain (as I said) no dispute with him in thy mind, for he is not worthy the spending an argument upon; Fix this one following sentence in thy imaginati­on (which will be enough nor shalt thou in the greatest affrightments need more comfort) The blood of Jesus Christ the Son of God, cleaseth us from all our sins. Herein wrap up all thy thoughts, let for the time no other issue out of thy heart, let the Devill suggest to thy ima­gination what he will, know all what he sayes is a lie, but this sentence is a firm truth; hold it fast as thine own, maugre all his sly suggestions to the con­trary.

Make not provision of many sayings against the assaults of terror; he is too subtle for thee, steales the first & best out of thy heart, that thou forgetest or doub­test of it. Wrap up thy whole soul & con­fidence in one; ther's strength enough in one to withstand him, thou maist in it strength, wilt thou but wrap up thy soul [Page] in it easily put him to shame. Neither can he touch thee, nor will he long abide thy presence. If thou manfully stand thy ground and give not back, he be­comes a laughing-stock to his other a­gents employed in his service among men, and also the holy Angells, there­fore he usually takes his wings and flies away before he be forc'd by those tart scoffings to avoid the place.

Repeat therefore as need requires that one saying thou hast made choise of, fix it in thy heart, and from thence strengthen thy courage against him; the Spirit that lies hid in the holy Oracle, will not fail to stand by thee. Though the soul tremble before him, stand firm (though in the wrath his own principle) against him; yea though thou art in fear of thy life, thou shalt suffer no hurt.

He dare not force thee, nor indeed hath he any power to touch the soul du­ring this life: for Christ hath unlock [...] the door of grace, it now stands wide open to the poor finner while he lives [Page] upon earth, this door of grace stands open in the soul.

Christ hath in his soul broke ope the Iron gate that was fast shut up in Gods wrath. Now all souls have a commu­nion and correspondence with this soul: they all come from one, and are alto­gether one tree with many branches: his breaking open of that prison is from him gone forth upon all souls from Adam till the last men: the door of grace stands open to them all: God hath shut it up to none but those that will needs ex­clude themselves. The signe or mark of his ingress into the manhood is manifest to all souls: the same will be a witness over all ungodly men in the judgment day, which they have despised.

Though our sins (saith Esaias) were as red as blood, yet stands the door of mer­cy still open, for in the sinners conversion they shall be made as white as the snowy wool, further sayes the Prophet Esaias Can a mother forget her child that she take not pity of the son of her wombe? She may possibly forget it, but [Page] I will no forget you: for I have markt you in mine hand. viz. In his hand pierc'd thorough with the sharp nailes, and in his spear-wounded side did he en­grave the everlasting memorial of the soul of all souls.

Will now any man not come and rest himself therein, but contemn the mark of Christ, or suffer the Devill to cover it, he is himself in the fault: and though he cover it, yet remains it still deep en­graven in the greatest sinner that lives on earth. For Esaias sayes in the Spirit of Christ; Though a mother forget her chil­dren (which she cannot do but with great grief) yet shall his love and grace never be forgotten; he forgets not the souls, though never so deep dyed in the sinfull Tincture, for he hath engraven their character in his own Blood and Death; not of some only, but of the whole tree, intire with its root & branches, and as sin came from one upon all: so (saith the Apostle) came righteousness through Christ upon all. As the sin from one pierc'd through all unto death, so had [Page] the righteousness out of Christ its impe­netration from one into the whole stock with all its branches, to animate them to a new life.

But that all men partake not of this life the fault is in their own will, their will is free. Gods will is that all men should be holpen, and Psal. 5. Thou art not a God that willest the evill. And Ezek. As true as I live, saith the Lord, I will not the death of a sinner, but ra­that he be converted and live.

