The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.

The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.

The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.

Table of contents

Title page

A few words to the Reader, by way of PREFACE

Jacob Behme to the Doctors and Schollars, and Readers of his Writings.

[1]

Of the two Qualities in one.

Of the Seven Forms or Properties of the Eternal Nature which make three Principles or VVorlds.

I. Form Astringent, Desire.

II. Form Bitter, Compunctive.

III. Form Anguish, Perceivance.

IV. Fire, Spirit, Reason, Desire.

V. Form, Light, Love.

VI. Form, Sound, Voice, Word.

VII. Form, Essence, Beeing, Mansion.

The first Principle.

The second Princple.

The third Principle.

Of God the Father, Son, and holy Ghost.

Of God the Son.

Of God the Holy Ghost.

Of the Creation of the holy Angels: and how an Angel and a Man is the Image of God.

Of the Place and Government of Angels.

Of the Mystery of the Creation, and of the outward World.

Now observe.

Of the Earth, &c.

Of the Divine Manifestation.

Of Man, who is made after the Image and Similitude of God.

Of the first Man Adam, before, and after the Fall.

Now observe further.

Of the Soul's original, with its Essences, Substance and Property.

Of the breathing in of the Soul, and of its peculiar Fashion and •…orm.

Of the Power and Ability of the Soul.

Whether the Soul be Corporeal, or not Corporeal?

Of the Propagation of Soul [viz.] how it cometh into a Child in the Mother's Womb.

How and where the Soul is seated in man; also of its Illumination.

Whether is the Soul of a new-born Child without Sin?

How the outward Spirit is profitable to the Soul.

How the Soul departs from the Body at the Death of a M•…n.

Whither the Soul goeth when it departeth from the Body, be it saved, or not saved.

VVhether men•… VVishes do profit them any thing or no?

VVhether separated Souls take care of human matters.

Of the Resurrection, and also of the end of Time.

What kind of Matter our Bodies shall have in the Life to come.

Of Paradise; and where Henoch is [as also Moses and Elias.]

A short summary Appendix of the Soul, and of the Turba, which is the destroyer of the Image; and of Virgin Sophia.

Of the Eternal Predistination, and Election of God.

Of Free-Will.

Of the becoming Man, or Incarnation of Jesus Christ, the Son of God.

Of Metals, and of the Metaline Tincture, and Philos•… Stone.

A collected Appendix •…or the clearer opening the 〈◊〉 〈◊〉.

Of outward Government and Dominion.

Of human Propagation.

Of the Serpent that deceived Adam, and of all created Things.

A few Words shewing how lovely and graciously the 〈◊〉 Virgin Sophia in the inward ground of man, [viz. th•… Spirit of Christ in the new Birth out of his Humanity i•… us] presen•…h her self to her Bridegroom, the Soul, 〈◊〉 it entreth into Repentance; and how the Soul behav•… it self towards her, when Virgin Sophia appeareth to i•…. The Gates of the Paradisical Garden of Roses.

CONCLUSION.

A Treatise of the Four Complections; and of the Causes of Fear and Sadness; 〈◊〉 the Astonishment and Anguish 〈◊〉 [about Spiritual things.] Also of the two King•… or Qualities. Written by Jacob Beheme, 1621.

Now here Observe;

Of the Temptation arising from the Complexion and Influence of the Stars.

A short, yet plain touch of the two Kingdoms, viz. Heaven and Hell •…ight and Darkness, Good and Evil, Love and Anger, &c. Also the [words] Tincture and Turba explained.

Of Tincture.

Of the great Turba:

POST SCRIPT. To all Students in Arts and Sciences; and to Astrologe•… in particular.

Of Astrology.

The great Jehovah's standing Precepts Ten, Which shows thy Duty both to God and Men.

[2]

Title page

To the Unprejudiced Reader.

Of MAN

Of the Passion of LOVE.

Of DESIRE, or LUST.

Of HATE.

Of ENV•….

Of REVENGE.

Of CHOLER.

Of JEALOUSIE.

Of COVETOUSNESS.

Of AMBITION.

Of FEAR.

Of DISPAIR.

Of HOPE.

Of COMPASSION.

Of CRVELTY.

Of JOY.

Of SORROW.

CONCLUSION

PRECATIO.

Of VANITY.

Of INCONSTANCY.

Of WEAKNESS.

Of PRESUMPTION.

O MAN!

Fair Virtue the Shepherd's MISTRISS.

The Childs Apology, in case of Espousals.

A SONG.

A Passage taken out of Witber's Motto.

The Verses before, are these

DIVINE POEMS, selected from the Works of Francis Quarls.

MEDITATION.

Heathen Godds.

Mortality.

Of Charity.

In Temptation.

In Slander.

Of Death.

Deceitful World.

Hell Torments

Christ's Death.

Heaven's Glory.

CONCLUSION.

The Author's Dream.

[3]

Title page

I. Of DEATH.

II. Of CUNNING.

III. Of Marriage, and Single Life.

IV. Of Parents and Children.

V. Of Nobility.

VI. Of Great Place.

VII. Of Counsel.

VIII. Of Dispatch.

IX. Of Love.

X. Of Friendship.

XI. Of Self.

XII. Of Regiment of Health.

XIII. Of Discourse.

XIV. •…f Riches.

XV. Of Young Men, and Age.

XVI. Of Beauty and Virtue.

XVII. Of Deformity.

XVIII. Of Custom, and Nature in Men.

XIX. Of Fortune.

XX. Of Studies.

XXI. Of Ceremonies and Respects.

XXII. Of Suits.

XXIII. Of Negotiating.

XXIV. Of Judicature.

XXV. Of Honour and Reputation.

Meditationes Sacra. XXVI. Of the Works of God and Man.

XXVII. Of the Miracles of our Saviour. He hath done all things well

XXVIII. Of the Innocency of the Dove, and the Wisdom of the Serpent

XXIX. Of the Exaltation of Charity.

XXX. Of Goodness, and Goodness of Nature.

XXXI. Of Religion.

XXXII. Of the Moderation of Cares.

XXXIII. Of Earthly Hope.

XXXIV. Of Hypocrites.

XXXV. Of Impostors.

XXXVI. Of the several kinds of Impostors.

XXXVII. Of Atheism.

§

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[...]HE Temple of VVisd [...]m FOR THE Little world, In TWO Parts. [...]he First Philosophically Divine, treating of The Being of all Bee [...]gs, And whence every thing hat [...] [...]ts origi [...] as [...]eaven, Hell, Angels, Men and Devils, Earth, Stars and Eleme [...] [...]articularly of all Mysteries concerning the Soul, [...]d of Adam before and after the Fall. Also, a Treatise of the four Complexions, wit [...]h [...] Causes of spiritual Sadness, &c. To which is added, A Postscript to all Students in Arts and Sciences. Second Part, Morally divine, contai [...] Abuses stript and whipt by Geo. Wither, with his discription of Fair Virtue. [...]econdly. A Collection of divine Poems [...]om [...] [...], Essayes and Religious Meditations of Sir Francis Bacon, Knight.

Collected, Published and intended for a general [...] BY D. L.

Printed and Sold by Willia [...] Bradford in Philadelphia, Anno 1688.

A few words to the Reader, by way of PREFACE

[Page]

[Page]

MY intent is to say little, either of the Book it self, or by what impulse I took the pains to [...]mpile and publish it, but rather let nimble Time, [...]hat over-runs all things, manifest the Effects of both [...] so also let it manifest my Opponents, which [...] been the fate of publick Writers heretofore.

And lest that in this promiscuous Generation of [...] this little Book might appear as a promiscuous Co [...]osition of Authors, it is there [...]ore distinguished [...]n t [...] parts.

[...]w then as to the first part I say, that most of what [...]he diligent Searcher and Enquirer shall find dispe [...]d in the whole Works or Writing's of Jacob Behn he will here find collected, contracted and compr [...]d in a little room, it being chiefly the substanti [...] or affirmative part that is here delivered and [...] the circumstantial; for otherwise it could not [...] contained in so few Sheets. For Jacob t [...] [...]hout his Writings hath much used Tautology [...] confesseth, by reason (as he saith) of his [...] and dull Apprehension.

[...] yet what is here immitted to thy view is his [...] and sentences, in his own phrase and [...] as I found them dispersed as aforesaid; for [Page] [...]o otherwise durst I deal by him; God forbid should: only this know, that I have in about half dozen places added a Parenthesis instead of Ma [...] gent, which yet is his own expressions of the sam [...] thing else-where, thereby the more unfolding [...] matter to the understanding. All which [considering my many years acquaintance with his Writings] may very well be, notwithstanding the wonderful Revelation and deep sight and knowledge [...] man had in heavenly Mysteries, for in his time t [...] eternal day was but, as it were, dawning, and [...] day-star beginning to appear; but now the glori [...] Sun is arisen and arising, and shines forth ints splendor, and gives a clearer discerni [...]g of thigs that differ.

Not that I boast my self so greatly illumined thereby, or so highly graduated in discerning [...]re than others: O no, I am as subject to be obs [...]ed by the clouds of Sin and Error as other men, an [...]am so frail and subject to fall, that no man nee [...] the hand of divine Protection more than I; an [...] [...]ver had more need than now to call to mind and [...]ain a lively sence of the day of my first inward Vis [...] [...]ion, which I once knew, which was a Day Anguish and Sorrow, and that from no extern [...] cause, when I sought secret places to bewale my wo [...] [...]state, because of inward Sin (for no man coul [...] outwardly accuse me of evil) and yet that day, eve [...] [...]at day of Mourning was a day of Love and Re [...] [...]oycing, in which I can in Truth say,

[Page]

As Showers of Rain do cause the Earths Increase,

So streams of Tears did bring my Soul true Peace.

And in that day of my first love and zeal for Holiness, the reading all Books was a burthen to [...]me, yea, even the holy Scriptures also, and instead of receiving comfort therefrom, I was only wound [...]ed in spirit by them, witnessing that saying, The Letter kills, but it is the Spirit that quickens. But now I shall come to the matters themselves.

Jacob Behme to the Doctors and Schollars, and Readers of his Writings.

[Page]

COme on ye Doctors, if yé are in the right, then give answer to the Spirit; What do you think stood in the place of this world before the time of the World? 2ly, Out of what do you think the Earth and Stars came to be? 3dly, What is that in man that displeaseth God so much, that he tormenteth and afflicteth man so, being he hath created him? And 4thly, That he imputeth Sin to man, and condemneth him to eternal punishment? 5thly, Why hath he created that wherein or wherewith Man committeth sin? 6thly, What is the cause or the beginning, or the birth and geniture of Gods fierce Wrath, out of or from which Hell and the Devil are come to be? 7thly, Or how comes it that all Creatures in this world do bite, scratch, strike beat and worry one another, and yet sin is imputed only to man? 8thly, Out of what are the venomous and poysonous Beasts, and Worms and all manner of Vermine come to be? 9thly, Out of what are the holy Angels come to be? 10thly, What is the Soul of man? And lastly, What is the great GOD himself, and how is he in Love and Wrath?

[Page]If you can demonstrate that God is not in the Stars, Elements, Earth, Men, Beasts, Worms, Leaves and Grass, also in Heaven and Earth; also, that all this is not God himself, & that my Spirit is false and wicked, then I will be the first that will burn my Book in the fire, and recall and recant all whatsoever I have written, and will accurse it, and in all obedience willingly submit my self to be instructed by you.

I do not say, that I cannot err at all; for there are some things which are not sufficiently declared, and are described, as it were, from a glimpse of the great God, when the Wheel of Nature whirled about too swiftly, so that man with his half dead and dull capacity or apprehension cannot sufficiently comprehend it.

Now it concerns every one that will speak or teach of divine Mysteries, that he have the Spirit of God, and know in the Light of God those matters which he will give forth for true, and not suck or draw them from his own reason, and so without divine knowledge run upon the bare Letter in his opinion, and drag the Scriptures (as it were) by the hair of the head, to prove it, as is usually done by reason.

From this, so exceeding many Errors are arisen, in that the divine knowledge hath been [Page] sought in mens own wit and art, and so men are drawn from the Truth of God in their own Reason.

And though I search sublimely and deep, and shall set it down very clearly, yet this must be said to the Reader, that without the Spirit of God it will be a Mystery to him and hidden from him: Therefore let every one take heed how he judgeth, that he fall not into the judgment of God.

Every one will not understand my Writings according to my meaning and sense, but every one according to his gift for his benefit, one more than another, according as the Spirit hath its property in him.

For the spirit of God is often subject to the spirits of men, if they will that which is good or well, and seeth or looketh af [...]er what man willeth, that his good work be not hindred, but that every where above all, Gods will or willing, or desiring be done.

The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.[1]

§

Of the two Qualities in one.

[Page]

TVvo Qualities, a good one, and an evil one, are in one another, as one thing in this World, in all powers in the Stars and the Elements, as also in all the Creatures; and no Creature in the [...]esh in the natural Life can subsist, unless it hath the two Qualities The understanding of the thing here called Quality, is the Foundation of the whole Revelation of Jacob Behme's, and al [...] Mystries of which his Writings are only a description; for all along the seven Qualities are called sometimes 7 Sources, 7 Sp [...]cies, Powers, Operations or Faculties of a thing; also the qualifying or fountain Spirits, which give Model, Image or Frame, the Power, Virtue, Figure, Constitution, Substance, Essence and distinct Beeing of all things that ever were or can be, infrom, and to all Eternity in God, and all Creatures in Heaven, Hell, or in this World. Also the Forms or Properties of Nature, which is the solliter or power of God. And so they are the seven Spirits of God, as in the Revelations of John [...]. 1.

2. For from the two fold Source every thing hath its great mobility running, springing, driving and growing; for meekness in Nature is a still Rest, but the fierceness in every Power maketh all things moveable, running and generative; for the driving Qualities cause a Lust in all Creatures to evil and good.

3. In every Creature in this World is a good and evil Will and Source, which is caused by [or proceedeth from the Stars; for as the Creatures in the Earth are in the [...]r Qualities, so are the Stars; there is nothing in Nature wherein there is not good and evil in Men, Beasts, Fowls, Fishes, Worms, and in all that which is upon the Earth, or in the Earth, or Gold, Silver, Copper, Tinn, Lead, Iron, VVood, Herbs and Grass in the Earth, in Stones, in t [...]e VVater, and all whatsoever can be thought upon: Eve [...] [Page] thing moveth and liveth in this double impulse working or operation, be it what it will.

4. But the holy Angels, and fierce wrathful Devils are here to be excepted; the holy Angels live and qualifie in the Light and Meekness in the good Quality, but the Devils live and reign in the fierce wrathful Quality in fierceness, destruction and perdition.

5. And though Moses writes, I am an angry zealous God; Yet the meaning of it is not that God is angry in himself, and that there ariseth a [...]ire of Anger in the holy Trinity: No, that cannot be, for it is written Against those that hate me: In that same Creature the Fire of Anger riseth up.

For if God should be angry in himself, then the whole Nature would be on fire, which will come once to pass in the last day in Nature, and not in God. But in God the triumphing Joy will burn; it was never otherwise from Eternity, nor will it ever be otherwise.

6. Now the elevating, springing, triumphing Joy in God, maketh Heaven triumphing and moveable, and Heaven maketh the Stars and Elements moveable, and the Stars and the Elements make the Creatures moveable; out of the Powers of God are the Heavens proceeded, out of the Heavens are the Stars, out of the Stars are the Elements, out of the Elements are the Earth, and the Creatures come to be.

Thus all had its beginning, even to the Angels and Devils, which before the Creation of Heaven, Stars and the Earth, were proceeded out of the same Power, out of which the Heaven, the Stars & the Earth were proceeded.

Now Hell and the dark World, or the anger of God, is a Gulf of desperation, devoid of the Hope of God, and all good, it is the first ground to the eternal Nature, the place is between the Kingdom of God and this World, and maketh a peculiar Principal dwelling in it self, and hath neither place nor local abode, and is every where inhabiting it self only, and yet it giveth [Page] Essence to the Light and outward [...] [...] is, it is the cause of the Source, viz. the Fire [...] the whole Beeing of all God's Beeings.

7. In the Darkness he is an ang [...] [...]ealous God, in the fire Spirit a consuming [...]ire, and [...] the Light [...]he is a merciful loving [...]od, and in the Power of the Light he is, especially above all other Pro [...]rties called God, and yet 'tis all but God manifested [...] who manifesteth himself through the eternal Na [...]ure in ingredient Properties.

8. The Essence of this VVorld [...] in evil and good, and the one cannot be with [...]t the other. But this is the great Iniquity of this [...]Vorld, that the evil over powereth the good, that [...] Anger is stronger then the Love, and this by re [...]n of the Sin of the Devils and Men, who have dist [...]bed Nature by the false Desire, that it mightily and effectually worketh in the wrath as a Poyson in the Body.

9 VVe see very clearly, that there is nothing in this VVorld so evil, but it hath a good in it; the good hath its rise originally out of the heavenly Property, or light VVorld, and the evil hath its Property, out of the dark VVorld, for both VVorlds are in each other as one.

Of the Seven Forms or Properties of the Eternal Nature which make three Principles or VVorlds.

I. Form Astringent, Desire.

IT is the beginning of the eternal Nature; the cause of Essences, as also of harshness, sharpness, hardness, Cold and Substance [...]a Mother of all Salts.

II. Form Bitter, Compunctive.

[Page]

The motion of the Desire, it cutteth asunder the hardness and attracted Desire, the true Root of Life, a cause of the stirring, so also of the Senses, and the ground of the bitter pain.

III. Form Anguish, Perceivance.

It is a cause of the Mind, wherein the Senses are moved and acted, the ground of the natural VVill, wherein the eternal VVill desireth to be manifested, that is, it will be a Fire or Light; In these three first Properties consisteth the foundation of Anger, and of Hell, and of all that is wrathful.

IV. Fire, Spirit, Reason, Desire.

In the Fire the unity appeareth, and is seen in the Light, that is in a burning love; and the wrath in the Essence of Fire. In Fire and Light consisteth the Life of all things [viz. in the Will thereof] let them be [...]nsensible, vegetable or rational things, every thing as the Fire hath its ground, either from the Eternal, as the Soul, or from the Temporary, as Astral Elementary things; for the Eternal is one Fire, and the Temporary is another.

V. Form, Light, Love.

This Property is the [...]ire of Love, or world of Power and Light, which in the Darkness dwelleth in it self, and the Darkness comprehendeth it not; in the Light the eternal Unity is substantial, that is, an holy spiritual Fire, an holy Light, an holy Air, which is nothng else but Spirit, also an holy Water, which is the over-flowing Love of the unity of God, and an holy Earth, which is all powerful virtue and working: It is the true spiritual, angelical world of the divine Joy, which is hidden in this visible world.

VI. Form, Sound, Voice, Word.

[Page]

Proceeding from the divine Powers, which is formed in the Love; the Sound is the understanding, wherei [...] all the Properties understand one another.

VII. Form, Essence, Beeing, Mansion.

This seventh Property is rightly and truly called the ground or place of Nature, wherein the other Properties stand in one only ground, the Contents of the other six, in which they work as the Life doth in the Flesh, also it is a Food of the Fire, where the Fire draweth Essence for its sustenance, wherein it burneth, and the seventh is the Kingdom of the divine Glory. Not that the seventh Property is the Tincture, but it is the Body of it; the Power and Virtue of the Fire and Light is the Tincture in the substantial Body.

It is especially to be noted, that alwayes the first and seventh Properties are accounted for one, and the second and sixth, also the third and fifth, and the fourth is only the dividing, mark or bound. And yet all seven are but one; the last is the Body of the first; They are altogether only the manifestation of God, according to Love and Anger, Eternity and Time.

In the Desire is the original of Darkness, and in the Fire the eternal Unity is made manifest with the Light in the fiery Nature. Out of the fiery Property, and the property of the Light, the Angels and Souls have their Original.

The Darkness becometh substantial in it self, and the Light becometh also substantial in the fiery Desires; these two make two Principles, viz. God's anger in the darkness, and God's love in the Light, each of them worketh in it self, and there is only such a difference between them, as between Day and Night, and yet both of them have but one only ground, and the one is alwayes a cause of the other.

[Page]The visible World is the third Principle, that is, th [...] third ground and beginning, this is out-breathed out of the inward ground, viz. out of both the first Principles, and brought into the Nature and [...]orm of a Creature.

But according to the manifestation of the Trinity of God, there are but three Properties of Nature, the first is the Desire, which belong [...]th to God the [...]ather, yet it is only a Spirit; but in the seventh Property the Desire is substantial.

The second is the divine Power and Virtue, and belongeth to God the Son; in the second Property it is only a Spirit, but in the sixth it is the substantial Power and Virtue.

The third belongeth to the holy Ghost, and in the beginning of the third Property, it is only a fiery Spirit, but in the fifth Property the g eat Love is manifested therein.

Now these are the seven Properties in one only ground, and all seven are equally Eternal, without beginning; none of them can be accounted the first, second third or last, but are equally Eternal.

We must represent this in a Typical way, that it may be understood, how the one is born of the other.

The ☿ Seven Forms of Spirits, mentioned Revelations Chap. 1.

1. Dark World, a Similitude of it is a Candle.

♄ ☽ I. Harsh, desiring will.

☿ ♃ II. Bitter or stinging.

♂ ♀ III Anguish till the flash of Fire.

2. Fire World, a Similitude of it is the Fire of a Candle.

☉ IV. Fire

dark Fire.

light Fire.

[Page]3. Light World, a Similitude of it is the Light of a Candle.

♀ ♂ V. Light or Love, whence the VVater of Eternal Life floweth.

♃ ☿ VI. Noise, Sound Mercury.

☽ ♄ VII. Substance or Nature.

The first Principle.

The dark World, or Fire of Wrath, hence God the Father is called an angry zealous [...]eal. us God, and a con [...]ming Fire.

The second Princple.

The Light World, or Fire of Love, hence God the Son, the Word; the Heart of God is called a loving and merciful God.

The third Principle.

This World of four Elements, which is produced out of the two inward VVorlds [above said] and is a Glass of them, wherein Light and Darkness, Good and Evil are mixt, it is not Eternal, but hath a beginning and an end.

Of God the Father, Son, and holy Ghost.

WHen we consider the whole Nature, and its Property, then we see the Father. When we behold [...] and the Stars, then we behold his eternal Power and Wisdom. So many Stars as stand in the whole Heaven, which are incomprehensible to Reason; so manisold and various is the Power and [...]Visdom of God the Father.

If a man would liken the Father to any thing, he should liken him to the round Globe of Heaven. Thou must not conceive here that the very Power, which is in the Father standeth in a peculiar severed part or place in the Father, as [...] Stars do in Heaven. No, but the Spirit sheweth that all t [...]e Powers in the Father are one in another as one Power.

VVhen I think with my self what is many hundred thousand Miles above the siary Firmament, I find the eternal, unchangeable Unity is there, the only Eternal God, or that [Page] only Good, which a man cannot express—His immensenses [...] [...]ighth and depth no Creature, no, not any Angel in Heave [...] can search into it. But the Angels live in the Power of the Father very meekly, and full of Joy, and they alwayes sing in the Power of the Father.

In the Fire God is called an angry God; but in the Ligh [...] or Love-fire, he is called the holy God; and in the dark Nature he is not called God. VVe must make distinction, each world hath its Principle and Dominion: and indeed all is from one eternal Original; but it severizeth it self in a twofoid Source; a Similitude whereof we have in the Fire and Light, where the [...]ire is painful and consuming, and the Light, meek and giving: And yet one were as nothing without the other.

Of God the Son.

YOu must not think that the Son is another God then the Father, or that he is without or besides the Father. No, the Father and Son are not of such a Substance; he is eternally in the Father, he is the Heart in the Father, and the Father generateth him continually from Eternity to Eternity, and the Father and Son is one God, of an equal Beeing in Power and Omnipotence.

Now the Heaven and Stars, and the whole Deep between the Stars signifie the Father—And the seven Planets signifie the seven Spirits of God, or the Princes of the Angels, among which Lord Lucifer was one before his fali; which all were made out of the Father in the beginning of the Creation of Angels, before the time of this VVorld.

Now as the Sun standeth in the midst betwixt the Stars, [...]nd the Earth, enlightning all Powers, and is the Light and Heart of all Powers, and is all the Joy in this VVorld—Even so the Son of God in the Father, is the Heart in the Father, and shineth in all the Powers of the Father, his Power is the moving springing Joy in all the Powers of the Father, and shineth in the whole Father as the Sun doth in the whole VVorld.

Of God the Holy Ghost.

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THe holy Ghost proceedeth from the Father and the Son, and is the third self-subsisting Person in the Deity: As [...]he Elements in this World go forth from the Sun and Stars, and are the moving Spirit, which is in every thing in thi [...] world: So the Holy Ghost is the moving Spirit in the whole Father, and goeth forth from Eternity to Eternity continually from the Father and Son, and replenisheth the whole Father; he is nothing less or greater then the Father and Son.

Here we cannot say with any ground, that God is three Persons; but he is three fold in his eternal Generation, b [...] begetteth himself in Trinity, having three manner of workings, and yet but one only Essence, as may be seen i [...] the over-flown Power and Virtue in all things, but it is especially represented to us in Fire, Light and Air, which are three several sorts of working [...], and yet but in one ground and substance.

And as we see that Fire, Light and Air arise from a Candle [though the Candle be none of the three, but a cause of them] so likewise the eternal Unity is the cause and ground of the eternal Trinity, which manifesteth it self from the Unity, and bringeth forth it self in (first) Desire or Will, which is the Father; secondly, Pleasure or Delight, which is the Son; and thirdly, proceeding or out-going, which is the Holy Ghost.

Of the Creation of the holy Angels: and how an Angel and a Man is the Image of God.

THe Powers in God do operate or Qualifie in that manner as in Nature, in the Stars and Elements, or in the Creatures—No, you must not conceive it so, for Lord Lucifer in his Elevation made the Powers of impure Nature thus burning, bitter, cold, astringent, sower, dark and unclean.

But in the Father all Powers are mild, soft, like Heaven, very full of Joy; for all the Powers triumph in one another. [Page]The quality of the VVater is not of such a condition or man [...]er in God as it is in this world.

The bitter Quality qualifieth in the sweet astringent, or [...]arsh and sower Quality, and the love riseth up from Eternity to Eternity. As all the Powers of God the Father rise up from Eternity to Eternity; so all the Powers rise up also in an Angel and a Man into the Head; [...]or higher they cannot rise, for they are but Creatures, which have a beginning [...]nd an [...] end—And in the Head is the divine Council-S [...]t or Throne, and it signifieth God the Father. And the five Senses are the Counsellors which have their Influences out of the whole Body out of all Powers.

Now the five Senses always sit in Council in the Power of the whole Body, and when the Council's Decree is concluded, then the compacted or concruted Judge speaketh it out into its Centre or midst of the Body, as a word into the Heart; for that is the Fountain of all Powers, from which also it taketh its rise.

Now it standeth there in the Heart, as a selfsubsisting Person, composed out of the Powers, and is a VVord and signifieth God the Son; and now it goeth ou [...] from the Heart into the Mouth, on to the Tongue, which is the sharpness, and that so sharpneth it, that it sendeth sorth, and is distinguished according to the five Senses.

From what Quality soever the VVord taketh its original in, that Quality it is thrust forth upon the Tongue, and the power of the destruction or di [...]erence goeth sorth from the Tongue, and that [...] the Holy Ghost.

The Mouth signifieth that thou art an unalmighty Son of thy Father, whether thou art an Angel or a Man; for through the Mouth thou must draw into thee the power of thy Father if thou wilt live.

An Angel must do so as well as a man, though indeed he needs not to use the Element of Air in that manner as a [...]an doth; [...] he must a [...] into himself, through the [...], the Spirit, from which the Air of this World [...].

[Page]For in Heaven there is no such Air, but the Qualities are very meek and joyful, like a pleasant cheering breath of Wind. And this the Angel also must make use of, or else he cannot be a moveable Creature; for [...] must also eat of the heavenly Fruit through the Mouth.

Thou must not understand this in an earthly manner, for an Angel hath no Guts, neither Flesh nor Bones, but is constituted and composed by the divine Power, in the shape, form and manner of a man, and hath all Members like man, except the Members of Generation and the Fundament, or go [...]ng out of the Dross; neither hath an Angel need of these. For man got his Members of Generation first in his doleful and lamentable fall.

An Angel sendeth forth nothing but the divine Power, which he taketh in at the Mouth, wherewith he kindleth his Heart, and the Heart kindleth all the Members, and that he sendeth forth from himself again at the Mouth when he speaketh and praiseth God.

But the heavenly Fruits which he eateth are not Earthly; and though they are of such a form and shape as the Earthly are, yet they are meer divine Power.

Indeed it is most certain and true, that there are all manner of Fruits, Plants and Flowers in Heaven, as in this World, and not meerly Types and Shadows: As the Angels are, so are the Vigitation and Fruits, all from the divine Power.

These heavenly Sprouts and Springings thou must not wholly liken to this World; for there are two Qualities in this world, a good and an evil, and many things grow through the Power of the evil Quality, which doth not so in Heaven.

For Heaven hath but one Form or manner, nothing groweth there which is not good; only Lord Lucifer hath deformed and dressed this World in that manner.

Of the Place and Government of Angels.

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WHen God Almighty had decreed in his Counse [...] that he would make Angels and Creatures ou [...] of himself, then he made at first three Kingly Governments or Dominions answerable to the number of the holy Trinity, and each Kingdom had the order or ordinance Power and Quality of the divine Beeing.

First, Prince Michael, signifieth the great Strength and Power of God, and is created according to God the Father, that circumference, or space Region, or Province, wherein he and his Angels are created, is his Kingdom which is above the created Heaven.

Secondly, Prince Lucifer this high and mighty glorious beautious King lost his right Name in the fall. He was created according to the quality, beauty and condition of God the Son, and was bound to and united with him in Love, and his Heart also stood in the centre of Light, as if he had been God himself, and his Beauty and Brightness well transcended all. For his circumference Conception or chiefest Mother was the Son of God—his Court, Province, Place or Region wherein he dwelt with his whole Army or Company, and wherein he is become a Creature, and which was his Kingdom, is the created Heaven, and this World wherein we dwell with our King Jesus Christ.

For our King sitteth in divine Omnipotence, where King Lucifer did sit, and on the kingly Throne of expulsed Lucifer, and the Kingdom of King Lucifer is now become his. O Prince Lucifer! how dost thou relish that?

Lucifer had still been an Angel, if his own Will had not introduced him into the Pires Might, desiring to domineer in the strong fiery Might.

Thirdly, URIEL is a gracious aimable blessed Prince and King, he hath his Name from the flash, or going forth of the Light, which signifieth rightly God the holy Ghost.

[Page]For as the Holy Ghost goeth forth from the Light. and formeth, figureth, and imageth all, and reigneth in all; such also is the power and gracious aimable blessedness of a Cherubim, who is the King and Heart of all his Angels, that is, when his Angels do but behold him, they are all then affected and touched with the Will of their King.

These three Kingdoms together contain such a deep. as is not of any human number, nor can be measured by any thing; yet you must know, that these three Kingdoms have a beginning and end; but that God that hath made these three Kingdoms out of himself, is infinite and hath no end.

And the three Kingdoms are circular, round about the Son of God, neither of them is further or nearer to the Son of God, for the one is equally as near about the Son of God as the other.

From this Fountain, and from all the Powers of the Father goeth forth the Holy Ghost, together with the Light and Power of the Son of God, in and through all Angelical Kingdoms or Dominions, and without, beyond, and besides all the Angelical Kingdoms, which no Angel or man is able to search or dive into.

Neither have I any purpose to consider of it furthermuch less to write; but my Revelation reacheth even into the three Kingdoms, like an Angelical Knowledge.

Here you must know, that the Angels are not all of one Quality, neither are they equal or alike one to another in Power and Might: Indeed every Angel hath the Power of all the seven qualifying or fountain Spirits. But in every one there is somewhat of one Quality more predominant and strong then another, and according to that Quality he is glorified also.

As the Flowers in the Meadows do every one receive their Colour from their Qualities, and are named also according to their Qualities; so are the holy Angels also But the King is the Heart of all the Qualities, and hath [Page] his Court or Residence in the midst or centre, like a [...]ountain; and as the Sun standeth in the midst among the Planets, and is King of the Stars, and the Heart of Nature in this World, so great also is a Cherubim or King of Angels.

VVe are not to understand, that the holy Angels dwell only above the Stars without the place of this VVorld: Indeed they dwell without the Dominion and Source of this world. but in the place of this world; a [...]eit there is no place in Eternity, the place of this world, and also the place without this world is all one to them.

VVe men see not Angels and Devils with our Eyes, and yet they are about us, and among us, the reason is because they dwell not in the Source and Dominion of our world.

VVe understand that evil and good Angels dwell near to one another. and yet there is the greatest immense distance [between them] for the Heaven is in Hell and the Hell is in Heaven, and yet the one is not manifest to the other; and although the Devil should go many Millions of Miles, desir [...]ng to enter into Heaven, and to see it, yet he would be still in Hell, and not see it; also the Angels see not the Darkness, for their sight is meer Light of divine Power; and the Devils sight is meer Darkness of God's Anger: The like also is to be understood of the Saints, and again of the VVicked.

Their agillity or nimbleness is as swift as the Thoughts of a man: yea as the divine Power it self is, yet one Angel is mo [...]e swift then another, and that answerable according to their Quality—Now upon the seventh Spirit of God their Foot doth stay, which is solid like a Cloud, and clear and bright as a Christaline Sea, where they walk upward and downward which way soever they please.

In that seventh Spirit also riseth up the heavenly [...] and Colours, and whatsoever is apprehensible.

[Page]Antiquity hath represented the Angels in Picture. lik [...] men with Wings; but they have no need of any Wings, yet they have Hands and [...]eet as men have but after a heavenly manner and kind—At the day of the Resurrection from the dead, there will be no difference between Angels and men, they will be of one and the same kind of form, and our King Christ clearly testifieth the same; To whom shall I liken the Angels, they are like to little Children that walk in the Fields among the Howers, and pluck them, and make curious Garland of them; they take one another by the Hand, and walk together, and rejoyce together.

Here is nothing but a cordial, meek and gentle Love. a friendly courteous Discourse, a gracious, aimable and blessed Society, where the one always delighteth to see the other, and to honour one another. They know of no Malice, cunning Subtilty or Deceit, but the divine Fruits and pleasant Loveliness is common among them.

And know, that we speak from a true ground, and not from conjecture, that God created Angels and men to his own Joy.

Of the Mystery of the Creation, and of the outward World.

SEeing the Prince of the Hierarchies [when he sate in the heavenly Essence in the Rest] did fall, and aspired for the centre of the eternal Nature, he was cast into the darkness, and God by his motion created him another Prince out of this place [but without divine understanding] for a Ruler in the Essence, and that is the Sun.

From this place proceeded in the divine motion the seven Properties of Nature [understand the Planets] which govern the essential Beeing in good and evil [in which [Essence] Lucifer sat, and whence he was cast] and lost his dominion in the Essence.

Now observe.

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The Sun hath its own Royal Place to it self, and doth not go away from that place where it came to be at first; as some suppose, that it runneth round about the Globe of the Earth in a Day and a Night, and some of the Astrologers also write so: Here I shall have Adversaries enough that will be ready to censure me, and say, Astrologers understand it better, wh [...] [...]ave writ of such matters; andthey will look upon this great opening as a Cow looks upon a new Barn-door.

But that I write otherwise then Astrologers in some things, I do it not out of supposition, doubting whether it be so or no: I dare make no doubt herein, neither can any man instruct me herein: I have not my Knowledge by study.

Now this Opinion or Supposition is not right, but the Earth roveth [or turneth] it self about, and runeth with the other Planets as in a Wheel round about the Sun: Th [...] Earth doth not remain staying in one place, but runeth round in a Year once about the Sun, as the other Planets [viz. Venus and Mercury] that are next the Sun; but Saturn and Jupiter, as also Mars, by reason of their great Orb cir [...]umference, cannot do it, because they stand so high above, and far distant from the Sun.

The other Planets are peculiar Bodies of their own, which have a Corporeal Propriety of themselves, and are not bound to any fixed place, but only to their Circles, Orb or Sphere, wherein they run their Course; but the Sun is not such a Body, but is only a place or Locality kindled by the Light of God.

Understand: the place where the Sun is, is such a place as you may chuse or suppose any where above the Earth, And if God should kindle the Light by the Heat, then the whole World would be such a meer Sun, for the same Power where the Sun standeth is every where all over, and before the time of Wrath it was every where all over the place of this World, as light as the Sun is now, bu [...] not so intolerable.

For that Heat was not so great as in the Sun, and therefore the Light also was very meek—So that man should not [Page] dare to say, that the Sun is an open Gate of the L [...]ght of God, but is as the light in a man's Eye, whereas also the place of the Eye belongs to the Body, but the Light is distinct from the Body.

The Stars are [...] Powers of the seven Spirits of God, for when the [...] of God was kindled by the Devil in this world, then the [...]ole House of this world, in Nature, or the outermost Birth or Geniture, was as it were benumed or chilled in Death, from whence the Earth and Stones came to be.

The Stars are arisen or proceeded out of the kindled House of God's wrath, for the whole House is [...]enumed in Death as the Earth is, whence the Stars also subsist in Wrath and Love.

Before the times of the created Heavens, [...]he Stars and Elements, and [...] the creation of Angels, there was no such Wra [...]h of God, no Death, no Devil, no Earth nor Stones, neither any Stars, but the Dei [...]y generated it self very meekly and lovingly, and formed, [...]gured and framed it self in Ideas, Shapes and Images, which were incorporated [...] to the qualifying or fountain Spirits in the generating.

Of the Earth, &c.

THe Earth is come from the corrupt Saliter of the outermost Birth or Geniture—For on the first Day God drove together [or compacted] the corrupt Saliter which came to be so in the kindling of [...]he Wrath.

In this driving [...], or compaction of the corrupt wrath S [...]liter, was King Luc [...]r also as an impotent Prin [...]e, together with [...]is A [...]ls driven into the hole of the WrathSaliter, into that place where the outward half dead Comprehensibility is generated which is the place or space, in, upon, & above the Earth up to the nature Goddess the Moon—So far reacheth their extent now [...]ill the last Day, and then they will get a House in [...] [...] where the Earth now is and [...] [that is in the [...] Birth in the Darkness] and this will be called the [...]urning H [...]ll.

For Nature w [...] very [...] and thin, or transparent, and[Page]all stood meerly in Power, and was in a very pleasant ho [...] temper; But as soon as [...] Fight began in Nature with [...] proud Devil, Nature got a two-fold Source, and the outer most Birth or Geniture in Nature was kindled in the wra [...] Fire, which is called the Wrath of God, or the Burning Hel [...]

But Now when this was done, the Deep became clear, an [...] with the hidd [...]n or concealed Heaven, th [...] Light was seperate from the Darkness, and the Globe of the Earth in the grea [...] Wheel of Nature, was roled or turned once about, and th [...] p [...]ssed the time of one Revolution, or of one Day.

In the duration of the second Day began the sharp [...] tion, and the incomprehensible [...] between the Wra [...]h an [...] the Love or Light was made: And so King Lucifer sirmly strongly, or fast bolted up into the House of Darkness, and wa [...] reserved to the final Judgment.

And so also the Water of Life was separated from the Water of Death, yet in that manner as that they hang to gether in this time of the World as Body and Soul, and [...] neither of them comprehend the other; the Firmament is th [...] [...]liff or gulf between Time and Eternity.

But that God calleth it Heaven, and maketh a division of the Waters gives us to understand, that Heaven is in the world and the world is not in Heaven, the VVater above the Firmament is in Heaven, and the VVater under the Firmament is the external material Water; the palpable water is Death, and the impalpable is the Life.

Moses saith, God created Heaven and Earth, and all Creatures in six days, and rested on the seventh; yet God needed no Rest for he hath wrought from Eternit [...], and he is a meer working Power and Virtue; the understanding li [...]th [...]idden in those Words; could not [...] [...]ve made all his Works in one day? Neither can we properly say, there was any Day before the Sun was; for in the Deep there is but one day [in all.]

Therefore the meaning lieth hidden; [...] understandeth by each days workings, the manifestation of the seven Properites: for [...] saith, In the beginning God created H [...] and [...]arth

[Page]This visible World is sprung from the spiritual World, and is only an Effluence of the seven Properties, for it, proceedeth out of the six working Properties, but in the seventh [that is in Paradise] it is in rest, and that [...]s the eternal Sabboth of Rest, wherein the divine [...]ower and Virtue resteth; for the seventh day was the [...]rue Paradise [understand it spiritually.]

That is the Tincture of the divine Power and Virtue, [...]hich is a temperament; this pi [...]rced through Properties, and wrought in the seventh, that is in the substance of all the other.

Now it may be asked, Why did not God bolt up the Devil instantly, and then he had not done so much Mischief?

Answer; This was Gods purpose, and that must stand, which is, he would re-edifie out the corrupted Nature of the Earth, or build again to himself an ange [...]ical Host or Army, viz. a true Body, which should subsist eternally in God—It was not God's intention at all to let the Devil have the whole [...]arth for an eternal dwelling-House; but only the death and fierceness of the Earth, which the Devil had brought into it.

Now if he should have instantly left it to the Devil for an eternal dwelling House, then out of that place a new Body could not have been built: Now what Sin had that space, place or room, committed against God, that it should stand in eternal shame? Sure none: and therefore that was unequal to be so. Also the purpose of God was to make a curious excellent Host or Army out of the Earth, and all manner of Images, Ideas and [...]orms: for in and upon that all should spring, and generate themselves a new, as we see in Minerals, Oars, Stones, Trees Herbs and Grass, and all manner of Beasts after a heavenly [...]orm—And though these Imagings were transitory, being they were not pure before God, yet God would in the end of this Time extract and draw forth the Heart and the Kernal out of the new Birth or [Page] Geniture, and seperate it from Wrath and D [...]ath.

But the Death of the Earth, and the VVrath there in should be Lord Lucifer's eternal House, after the accomplishment of the new Birth or Geniture, [...] the mean while Lord Lucifer should lie captive in the Darkness in the deep above the Earth; and there he is now, and may very shortly expect his portion.

Of the Divine Manifestation.

GOd is the eternal immense incomprehensible Unit [...], which manifesteth it self, in it self, from Eternity to Eternity, by the Trinity, and is [...]ather, Son and holy Ghost in a three-fold working.

The first Effluence and manifestation of this Trinity is the eternal VVord or out-speaking of the divi [...]e Power and Virtue—The first out-spoken Substance from the Power is the divine VVisdom, which is a substance wherein the Power worketh.

The Angels and the Soul proceed from God's Essences from the whole Tr [...]e, the Angels from two Principles; and the Soul with the Body of the outward Life from three Principles; and therefore Man is higher then the Angels, if he continue in God.

The inward eternal working is hidden in the visible world, and it is in every thing, and through every thing, yet not to be comprehended by any thing in the things own Power; the outward Powers and Virtues are but the Passive, and the House in w [...]ich the inward do work.

All the other worldly Creatures are but the Substance of the outward world, but man, who is created both out of Time and Eternity, out of the Beeing of all Beeings, and made an Image of the divine manifestation.

The eternal manifestation of the divine Light is called the Kingdom of Heaven, and the habitation of the holy Angels and Souls. The fiery Darkness is called [...], or God's anger, wherein the Devils dwell together with the damned Souls.

[Page]In the place of this world Heaven and Hell are present every where, but according to the inward ground. Inwardly the divine working is manifest in God's Children; but in the VVicked, the working of the painful darkness.