Therefore let no soul think, the mea­sure of mine iniquities is full: God hath forgotten me, I cannot be sav'd. No, it cannot be so: he hath engraven her in his nail-pierced hands. She is a sprig of the great tree of all souls, and hath an invisible commerce and communion with all, as the branch with the tree. While she lives in this world, so long as she is clothed with flesh and blood, she remains yet in the tree.

Of the temptation arising from the complexion and insluence of the Starrs.

ALL temptation comes not from the Devill, especially with melancholy men, but the most part of that afflicting sadness which falls so heavy upon them, comes from the imagination of the soul, which being necessitated to dwell in dark melancholy habitations, no wonder if it be easily surprised with heaviness, so as to think God hath forgotten her, and will have none of her. For the melan­choly complexion is dark and hath no light of its own, as the other complexi­ons have; yet is not this darkness essen­tiall to the soul; but is only her lone­some tabernacle, during her pilgrimage here on earth; nor doth the souls holi­ness and righteousnes consist at all in the complexion, but [is deep rooted, viz.] in the inward heavenly principle where God dwells. For as S. Paul says, Phi­lip. 3. Our conversation is in heaven.

[Page] Now this Heaven wherein God dwels is not manifested 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 spe­ciall 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 'twere by storm, and winns 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, than that which is not obtain'd till after the bodi­ly death, for the Revelation of Jesus Christ saith; To him that over comes will I give to sit with me upon my Throne, as I have overcome, and am seated on my Fathers Throne. Item; To him that overcomes will I give to eat of the hidden Manna, and will give him a good te­stimony, [Page] and with the Testimony a new name written which no man knows but he that receives it.

But to return to the natural cause of sadness in the melancholy complexion.

There oft happens a malignant con­junction of the Starrs, or Eclypse of the Sun or Moon, which if it chance to be in an earthly signe, and ♂ poyson the ☌ with his hellish influence, then does the influ­ence of this ☌ mightily terrify this soul enwrapt in the melancholy complexion she always imagines 'tis the fierce wrath of God is risen up against her, or that tis the Devill is now come to hale her away into Hell. For her complexion being strongly imbiterd with ♂ his venemous beames, and finding herself enclos'd in a desolate and dark dwelling, she present­ly imagins God hath cast her from him, and will have none of her, and this 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 [Page] 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 [Page] 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 [Page] 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.

[Page] But that this troubled consc [...]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 fl [...]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 [Page] 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 'tis 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.

[Page] 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 [Page] 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 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 [Page] 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 'twas 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 [Page] 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. Tis 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. [Page] 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 [Page] 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 fire­life, 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, tis 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 [Page] 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. Its 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 [Page] 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. Tis 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 [Page] 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 'twas 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 'tis 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 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 [Page] 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 tis 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 tis 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 [Page] 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, tis 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 [Page] 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 [Page] 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 tis 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 [Page] 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 [Page] 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 well­grounded 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 tis best resembled: tis 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 [Page] 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. [Page] 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 damned, during the time of this life, for the heavenly sign of the Cross remains yet, upon which the door of grace standeth wide open. The soul shut up in the Melan­choly-chamber must likewise carefully preserve herself cleer from covetous­ness, yea with the greatest diligence; for it is a thing no less banefull to her than anger. For Covetousness is an earthly desire, the complexion is al­so earthly: and this chamber being as was said, empty and void, its desire does naturally attract the earthly sub­stance into its empty mansion, and fills it with such dark matter wherein the meer wrath of God, with all un­righteousness and falshood, lies enclo­sed, with much other evil of the nature of the terrene property, which make [Page] the complexion, being it self an earth­ly desire, yet stronglier and faster tied to the earth than before.

Upon which earthly matter, the soul-feeding, with her imagination, feeles afterwards, upon the awake­ning of conscience, the fierce judge­ment of God burning in her firy Ve­hicle, who is inflam'd and made hot by that evill fewell of falshood and un­righteousness which covetousness had pil'd up in store. Now the poor soul finding herself thus burning in Gods wrath, and encompassed only with that vast congeries of that evill earth­ly matter of falshood and unrighteous­ness, when this fire is still more and more kindled, cannot but fall into an excess of doubting, and despair of the grace of God.