The place of the eternal Paradise is hidden in this world, in the inward ground, but manifest in the inward man, in which God's power and virtue worketh.

There shall perish of this world only the four Elements, together with the stary Heaven, and the earthly Creatures, [...]. the outward gross Life of all things. The inward Power and Virtue of every Substance remain [...] eternally.

Of Man, who is made after the Image and Similitude of God.

THe whole Body, with all its parts, signifie Heaven and Earth.

The inward hallowness in the Body of man, with the Wind-pipe and Artaries, wherein the Air qualifieth or operateth, signifieth the Deep betwixt the Stars and the Earth, wherein Fire, Air and Water qualifie in an Elementary manner, and so the war [...]th of the Air and Water qualifie also in the Wine-pipe and Arteries, as they do in the Deep above the Earth.

The Flesh signifieth the Earth, and is also from the Earth—The Blood signifieth the Water, and is from the Water—The Breath signifieth the Air, and is also Air.

The Veins signifie the powerful flowings out from the Stars, and are also the powerful out-goings of the Stars; for the Stars, with their power, reign in the Veins, and drive forth the form, shape and condition of men.

The Entrals or Guts signifie the operation of the Stars, or their consuming of all that which is proceed ed from their Power; for whatsoever themselves hav [...] made, that they consume again, and remain st [...]ll [...] [...] [Page] [...]eir virtue and power; and so the Guts also are the [...]onsuming of all that which man thrusteth and stuffeth into his Guts, even all whatsoever groweth from the power of the Stars.

The Heart in man signifieth the Heat, or the Element of Fire, and it is also the Heat; for the heat in the whole Body hath its original in the Heart.

The Feet signifie near, and afar off: for near and [...]far off are all one in God; and so man by means of his Feet can come and go near, and afar off; let him be where he will, he is in Nature neither near nor afar off, for in God these are one thing.

The Hands signifie God s Omnipotence: for as God in Nature can change all things, and make of them what he pleaseth, so man also can with his Hands change all that which is grown in Nature, and can make with his Hands out of them what he pleaseth: he ruleth with his hands the Work, and being of the whole Nature, and so they very well signifie the Omnipotence of God.

The whole Body to the Neck signifieth the round Circle or Sphere of the Stars, as also the Deep within or between the Stars, wherein the Planets and Elements reign.

The Head signifieth Heaven, it containeth the five Senses, viz. Seeing, Hearing. Smelling, Tasting, and Feeling, wherein the Stars and Elements qualifie, and therein existeth the Syderial, or heavenly stary or astral and natural Spirit in Men and Beasts; in this, floweth forth Good and Evil, for it is the House of the Stars.

Such power the Stars borrow from Heaven, that they [...] make in the Flesh a living and moving Spirit in man [...]nd Beast. The moving of the Heaven maketh the [...] moveable, and so the Head also maketh the Body [...]oveable.

Note, The Syderial Body is the highest, excepting [Page] the Divine in man; the Elemental Body is only its Servant or dwelling-House, as the four Elements are onl [...] a Body or Habitation of the dominion of the Stars.

The elemental Spirit and Body is inanimate, and void of understanding, it hath only Lust and Desire in it [...] Vegetation is its right Life: the inward Light, and Power of the Light, giveth in man the right divine understanding: But there is no right divine apprehension in the Syderial Spirit: The Syderial Body dwelleth in the Elemental, as the light world in the darkness, it is the true rational Life of all Creatures.

Of the first Man Adam, before, and after the Fall.

ALl things of this world have a two-fold Body, viz. an Elemental, from the Fire, Air, Water and Earth, and a spiritual Body from the Asirum; and likewise a two-fold Spirit, the one Astral, the other Elemental.

Man only among all the earthly Creatures hath a three-fold Body and Spirit; for he hath also the internal spiritual World in him, which is likewise two-fold, viz [...] Light and Darkness, and also corporeally and spiritually this Spirit is the Soul, but this [...]ody is from the VVater of the holy Element, which dyed in Adam, that is, disappeared as to his Life.

Now when God created the Earth, he founded its time when he would keep the Judgment, and sever the evil from the good, and give the evil for an Habitation to the apostate Prince; but being the good in the Occluse Earth was without heavenly Creatures [seeing its Prince was cast out] God created Adam another Hirarch out of this good Ens, to be a ruler of this place, and hence came the Devil's envy against man, and all good Creatures of this world.

The first Free-will which was breathed into Adam, was good; indeed it was both from God's love and anger, viz. from the centre of the eternal pregnatress [Page] of the eternal spiritual Nature; but it had the unde [...] standing in it to rule and govern it self, so as it might stand and sub [...]st eternally.

But the crafty distemper or infection, introduced by the Devil, was in the [...]ns of the Earth, whence [or whereof] Adam [...] outward Body was framed: Into this earthly [...]ns the D [...]vil brought his desire by the Serpents cr [...]fty E [...]s. So that the Lubet arose in the Ens of the Body. whereinto the first free-will of the inspired Soul e [...]tred, and assumed the Lubet of the Body, and introduced this Lubet into a Desire or Substance.

And out of this Substance another self-ful VVill did now arise viz. a B [...]stard, a false Serpent-Child; and this B [...]stard A [...]am did originally propagate to his Eve, and Eve to her So [...] Cain, and so one man to another; thu [...] we have now in this earthly [...]lesh this same false will, proce [...]ded from the Serpent's substance, whereunto the Devil intro [...]th his D [...]sire, and tempteth us, and co [...]tinually mak [...]th us lust and long after the devilish Property, viz. Pride, [...], E [...]vy and Anger.

Thus the Devil rideth in and upon Body and Soul [of man] but now the [...]irst in [...]roduced Free-will which, God [...]reathed into Adam, lieth yet in all m [...]n. For it is the true real Soul, the centre of the Fire and Light, a spark of the divine Power and Om [...]ipotence, but wholly hem [...]d in, and cap [...]ivated in this [...] [...] [...].

For Prince Luc fer by his false Imagination had tainted the Limus of the Earth before the Comp [...]ction [or Crea [...]n] it was the place of his Hirarchies; now the ou [...]ward Body of m [...]n was [...]ken out of the Limus of the Earth, in the Verbum Fiat, and formed ac [...]rding to the property of the hum [...]n Life, which was in the Word.

Thus Adam' [...] Fl [...]sh was half Earthly, and half heavenly, wh [...]nce he lusted [...] the Comm [...] and VVill of God: this is, as Paul saith. The Flesh lusteth against the Spirit, and the Spirit against the [...]lesh—Adam's Spirit also [Page] [...]y the Imagination hath brought a Power into the Earth, and so the Matrix of Nature gave him what he would have.

He must be tempted to try whether he would stand an Angel instead of Lucifer; and therefore God created him not barely an Angel, so that if he should fall, and not stand, [...]e might help him: So that he might not perish in the fierce Wrath, as Lucifer did, there [...]ore he was created out of Matter, and his Spirit introduced into the Matter, viz. into a Sulpher of Water and Fire, that God might again exgene [...]ate a new Life unto him, as a fair pleasant smelling Blossom springing out of the Earth.

For God saw very well, according to the property of hi [...] Wrath, that man would fall, but he would bring him again through, and in the Name Jesus, through the corruptibl [...] Death into the royal Kingdom, whence Lueifer was fallen, in whose stead the man Christ, God and Man in one person, should sit as Hirarch, High-Priest, or the great Prince of men.

[...]oor man did not fall out of a resolved purposed Will but through the poysonous venomous Infection of the Devil else there [...]ad been no remedy for him. Neither hath ma [...] brought the Maligni [...]y and Venom into the Birds, [...]easts. Worms, Stones, Vegetables, and all Creatures, bu [...] Lucifer hath made the house of Love to be a house of eternal Enmity, the house of Light to be a house of Darkness, &c. otherwise, if man had brought Malignity and Wrath into all Creatures, then he could never have looked for Mercy at God's hands, no more then the Devil.

Adam did not desire to prove the first Principle, as Lucifer had done, but his lust was only bent to taste, to prove Evi [...] and Good, viz. the vanity of the Earth, the ou [...]ward Soul was awakened, so that the hunger entred into its Mother, where from it was drawn, and introduced into another Source.

And when this Hunger entred to eat of Evil and Good, then the desire in the [...]ait drew forth the Tree of Temptation, and set it before Adam, then came the severe Command from God—Thou shalt not eat of the Tree of the Knowledges [Page] of Good and Evil, in that day thou eatest there of thou shalt dye the Death.

But that Moses saith, The Tree of Life stood in the midst of the Garden; and presently next after setteth down and the Tree of Knowledge of Good and Evil: Here lieth the Vail before Moses his Eyes, and the earthly sinful man cannot behold him. The precious Pearl lieth in the [knowledge of] the difference of these two Trees, and yet it is but only one, but manifest in two Kingdoms—He saith the Tree of Life, thereby he understandeth the Property of the eternal Life in the Tree, viz. the second Principle; and by the Words, of the Tree of Knowledge of Good and Evil, he understandeth the wrath of the Anger of God, which was manifest by the Essence of the outward World in earthliness, in the Tree of which Adam should not eat; for he should have eaten with the inward Mouth, and not with the earthly Desire, but with the heavenly, for he had such Fruit growing for him, which the inward Mouth could enjoy; indeed the outward Mouth did also eat thereof, but not into the Worms Carkess, for as the Light swalloweth up the Darkness, so the Coelestial swallowed up the Terrestrial, and changeth it again into that whence it proceeded.

Adam was a man, and also a Woman, and yet none of them [distinct] but a Virgin full of Chastity, Modesty and Purity, viz. the Image of God he had, both the Tinctures of the Fire and Light in him, in the Conjunction of which the one Love, viz. the Virginal centre stood, being, the fair Paradisical Rose-Garden of delight, wherein he loved himself; as we also in the Resurrection of the Dead shall be such as Christ telleth us, That we shall be like the Angels of God yet not only pure Spirit, as the Angels, but in heavenly Bodies, in which the spiritual angelical Body inhabiteth, even such a man as Adam was before his Eve, shall arise again, and eternally possess Paradise, not a man or woman, but as the Scripture saith, they are Virgins.

Adam before his Eve, had no [...] such a beastial Body as [...] now have. For if God had created him unto the earthly corruptible[Page]naked sick toilsom Lise, then he had not brought him [...]to Paradise; if he had desired or willed the beastial Cou [...]ulation and Propagation, then he would in the beginning [...]ve created Man and Woman, and both Sexes had come [...]orth in the Verbum Fiat, into the division of both Tin [...]ures, as it was in other [...] Creatures.

Every Creature in its arival to this world, bringeth its cloa [...]ing from its Dam, but man cometh miserable, naked, shiftless [...]n deepest Poverty and Unability, and cannot help himself which [...]oth sufficiently show unto us, that he was not created of God [...]nto this Misery, but in his Perfection, as all other Crea [...]ures were, which Perfection the first man fooled away [or [...]] by false Lust.

Now Adam [if he had stood] should have generated or [...]rought fort [...] after a Magical manner, which had been thus [effected] not by a sundry peculiar issue from Adam's body as now. But as the Sun thorow-shineth the Water, and [...]ends it not, even so to the spiritual Body, viz. the Birth had been brought forth, and in its coming forth had been substantial without Pains, Care and Dis [...]ress in a great joyfulness and delight.

Which after when Venus's Matrix was taken from Adam, and formed into a Woman, must be done through sorrow, pangs and distress, as G [...]d said to Eve, Thou shalt now bring forth Children in Sorrow, and thy Will shall be subject to thy Husband. Wherefore? because it was sprung forth from the mans Will. Eve was half the Adam, viz. the part wherein Adam should have loved and impregnated himself, the same, when as he stood not, was taken from him in his Sleep, and formed into a Woman.

But that the fall might not proceed [or come] from the divine appointment, God made man perfect, and created and ordained him unto Paradise, and forbad him the false Lust, which the Devil stirred up through the Limus of the Earth i [...] Adam's outward Body, with his false Imgination and hungry desire.

And Adam was forty days in Paradise [before his Ev [...] [Page] was made] in the Temptation, if he had stood stedfast, th [...] God had so confirmed him to Eternity.

But the breaking [or dividing] of Adam, when the woman was taken out of him, is the breaking or bruising of Christ's Body on the Cross, from the sixth Hour unto the ninth, for so long was the Fiat in Adam Sleep, in the seperating of the Man and VVoman, for in such a space of time the VVoman was compleatly finished [or brought forth] out of Adam into a Female Person [or Image] She is not taken only and wholly out of Adam's Hesh, but out of his Essence, out [...] the Female part, she is Ad [...]m's Matrix.

Now when the pregnant Matrix was taken fro [...] Adam, the woman was every way formed with such Members for propagation as she-is at this day, and so Adam also; for before, when Adam was Male and [...]emale, he needed no such Members, for his Birth wa [...] Magical, his Conception moving in the Matrix [was to be] done through Imagination.

And the beastial worms Carkess of the Bowels, with the formation of other inward principal Members, pertaining to the earthly Life, was hung upon Adam instead of the Female Matrix, and the like worms Carkess was also hung upon the VVoman, instead of the heavenly Limbus; of which the poor Soul is to this day ashamed, that it must bear a beastial [...]orm on the Body, and propagate as the Beasts do.

Now then Adam and Eve standing thus, as man and wife in Paradise, and having yet the heavenly Source and Joy, though mixed, the Devil could not endure that, for his Envy was too great: and seeing he had brought down Adam's Angelical form, he looked now upon Eve, viz. the VVoman out of A [...]am, and perswaded her to the evil Fruit, and she did eat and gave to A [...]am.

This is the Bit upon which Heaven and Paradise departed, where the Cherubim, viz. the cutter off with [Page] the naked Sword came, and stood before the Door—His Sword was that of the destroying Angel, which now cutteth man with Heat, Cold, Sickness, Necessity and Death, and at last cutteth off the earthly Life from the Soul.

But though the outward Figure was just so, yet it hath far another A, B, C, internally; the natural man without God's Light, understands nothing thereof.

This Sword is in man, when man conv [...]teth and entreth into Sorrow for his committed Sins, and casteth away Vanity, and stepeth into the Infants Shirt—In this Anxious sorrowful Gate of t [...]ue Repentance the Angel standeth with the [...]ire-flaming Sword, and the Virgin-Bud for [...]th quite through this Sword into Paradise, viz. into the Life of Christ, and groweth forth through this Swo [...]d.

And now the Vi [...]gin-Child standeth with its fair Rose in the new Plant in Paradise, and the poor Soul which begetteth this Child, standeth the whole time of this Life under the reach and swing of this [...]ire-Sword, and is fast bound with a B [...]nd to the gross Beast in the outward World [viz. this worms Carkess] where the Virgin-child is sufficiently thrust at, and wounded with this Fire Sword: [...]or the Fire-Soul, which in the FireSword of God's anger, is bound to the Serpent-Monster, doth daily amuse it self upon the Serpent-Monster, and sinneth, and even then this Fire-Sword doth cut away the Sins, and devours them into God's anger, where they are examined and judged.

Now God hath cursed the Earth for man's sake, so that Paradise springeth no more thro [...]gh the Earth, for it is become a Mystery, and yet it is continually there; and into that M [...]stery the Souls of the Saints depart. when the earthly Body seperateth [...]tself from the Soul.

It is in this world and vet is out of this world; for this world's Quality or Source toucheth it not: the whole world would have continued to be Paradise, if Adam had [Page] [...]ontinued in Innocency; but when God pronounced [...]he Curse, then Paradise departed.

For God's cursing is fl [...]ing, not departing away [but a fleeing, or] a going into another Principle, viz. into himself.

Adam said, I am naked and afraid; Of what was he afraid? he felt in himself the world of God's anger, and feared that it would wholly enkindle it self, and devour him, as happened to Lucifer: therefore he trembled at the Call of the holy Voice, as the Anger trembleth at the Love.

Indeed he was naked, but knew it not, till they did eat the earthy [...]ruit, and then their Eyes were opened, for the heavenly Virgin of God's wisdom departed from them, and then they first felt the Kingdom of the Stars and Elements.

Man had no such beastial [...]esh before the Fall, but heavenly [...]; no heat, nor frost no sickness, nor mishape, or mischief, also no fear could touch or terrifie him, his Body could go through [...]arth and Stone uninterrupted by any thing; for that could be no eternal man which [...] could limit.

The Devil was indeed an Angel, and A [...]am an Image of God, they had both the Fire and the Light, as also divine Wit, [...]ngenuity or understanding in them: Why did the Devil imagin according to the Fire, and Adam according to the Earth? They were free: The Light and Power drew not the Devil into the Fire, but the fierce wrath of Nature. Why did the Spirit assent to be willing whatsoever the Magia maketh it self that he hath? The Devil made himself Hell, and that he [...]ath; and Adam made himself Earth, and that he is. [...]ut can a man make of himself what he will? he hath both before him the Fire and the Light; Will he be an Angel in the Light? then God's Spirit in Christ helpeth him to the Society of the angelical Quire. But will he be a Devil in Fire? then God's anger helpeth him into the Abiss to the Devil.

Now observe further.

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God said to the Serpent, the old Devil, Seeing tho [...] hast done this, cursed art thou. And to the creaturely Serpent, which must now become a creature; for the Devil had turned himself into the form of a Serpent, therefore must the Serpent also continue, to it he said, Thou shalt go upon thy Belly, and [...] Earth. Seeing it had seduced man, so that he was become [...]arthly, therefore should also the Devil's Image be earthly, and devour the fierce wrathful Source or Quality, viz. Poyson that should now be its Source or Quality.

And here we are to know, that the Devil figured or framed to himself the Serpent's Image from the Constellations and elements through his Imagination; so. he had great Power till the Lord wholly cursed him, and set the dear Name Jesus for a mark, or limit o [...] seperation, and there his great Power was laid.

Adam was the only man that God created, Eve his Wife God would not create; Generation was to be out of one only—But seeing he fell, so that God must make him a Wife, then came the Covenant and Promise again upon one only, that all should be regenerate and new Born again out of one only, viz. out of the second Adam, not out of the Virgin Mary, but out of Christ the heavenly Adam.

God set his purpose in Adam's Child, and brought his Imagination into the persished Image, and impregnated the same with his divine Power and Substantiality, and converted the Soul's will out of the Earthliness into God, so that thus Mary became impregnated with such a Child as Adam should have been impregnated with—Which Self ability could not effect but sunk down int [...] Sleep, viz. into the Magia, where then the VVoman wa [...] made out of him, which should not have been made, [...] Adam himself should have impregnated in Venus's Matrix. and have generated Magically. But seeing that [Page] might not be, therefore was Alam divided, and his own Will of great might and power was broken in him, and shut up in Death.

But now [Alam being divided] the Man longeth after the Matrix of the Wife, and the VVife after the Limbus of the Man—The woman hath a watry Tincture, and the man a fiery, the man soweth Soul, and the woman Spirit, and both sow Fiesh, viz. Sulpher, therefore is Man and VVife but one Body, and make together a Child.

And therefore ought to continue together, if they once mix—VVhosoever mixeth w [...]ith another, or seperateth from one another, they break the Ordinance of Nature, and such a one is like the bruite Beasts, and considereth not that in the Seed the eternal Tincture lieth, wherein the divine Substantiality lieth hid. Also that is a work which will follow after man in the Shadow, and its Source or Quality will one day be made stirring in the Conscience.

Of the Soul's original, with its Essences, Substance and Property.

THe Soul is a Life awakened out of the Eye of God, its original is the Fire, and the Fire is its Life—Thi [...] is the greatest wonder that the Eternity hath wrought. that it [...] ma [...]e the eternal a corporeal Spirit, which thing no Sense can find out, and it is unfathomable to us.

For no Spirit can sound it self, it seeth well the Deep, even into the Abiss, but it comprehendeth not its Maker; it [...] and diveth into him indeed, but it knoweth not its own making; this is only hidden to it, and nothing else, therefore [...] we are cómmanded to be silent, and dive no further.

The Essences of the Soul came out of the centre of Nature, out of the Fire, with all For [...]s of Nature, all the [...] [...] lie in the Soul. All that God hath and ca [...] do, and th [...]t God is in his T [...]rnary, all this is in the [Page] Essence of the Soul, as the virtue of a Tree i [...] in the T [...] that groweth out of it.

The Substance of the Soul is heavenly created, creat [...] out of the divine Essentiality, yet the Will of it is free eith [...] to demerse it self, and esteem it self nothing, and so eat of the Love of God, as a Twig feedeth upon a Tree, or to ris [...] up in its Fire, and be a Tree of it self, and eat of that, and so get Essentiality, viz. a creaturely Body.

The Property of the first Soul was created according to both Mothers, but all Properties lie in it, it may awaken, and let in what it will and whatsoever it awakneth and le [...]h i [...], is pleasing to God, if its Will b [...] in the Love of God, in humili [...]y and obedience.

Of the breathing in of the Soul, and of its peculiar Fashion and [...]orm.

EVery Spirit without a Body is empty, and knoweth not it self, and therefore every Spirit desireth a Body for its Food, and for its Habitation—Hence the outward Image, according to the Spirit of this World, with the outward Fiat, was conceived, and a Body was created out of the Matrix of the Earth; a mass or red Earth, consisting of Fire and Water.

The inward man was in Heaven, and his Essences wer [...] P [...]radisical, his glance in the inward Eye was Majesty, an incorruptible Body, which could speak the Language of God, and of Angels, and the Language of Nature; as we see in Adam, that he could give Names to all Creatures, to every one according to its Essence and Property, [...] was also in the outward Image, and yet knew not the outward Image, [...] inde [...]d the Body hath no knowledge.

And in this two [...]old Body [which was created in the sixt [...] Day, in the sixth Hour of the Day, in the same Hour whic [...] Christ was hanged on the Cross] after the Body was finished the royal Soul was breathed in from within by the holy Ghost into the Heart, in the holy man, into its Principle, like an awakening of the D [...]y.

[Page]A [...]d the outward Spirit [viz. the Air] and the whole outward Principle, with the Stars and Elements, did cleav [...] to the inward, and the outward Spirit breathed its Life in the same manner with the Soul, through the Nostrils into the Heart, into the outward Heart, into the earthly Flesh, which was not then so earthly.

The Source of the Wrath insinuated it self with the breathing in, viz. with the original of the Soul, so that the Soul could not remain God's Image, unless it remained in Humility and Obedience, and yielding its Will into God's Will, or else it were very difficult for a Creature to rule such two Principles, as the wrathful and the outward are, the outward being also born out of the wrathful.

Therefore sure its Temptation was not only the biting of an Aple, nor di [...] it continue only for some few Hours but forty D [...]ys, just so long as Christ was tempted in the Wilderness [and that also by all the three Principles.]

When a Twig groweth out of a Tree, the form of it is like the Tree; indeed it is not the S [...]k and the Root; but yet it is like the Tree: So also when a Mother bringeth forth a Child, it is an Image of [...]er.

So we mu [...]t understand that the Soul is in the form of a r [...]nd Globe according to the Eye of God through which the Cross goeth, and which divideth it self in two p [...]rts, viz. [...] t [...]o Ey [...]s. standing B [...]ck to Back. viz. a holy divin [...] Eye, and a wrathful hellish Eye in the Fire; t [...]is it s [...]ld shu [...] an [...] secretly reign therewith through the Anguish [viz. through Death] in the second Principle in Love.

We mean the [...] in the Fist Principle, according to the original, hath the form of an Eye, and yet two-fold like a Heart, wherein there is a C [...]ss—And in the second Principle it is a Spirit, and a whole Image, as the outward m [...] [...]s—And in the third P [...]inciple it is a Glass of the whole VVorld. all whatsoever is contained in Heaven and Earth: every Prop [...]ty of every Creature lieth therein; for that Glass is like the Firmament and Stars.

Of the Power and Ability of the Soul.

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WE know that what soever cometh out of the [...] and is the ground of it s [...]lf, can [...] it self [...] things—But though the Soul be a Twig out of the Tree, [...] now it is become a Creature, and is its own, it is an Ima [...] of the whole; for when a Child is born, then the Mothe [...] and the Child are two—VVe mean thus, God's Spirit, an [...] the Spirit of the Soul are two Persons, each is free from [...] other, and yet both stand in the first beginning, each hath [...] own Will.

The Soul originally is greatly powerful, it can do much, but its Power is only in that Principle wherein it is, for the Devil cannot reign over God.

The First Power of the VVill of the Soul is, it frameth its own form in the Spirit; also it can frame another Image in the Spirit out of the centre of Nature; it can give another Form to the Body, according to the outward Spirit; for the inward is Lord of the outward; it can change the outwar [...] into another Image, but not durable.

For Adam's Soul having let in the Turba of this VVo [...]ld, that if the Turba see a strange Child, it riseth up against it instantly, and desiroyeth it; it continueth to endure only so long as the inward Spirit can subdue and overpower the outward.

And this Form is called Negromancy, a Transmutation, where the inward over-powereth the outward, for it is natural, and we understand that when we shall be changed, that change will be made thus by the same Turba, which hath the first Fiat in it.

Secondly, if the Spirit were an Angel, the similitude of God, yet the VVill can make it a proud Devil; and also make a Devil an Angel, if it sink it self into Death, into Humility under the Cross, and cas [...] it self into the Spirit of God, and so submit to his Government, then it sinketh into Eternity, out of the Source into the still nothing, which is yet all:

Thirdly; The Spirit of the Soul hath power to ent [...] [Page] [...]other man, into his Marrow and Bones, viz. the Sulpher, and to bring the Turba into him, if he [...]se; so far as every one is not armed with the [...] of God, but is found naked in the Spirit of this [...]rld, as may be seen by Witches.

Fourthly; It hath such power, if it be the Child of [...], that it can lead the Turba captive, and can pour out upon the House of the Wicked, as Elias did [...] Fire, and Moses before Pharaoh; for it can throw own Mountains and break Rocks.

This you must understand to be so far as that thing capable of the Turba, by awakening the Wrath, then [...] is possible, but if not, and that the Spirit of God be [...] a thing, then it cannot be, for it would pour Water [...]pon the Turba of the Fire, which would then be as it were dead, and its power would lie in Derision: And therefore Heaven is a middle between God and Hell, viz. between Love and Anger, and was created out of the midst of the Waters, so that the Devil cannot rule with his Turba, the VVater turneth his purpose into derision, as the false Magick, and blinded Inchantment are drowned in the VVater.

The Fifth Power of the VVill, or Spirit of the Soul, is, that it may or can seek all VVonders that are in Nature, viz. all Arts, Languages; Buildings, Plantings, Distraction, Knowledge; it can command the Starry Heaven, as Joshua did, when he commanded the Sun to stand still, and Moses the Sea, that it stood up; also he commanded the Darkness, and it came; it can make an earthly Life, as Moses made the Lice and Frogs, also Serpents, and other Wonders.

It hath Death in its Power, so that it can over [...]ower that, if it ride in the Charriot of the Bride [viz. the VVill of the holy Ghost] it can bridse and overcome the Devil if its [VVill] be in God, there is noth [...]ng can be named that it cannot subdue.

The Souls power was so potent before the Vanity, [Page] that it was not subject to any thing; and so it is powerful, if the understanding were not taken awa [...] from it; it can by Magick alter all things whatsoever are in the world's Essence, and introduce them into another Essence; but the vanity in the outward Airs dominion hath brought a [...] thereinto, so that it doth not know it self; it must in this Life time be it [...] own Enemy, that it may learn to be humble, and continue in the divine Harmony, and not become a Devi [...].

And so the Dev [...]l can do nothing to it, for he is proud Spirit, and would be above the VVonders [...] God, but an humility can bind him; after this ma [...] ner every man may escape the false Magician, an [...] also the [...]; for no Po [...]er can touch him i [...] whom God [...].

Whether the Soul be Corporeal, or not Corporeal?

THe Tincture is the tr [...]e Body of the Soul, for the Soul is [...]ire, and the Tincture ariseth from the Fire, and draweth it again into it self, and allayeth it self therewith, so that the wrathful Source is quenched and then the Tinct [...]re subsisteth in me [...]kness. For the Soul hath no Essence nor Power in it self, but the Fire; and thus VVater proceedeth from the me [...]kness of the Tincture; The Fire is desirous, and where there is a desiring of the original, there is a finding of the original: Thus the [...]ire findeth VVater in the Tincture, and turneth it into Sulpher, according to the Power of all the seven Spirits of Nature, and this is a VVater of Life: And so we see that the Blood is the House of the Soul, but the Tincture is its Body.

The Soul only, beside the Spirit, is a Globe of Fire, with an Eye of Fire, and an Eye of Light, which turn themselves backward into one another, as the VVheel in Ezekiel, that could go on every side, though Babel hath contrived another meaning about it, but a blind one without a Spirit. [Page] [...] the meer Soul is not co [...]oreal, but in its Tin [...]ure, a Body groweth, whether it be a heavenly or a [...]ellish Body, and yet is not a Body which can be com [...]rehended outwardly, but a virtual Body, the divine [...]ody, Christ's heavenly Body, the heavenly [...]lesh, which he giveth us to eat in his [...]estament.

But the outward Spirit [it the Soul do not hinder it, but let it in] bringeth its Imagi [...]tion into, and spoil [...] it, o that another strange [...]mage cometh to be in [...] Spirit, in the [...]incture, acco [...]ding to the contents [...] L [...]st, as the covetous come to be a Wolf, the [...]ous a Dog, the proud a Ho [...]se, Peacock, or other [...], also Toads, Adders, Serpents, a [...]d other Worms and creeping things. Now [...]ods Sp [...]rit receiveth not their Images so long as they continu [...] such.

Of the Propagation of Soul [viz.] how it cometh into a Child in the Mother's Womb.

THe VVoman hath gotten the Matrix, viz. the Tincture of Venus [or Tincture of Light] and the Man hath the Tincture of Fire, which you may perceiv [...] by the eager Imagination of both towards one another: For the S [...]d in the Essence eagerly seeketh [...]he Life, the Man's in the VVoman [...] in Ve [...]us, and the VVoman's in the Fire, in the original of Life.

For they must now propagate as Beasts do, in two Seeds, the Man soweth Soul, and the woman Spirit, and being sown in an earthly Field, it is also brought forth after the manner of all Beasts.

Nevertheless, all the three Principles are in the Seed, but the inward cannot be by known the outward, for in the Seed the Soul is not living, but when the two Tinctures come together, then it is a whole Essence; for the Soul is essential in the Seed, and in the Conception it becometh Substantial.

Thus the S [...]ul cometh not at all into the Body, or is breathed into it from without, but the three Principles [Page] have each of them its own Artificer, one working Fire in the centre, and the other maketh VVater [...] the Tincture, and the third maketh the earthly MisteryMagnum, and yet it is no new thing, but the very Seed of Man and VVoman, and is only conceived in the mixture, and so only a Twig g [...]eth out of the Tree.

The Soul is not every time new created and breathed in; but is propagated after a human manner, as a Branch groweth out of a Tree, as I may better render it, as a man [...] or sow [...]th Seed, and so a Spirit and Body groweth out of it.

And this is only the difference that the three Principles are alwayes in str [...]fe about Man, each would fain have him: So that many times a wonderful Turba is brought in, while yet he remains in the Seed.

But if the Parents both [...]ather and Mother have their Souls cloathed with Christ's [...]lesh and divine [...]ssentiallity then it cannot be; for Christ saith. A good Tree cannot bring for [...]h evil Fruit; yet the Turba in time ca [...] enter in with the Reason.

So also an evil Tree cannot bring sorth good [...], that is, if both the Parents be evil, and held captiv [...] by the Devil, then an evil Soul is sown, but the Principles cannot yet judge it. nor the Turba neither; it i [...] indeed an evil Chi [...]d, [...]t if it turn. it may with th [...] Imagination e [...]ter into the VVord of the Lord.

Consider this, ve evil Parents, ye gather Money for your Children; get them good Souls, that is more necessary for them,

How and where the Soul is seated in man; also of its Illumination.

THe Soul is in God conceived in the Heart, and the VVord which conceived it was in the Heart, viz. in the centre, and so it continueth in the Figure, and in the Seat as it was comprehended by the Fiat, an [...] so it is still at this day.

[Page]It dwelleth in three Principles, but the Heart is its original, it is the inward [...]ire in the Heart, in the inward Blood in the Heart, and the Spirit of it which hath a glance from the Fire is in the Tincture, for it is cloathed with the Tincture, and burneth in the Heart.

The Soul is indeed seated in the inward Principle but it ruleth even in the outward, viz. in the Stars and Elements; and if it be not an Ape, and suffer it self to be captivated, it hath power enough to rule them; and if the Soul demerse it self into God, the outward must be obedient to it.

The outward Essence reacheth not the inward into the Soul, but only by the Imagination; There is nothing else in this world, no [...] [...]or Sword that can touch the Soul, or put it to death, but only the Imagination, that is its Poyson, for it originally proceedeth from the Imagination, and [...] in it eternally.

The Soul is thus enlightned, it is in this world, and [...]lso in God: here in this Life it is a Servant of God's wonders, which it should open with one Eye, and with the other bring them into the beginning before God, and set and cast all its doings into God's will, and by no means say of any thing in this. This is mine, I am Lord of this; for it lyeth if it say so: All is God's, thou art a Servant, and shouldst walk in Love and Humility towards God, and thy Brother for thy Brother's Soul is a fellow-Member with thy Soul thy Brother's joy in Heaven with God is also thy Joy, his Wonders are also thy Wonders.

For in Heaven God is all in all, he [...]deth all, the holy Ghost is the Life of all, there is meer Jo [...] there is no Sorrow, there all is Go [...]'s; one rejoyceth at the Power, Brightness and Beauty of another; there is no Malice nor Envy, for all that remaineth in Death & Hell.

O how cheerful is the Soul when its a [...]ish, sourcè of Fire tasteth God's Light! how exceeding courteous it is! O how it boweth it self before God.

Whether is the Soul of a new-born Child without Sin?

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HOw can a Soul be born pure, it cannot be, it bringeth the Turba with it into the World, an [...] [...]s [...]ful in the Mother's [...]omb.

Yet the Soul is not wholly forsaken of God, so far as [...]he Father and Mother are ho est, and in God, for it cometh from the Soul of the [...] and Mother: And although a Child dye in the Mothers womb without Baptism, yet it is baptized with the Spirit of the [...]ather and of the Mother, viz. with the holy Ghost, which dwelleth in them, and the Turba is destroyed in Death; for the Faith's part passeth through to God.

But the matter is far otherwise with wicked Parents, if the Child dye in the Mother's Womb, the Soul of it falleth into the Turba, and reacheth not od to Eternity, it also knoweth nothing of him but it is a Life, according to the Essence and Property of the Parents.

And yet it doth not by this reach to the Inflamation, for that Soul it self hath not yet committed Sin, but it is a Spirit in the Source, quite void of Self-desire; it is like burning Brimstone, like the Ignus [...]arui, and cannot reach God, but remain between Heaven and Hell in the Mystry, until the Judgment of God, which will at last put every thing a part in its own place.

Thus no Soul is born into the World without Sin, be it begotten by holy or unholy Parents; for it is conceived in the earthly Seed, and bringeth the Turba of the Body with it, which also hath begrit the Soul.

And as [...] Abiss. and the anger of God, and also the ea [...]ly Li [...] depend wholly on God the [...]ather, and ye [...]: cannot comprehend and touch his Heart and Spirit; so it is also with the Child in the Mother's womb, if it be begotten by godly Parents, then each Principle standeth in its own part.

When the Turba taketh the earthly Body, then the Heaven taketh the Spir [...]t, and the Majesty filleth the [Page] Spirit, and then the Soul is in God, it is free from pain. But while the Soul remaineth in the earthly Life, it is not free, because the earthly Spirit doth with its Imagination always bring its Abominations into it, and the Spirit must be continually in Strife against the earthly Life.

How the outward Spirit is profitable to the Soul.

ALthough the outward Spirit be beastial, yet the inward understanding [Spirit] is able to keep in, and tame the outward, for it is Lord over it; but he that suffereth the beastial Spirit to be lord, he is a Beast, and hath also a beastial Image in the inward Figure in the Tincture.

And he that letteth the Fire-Spirit, viz. the Turba be lord, he is an essential Devil in the inward Image: Therefore he e it is necessary that the outward Spirit pour Water [viz. Humility] into the Fire, that it may hold that strong Spirit captive, and that seeing it will not be God's Image, it may remain a Beast in the inward image.

Now the outward Spirit is very profitable to us, for many Souls would perish, if the beastial Spirit were not, which holdeth the [...]ire captive, and setteth before the Fire Spirit earthly beastial labour and joy, wherein it may busie it self, till it be able b [...] the Wonders in the Imagination to discover somewhat of its noble Image, that it may seek it self again.

[...]y [...]eloved Children, who are born in [...]od. It ll it you, it was not for nothing, that [...]od breathed the outward Spirit [viz. the outward Life] into Adam's Nostrils, for great da [...]ger did attend this Image; God knew how it went with Lucifer, and also what the great eternal Magick could do; yea. Adam m [...]ght have been a Devil, but the outward Glass hindred that, for where Water is, it quencheth the Fire.

Also, many a Soul by its VVickedness would become [Page] Devil in a moment, if the outward Life did not hin [...]er it, so that the Soul cannot wholly inflame it self.

How the Soul departs from the Body at the Death of a M [...]n.

THe Soul departeth not out of the Mouth, for it did not come in at the Mouth, but [...]t only leaveth the earthly Life, the Turba snatcheth away the earthly Life, and then the Soul remaineth in it own Principle.

[...]or the beginning [viz. the Soul] continueth i [...] the limit, and letteth the body perish, there is no complaining about it, neither doth the Soul desire it any more; it m [...]st go into its limit, viz. into the wonders of that wh [...]ch it hath been; for sickness unto death is nothing else, but that the Turba hath enflamed it self, and would destroy the Essence; and this is also the cause that the Body dyeth; the Turba thrusteth it self into the fire, and so the outward life is extinguished.

And if the fire of the soul hath not the divine body in the spirit, nor in the will in the desire, then it is a dark fire, which burneth in anguish and great horror; for it hath nothing but the first four forms of nature in anguish.

For the Turba is the exceeding strong harshness and bitterness; and the bitterness continually seeketh the fire, and would evaporate it, but the astrengency holds it captive; so that it is only an horrible Anguish, and continually turneth it self li [...]e a wheel, and imagineth, but findeth nothing but it self, it eateth it self, and is its own substance.

It hath no other substance but that which the spirit of the Soul continually made in the outward life, viz. Covetousness, Pride, Cursing, Swearing, Reviling, Back-biting, Murder, Hatred, Wrath, Falshood; this is its food, for the Turba in the will taketh the substance with it; its works follow it: And although it hath done some good, yet that is done only in a glistering shew and appearance, from an ambitious mind.

[Page]Yot if it had comprehended any purity of Love in its will (as many a one that is converted at last in his end) then it thus sinketh into its self thorow the ang [...]sh. For the humble spark falleth down through death into life, and then the Source of the Soul endeth: yet it is a small Twig budding forth into the Kingdom of God. [...] cannot sufficiently be described what refining the Soul hath, and how it is hindred and plagued by the Devil, ere it can get this Spark into it self; but this wise world will not believe this. O that none might feel this by Experience, and then we would gladly hold our peace.

The four Forms of the original of Nature, are the common plague, which every one feeleth, according to his own Turba, but one far otherwise then another; the Covetous hath cold, the Angry, fire, the Envions, bitterness, the Proud, an high aspiring, and yet an eternal sinking and falling into the Abiss, the Scorner swalloweth down the Turba of those abominations, which he here belched forth; the false slandering Heart hath the forth form. viz. the great Anguish.

Thus the condition of Hell is far otherwise then [...]abel teacheth; the Devil is not at odds with his own Children, they must all do his Will the anguish and horror of Hell plagueth every one of them sufficiently in their own Abominations; every one hath his own Hell, there is nothing but his own Poyson that appr [...]th him.

Whither the Soul goeth when it departeth from the Body, be it saved, or not saved.

WHeresoever the Soul is, it is in the Abiss [...] world, where there is no end nor I mit, though it should go a thousand Miles off, yet it were then in the same place, fro [...] whence it went; for in God there is no lim [...]t near and afar off is all one; it is as swift as a thought it is magical, it [...] in its Wonders, they [...]re its House.

[Page]The Body retaineth it not, no Wood, no Stone can retain it, it is thinner then the Air, and if it have the divine Body, then it goeth streight as a Conqueror through the Turba. v [...]z. through the anger of God, and quite through Death into God's Essence; it remaineth in its Wonders and Essences, which it wro [...]ght here; it beholdeth the Majesty of God, and the Angels face to face.

The heavenly Body of the Soul is from the pure Element [whence th [...] four Ele [...]ts are brought forth] and that giveth [...]lesh, and the tincture giveth Blood: But all in this world have not Christ's flesh in them hidden in the old Adam; yea, among very many, not one, but the regenerate who are departed from their own w [...]ll into God's will, in whom the noble Gram of Mustard-Seed is sown, out of which a [...]ree is gro [...]n.

Most Souls depart from the Body [...]ithout Christ's body, yet they hang as by a Thred, and are at last in their [...]aith gotten into the will, these Souls indeed are in the Image, in the Spirit, but not in the Flesh; such as these wait for the last Day, when the Image, viz. the Body shall come forth out of the Grave, out of the first Image; for God will raise it up by the Voice of Christ. even that Image which Adam had in his Innocency.

But the earthly Body shall not touch it that must come before the Judgment in the Turba. but after the [...] of the Judgment, the Turba shall swallow it up, and the wonder [of it] shall only remain.

Understand, these Souls that must wait till the last Day for their Bodies, they remain with their Bod es in the still Rest till the last day, without f [...]ling any pain. but in another Principle; they have neither Darkn [...] nor Majesty in the Earth but are at Rest without pain. in the eternal still liberty without touching the Body.

Yet they see their wonders, but they effect nothing in them, for they exp [...]ct [...]od. and are [...] humility; [...]or they are sunk down through Death, and are in another [Page] VVorld, yet there is a great space between them and the holy Souls that are in Christs Flesh and Blood, but not a Principle, they are in one and the same Principle.

But a Spirit without a Body hath not that might, which the Spirit i [...] the Body hath, there [...]ore they rest and are under the Al [...] of God, when the last Day shall come forth, and eat of the Bread of God, and put on the divine Body, as is mentioned in the Revelations of John.

But the Souls of the Wicked have another place, viz. in the most innermost. which is [...]lso the most uttermost of all Darkness, they dare not go up and down, they remain meerly with the Body in their Substance, yet not in this world, neither do they touch the Earth.

It hath indeed power enough over the Earth, it can open it without Substance and Preceptibility: But it hath not the outward Principle, it hath not power enough over the outward Spirit, yet it can for a time make Apparitions in the Syderial spirit as many appear again in the Austral spirit and seek Abstinence, & make many afraid with keeping a racket in Houses, all which they do b [...] the Austral spirit till that it be consumed, and then their Tricks lie in the Darkness, and they expect the last Judgment.

Thus there is a difference of places, where Souls are, according to that wherein the Soul is entred; if it be holy and degenerate, then it hath a Body which expecteth only the wonders of the Body at the last Day; for at the Day of Judgment all Souls good and bad shall every one receive their Sentence and Reward.

And you must know, that the Souls of the Wicked have no ease [before the Day of Judgment] their best ease and joy is, when they climb up in the Will in their Works, which they did here, and continually desire to do them more still; it grieveth them that they did not afflict the Honest more then they did; their Will is just so as it was here, they are Spirits of Pride like the Devil, a covetous devouring Spirit: when but the least thought of the last Day entreth them, then fear and horror stirreth in them, they rather [...] that thought[Page]alone, and recreate, themselves in Haughtiness.