Know therefore of a truth, That for the Melancholy spirit, there is no­thing better than to lead a simple re­tir'd life, in a mean condition, where there is no temptation to pride, and [Page] where he live soberly and temperate­ly, not having his mind charged with multiplicity of worldly cares, which if he be necessitated to sometimes, he must begin and end all in the fear of God, and constant exercise of prayer, which will carry him on with profit thorough all his emploiments.

For the Melancholy chamber thus prepar'd is an excellent Councell­house, it hath a door open Heaven­ward, while it keeps it self in a watch­full posture of sobriety, It pierces eve­ry whit as deep as the Sanguine; but without Gods fear it obtains nothing beyond the shallow comprehension of the natural reason; if she stand open, and have her nativity in a signe of which ♄ is Lord, she layes a foun­dation of the great mischief which hath plagued mankind, almost from the beginning of the world, for she builds Babel, and all deception to himself and others of that nature, to which with her native austerity she [Page] gains power and reverence among the sons of men.

Therefore let a man that is thus complexiond (however knowing as he thinks of that he hath in hand,) attempt nothing without prayer. Let him alwayes in the first place com­mend his heart, thoughts, mind, will, and actions, into the holy hands of the highest God, to be directed by his wisedom, to the performance of his good pleasure, and pray earnestly that he will be the sole regent in all his desires and undertakings, so may the complexion freed from its delusions, by the in-dwelling wisedom of God, be in his hand, a serviceable instrument of much good. Without this none thus complexiond can in the publick office perform ought thats good and well-pleasing to God.

Of the other three Complexions.
A generall Looking-glass, wherein their severall natures and proper­ties are represented to the discerning eye, very briefly describ'd, as it was out of the light of Gods grace set be­fore the eyes of my understanding in the Spirit.

1. Of the Cholerick.

THe man that hath his best trea­sure, the noble Soul in habiting in the Cholerick Complexion, must above all things exercise himself in humility; els he stands in very great danger: he must powre this water of humility and meekness into his fire, that his noble Image be not therewith in­flam'd above measure; for she is full of pride, severity, and sudden anger, and is therefore of all men fear'd and highly extoll'd, but truly loved by few, except the Divine wa­ter from heaven, viz. The noble hu­mility [Page] descend down, and incorpo­rate with her fire; then doth her fire break forth into a glorious, mild, and harmless flame, which gives light and warmth, and attracts to it the affe­ctions of all men.

For this chamber hath a native lu­stre of its own in it self, in the outward nature, but is commonly void of mild­ness and humility, except she have Jupiter or Venus, Lord of the ascen­dent of her Nativity; Yet hath she invelop'd under Venus his soft mantle her Devill, which tortures her day and night, with strong temptations to un­chastity; and I tell it now for a war­ning, that there is great danger in this complexion, yea much greater than in the melancholy. For here comes the Devill in his Angells visard of light, which as the natural, proceed of the fire of the complexion, tickles the souls with the pleasing sense of her native light, whence she growes highminded; he represents all things [Page] to her imaginations, as slightly to be regarded, and so she swallows down glibly, and without any remorse of conscience, all his poysoned baites of sin, as swearing, cursing, light and lascivious talking, so that to despite and unhallow the holy Name of God in the soul, is a thing usually practis'd in this chamber; the wrathful firy es­sence bears up the minde, that it can very hardly (especially in a right re­pentant abstinence) sink it self down into a divine temper of true spiritual love and meekness. It rather adheres rigidly to its wrathfull principle, will subdue all by terror, and make all stand in awe of him. If withall its nativity happn'd to be in an earthy signe, there is then small good that may tend to Gods honour to be natu­rally hop'd for from this complexion.