This is a great Wonder, that an Angel should become such a furious Devil: And so the power of God's anger cometh to be manifest in God; for God hath manifested himself according to both Eyes, in Love and Anger, and it is left free to man, he may go into which of them he will, God throweth none into Wrath, the Soul casteth it self into it.

But you must know that the Wrath hath set its Throat [...]ide open, and draweth mightily and desireth to devour all for it, the Cov [...]sness and the Pride insulting over Humili [...]y.

A [...]d so also Love and Humility have opened [...] Mou [...], and draw with all their Powers, and would draw man into Love. into Heaven: Now into which of these the Soul entreth, in that it remaineth, whether in Love or in Anger; in that Tree it standeth, and there is no deliv [...]nce in Eter [...]y from thence.

VVhether men [...] VVishes do profit them any thing or no?

THe Prayer and Wish of the Righteous pierceth into He [...] ven and not into Hell. No good wish entreth into Hell; but if the wicked leave behind him much Falshood and Deceit, so that the hellish Torment is wished to him in [...] Grave, such wishes come to the wicked Soul; those wishes come to pass with them for that Soul must swallow down [...] Abomin [...]ions, which it committed here, and that is its Food which the Living send after it.

But it is altogether unfit, and doth not beco [...]e the Children of God at all, for thereby they sow into Hell, into the Anger of God, they had need beware lest they also reap that which they sow, if they do not recall themselves, and repent, it will fall out no otherwise.

Furthermore, we give you to understand, according to our Gift, that those Souls [which as it were [...] by a [...]. and but at last enter into Repentance, and so compre [...] the Kingdom of Heaven as it were by a Thred, so that [...] and faith are mixt] are in such a condition, that a hearty Prayer and Wish redoundeth to their profit, and [...] [Page] into the poor captive Soul, into its Source, if it be [...] with all earnestness.

For it is neither in Hell nor in Heaven, but in the Gate in the middle Source of the Principle, where Fire and Light sever themselves, and is held by its Turba, that alw [...] seeketh the Fire: But then this small Twig which it hath conceived, viz. the weak Faith deeply demerseth it self, an [...] [...]rnestly reacheth after the Mercy of God, and yieldeth [...] self patiently into the death of that, sinking down, and [...] getteth out from the anguish, and sinketh down from the pa [...] into the meekness of Heaven.

And although many a Soul [...]is held a sufficient while, [...] the Anger cannot devour that small Faith, but must at [...] let it go: But I leave it to him to try what this is, who [...] fully per [...]ereth in Sin till his end, and then first desireth [...] be saved, and then the Pope forsooth, must save him, [...] shall find it by [...]oful experience.

In Popery much iugling [...]ath been invented about this, in saying Mass for a Soul, and that for Money only, but [...] hath been a great Cheat of the Pope, of Babel, for ther [...] is earnestness required to wresile with the anger of God, and overcome it.

Yet we confess, and acknowledge readily, that the Churc [...] of Christ hath great power to ransom such a Soul, if [...] fervency and earnestness it do it as it was done in the Primitive Church, when they had holy People, and holy Priests, who performed their Ministry in real earnestness.

They indeed effected somewhat, but not in such a way as the Pope boasteth of, saying, That he hath the Key and that he can let out a Soul with [...] Blessing when he will, if a man will give him Money; This is a Lye.

VVhether separated Souls take care of human matters.

FIrst, those Souls which yet have not attained Heaven, and so stick in the Source, in the Principle in the Birth, those have yet the human Essence, wi [...]h the Works in them, they diligently search out [...] [...] of [...] [...].

[Page]And therefore many of them come again with the [...] [...]irit, and wander up and down in their [...]ouses, and places [...] abode, and [...]ar in a human Shape & desire this and that, [...]nd often times take care about their Wills or Tesiaments, [...]nd also think to procure the blessing of the Saints, that they [...] rest; and if their earthly A [...]airs do still stick in them, [...] take care many times also about thei [...] Children & Friends.

This condition of theirs con [...]ueth so long, till they fall into their Rest, and till their [...] Spirits be consumed, then all such doings cares and [...] are at an end, and they also have no more knowledge thereof, but that they see them in the wonders in the Magick.

After this sort are once received into Grace, they take no care purposely about human earthly M [...]rs but [...] the [...]eavenly Matters which are brought to it by the Spirit of [...], and rejoyceth in them. But there is somewhat still behind, which is this:

A living man hath such power, that his is able with his Spirit to go in [...]o Heaven to the seperated Souls, and stir them up about some Question by a [...] desire; but it must be earnest, it must be Faith that must break open a Principle.

And this we see in Samuel the Pr [...], whom the King of [...]ael raised up, that he might make his [...] [...] to him, though it seem otherwise to some, of whom we may well say, [...] they are blind, and void of Knowledge [...] they speak but their own scholastick Fables, and [...] [...] about that they have no knowledge of in the Spirit. And these are Babel.

Now secondly, the other sort which sink into Death, without a Body, they are wholly in one and the same place of the Principle, in which the first sort are, which afterwards did sink down in themselves; All these take no evil. Affairs upon them, wherein the Turba sticketh.

But when the honest Souls which are alive, send them their Works with their Spirit and Will, they rejoyce in [...] [...] are so a [...]able, that they appear to men a [...]lly in [...], and shew them good wayes, and many times reveal [...] [...] lie in secret, viz. in the Ab [...] of the Soul.

[Page]Thus know, that no Soul separated from the Body, [...] into any wicked matter, except it be a damned Soul, which indeed entreth in magically, and hath its joy therein, [...] teacheth most notorious vile Pranks in Dreams; for it is [...] servant of the Devil; and whatsover a wicked man desireth that the devil readily helpeth him to; for he can do it better by the Soul of a man, then of himself, for he is too crude and terrifieth the Magia, so that the elementary Spirit [...] astonished, and awakneth the Body.

Also, this you must know, that all is done magically in th [...] Will, without awakning of the Source. No Soul [...] with its Ess [...]nces of its own accord to please man, unless man raise and disturb it himself.

There are many Villanies in Negromancy, which ca [...] many times vex and torment the Spirits of men, but it [...] do so to no Soul that is cloathed with Christ's essentiality, for that Soul is free.

The third sort of seperated Souls, which are in Abraham's bosom in Christ, having the heavenly essentiality, none [...] stir except they will themselves, as when they have a favour to a Soul that is like themselves; also they take no earthly thing upon them, except it make for the Glory of God, and then they are restless to reveal something in a Magical way.

But then they let no Turba into them, neither do they intercede with God for us, but whatsoever cometh to them they rejoyce in it with the Angels; for the Angels rejoyce at a Sinner that repenteth, then much more the Souls.

Why should they pray to God for us? it lieth not in their Prayer, but in [...] entring into God, when he strongly turneth his Will to God, then God's Spirit h [...]lpeth him without Prayers.

Of the Resurrection, and also of the end of Time.

WHen the last Day shall begin to dawn, then the Deity manifesteth it self once more [and that is the third time] in all Forms, in Love and Anger; and then all things together at once shall be plainly laid open in the sight of all Creatures.

[Page] Now here is the End of Time, for then the beginning [...] found the end; and the end is then the beginning, and [...] again into that which it was from Eternity.

If we knew certainly the [...] of the sixth Day, wherein [...] Creation was finished, we could then set you down the [...]ear and Day [we mean the last Day] for it goeth not a Minuit further, it hath its limit hid in the inward Circle.

Therefore know for certain, that the Time is near, for [...] the sixth day Afternoon the Rest of the eternal Day began, [...]nd therefore God instituted the Sabboth of the seventh Day for a Rest, and an everlasting Remembrance.

And as the Rest began on the [...] Day, towards the Evening, and the entrance to the manifestation of the Works of the Creation [the end then taketh in the beginning again, and the six Days stood thus in the Circle as a wonder] so know that ye were created in Paradise and yet are gone out from it into the spirit of wrathfulness, into Death which hath now wrought its Wonders in you these 5500 Years, and upwards.

And now the End hath found the Beginning again, and yo shall see, also feel and find what Paradis [...] hath been, even every one of them that shall be born in God.

But the middle, with the Wonders, which were manifested in the time, continueth forever more, in the beginning and in the end, as an eternal middle, with its Wonders, viz. with the Angels and Men, and their Essences; as also the figures of all Creatures, & all that hath been essential at any time; the Earth with its Metals, also Stones, and all material Substances, [...] Trees and Herbs: All these stand in the Figure in the middle, but quite void of such Essences and Life.

For no Beast cometh again, but its Figure continueth in the Magia, for it arose out of the eternal Glass, [so that now when the [...] Glass breakesh] it must remain in the eternal, as a wonder to God's honour and glory forever more.

[Page]Here the Spirit of God will manifest himself forthwith in all the three Principles, and stir up the center of Nature, so that it shall burn in the [...]ire of anger; for [...]ll, both. Heaven, Earth, and the [...]irmament shall be set on fire together, and the Turba will [...] up the earthly world in the [...]ire, and restore it to that which it was before the Creation; only the Wond [...] remain st ll in two Princip es, the third Principle doth vanish quite away all but the wonders.

And then the earthly Life, and the earthly Body will fall away, and the [...]ire will con [...]me them, and the glorious bright Paradisical body of the Righteous shall pa [...] through the Fire with its wonders, which shall follow it and whatsoever is false shall remain in the [...]ire.

The Wicked also must go into the [...]ire, and their earthly Life will also fall away, and their monstro [...] Image will appear in the Spirit, according to the shape of all hideous abominable Beasts like the Devil.

And in that Hour also the wrathful [...] of the darkness shall bring forth the Devils, who shall then receive their wages and lodging, at the hearing of which they tremble.

All the D [...]ad, both good and evil, shall arise every one in his two-fold Body, and shall have the Soul, wit [...] the Spirit in the Body; one shall have the outward earthly [...]fe [or Body] and therein a beastial Image in the spirit of the Soul, and in the inward Image he shall have the essentiality of the wrathful Anger; another shall have the outward Body, & Ch [...] image there in, and the divine Spirit of Lov [...] shall shine in the Spirit of his Soul, which Body, the word Fiat cloatheth again with the true and pure [...] Image.

For the first Body which God created, and Christ [...] with his Blood, that will bring the Wonders with it and enter again into Paradise. and be cloathed with the Majesty of God, and then the [...] of God is with men. [Page] For the noble Image was destroyed in Adam, when [...] Woman was taken out of him, so that he retained [...]ly the [...]ture of the Fire, and the woman had the [...]ture of the Spirit, but now they return to them [...]holly again.

[...]or the woman shall receive the Tincture of the Fire, [...] that [...]he shall be as [...] [...]as, neither man nor woman, but a Virgin full of Chastity, without the mem [...]ers of man or woman.

And then they shall no more say, Thou art my Hus [...]nd, or thou art my Wi [...]e, but they are [...]: Indeed there shall some remaining tokens of the difference be in the divine Magical wonders, but none will regard that, for they are all of them me [...]ly the Children of [...], liv [...]ng the Life of Children in the delighting sport of Love.

All the Words which the Mouth hath spoken, which the Air hath received, these the Air shall bring again forth; for it is the Glass of the eternal Spirit, the Spirit seeth them in the Glass: And so man shall be judged according to his Heart, Mind and Thoughts, for the Turba is in all malice [...] wickedness, which is contrary to Love; here will be no making of excuse, for every one will accuse himself, his own Turba will accuse him.

We direct you to the Scripture, for it shall come to pass just according to the holy Scripture. Note, this world will be no more regarded, for all earthly Knowledge and Cogitations shall remain in the Turba of the earthly life in the [...]; we shall have no knowledge more of our Parents, Children or [...]riends who are in Hell.

We shall have some knowledge of Hell, but see nothing of it, save only in the Magia in the Mystery, for the Devils must dwell in darkness, the wrathful Fire which is in them is the r light; they have Eyes of Fire to see withal, all [...] besides is gone, for the Majesty hath swallowed it up, that it may burn in love.

[Page]We shall all know one another among our selves by Name; though the earthly Name shall remain in the Turba, we [...]hall have a Name according to our first name in the Language of Angels, which here in this life we do [...] understand; in the language of Nature we understand [...]thing of it, b [...]t here we have no [...]gue to spea [...] it with.

Here [...]; The inward Ens of Christ [which the So [...] [...]th on it for an heavenly Body out of Christs Spir [...] and out of his [...] and Blood] is spiritual, it is a spiritual Body which dyeth not at the death of the outward man; yea, it is not buried, neither doth it rise again; but it is dead and buried, and risen again in Christ for all, and in all, and liveth eternally, for he is passed from Death to Life.

What kind of Matter our Bodies shall have in the Life to come.

THus we tell you, we shall have a Body consisting of Flesh and Blood, such a Body as Christ had, for Ch [...]ist by his In [...]tion is become Man in us: When we are born a new [...] the Water, and of the Spirit, then [...] Christ's Spirit we are born a new of Christ's [...]esh and Blood; we put on Christ.

Christ becometh born in the converted Sinner, and [...]he in Christ becometh the Child of God; this is the Body we shall have in Heaven.

No gross beastial Flesh as we have in old Adam, but [...] [...]esh and Blood, such Flesh as can pass through Wood and Stone, they remaining whole still; as Christ c [...]me in to his Disciples, the Door being shut: It is such a Body as hath no Turba or Fragility, Hell cannot retain it, it is like Eternity, and yet it is real [...]esh and Blood, which our heavenly Hands shall touch and feel, and take hold of, also a visible Body, as that is which [...] h [...]ve here in this world.

Of Paradise; and where Henoch is [as also Moses and Elias.]

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WE are able to say with good ground that Paradise is still upon Earth, [...] is in it, [as also Moses and Elias] and yet he hath the Body of [...] Turba in the Mistery; and in the heavenly Mistery he hath the [...] Body, which [...] capable of Paradise.

[...] is not gone o [...]t of this world, he is entred [...]to the Mistery in the VVonders, he is God's Preacher, and after the Turba hath overcome the VVorld, he must be silent till the six Seals have ended their wonders, and till the Angels of the Turba have poured out the r Vials, then the wonders of the Anger are finished [...] then Henoch cometh out of the Mystery again, and entreth into the Ministry, and relateth what hath been done.

But Noab goeth into the other world through the VVater, and callet [...] Moses with his VVonders, and he cometh, for he hath the won [...]rs of God.

For he passed through death, and brought [...] Body through death, when the Turba desired to consume it, and the Devil contended for it, and would have the Turba which was in Moses, because he had ben an angry man, and carried the Turba in him.

But it was told the Devil, that the Turba in the [...] did not belong to him, for it belonged to the Majesty of God, and contained the wonders, and the Turba in the Darkness in the wrath only belonged to him, who is without the City, he must not dwell in the City, in [...] Principle, but without it.

Also Moses his Body is passe [...] through Death, [...]is un [...]able Body which had the VVonders, hath swallowed up that which was earthly in the Turba, and yet not consumed it to [...], but it also is in the [...] and his Turba which killed the first-born in [...], [...] [...] in the water, slew them that [...] [Page] the Calf, and swallowed up Corah, Datha [...] and [...] into the Earth, continued in death; For when he dy [...] his Spirit and Soul departed from the Turba, and he [...] mained in the VVonders in the Mistery; and now he [...] become a Lamb.

But though the Body of Moses be d livered from [...] Turba, it must be tryed in the Fire at the end of Day [...]

At the last Day we shall not ascend above the pla [...] of this world, but make our abode here in our [...] native Country, and go into our home in another worl [...] in another Principle, of another Property.

VVhen this outward dominion shall pass away, [...] the very place where the world now stands, there [...] be meer Paradise, for the Earth will be of an heavenl [...] Essentiality, so that we shall be able to dwell any where [...] and be able to pass through and through it.

There will be no Cold or Heat any more, also [...] Night; there is no Death any [...]ore, also no [...]ear, [...] Sorrow, no Sickness, the Earth will be like a Christaline Sea, and all the VVonders of the VVorld will be [...] wholly perspicously, and the Brightness of God shall [...] the Light thereof, and the holy Jerusalem, the great City of God, shall be therein.

The whole world would have been a meer Paradise, if Lucifer had not corrupted it, who was in the beginning of his Creation an Hierarch in the place of this world. But seeing God knew well that A [...]am would fall, therefore Paradise sprung forth and budded only in one certain place, to introduce and confirm Man therein, whom [albeit [...]od saw that he would again depart thence] he would again introduce him thereinto by Christ, and establish him a new in Christ to Eternity in Par [...].

For Lucifer poysoned the first Paradise with his false and wicked Desire; therefore God promised to regenerate it anew in Christ: For the seventh Day which God appointed for Rest, is nothing else but [...] regenérate anew in the Spirit of Christ, in the human [Page] Property, wherein the poor Soul shall rest eternally from the source of the six dayes Works, viz. of the six Properties of the Life.

A short summary Appendix of the Soul, and of the Turba, which is the destroyer of the Image; and of Virgin Sophia.

THe Soul is an Eye in the eternal Abiss, a similitude of Eternity, a perfect Figure and Image of the first Principle, and resembleth God the [...]ather [...] his Person, as to the eternal Nature.

The Essence and Substance of it [meerly and purely as it is in it self] is first the wheel of Nature, as to the first four [...]orms, viz. 1. Astringent; 2. Bitter; 3. Fire; 4. Anguish— [...]ire is a similitude of the Soul.

The Soul is an essential [...]ire, and the flash of Fire i [...] the life of it; it resembleth a Globe, or an Eye, of Fire [...] The burning [...]ire in the Source signifieth the first Principle and the Life; yet the Fire is not the Life, but the Spirit of the Source which ariseth from the [...]ire, and goeth forth from the [...]ire like Air. That is the true Spirit of the Source of the life of the Fire, which continually bloweth the Fire up again, and maketh it burn.

Now the Fire shineth and giveth light out of the Source where it shineth, and the source comprehendeth not the light; and this signifieth the second Principle wherein God dwelleth.

[...] we know that the Power is in the Light, and not [...] the [...]ire, the fire only giveth [...] to the light, and the life or the light produceth meekness and substantiality, viz. Water.

Now we understand, that there is a meek life in the light, without Source, and yet it self is an insensible Source, it is nothing but a longing or desire of Love.

VVhich Source we account a Tincture, in which the [...]dding and blossomings hath its original, yet the fire [...] the cause of it, and the meekness is a cause of the [Page] Substantiality; for the desire of Love in the Light, [...]eth it, and keepeth it, so that it becometh a Substance, but the desire of fire consumeth the Substantiality.

Indeed the Image dwelleth in the fire of the Soul, as Light [...]elleth in the fire, but it hath another Principle as the Light is such a Source, as is different from the fire.

And so the true Image of God dwelleth in the Light of the fire of the Soul; which Light, the fiery Soul must create in the [...]tain of the Love of God, in the Majesty, by pu [...]ting and yielding its Imagination into it.

But if the Soul do not so, but putteth its Imaginatio: into it self, into its wrathful form of the Source of th [...] fire, and not into the fountain of Love, into the Ligh [...] of God, then its own Source of forceness, astringenc [...] and bitterness riseth up, and the Image of God becometh a Turba, and swalloweth up the similitude of Go [...] in the wrath.

And then the astringent Fiat in the fiery Essence [...] the Soul figureth for the Soul an Image of the imagination, that is, in its Will: VVhatsoever the essenti [...] fire of the Soul desireth, that will be the figure in th [...] Soul. viz. earthlv Figures, that which the will of th [...] Heart casteth it self into, that image the Fiat of th [...] Soul will make, that is as far as the third Principl [...], an [...] the spirit of the Stars and Elements hath power.

So that if the w [...]ll of the Soul do cast it self into the Kingdom of this world, then the outward Kingdom ha [...] power to bring its imagination into the inward Principle and if the inward Fiat perceive that in the fire of [...] Soul, then it becometh pregnant with it, and keepeth it.

And then the Soul hath the image of a Beast in [...] third Principle, and that cannot be destroyed forever [...] except the will of the soul return again out of the [...] Lust, and pierce into the Love of God agai [...], and th [...] it getteth the image of God again, which may be do [...] onl [...] in this Life, while the Soul is essentially in its [...] in the growing of its Tree, but after this Life it ca [...] not be done.

[Page]Thus you may understand what the Soul, Spirit, Image [...]nd Turba are; the Soul dwelleth in it self, and is an essential Fire, and its image standeth in it self in the [...]magination, in the light of the Soul, if it cleave to God, if not, then it is an Anxiety in the wrath of darkness, and is an abominable Image, or an image of the Devil.

The Turbae of the Soul which destroyeth the divine Image, is the essential wrathfulness, and s caused by the imagination, or false love and representation, and therefore all lieth in the Imagination, the Image consisteth in that which we suffer to come into our desire.

If the will of the Soul, change it self, then its form will [...] also [...]hanged: For if the source of the Soul be fiery, then it hath also a fiery Image, if the Soul turn its imagination into the centre, into the strong Astringency and Bitterness, then its fair [...]mage is also captivated in [...]he dark Astringency, and infected with astringent wrath. And then this wrath is a Turbae, which possesseth the Image, and destroyeth the similitude of God; for [...] God there is Love, Light and Meekness; but in this Image there is darkness, astringency and bitterness.

Again, the Soul in its real Life and Understanding, [...] in three Kingdoms: The 1st is, the eternal nature, viz. the potent Might of Eternity, the dark & fire-world, according to which God calleth himself a strong zealous [...]gry God, and a consuming Fire, in which the Devil hath wholly plunged and diabolized himself.

The second is the holy light world, where the eternal understanding hath displayed it self through the Fires sharpness, in the light of the great fiery Love-desire, [...]nd turned the wrathful Darkness and fiery Property, to a Kingdom of Joy, which is the true manifestation of the Deity, and is called the holy Heaven of the angelical delight and bliss.