He therfore that hath his pretiousest treasure lockt up in this storehouse had need be very circumspect both over his inward life and outward actions.

[Page] For the poor deluded soul fixes her imagination thereupon, and thence rejoycing in the slight comfort of that natural light, takes no notice that she hath still her residence in Gods wrath in the hellish fire, till either it awaken it self in her, or till she come to be bereft of her outward fire­lustre, by the death of this body. Then appeares she in her native colours, a proud angry Devill, and must have her abode in the eternal darkness.

Therefore is it good for such a soul not to labour to purchase to it self any high degree of worldly power, and ho­nour, but if in the way of divine pro­vidence they fall to her lot, then not to please her imagination with refle­cting upon the thoughts of her great­ness: For she hath naturally a proud fire-eye, easy to be inflam'd. An ear­nest and humble casting down of her­self in prayer before God is her best security.

This kind of soul is easily by her [Page] firy complexion into the false com­plexion of a triumphant natural joy, which she oft mistakes for the lively emanations of Gods Spirit; but tis a gross error, the approaches of the Spirit of God, when it reveales it selfe, in the soule, comes like that still voyce of God to Elias, clad with the greatest humility and meek calmeness of spirit. O what a bles­sed serenity and divine triumph doth calm the fire complexion in the soul at its appearance there; but it here ra­ther remaines in its own inward cen­ter, and hath very rarely its outflow­ings into outward skirts of this self-admiring masterfull complexion.

Therefore take warning, strive di­ligently after meekness in words and works, so shall not thy complexion be able to kindle the fire of hell in thee, for God loves a humble and contrite spirit.

Thou art not by thy complexion at all debarr'd from communion with [Page] God, provided thou abuse not the good of it, and beware of the evill, be sure thou dost all with a sincere desire to the sole honour of God, and cruci­fy thine own will, and then thy com­plexion shall do thee no harm.

Of the Sanguine.

THou maist live orderly according to this noble complexion, but let not hypocrisy take place in it. By the largness of thy comprehension, thou art capable of great inventions. Take heed thou bring not stubble and straw into thy sanguin habitation, and mi­stake and give it forth for the Holy Ghost. For thou hast in the comple­xion a shining light, tis but humane, however defile it not, nor embase it by the letting in of earthy vanity.

A sober temperate life is good for thee, keep thy self carefully from drunkenness, els thou castest thy self wilfully into thine enemies armes. Thou art much inclin'd to Love, place [Page] it upon the right object, love not un­chastity and pride.

And though thou beest naturally of a pliant, gentle and humble disposition, yet mayest thou be easily surpris'd with pride: For thou bearest about thee (as the air and upper waters) a recep­tacle of all the influences of the Starrs and Planets.

If thou wilt enter into the fear of God, and behave thy self a right there­in, thou mayest easily find the Great Mystery, yet not of thy self, but through Gods gracious revelation, on­ly thou hast above other complexions a lightsome chamber, and an open door thereunto. Therfore beware with what kind of food thou nourish thy soul.

For there is nothing so good by na­ture, but it may be converted and a­bus'd to evill, by the letting in that which is evill, to contaminate and commix with it. If men despise thee, pass it over with neglect, and trust in God, for this will oft happen unto [Page] thee from the wise of this world, by reason of the candid simplicity of thy disposition. Keep well what thou hast, content thy self with the pure simpli­city of the Divine wisdom, and have not much commerce with the subtill inventions of the alienated humanity, lest otherwise to thy hurt, thou admit of a stranger into thy noble palace. Tis better to suffer here a little shame, than everlasting misery hereafter.

If thou shouldst addict thy self to drunkenness, the Devill would then bring into thy tender house great mis­fortune and much evill: For thy com­plexion is most hatefull to him, being a property wherein he can have no possession, till he hath first induc'd to infect it by false imagination, or some sinfull mis-use of the creature. A pri­vate quiet life is best for thee, but thou art full of wandring thoughts, and like the air thou art resembl'd to, easily tak'st in all impressions, and as easily lett'st them vanish again.