The third Kingdom is the outward Astral & Elemental Kingdom, viz [...] the Air, with its dominering Constellations, [Page] wherein all the five outward Constellations rule, viz. Superior and inferior of the four Elements, out of which [Constellation the five Senses take their original, wherein the vegetable and reasonable Life consisteth; this is the Animal [or beastial] Soul, which ruleth over all the Creatures of this world.

The [...]ire-Soul must subsist in the Fire of God, and be so pure as the clear refined Gold, for it is the Husban [...] of the noble Virgin Sophia, viz. [Christ [...]s Humanity, which is] from the woman's Seed, it is the [...]ire's tin [...]ure, and Sophia the Light's tincture, if the tincture of the [...]ire be wholly and throughly pure, then its Sophi [...] will be given it, and so Alam receiveth again into [...] Arms, his most precious and endeared Bride, which was taken from him in his Sleep, and is not any longer Man or Woman, but a Branch on Christ's Pearl-Tree, which standeth in the Paradise of God.

To the description whereof we need an Angels tong [...] and yet we are understood well enough by our School [...] fellows: we have not written this for Swine.

Of the Eternal Predistination, and Election of God.

WHen the Scripture speaks of God's eternal purpose, or Predistination, it speaketh not of a purpose or predistination that hath been long before, for in God there is no beginning, but there is an eternal be [...]inning, where the beginning and the end is all one, the first is continually the last, and the last first: whatsoever [...]od hath begun from Eternity to foresee that he beginneth now also at this day always every moment to foresee.

I can say with good ground thus, that if I were in my Mother's Body or Womb comprehended in his Anger [...] then God hath from Etern [...]ty seen me, & apprehended me in his Anger, & I were from Eternity elected in his ang [...]

But if I convert in Repentance, so that God's love [...] me, then I am from [...]ternity foreseen out of the A [...]ger into the Love; for in God all is eterna [...] [Page] [...]hatsoever at this day beginneth to alter in the eter [...], that is from Et [...]nity [...] [...]rnity, equally in the [...], the matter [...]sists only in the Conversation of the Will.

And though it standeth written, that it standeth not in [...] willing, that is only concerning those that desire [...], and [...] will not go fo [...]th out of their [...]ful Will, [...] keep their Sin, and yet will be saved; therefore it [...] not in his willing, but in this, that man go [...] [...]om Sin into God's Grace, and then it lieth in the mer [...]y, and that God doth readily, for [...] hath promised it.

Therefore men should better consider the Scripture, [...] to such Terms or Expressions; for it often speaketh [...]ut of the eternal Mouth, which beginneth every [...]oment.

For when the Scripture saith, he hardneth their Hearts [...] they believe not, and so come not to be saved, then it [...]eaketh of those who would be saved by their own Ability, and their evil Will and Life, those he suffereth [...]o go on in their purpose or predistination, for they will do it.

As also Adam did, he would not be resigned into God, [...] a Child, but be his own, and apprehend and know Good and Evil, and live in all the three Principles; for [...] went out from God's will into his own off-set purpose, and God left him, and then he fell down and slept.

And when he had eat the forbidden Fruit, then God's [...]nger elected him to the damnation of Death, and God's [...]ove spoke against it, saying, The Seed of the Woman shall [...] or crush the Serpent's Head; and that was also the [...]ternal Election, and yet it was also a beginning tempo [...] Election; for how [...]an an Election pass upon a thing when as yet it hath no Root?

God's Anger hath from Eternity continually, and still [...] this very day, electeth it self to be a Darkness, that God's Love and Light might in the Anger become manifest or revealed.

Of Free-Will.

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NOw that which is out of the Eternal, as the Soul of [...], that hath also free-will to manifest it self in [...] Light or in the Darkness; not that it hath the Light or Dar [...] ness in its power, but it hath ability to work in good or evil that is in the power of the Light or of the Da [...]ness, and [...] which soever it wor [...]th, that manifesteth it self in it.

The might or power is God's, and the Soul is his [...] a branch in the Tree, proceeded out of God's Mouth, out [...] Love and Anger; all that lieth in it, and is its own property who will then take away the Free-will from it, being it is branch of the eternal Tree & hath Love and Anger in it self?

For the Fire-Soul is a Root proceeded from the divine O [...] nipotence, and therefore it hath Free-will, and nothing [...] deprive it, and therefore it may conceive either in the Fire [...] Light.

The Souls free-will is as thin as a nothing, and though it [...] in its Body indeed, encompassed with the something, yet in [...] or conceived something is in a false distinguis [...] Essence by reason of the original of Sin.

Now if the free-will would approach to God with the Desire, then it [...]ust depart out of its false something; and [...] it now doth so depart, th [...]n it is bare and impotent, for [...] is again in the first nothing: [...]or if it would come to Go [...] then it must dye to its f [...]lse self-hood, and forsake it, and [...] it forsakes the same, then it [...] [...] and meerly as nothing and so it cannot go work or move: if it will shew its Might [...] then it must be in something wherein it doth imaginate [...] form it self. But when man will say, man cannot turn [...] Will towards that which is good, viz. towards Grace, [...] is [...]; Grace indeed standeth in the Abiss of [...] Creature in all wicked men, and the Will need only stand still from [...]icked working, and then it beginneth, as to its self-will [...] dive down into the Abiss. For that which standeth [...] [...] [...] [...]ill together with the [...]ernal One, and becometh [...] [...] there [...].

[Page]Can the Will be obedient to a worldly Lord and Master, and for that end stand still for which he would have him? [...]erefore not also to God, especially when the Ability is as [...]given, as a man doth but incline his Will to stand still?

It is better to know nothing, then to Will according to self, for that which knoweth nothing, the will of that passeth away, with the Creaturely Life, and its stri [...]e hath an end, and [...]ath no more source of Torment, as we may understand in [...]rrational Creatures.

For it is the Source and Torment of all the damned that [...]re wishing and woulding, viz. they would that which is [...]lf, and in their woulding they generate Ideas, Species and Formations, viz. contrary Wills and Desires, the Will being [...] strife, so that one thing is manifested in multiplicity where [...]n it is at enmity with it self; but when it is one with the [...]ternal One, then can no enmity be therein.

Therefore it is man's last proof or tryal when he standeth [...]ill to God in all things, then in him Light proceeds out of Darkness, Life out of Death, and Joy out of Sorrow, for God is in, and with him in all things.

Of the becoming Man, or Incarnation of Jesus Christ, the Son of God.

WHen God created Man as an Image, according to [...] substance, a similitude of, or according to God, then [...] created him out of the Mother of all things, or Substances, [...]nd all the three Worlds; his Body he created out of the outward, and also the inward Substantiality, viz. out of the [...]arthly and heavenly, and inbreathed into him through his [...]pirit a living Breath, that is himself, according to the divine world, and also according to the outward World.

For the Spirit of God is the Spirit of all, and every Life. [...] distinguished into three Principles, or three Worlds— [...] first according to the dark world, according to the first Principle, according to which God calleth himself an angry [...]ealous or jealous God, and a consuming Fire, which is the [...]ernal Nature.

[Page] Secondly, According to the Light-world, viz. according to God's love and meekness, according to which he is ca [...] the holy Spirit.

And Thirdly, according to the outward World, the A [...] Spirit, with the Quality or Souree of the Stars and Elements—Thus hath man received a three-fold Life, the Spirit of all the three Worlds.

Therefore we should rightly consider man what he is, & [...] make an earthly Beast of him; and also make no Angel of [...] earthly part; he hath the inward Spirit out of the first Principle, but he should not rule therewith, also not with the o [...] ward, but give up himself to the holy Spirit in the sec [...] Principle, and in the outward Life be as a Child in the A [...] ther's Bosom or Lapp.

The Soul standeth in three Principles, viz. in the eter [...] Fire's Nature, and in the eternal Light's Nature, viz. i [...] the Love Fire, which extinguished in Adam, for which [...] at [...]resent the strife is, And thirdly, it standeth in the Kingdom of this World, viz. in Mortality and Restoration.

When the inward sou [...] ground, viz. the eternal Soul [...] the Father's property of the Word of God, turneth back ag [...] and looks about after i [...]s [...] Pearl, viz. after the [...] Princip [...] then it perceiveth that it was lost in Adam. s [...] whence ariseth its misery, and return again, and as so [...] it returneth again, God giveth his Grace into it again, [...] unknown and not understood by it.

This great unqu [...]eness ariseth in the Soul, that it [...] goeth into Repentance, when i [...] seeth that it hath l [...]t i [...]s [...], neither may nor shall, nor can it any other way [...] [...] first Pearl which i [...] had, and come [...]o divine S [...] [...], unless it turn with its Fires Might wholly again into [...] ground of the incorporated Grace, and give it self up there [...]

We necessarily find it clear, that there is yet another Su [...] stance i [...] ow Flesh, which [...], [...] and [...] [...] that which yet now is [...]; being then it [...] [...] [...] after that which [...] is [...] therefore [...] [...] [...] have been so in the beginning of its Beeing and [...] [Page] [...] there would be no sighing, or longing after another thing.

For we know that every Substance sigheth after that out of which it had its first Original; and so our Will sigheth after such a Flesh as God created.

So we clearly understand that we are gone forth out of the Eternal into the Corruptible: For Adam's imagination hath drawn the earthly Quality of the Stars and four Elements into the Limus, and the Stars and Elements have drawn in the longing Malady of the Earth. And thus the heavenly Matter of the heavenly Flesh became earthly.

The true Ens of the Soul, which the Word assumed in the Name Jesus, was of us men from the Female tincture, viz. from the true Adamical Soul, yet from the Property of the Light, which was severed from Adam and put into the Woman, that this Property of the Light might transmute or change the fiery Masculine property again into the Love and divine Humility, and that the Masculine and Feminine property might be quite changed into one Image again, as Adam was before his Eve, when h [...] was neither Man nor Woman, but a Masculine Virgin.

Therefore Christ took his Soul from a Woman, viz. from a Virgin, and yet was a Man; so that he rightly stood in the Adamical Image, and brought the averted severed Properties of Life, in which our Will had broken it self off from God again into the temperature and union. viz. into that one.

For Adam turned his Will from the only Will of God, and Jesus Christ took our Soul again into the only Will of God, and turned the will of our Soul in our Humanity, which he assumed into the only will of God again.

We poor Children of Eve should not in Eternity, as to the Body, have returned again, but our Soul would have eternally continued in God's anger, source or quality with all Devils.

But the becoming Man, or Incarnation of Jesus Christ is become a powerful Substance or Matter to us; for, for our sakes is God become Man, that he might bring our Humanity out of Death into himself, and redeem or release our Soul out of the Fire of God's anger.

[Page]And we now with good ground of truth say, that the possibility of the New-birth is in all men, else God were divided and not in one place as he is in another. And herein we exactly know, that man is drawn by the Fire and the Light [...] to which he inclineth into, that he falleth; and yet he may in this Life-time rise aloft again. Also we say, that the true Temple wherein the holy Ghost preacheth, is in the new birth.

The Spiri [...] also testifieth clearly, that Angels and Men have one and the same Image, for God hath made another Angel instead of expulsed Lucifer, and his Legions, out of the same place where Lucifer sate, and out of which he was made, which Angel was Adam: But seeing he stood no [...], therefore God generated to himself a second Adam out of the first, the same is called Jesus Christ.

Also it is plain and clear enough, that [as Jesus ascended to Heaven, so] he will come again in the same Form at the last Day with a divine and glorified Body, as a Prince of the holy Angels, which shall be the men Angels.

Also, we know the becoming Man, or Incarnation of Christ to be natural, as of all the Children of men, the Lord gave himself to be under the Servant, that the Servant might become living, and is in like manner in nine Months become a perfect man, and also continueth a true God—become born into the world through that way and passage as all men are.

Had he not had a natural Soul then he had not in the Person had all the three Principles: What should he then have committed into the Hands of his Father at that present when he dyed on the Cross? Or what had suffered on the Cross, if he had not been natural?

The earthly part which he took to himself out of his Mother Mary, that is, to or upon the divine Substance, dyed away on the Cross.

Thus was the Soul in the Substantiality of God, and as [...] victorious conquering Prince, went into the Hell of Devils that is into God's Anger, and quenched it with God's Love and Meeknes [...] of the divine Substantiality.

For the Love-Fire came into the Anger-Fire, and drown [...] [Page] the Anger, wherein the Devil would be God; thus was the Devil taken cap [...]ive with the Darkness, and lost his dominion: The Spirit of Christ took the Devil captive, and drove him out of the Fire of the Soul, and cast him into Darkness, and shut him up under darkness out from the Fire of the Soul, and out from God's fire into the wrathful harshness and bitterness in Cold.

Consider the first four Forms of Nature, and you will understand what the Devil's Mansion is; for before Christ came, he kept the Soul captive in the Turba with the Fire, and though he had not the Spirit of the Soul, yet he had the Root of it in the Turba, but then he was commanded to cease.

While the earthly man liveth, the Soul is continually in hazard or danger, for the Devil hath enmity with, who continually casteth forth his streams, with false and wicked Imaginations into the Stary and Elementary Spirit, and reacheth or graspeth therewith after the Soul's fire, and willeth continually to infect the same with earthly Devils longing and malady.

There must the noble Image defend it self against the Souls fire, and there it costeth striving and fighting sor the Angels Garland: there riseth up often in the old Adam anguish, doubting and unbelief, when the Devil sets upon the Soul.

O thou Cross of Christ! how heavy art thou often- times! how doth the Hèaven hide it self, but so the noble Grain is sown, when that is sprung up, then it brings forth much fair Fruit in Patience.

Thus every little Sprout groweth in the Soul out of the divine Wisdom: It must all press forth out of the AnguishChamber, as a Sprout out of the Root of a Tree, it is all generated in the Anguish.

If a man will have divine knowledge, he must very many times go into the A [...]gitish-Chamber, into the centre, for every Sparkle of the divine Wi [...], Skill or Understanding out of God's wisdom, must become generated out of the centre of Nature, else it is not perminent or eternal; Thus we must [Page] aell dye in Christ's Death, if we will possess his Glory.

God and Man is become one Person, one Christ, one God, one holy Trinity in the Humanity, and also in like mann [...] every where, so that when we see Christ, we see the holy Trinity in one only Image.

He is not strange or tyrable to us, but is our Love. Tincture, he is with his Power the quickning of our Soul [...] our Life, and our Souls delightful Habitation. When we find him, we find our Help or Salvation, as in like manner A [...]am should have found him, but he suffer [...] himself to be seduced, and found at length a Woman—Then said he, She [...] Flesh of my Flesh, and Bone of my Bo [...], and took her unto him for a Companion.

So when our Soul findeth him, it saith, That is my Virgin which I had lost in Adam, when an earthly Woman came to be out of it: I have now again found my Love-Virgin out of my Love, I will never more let it go from me again. O! it is a friendly qualifying or coworking Beauty, Brightness, Fruit, Power, V [...]rtue.

For in thè Wisdom the Fall was known e'er man became a Creature, and that according to the [...]ire's property, not according to the Light's property, but according to the first Principle.

And we say of Mary, that before the time of the opening and message of the Angel, she was such a Virgin [...] Eve was when she went out of Paradise, e'er Adam knew her.

Of Metals, and of the Metaline Tincture, and Philos [...] Stone.

THe Metals have the same [...]bstance, condition [...] birth, or geniture as the Vegetab [...] upon [...] Earth have: in Earth, in Stones and Metals, there is [...]-fold Essence, viz. one from the original of the fire dark World, and [...] of the original of the holy lig [...] World.

All this was given [man] for his play, he had [...] [Page] knowledge of all Tinctures: All was subject to him, he ruled in Heaven and Earth, and over all the Elements, so also over all the Constellations.

But Metals are in themselves nothing else but a Water and Oyl, which are held by the wrathful Properties, viz. by the astring [...]nt austeer desire, that is, by a saturnine martial fiery Property in the compaction of Sulpher and Mercury to be one Body [or congealed bulk] but if I whoily destroy this Body, and severize each into its own Property, then I clearly find therein the first Creation.

Gold, Silver and precious Mettals, are indeed out of the heavenly Magia thus inclosed and shut up, by or with the kindling: They are another thing then Earth, man loveth that well, and [...] it for his Maintenance, but he knoweth not its ground and original; it is not in vain loved by the Mind, it hath a high original, if we would consider of it.

But we are justly silent of it here, seeing man without that, loveth it too much, and thereby withdraweth himself from the Spirit of God: One should not love the Body mor [...] then the Spirit, for the Spirit is its Life; this we give you to understand in a Similitude, and are silent of the matter, with the ground and original thereof.

But know this, that it was given to man for his Sport and Ornament, he had it by the right of Nature, it was his understanding the outward Bodies; for the outward Body with its Tincture, and the Metalline Tincture are near a kind.

When the Tincture of the outward Body was destroyed by the Devils evil longing, then the Metalline Tincture hid it self from the human, & became an enemy to it; for it is p [...]rer then the perished in the outward Man.

Let this be manifest to [...]ou, ye seekers of the Metalline Tincture; If you would find the Philosophers Stone, then apply your selves to the new Birth in Christ, else it will [Page] be hard for you to apprehend it, for it hath a great agreement with the [...]nly Substantiality, which if it were released from the fierce wrath, would be very well seen.

Its lustre signifieth somewhat, so that if we had [...] Eyes we [...]hould well app [...]ehend it.

A collected Appendix [...]or the clearer opening the [...] [...].

THe Beeing of all Beeings, is but one only Beeing [...] but in its g [...]eration it severs it self into two [...], viz. [...] Light and Darkness, into Joy and [...]orrow, into [...]vil a [...]d Good, into Love and Anger, into [...] and Light; and out of these two eternal Begi [...]nings [or Principles.] into a third begi [...]ning, viz. into the Creation to [...] own Love play and [...]lody, according [...] the Property of both eternal [...].

Death is the bound mark of all, whatsoever is temporal, whereby the Evil may be destroyed.

If Gods Anger be omnipotent to destroy, then is his Love also omnipotent to preserve, if this contrariety were not, there would be no Life; and there would be no good, also no evil; for if there were no fierce wrath, there would be no moving: Thus the Substance of all Substances is a continual working, desiring and fulfilling; the [...]ire desireth the Light, that it may get meekness and substance for its burning or life; and the Light desireth the Fire, else there would be no Light, and it would have neither Power nor Life; and they both de [...]ire the dark anguish, else the Fire and Light would have no Root, and all would be a nothing.

Therefore I say, God's Love is as great as his Anger, his Fire as great as his Light, and his Darkness as great as either of the other; it is all alike eternal, without be [...]inning; and it beginneth it self from Eternity with or [Page] [...] the Darkness, and bringeth it self from Eternity to [...] darkness into the Source or Quality, even into the [...], and in the rising up of the [...]ire is the eternal Death, [...]here the Darkness and Light seperate themselves each [...]to a Principle in it self, and the Light also it self po [...]sseth it self, one dwelleth in the other unapprehended [...] the other; there is in [...]ternity no parting asunder: [...]hose that dwell in the Darkness, see not the Light, and [...]hose that dwell in the Light see no Darkness: God [...]uld not be manifested or revealed, and there would [...] [...] Nature nor Creature without the darkness.

Observe now, God's anger maketh the dark mind [...]ull of God's Love, maketh the Light mind full. [...]or [...]hosoever hath, to them it will be given.

But now all [...]andeth in Strife, the Light against the [...]arkness, an [...] the Life against the Death, and the [...]eath against the Life: But Man is out of the great [...] of all Substances, and in him is the Strife.

Dost thou say, God can make of me what he will, he is [...]mnipotent: He maketh of thee what thou wilt, his [...]ove is omnipotent, and also his Anger; that which getteth thee, holdeth thee. The Wicked is to God a good favour to De [...]th; and the Saint or Holy is so to [...]he eternal holy Life as thou growest; so thou art such Sap as thou drawest into thy self, such [...]ruit thou bear [...]st: It is not [...], [...]od will not be mine, but thou wilt [...]ot be his, and so you are parted.

But he cannot make himself a Child, he goeth onl [...] with the Will into the Matrix, and then the divine Fiat apprehendeth him, and maketh him one; indeed he cannot make himself a Devil, the hellish Fiat, according to the dark world's Property maketh him one, wh [...] [...] doth but give his Will up thereto.

Therefore [...]ghtly saith the Apostle, To whom you give [...]ur selves Ser [...] in obedi [...] [...] Servants you are [...] of God's Love [...] Anger. Here the Apostle speaks of man's [...]ction, that man can give up himself, and be given [Page] up; and though indeed of himself he cannot take or receive, yet God giveth him the taking or receiving, for he hath promised it him.

We believe a Resurrection of our Bodies which we had here; it is not the earthly Body that is the Image, which shall live eternally, but the Heavenly, which the earthly body here holdeth captive in Death; but if Christ become born therein, then it is no more in death, but liveth in Christ, and is only covered with the earthly body.

It is not the Husk, viz. the beastial Flesh that shall arise, but the Life in the outward Mystery with the wonders, that shall be comprised in the holy Element, and be united with the Body of Christ [even] of the new man, and in Eternity stand with its wonders in it.

Seek not Christ's flesh in the four E [...]ements in the Spirit of the outward world, but in the Root of them, viz. in the holy Element, a Principle deeper then this world is; not absent from the outward body.

Let no man think it will come to pass, that men will come, who will teach or compel thé holy Spirit with Authority or Power into men: No, it is said, Today when you hear the Voice of the Lord, harden not your [...]earts and Ears: Expect not another time, for this is the time of your Visitation; incline your [...]ars and Hearts into the Temple of Christ in you.

Let none wait for a golden Time, wherein the holy Spirit out of, or from the outward Mouth, will cry into the har [...]d into his beastial VVill, who will live only in the Lust of the Elesh: O! No, that is not to be done; The time is already come that Henoch teacheth, and Noah declareth the Deludge of Sin.

Let none wait for the outward Prophet he appeareth or shineth inwardly in the Spirit, the outward man will not know him; the right way into the eternal Life is in man: VVhoso [...]ver will enter in with Sion, and praise God in Jerusalem, hath now the acceptable time, the sound of [Page] the seventh Trumpet is already sounding, the Fountain of Israel is open; let none think that the sound of the Trumpet will come from this or the other place: [...]or as the lightning breaketh up in the East, and shineth to the West; so from the beginning to the end is the coming of the Son of Man.

[...]hat now are the Christians, so called, better than Tu [...]ks and [...]eathens, if they live Turkis [...]ly, and [...] then Turkishly and Heathenishly? Where is the Christian and Evangelical fruit? My dear [...]rethren, s [...]ek but the Pearl, all you that intend to avoid the ánger of God, look not one upon the Life of another, but upon his own; for it is no more disputing, but either conv [...]rt or perish; the time of disputation and babling, is out, you will get no further w th Disputation, but with the Regeneration in the Spirit of Christ, you will reach and obtain the Pearl, so that you need never to dispute more.

Christ, viz. the anointed of God, penetrateth only, or press [...]th upon the Humanity, not upon all Creatures; he uniteth himself to no Creature but man; he hath also with his Incarnation, Su [...]ering, Dying and R [...] surrection delivered no Creature but man. With the Name Christ he is become manifest only in the Humanity, not in the carthly or heavenly Creatures; th [...] earthly and heavenly Creatures need no Christ, and the h [...]llish have none.

The man Christ is the first that arose from the dead, in the anointing, and is also the first, who in the anointing dyed to the human I [...]hood: He is only and alone the Lamb of God, in whom God brake his wrath in pieces; Abel and all Martyrs are his Members, upon whom the breaking Death in pi [...]ces pr [...]ssed or penetrated out of this Lamb Christ: when Christ arose from the D [...]ad, then Abel also arose in Christ's anointing, in Christ's humanity, out of Christ's death, and lived in the anointing of Christ.

The Christ in the woman's Seed was manifest in no [Page] Saint before Christ's birth, but only in the Spirit of the Deity, in a prophetick manner, and not in a human ma [...]ner: By the woman's Seed is always understood the Paradise which faded or disappeared in Adam, viz. the heavenly Corporiety from the pure Element, and not the four Elements; this was manifest neither in Adam nor Abel, [...]ill the Saviour Christ became manifest in the Seed.

In all men lieth the heavenly Image, which disappeared in Adam, but it liveth in one, and in another it is unlively. When the wicked turneth himself to God, an [...] turneth the will of the Soul to God, then is Christ out of the disappeared Seed born a man and is set before the D [...]vil in the outward [...]lesh for a crusher or bruiser of the Serpent, which hindreth and breaketh the Will of the evil [...]lesh, so that Sin is not committed.

And then there is a constant enmity Christ governeth in his heav [...]ly [...]lesh through the outward, and striketh the out [...]ard Lust to the ground; then cometh the anger of God into the center of the Soul, and will also have its fierce wr [...]thful Government, and the D [...]vil with the false or wicked Lust crouds himself thereinto.

The thr [...] horribl [...] Chains wherewith our Soul is fast bound, during the time of this earthly Life, is first t [...]e severe anger of God, the Abiss and dark world which is the centr [...] an [...] creaturely Life of the Soul; the second is the desire of the Devil against the Soul, whereby he cont [...]ly [...]th a [...]d temptet [...] the Soul, striving to throw it from the Truth of God into Vanity, viz. into Prid [...], Coveto [...]sness, Envy and Anger, and with his [...]esire bloweth up an [...] kin [...]th those ev [...]l Propertie [...] i [...] the Soul, whereby the will of the Soul turne [...]h away from, and [...]th into Self. The third and [...]ost hurt ful Chain is the corrupt and altog [...]r vai [...], earthl [...] and mortal [...]lesh and Blood, full of evil Desires an [...] Incli [...]ations.

It is then necessary that we convert with our Will [...] [Page] and enter again into the New-Birth, and Christ giveth us his Body to eat, and his Blood to drink but not to the man of Sin, but to the man in Chri [...]t new born to Life, viz. that from the divine world's [...]ubstance to the Paradi [...]ical man, which hath a heaven [...]y Mouth to pertake with.

[...]or Christ dwelleth in Heaven, & [...]eedeth [...]s with his Body and Blood in the Heaven, this Heave [...] is in man, A [...]m [...]th of the four Elements, and is [...]ed with evil and good; A [...]am the outward [...]lesh man [...]nneth, the inward man willeth not the Sin, therefore saith Paul, Now if I [...], it is not I that do it, but it is the [...]nful desire which dwelle [...]h in the Flesh: Now therefore with my mind I serve God, and with my Flesh the Law of Sin; for I do that which I would not, but if I now do it, it is not I that do it, but Sin in the Flesh.

Therefore let the Christian Reader that loveth truth, be warned according to my bounden duty and love will, not to esteem himself perfect, and to set himself in the omnipotent power or virtue of God in the Omniscience, and to say he is without Sin, and cannot sin.

Our whole Life should be a continual Repentance, for it is even a continual sinning; and though indeed the noble Lilly-branch new generated or born in Christ's spirit sinneth not; yet the earthly man in Soul and Body sinneth, and willeth continually to break or destroy the noble Rose-bud again, and altogether obscure it.

Here is the Field where the Fruit groweth, let none be perswaded to such slugishness, and to lie on such a soft Bed, as to think he is fairly grown, and quite or full blossomed: O No! no, by no means, but continually without ceasing draw divine Essence to th [...] self, in the greatest Humility, from and out of Gods Love, as a Bee doth Honey out of the fair blossom of [...]lowers; for as soon as man is secure or careless, and thinketh he is holy Honey, then the Devil bringeth to him poyson in [Page] the Vanity which the own self will in own self lust or longing [...] into [...]t self.

As soon as the Soul eateth of it self, and of the Light of Reason, it goeth on in its own Opinion, and then its doings which it sets for divine, are but from the outward [...], which presently then layeth hold on the Soul, and maketh it dry, and then the Soul goeth on in [...]rrors, till it yield it self up again into resignation, an [...] acknowledging it self anew to be a defiled Ch [...]ld, resiste [...]h Reason, and so getteth the Love of God aga [...]n, which i [...] harder to do now, then it was at first, for the Devil bringeth in strong doubts, he will not easily leave his [...]ort of prey.

This may be seen clearly in the Saints of God from the beginning of the world, that many who have been driven by the Spirit of God, have yet often-times departed from [...] into Self, viz. into their own Reason and Will, in which Satan hath cast then into Sins, and into the anger of God. The will of the Soul must therefore continue close to resigned Humility, and sink into nothing, viz. into the deepest Humility i [...] the sight of God.

Also a man in this world should not desire to kno [...] his Hol [...]ness, but continually draw Sap out of his Tree Christ, and commit and leave it to the Tree what kin [...] of Branch or Twig that will generate out of him.

Why do we so long contend about Knowledge? Indeed knowledge is not alone the way to Blessedness [...] Salvation: The Devil knoweth more then we, but wh [...] doth that a vail him? For that I know much, affordeth [...] no Joy; but that I love my Saviour Jesus, and co [...] tinually desire him, that affordeth me Joy; for the desiring is a receiving.

Let not the dear and worthy Christendom think, [...] now it doth seem as if she should go to wrack and [...] that it is utterly undone; no, the Spirit of the Lord Hosts hath out of his Love planted a new Branch in [...] [Page] human Property which shall root out the Tho [...]ns of the Dev l, and make known his Child Jesus to all Nations, Tongues and Speeches, and that in the Morning of the eternal Day.

A Christian is of no Sect, he can dwell in the midst of Sects, and also appe [...]r in their Services, and yet adhear and be addicted to no Sect; he hath but one knowledge only, that is, Christ in him, and he putteth all his knowing and willing into the L [...]fe of Christ.

John, as the Teacher of Christ, in Christ's stead, must provide for the outward Mother, according to the outward man, and seed and teach the Lambs of Christ with Christ's Spirit: And it doth exactly shew us how the outward man is not God's Mother; for Christ doth seperate himself from his outward Mother, and gives her unto John, and therefore they do very ill that honour and worship the outward Mother of Christ for God's Mother. The whole true Christendom is Christ's Mother, which beareth Christ in her, and John viz the Servants [and Ministers] of Christ are his Nurses, which take care for the Mother of Christ, as John did.

All whatsoever the Jews did to Christ outwardly, the same was a Type of the inward, viz. how it went between God and the Humanity, viz. between the Eternity and Time; the Jews gave him Gall and Vinegar in his thirst, both these Properties are a Mercury in the Sulpher of Saturn, viz. in the impression; this is even the Type and full resemblance of the Souls property, as it is in it self alone devoid of the other Loveproperties.

God gave this Property of the Soul again into his love, the Death into the Lise, wh [...]reupon the Soul-like fire and dark world became an excee [...]ing [...]riumphant joyful Paradisical Life and here the Champion upbraided Death and Hell, viz. the dark world in the Soul and said. Death where is thy Sting now in man? Hell, where is now thy Victory in the wrath of thy poyson-source? in the expressed [Page] Word or Mercury all is now dead: O death am to thee a Death; Hell I am to thee a Conquero [...] thou must serve me for the Kingdom of Joy: Tho [...] shalt be my Servant and Minister to the Kingdom [...] Joy: thou shalt enkindle the flames of Love with th [...] wrath, and be a cause of the spring [...]n Paradise.

The dear Love- [...] and Meekness did suffer it self be scorned mocked, [...] upon, and judged by the Anger, [...] is, the Jews must execute the iustice of God, for by [...] self-action Sin was committed, an [...] by man's self-action [...] and sin must be blotted out. Adam had introduced his [...] into the Poyson of the outward Mercury; even so must [...] viz. the Love, freely give up its Will also into the [...] poysonful Mercury: Adam did eat of the evil Tree, [...] must eat of God's anger; and as it went inwardly in [...] Spirit, so likewise outwardly in the Flesh.

Upon the mount of Olives the heavenly World in the [...] did wrestle with the Anger in the human World, viz. [...] the self-hood, so that the Person of Christ did sweat [...] Sweat; even there the one was dismayed at the other, [...] Love at the horrible Death whereinto it should and [...] wholly yield and give in it self with the divine essentiality and be swallowed up by the Anger, and the Anger [ [...] dismayed] at its Death, in that it must lose its Might [...] the Love.

Hence the whole Person of Christ said, Father if it [...] possible, let this Cup pass from me; yet not as I [...] but thy will be done. The Love-world in Christ said, [...] it not be but that I must drink down the Cup of thy Anger then thy Will be done. And the Anger said, If it be possible let this Cup of Love pass from me, that I may revenge [...] self, and rage in the wrath of man for his disobedience [...] as God said to Moses, who stood in the Spirit of Christ [...] a Type of Christ before God, Let me alone, that I may devour this disobedient People: But the name [...] which had incorporated it self in Paradise, with the promise of the woman's Seed in the Aim of the human [...][Page] [...] Covenant would not suffer him; for the Humility of [...] name Jesus hath always interposed against the wrath of [...] Father, against his Fires property, that his Fire might [...] enkindle the half poysonful Mercury in man, save only [...] some times, when Israel walked wholly in the wrath and [...]isobedience, as is to be seen by Corah, Dathan and Abi [...]am, and by Elias.

Now from the tryal of the combat of the Love and Anger [...]gainst each other proceeded also the temptation of Christ; [...] was tryed in the temptation, of which Property man would [...], whether of the Father's in the Fire, or of the Son's [...] the Light of Love; here the whole Property of Christ's [...]erson was tempted, the Devil said, as he had also said unto [...]dam, Eat of the Evil and Good: Hast thou not Bread? [...]hen make Bread of Stones: Why dost thou hunger so [...] in thy own property? Then said the divine desire, [...] liveth not of Bread alone, but of every VVord of God.

When the Devil saw that in this he had no success, that [...]he Humanity would not give way to depart out of the [...] out of God's Will he carried the Humanity upon an [...]igh Mountain, and shewed it all the Riches of the world. [...] whatsoever doth live and move in the express word, all [...]he Dominions and Might in the outward Nature, over which he calleth himself a Pri [...]ce, but hath only the one part [...]n the wrath of Death in poss [...]ssion, and said unto it [un [...]erstand, to the human pr [...]per [...]y] If thou fallest down and worship me, I will give thee all this.

Here it was tryed, therefore said the Devil. viz. the Ar [...] anist in God's anger unto Christ, That he should fall down [...]nd worship him and then he would give him all Dominions, Power and Glory, he should and might do what he please: he [...] live and delight in his own self-will, and fore-go re [...]gnation; and if this had come to pass then had the fair [...]nstrument been once again broken, and the human melody in God's Love and Deeds of Wonder had ended, but Christ said. Get thee hence Satan, it is written, Thou shalt worship [Page] the Lord thy God, and serve him only. Then the De [...] left him, and the Angels came and ministred unto him.

Christ called the Devil a Prince of this World, but [...] Devil hath neither the Kingdom of God, nor the Kingdom [...] this world in possession, this world is not his own, but he is [...] poorest Creature in this world [...] and hath only the wraths [...] in possession, the other profiteth him nothing; thus he is the world, and also not in the world; he thought to be Pri [...] and is so in the same property in the Wicked, and also in [...] Government in the world in the wrath: He must lo [...]k wh [...] Turba Magna is enkindled in the wrath, and there [...] busie so far as Turba Magna goeth in the wrath, fur [...] his Courage is cooled.

Of outward Government and Dominion.

WHen God blessed Noah through the O [...]-spring, [...] ceeding from the Covenant, and bad them be fr [...] sui; he gave them again the whole World, with all its [...] in possession, and gave them all [...], [...] and Fowls common, with no distinction, restriction or [...], [...] only that they should not eat th [...]ir Lif [...] in the Blood, le [...]t [...] should become monstro [...]s in their Li [...]e, with eating the [...] of the Beast.

God commanded them to rule over all the Beasts and Cr [...] tures, but in this place [...]e [...] them no p [...]culiar [...] er ruling Power over one ano [...]; for all domina [...]ion [...] Rule and Authority, wher [...] one man rul [...]th over anot [...] doth a [...]ise from or through the order of Nature, [...] [...] its Properties according to the [...] and [...] Dominion of the [...] under the Constellations or Astru [...]

The true Image of God hath no other Dominion [...] Members, then the B [...]dy [...] in i [...]s Members. or the [...] in its Branches; but the [...] [...] from the S [...]rs [...]our Elements mak [...]th [...] [...] a Dominion and Gover [...] according to its Mother, whence it taketh it rise, and [...] in it liveth.

Here [...]ote, All War and Cont [...]ntion ariseth from [Page] [Page] [Page] [...]ominion of God's anger; the Warrior is a Servant of God's anger; he is the Ax wherewith the angry Husband-man cuts up the Thorns and Bryars from off his Ground: God's anger according to his Fire's property, will have it so, and not his love; And he that suffers himself to be made use of thereto, he serveth the anger of God, according to the dark and fireworld's desire and property which in the heavy fall of Adam, hath manifested it self in the human Property, and brought man, viz. the angelical Image into an half devilish Vizard and likeness.

Of human Propagation.

ALthough honest marryed People beget Children, and joyn themselves together with Love-desire; yet it hath no [...] this meaning or understanding, that the Imagination or Desire of Man and Wife is holy, and that Christ's Spirit driveth on the Imagination.

The Imagination ariseth out of the Tinctures, which [...]indle the Mercury with their Lust, and the Mercury kindleth the Spirit of the Life, and now existeth the Lust and Will in the Heart, viz. a vekement des [...]re; the tenderer the Complexion is, the nobler also is the Tincture in its swee [...] desire.

But if also it be shot with a fiery Dart in Venus's desire, then [...] the life kindled. so that it is as it were more then half [...] with Love-thoughts; and yet knoweth not what hath [...]appened to it. Must all this be holy? then would the secret Whoredoms also be holy; whereas indeed the Dart often goeth forth in false or wicked Lust.

And though it be at best, yet it is a thing that is in all [...]easts, it is natural; and when men will give it the best [...]nd rightest Name, then it is called an Abomination before God's [...]oliness, being a thing existed out of Sin, through Adam's fall; which indeed is born withal under divine pa [...]iente, seeing it cannot be otherwise, of which we could take [...]any Examples in the holy Scriptures.

Look upon the people of Israel, when God would give them [...]he Law on Mount Sinai, and manifest or reveal himself [Page] with his Voice, then he commanded the young People whic [...] were loaden with such burning Lusts, to abstain from the [...] Wives; and that pointed not only at the Marriage-work, bu [...] also at the Imagination.

Christ therefore be [...]ame a Man without the helping or coworking or concurrence of any man or Husband, that he might bring us forth out of this ab [...]mination before God, through [...] holy Incarnation or becoming man: he became such a V [...]rgin like Child, with both the Tinctures one in another, with ou [...] self-love, that he might bring our rent in himself in [...]o one.

And this is the Abomination, in the Marriage-work, th [...] the S [...]ed is unclean in the conjunction of both t [...]e Tincture [...] when they are brought together into one; [indeed] it is th [...] property of the eternal joyfulness, when the Seed goeth fort [...] viz. of the highest desiring and fulfilling; if that might [...] done without abomination, then it were [...]oly; but the Sulpher in the Seed is an abomination before the Holiness.

It is not in the power of the Imagination of the Flesh, bu [...] in the pure Love-desire of C [...]astity and Faithfulness whe [...] two joyn their Minds together in the Marriage band, an [...] give up their love and faithfulness one to another to be the [...] own, and desire to be one Heart and Will; there the Spir [...] of Christ is the Love band; and here now is rightly the thing, Increase or multiply, and be fruitful.

The marriage-work, according to the outward man, [...] not holy, but according to the inward, it is holy, in th [...] Children of the Saints, but not in beastial Vessels; [...] marriage-work in it self, if it be done ordinately, is not [...] ful, for it is driven on by God's officer, Nature, and bo [...] withal under divine patience.

Of the Serpent that deceived Adam, and of all created Things.

WHen God said, Let all sorts of Beasts come fort [...] each according to h [...]s property [or kind] th [...] came forth Beasts out of every property of Nature, as [...] [...] manifest in the severation [of the [...] Kingdoms, viz. Ti [...][Page] [...] Eternity] when God moved himself to the Creation; for [...]he. Devil would domineer over the Love and Meekness of God, and put his desire also into the Anger, that is into the austeer Might, where the poyson-Life ariseth, viz. into the Fiat of the wrathful Property, out of which Form are proceeded Vipers, Serpents, Toads, and other venomous Worms; not that the Devil hath made them, that he cannot; only as the Desire was in the Impression of the [...]iat, such also was the Creature in the evil and good. For in those poysonful Beasts the highest Tincture is to be found, if they be reduced into an oily Substance, and the wrath of Mercury seperated; For all Life both external and internal consists in Poyson and Light, as we understand that the wrath and angerfire of God is a cause of the divine Joyfulness: Hence what may be thought of Ireland, where no Venomous beast can live? The like also me are to know externally; for all Life devoid of the poysonful Mercury. is amort and abominate, and accounted as dead: Now Mercury is the kindler of the Fire, and every moving Life consists in the Fire; and albeit some Creatures live in the Water, yet Fire is their Life.

In the highest Mercury is the highest sharpest proof of all things; the more poyonful a thing is, the more sharply is proveth a thing; for the sharpest taste and smell consists in the greatest Poyson. viz. in a dying Source.

Now we are to consider of the Serpent which deceived Adam with his craft; the Kingdom of Wrath, and also the outward Kingdom was manifest in the Serpent, for it was more subtil then any Beast of the Field, and this subtilty Eve desired.

The Devil was a fair Angel, and the Serpent the subtile Beast, and Man the likeness of the Deity: Now all three were corrupted by Imagination and Pride, and got the Curse of God for their false Lust [or [...]unning.]

All whatsoever is eternal, proceedeth originally from one ground, as Angels and Souls; but the serpent is not out of the eternal ground, but out of the beginning of Time; all [Page]things were good in the beginning, also the Devil was [...] while he was an Angel; so also the Serpent [was good in i [...] Creation before the Curse.]

But being the Devil went into the highest Fire's desire, God parted from him as a light that is put out, or extinguished in a Candle, and afterwards he lived according to his own desire.

But seeing he knew that there was such a Tincture in the Serpent, and the Serpent being created out of the beginning of Time; therefore he insinuated with his desire into the Serpent, and took possession of the Serpent's Tincture, and wrought forth his desire through the Serpent against Man, to introduce him to long after the Serpent's property; for the Serpent's tincture was from both Originals, viz. out of the deadly Mercury, from the dying in the Fire, viz. from the coldness in the Impression, and then also from the wrathful [fiery property in the impression] the cold Impression is earthly, which ariseth from the Wrath, viz. from the dying in the Wrath in the Impression; and the fiery [Impression] ariseth from the quick poyson of Mercury, in which [...]roperty the Spirit's life consisteth.

Thus Adam and Eve was infected with the Devil's desire through the Serpent, viz. through the earthly deadly property, and also [through] the wrathful living property of God's wrath, according to the Devil's own property, and was inflamed in his divine Oyl, that is, in the heavenly Essentiality; even then the divine Light which shone out of the divine Body of the heavenly Essentiality was extinct in him, for the Curse [...]oized upon the Soul. Now God's cursing is a withdrawing, viz. the divine Power which was in the Body departed into its own Principle, and his holy Oyl [wherein the Power of God dwelt, and had made a Kingdom of Joy, viz. the Paradise] became a Poyson.

Thus Adam dyed unto God, and lived to Death; nere it was necessary that God should regenerate him, and [Page] [...]herefore the Serpent was cursed, because it had served and willingly obeyed the Devil.

We declare with good ground, that there is nothing so bad, but there lieth a good therein, but the badness is not capable of the good: Also, there lieth in the most poysonful Mercury the greatest Pearl and Jewel, if his poyson-will may be introduced into the same, then he himself manifests the Pearl, for he changeth himself.