[Page] Take heed to thy goings out, and comings in, mark well what thou lettest out of thy soul, and what thou tak'st in, that it be not the product of a Starry influence, but a genuine issue of the Deity in thee; els, if thou be not very watchfull, thou mayst be ea­sily misled to the deceiving both of thy self and others.

Of the Phlegmatick.

THe truth and righteousness were an excellent medicine in thee, for o­therwise thou art full of lies, and little regardest what thou givest forth, or takest in.

Poor soul thou hast a very dange­rous way, and a vast Ocean of sorrow to pass thorough; in this complexion, thou art naturally inclin'd to a perpe­tual defilement of thy self in sin, both in words and deeds; water hath indeed a bright, transplendence and repercus­sion of light, but tis for all that a faint deceitfull mirrour, and such is that [Page] of the poor soul in this complexion. For the water receives all things in­differently into it self, be they good or ill, which it keeps and darkens it self therewith.

In like manner goes it with this complexion, she receives all the poy­sonous influences of the Starrs into her imagination, and presents them as a Looking-glass to the poor captive soul to contemplate in, which false sha­dow she mistaking for a substance, mo­dells for herself in words and works answerable thereunto.

O what a treasury of smooth glozing words hath this complexion in store, to sell, like the fresh-springing waters, to every one at an easie or no cost, yet not unmixt, with a conseal'd bitter­ness from the Starrs-infection. It makes no scruple of deceiving with ly­ing pretences, which are the fair tape­stry its hypocrisie lies shrouded under.

There's no deceit seems too much to this complexion; Lies are her mantle [Page] of hypocrisy, with a superficial appea­rance to be good Christians and ser­vants of God, though living in Babel.

Thou dost not easily of thy self dis­cover the unrighteousness of thine own wayes, but if a man come before thee with a spark of the true light, thou mayst receive it into thy mirrour. The best counsell for thee is, that thou know thy self a man more than ordi­narily addicted to sin, yet mayst well enter into effectuall repentance, if thou wilt pray to God for the gover­ment of thy floting water by his holy Spirit, wherewith the deprav'd affecti­on and desire of thy constellation may be restrain'd that it possess not the soul, and drive it on headlong into all folly.

A temperate sobriety will also con­duce much to thy health both of body and mind; and to stand always upon thy watch, and to be frequent in pray­er, and constant in the fear of God, will secure thee against all the evill of thy nature and constellation. For he [Page] that is wholly acted by his constella­tion, lives no otherwise than a beast. But when a man sets up the fear of God, as a ruler in his heart, the Soul then becomes Lord of her outward in­clinations, and compells them all into an obedience to the divine light; other­wise the cōplexion becomes the souls master and instructer, which though she cannot govern in her own power, yet she presents before the soul in her mirrour, the several effects of the con­figurations of the Starrs, and elements, wherewith the foul comes to be be­witched and led into captivity.

Conclusio totius.

Therefore let a man behave him­self as becomes a man, giving the do­minion of his life to the manly reason and light of God shining therein, and not suffer himself to be hurried on by the brutish instincts of his complexion, as a beast to the slaughter, so may he win the possession of the highest and [Page] eternall good, let his complexion be what it will.

For there is no complexion so noble and pure in nature, but is capable of infection from the malignant im­presses of the Starres, and of the De­vill, and so the man in danger of be­ing there by led captive into sin and death, if forsaking his true pilot, he will suffer his ship to be carried on by every wind blowing from that prin­ciple.

Therefore is that of S. Peter to all complexions, a most necessary and seasonable aviso, 1 Pet. 5. 8, 9.

Be sober, and Watch, for your ad­versary the Devill goes about, as a roaring Lion, seeking whom he may devour.

Withstand him in the faith and fear of God, and be never securely careless of his temptations.

FINIS.

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