The Power of the Most-high hath given to all things, even to every one according to its property, a fixt Perfection; for all was very good, as Mos [...]s saith, but with the Curse the Turba is introduced, so that the Properties do stand in the Strife of Mercury, yet in each property in every Herb, or whatsoever is [I say] in whatsoever doth grow, or arise out of the walm of the four Elements, there is a fixity hidden; for all things which are in the four Elements, are originally sprung forth out of the eternal Element, in which there is no Strife, neither heat nor cold, but all things were in equal weight, of all the Properties in a Love-play, as it is even so now in Paradise; and the same Paradise sprung forth in the beginning of this World [before the Curse] through the Earth: thus it is also yet hidden in all things, and may be opened by Understanding and Art, so that the first Virtue may overcome the inflamed Malignity.

Albeit we men have not full power to do it in selfmight, yet it may be done in God's permission, who hath again turned his Mercy towards us, and again opened Paradise, and its comprehension in man: Hath God given us Power to become his Children, and to rule over the world? wherefore then not over the Cur [...]e of the Earth? Let none hold it for impossible, there is required only a divine understanding and knowledge thereunto, which shall blossom in the time of the Lilly, and not in Babel, for whom we also have not written.

[Page]Whatsoever groweth, liveth and moveth in th [...] wo [...]ld consisteth in Sulpher, and Mercury is the life [...] Sulpher and the Salt is the corporeal Beeing of Merc [...] his hunger.

Sulpher is the Mother of all Spirituality and Corporality, Mercury manageth the dominion therein, and Sol is the House of its habitation, which Mercury it se [...] maketh i [...] Sulp [...]r. Reason ariseth in the Oyl of the Sulpher, wherein t [...]e Constellation giveth its desire. viz. the Essence of [...]ts property, whence forth-with the Sences and Thoughts do ari [...]e.

There are especially seven Forms or Properties in Nature [which are before described] both in the eternal and external Natu [...]e; for the external proceeds from the eterna [...]: The [...] ent Philosophers have given Names unto the seven Planets, according to the seven Forms o [...] Nature, but they have understood thereby for another thing, not only the seven Stars but the seven-fold Properties in the [...]eneration of all Essences: There is not any thing in the Beeing of all Beeings, but it hath the seven Properties in it, for they are the Wheel of the centre, the cause of the Sulpher, in which Mercury maketh the boyling in the anguish-source.

These seven [...]orms or Properties make in themselves a three-fold Spirit. viz. a Vegita [...]ive, Sensitive and Rasional; the Vegitative consists in the four Elements, the [...]ensitive in the seven [...]orms of Nature, and the Rationative in the Constellation, but the understanding proceeds only from God, for it ariseth out of the eternal Nature; all Life whatsoever which hath its limit in the expressed Word, doth consist in Sol, Sulpher and Mercury, for therein consists the seven Properties of every life of this world; and also the Spirit of Vegitation, Sensation and Reason.

When I speak of Sulpher, Mercury and Salt, I speak of one only thing, be it either Spiritual or Corporeal, all created things are that one thing, but each thing in its [Page] difference of the first beginning, according as the property in the Verbum Fiat hath imprinted it self in each thing; so is that kind in its Propagation, and all things stand in the Seed and Procreation; and there is not any thing but it hath a fixity in it, be it either hidden or manifest, for all shall stand to the glory of God.

What soever is arisen from the eternal [...]ixity, as Angels, and the Souls of men, doth remain undestroyable in its fixt Beeing; but whatsoever is arisen in the unfixt Beeing, viz. with the motion of Time, that doth again enter into the first motion, whe [...]ce it hath taken its original, and is a Map of its form, which it had here like a Picture, or as in an Image in a Glass without life; for so it was from Eternity before the times of this world, which the Most-high hath introduced into an Image into the comprehensible natural Life in time, to behold the great Wonders of his VVisdom in a creatural beeing, as we plainly see.

For we cannot say, that this world was made out of something, it was only and barely a desire out of the free Lube [...], that the Abiss, viz. the highest good or beeing viz. the eternal VVill would behold it self in the Lubet as in a Glass, therefore the eternal VVill hath conceived the Lubet, and brought it into a desire, which hath impressed it self, and figurized and corporized it self both to a Body and Spirit, according to the same impress on's propery.

This Impression is the only manifestation of the Mystery, and is called Nature and Essence, for it manifests what hath been from Eternity in the eternal VVill.

A few Words shewing how lovely and graciously the [...] Virgin Sophia in the inward ground of man, [viz. th [...] Spirit of Christ in the new Birth out of his Humanity i [...] us] presen [...]h her self to her Bridegroom, the Soul, [...] it entreth into Repentance; and how the Soul behav [...] it self towards her, when Virgin Sophia appeareth to i [...].
The Gates of the Paradisical Garden of Roses.

[Page]

WHen Christ the Corner-stone stirreth himself in the extinguished Image of man in his hearty Conversion & Repentance, then Virgin Sophia appeareth in the stirring of the Spirit of Christ in the extinguished Image in her Virgins attire before the Soul, at which the Soul is so amazed and astonished at its uncleanness, that all its Sins immediately awake in it, and tremble a [...]d shake before her: For then the Judgment passeth upon the Sins of the Soul, so that it even goeth back in its unworthiness, and is ashamed in the presence of its fair Love and entreth into [...]t self, denying it self as utterly unworthy to receive such a Jewel. This i [...] understood by them who are of the Tribe, and have casted this Jewel, and to none else.

The Soul saith to its noble Sophia, its Love, that is born again in the Soul;

O my noble Pearl and opened Flame of my Light in my anxious fiery Life! O how thou changest me into th [...] Joy! O beautiful Love! I have broken my Faith with thee to my Father Adam and with my fiery strength have turned my self to the pleasure and vanity of the ou [...]ward World, and [...]ave fallen in love wit [...] a Stranger, and had been constrain [...]d to walk in the Valley of Darkness in this strange Love, if thou had [...] not come to me into the House of my Misery in thy great faithful [...]ess, by thy pierceing thorough and destroying [Page] God's Anger, Hell and dark Death, and restored thy meekness and love to my siery Life.

O sweet Love! thou hast brought the Water of Eternal Life out of the Fountain of God with thee to me, and refreshed me in my great Thirst: I behold in thee t [...]e Mercy of God, which was hidden from m [...] be [...]ore by the strange Love; in thee I can rejoyce, thou changest my anguish of Fire to be great joy to me. O aimable Love: give me t [...]y Pearl, that I may continue in this Joy forever.

Upon this the noble Sophia answereth the Soul, & saith;

My noble Bridegroom, my Strength and Power! why hast thou forgotten me so long, that I have been constrained in great grief to stand [...]ithout the door & knock?

My dear Love and faithful Treasure, thou highly rejoycest me in thy beginning! I have indeed broken into thee through the deep [...]ates of God, through God's Anger, through Hell and Death, into the house of thy Misery, and have graciously bestowed my Love upon thee, and delivered thee from the Chains and Bands wherein thou wast fast boun [...]; I have kept my [...]aith with thee: but thou desir [...]st now an exceeding great thing of me which I will not willingly ve [...]ture with [...]eeThou wouldst have my Pearl as th [...] proper own: remember, I pray, O my belove [...] Bridegroom! that thou didst carelesly lose it before in Adam, and besides, thou standest yet in great danger, and walkest in two dangerous Kingdoms, viz. in the original [...]ire, thou walkest in that Country, wherein God calleth himself a strong [...]ealous [...]od, and a consuming Fire. The other Kingdom thou walkest in, is in the outward world, the Air. wherein thou dwellest in the vain corrupt Flesh and Blood, where the pleasure of the world, & the assaults of the Devil pass over thee every hour, thou mayst perhaps [...]n thy great Jo [...] bring earthliness again into my Beauty, and darken my Pearl: thou mayst also perhaps, grow proud as Lucifer did, when he had the Pearl in his possess on, [Page] and so mayst turn thy self away from the ha [...] mony of God, and then I must afterwards be deprivo [...] of my Love forever.

I will keep my Pearl in my self, and dwell in the Heaven in thee, in thy extinguished, but now in me revived Humanity, and reserve my Pearl for Paradise, until tho [...] puttest away this Earthliness from thee, and then [...] will give it thee to possess. But I will readily affo [...] and present my Countenance to thee, and the swee [...] Rayes of the Pearl, during the time of this earthly Life. I will dwell with the Pearl in the inner Quire, and b [...] thy faithful loving Bride: I will not espouse my se [...] with thy earthly Flesh, for I am a heavenly Queen, m [...] Kingdom is not of this world, yet I will not cast th [...] outward Life away, but visit it often with my rayes o [...] Love, for thy outward Humanity shall return again; but I will not have the Beast of Vanity, neither did Go [...] create it in Adam, with a purpose to have it so gro [...] and earthly, but in Adam thy desire through Lust form ed this beastial groseness from, and with all the Essence of the awakened Vanity of the earthly Property, wherein Heat and Cold, Pain, Enmity and Desolution consisteth.

Now my dear Love and Bridegroom, yield but th [...] self up into my Will, I will not forsake thee in this eart [...] ly Life in thy danger, though the anger of God shou [...] pass upon thee, so that thou shouldst grow afright [...] and disheartned, or shouldest think that I had forsake thee. yet I will be w [...]th thee and preserve thee, for tho [...] thy self knowest not what thine office is; thou must [...] this time work, and bear Fruit; thou art the Root this Tree, Branches must be produced out of thee, whi [...] must all be brought forth in anguish: but I came for together with thy Branches in their Sap, and bring for [...] Fruit upon thy Boughs, and thou knowest it not; for t [...] Most-high hath so ordered that I should dwell with a [...] in thee.

Involve thy self therefore in patience, and take he [...] [Page] of the pleasure of the Flesh, break the will and desire thereof, bridle it as an unruly Horse, and then I will often visit the [...] in thy fiery Essence.

O noble Bridegroom! stand still with thy Countenance towards me, and give me thy rayes of Fire, bring thy desire into me, and kindle me, and then I will bring the rayes of my Love from my Meekness into thy fiery Essence, and kiss thee forever.

I will bring a Garland for thee out of Paradise, with me, for a token of my Love, and put it upon thee, in which thou shalt rejoyce: But I give thee not my Pearl for a possession during this time: Thou must continue in Resignation, and hearken what the Lord playeth in thy Harmony in thee: Moreover thou must give Sound and Essence to thy tune out of my strength and virtue, for thou art now a Messenger of his Mouth, and must set forth his praise and glory.

O kiss me with thy desire in thy Strength and Power, and then I will shew thee all my Beauty, and will rejoyce and delight my self with thy sweet Love and shining Brightness in thy fiery Life; but the Crown of Pearl wherewith I crowned thee, I have laid that aside for thee, thou must wear it no more till thou art become pure in my sight.

The Soul saith further to the noble Sophia;

O thou fair and sweet Consort! what shall I say before thee? let me only be commended unto thee, I cannot preserve my self; If thou wilt not now give me thy Pearl, I leave it to thy Will; give me but thy rayes of Love, and carry me through this Pilgrimage. I am satisfied now that I know thou art with me in all my Troubles, and will not forsake me.

O gracious Love! I turn my fiery Countenance to thee: O fair Crown! fetch me quickly into thee, and bring me sorth from unquietness: I will be thine forever, and never [...]part from thee.

CONCLUSION.

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MAn is the greatest Arcanum, or secret Mistery that God ever wrought, he hath the figure and is the similitude, shewing how the Deity hath exgenerated it self from Eterni [...]y out of the si [...]rce Wrath out of the Fire, by the sin [...] ing through Death into another Principle, of another Source o [...] Q [...]ity.

[...] is he also exgenerated out of Death again, and grow [...] ou [...] o [...] D [...]ath again into another Principle, of another Source and Q [...]lity and Virtue, or Power, wherein [...] is quite free from Ear [...]hliness.

And it is very good that we are with the earthly part falle [...] home to the Earth, inasmuch as we also retain the divine part; for so we are wholly pure, and come wholly perfect without any Lust. Sugg [...]ion or Infection of the Devil into the Kingdom of God again; and are a much greater Arcanum, or secret Mistery then the Angels.

We shall also, as to the heavenly Substantiality, excel them, for they are flames of Fire throughly illustrated with the Light, but we attain the great Source or Quality of the Meekness and Love, which floweth forth in God's holy Substantiali y.

Therefore they do very wrongfully and fasl [...], who say, God wille [...]h not to have all men in [...]eaven; He willeth that all should be saved or helped, the Fault is in man himself, that [...] will not su [...]er himself to be saved or helped.

And although many be of an evil Inclination. that proceedeth not from God, but from the Mo [...]er o [...] Nature; if they lay the blame on God, they lye, God's Spirit with-draweth it self from no man.

The noble [...] them standeth hidden in the noble centre [...]n the divine Principle; and they can very well with their [...]illing, go forth out of the earth [...]y Substance and Malicc, o [...] Wick [...], into the willing of God.

But they wilfully and obstinately let the fierce Wrath held them; for the proud stately self-honouring Life pleaseth them too well, and that holdeth them also.

[Page] After this time there is no [...] more; but in this time, while the Soul swimeth and burneth in the Blood, it may welt be, for the Spirit of God goeth upon the Wings of the Wind. God is become Man.

The Spirit of Go [...] goeth with the willing into the Soul, it de [...]reth the Soul, it setteth its Magia towards the Soul, the Soul needs only to open the Door, and so it goeth voluntarily in, and openeth the noble Grain to the Tree of the ChristianFaith.

Cast away your Evil or Wickedness, and enter into meekness, press into the Truth and Love, and yield thy self up to God, and so thou wilt be saved or helped.

Thou wilt s [...]y, I am kept back that I cannot. Yes indeed, that is right, thou willest to have it so; the Devil also would have it so.

Art thou a Champion? why dost thou not strive or fight against the Evil? But if thou sirivest or sightest against the good, thou art an enemy to God. Art thou an Enemy? then thou art no Friend; if thou be a friend, then forsake thy enmi [...]y and hatred, and go to the Father, and so thou art a Son.

If thou sayest, I am of an evil Source or Quality, and cannot, I am kept back. Very well, let the evil Source or Quality be as it is, but go thou with thy Will-Spirit into God's Love-Spirit, and give up thy self into his Mercy. Thou wilt once well be [...]reed from the evil Source or Quality.

Concerni [...]g the evil Body, which sticketh full of evil Affections, there is not much to be done; if it be inclined to evil, do it the less good, give it no occasion to wantonness.

To keep it in subjection, is a good Remedy; to be sober, and to lead a temperate Life, is a good Purgation for the evil Ass; not to give it that it lusteth after, to let it fast often, so that it may not hinder Prayer, that is good for it: it is not willing, but the Understanding must be Lord. for it be [...]reth God's Image—This Latine doth not relish well [...] the [...]ional world in the Lusts of the Flesh.

Reader, who lovest God, know that a man is the tru [...][Page]similitude of God, which God highly loveth and manifeste [...] himself in this similitude, as in his own; God is in man the middlemost.

But he dwelleth only in himself; and if it be so, that the Spirit of man become one Spirit with him, then he manifesteth himself in the Humanity, viz. in the Mind, Thoughts [...]nd De [...]rings, so that the mind feeleth him.

Else in this World he is very much too subtil to be beheld by us, only the Thoughts behold him in the Spirit, understand, in the willing Spirit; for the Will sendeth the Though [...] into God, and God giveth himself into the Thoughts.

And then the Thoughts bring the Power of God to the Will, and the Will receiveth them with joy, but with trembling [or quaking] for it acknowledgeth it self unworthy, seeing it proceedeth out of a rough Lodging, viz. out of a wavering [...]ind; and therefore it receiveth [...]he Power in the sinking down before God.

Thus out of its triumph, cometh a soft gentle Meekness to be, that [...], God's true Substance, and it apprehendeth that [...]ery Substance: And that conceived or apprehended Substan [...] is in the willing, the heavenly Body, and is called the true [...] right Faith, which the Will hath received in the Pow [...] of God, the same sinketh or demerseth it self into the mind, and [...] in the Fire of the Soul.

Thus the Image of God is entire or total, and God seeth or [...] himself in such a similitude.

And so now Faith is not an historical Knowledge, for men [...] make Articles of it, and to depend only on them, and to [...] his Mind into the works of his Reason: True Faith [...] the Might of God, one Spirit with God; for the holy Spirit moveth in the Spirit of Faith.

We would have the Reader, that loveth God, faithfully warned from our Gifts and deep Knowledge: and we have very earnestly and faithfully presented you the [...]ay of the Truth, and of the Light, and we admonish you all Christianly to consider of it, and to read it diligently, it hath its Fruit in it self. Hallalujah, Amen.

[Page]THus [Christian Reader] have I in part, according to my Gift, answered the wish and desire of one of the Laborious and worthy Translators of Jacob [...] Writings, who speaking thereof, saith,—‘It were well that all were brought into one, and the rest laid aside, for the multiplicity causeth Strife and wrong confused apprehensions, by reason of the catching Conceits and Conjectures of Reason, which is not able to dis [...]ern or look into the centre and depth of the Mystery, so that Reason suppos [...]h many times it is contradictory, whereas it is not all contradictory, but fully agrees in one in the depth.’ Yet know, there is but a glimpse of the Mysteries in these Writings, for a man cannot write them: He that is found worthy of God to have the Light enkindled in his Soul, he sha [...] see, taste, smell, hear and feel unspeakable [...]hings concerning this knowledge.

He that this Author's works doth read,

A divine Light in's Heart doth need.

Or else his Reason will but stray,

And grope for Light in the mid-day.

But none will him censure or scorn,

That is truly of Sophia born.

Wise Solomon saith, Happy is the man that sindeth Wisdom, and the man that getteth Understanding; for the Merchandize of it, is better then the Merchandize of Silver, [...] the Gain thereof than fine Gold, &c.

A Treatise of the Four Complections; and of the Causes of Fear and Sadness; [...] the Astonishment and Anguish [...] [about Spiritual things.] Also of the two King [...] or Qualities. Written by Jacob Beheme, 1621.

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ALl Sadness and Fear wherewith a man terrifies and amazeth himself, is in his inward man, from the Soul; for the outward Spirit, which hath its Original from the Stars and Elements, is not in this sort troubled, because he lives in his Mother which bore him: but the poor Soul is with Adam entred into a forreign Harbour, viz. into the Spirit of this World, wherewith the beautiful Creature is vail [...] and captivated, as in a darksom Prison.

Now the Spirit of this world hath four sorts of Lodgings, wherein the [...] Jewel is shut up; [...] these four there is but one [...] manifest to one man, as 'tis with the four [...], which every man hath in himself, and is him [...]lf the same beeing. except his Soul, which is not of that Essence, though it lie as a Prisoner in it: And of th [...] four Lodgings or Images one only hath the [...] in his Life, the [...] of them are; 1. Cholorick; 2. [...]; 3. Phlegmatick; 4. Melancholy.

The first, viz. Chol [...], is of the [...]ire's property, causes a stout Courage, [...] Anger, swelling Pride, Self-willedness, [...] of others. This Image shines after the outward world in a [...] light, labours after the [...], and will always be a Lord.

Is the Soul's lif [...] [...] [ [...]] with the Cholerick Complexi [...] then is it fiery, furious, [...] and fretting, [...] to Fury and [...]; and if the Soul imagin therein, then doth it yet more vehemenly kindle and enflame the Complexion, the Soul it [...]lf being of a fiery Nature. Then become these follo [...] [Page] Dispositions operative in such a man, viz. Anger. Pride, an ambit [...]ous Desire to bring all men in subjection under him; he is an insulter over [despiser of] those that be in misery, and a Tyrant over those that are in subjection to him; he cares not though he dye in Anger, except it come to pass that the Stars hinder, which oft joyning themselves with the Complexion lay a barr in the way, and hinder many things.

There is great danger in this Complexion, if the Soul live according to the outward Imagination, and the band is the harder [stronger] there being one fiery Essence linked to another.

The fierce Devil hath a powerful approach to this Complexion, for the [...]ire's property is his Servant; the Devil is also proud and envious, so is this Complexion. O! how hardly is the Soul freed, if it be once throughly kindled and enflamed in this Property the Devil need [...] not assaut it with temptation, it danceth willingly after his Pipe; it is not easily sad, because it hath a fiery light in [...] Complexion, and thinks alwayes that 'tis the divine Light, and its ways are holy and good; but as long as the Soul goes no higher then the Complexion; 'tis a proud envious wrathful violent oppressing Will or Spirit.

The Soul desires in its Pomp to make a glorious show out of its fiery Complexion, and in the height of its Pride and Arrogance will be reputed holy. O thou Devil in an Angel's shape! how dark art thou when the fiery glance of thy Complexion comes to be put out by Death.

Now here Observe;

The Soul eats spiritual Meat, namely of the Spirit, of the Image of the Complexions, not altogether their Essence, but magically; it is the kindling of their Fire. The Complexions in the Soul's fire became soulish [or of a Soular property] they are as [...]ood and Fire to each other, understand by Wood, the Complexion, by [Page] Fire the Soul. Now the Fire must have fewel, viz. either the outward Complexion, or a divine Essentiality of God's Nature, of one of these must it eat or dye, but 'tis not possible for it to perish, seeing it is a desire, and where there is a desiring there is also a beeing, the desire makes a beeing to it self.

By this we understand, whence ariseth such a differrence in the Wills and Actions of men: For what the Soul eats, and wherein its Fire-life is kindled thereafter, doth the life of the Soul exercise its Regiment.

If the Soul goes out of its Complexion, into God's Love-fire into the heavenly Essentiality [which is Christ's corporiety, according to the Angelical light-world] then it eats of Christ's heavenly Flesh, of his eternal Essentiality, of the mildness of the majestick Light, in which the Fire of God the Father in the glance [resplendance of the Light] makes a Tincture in the same Essentiality in the Water-fountain of everlasting Life, whereof Christ speaks, saying, that he would give us such water to drink.

When the Soul eats of God's word, the Complexion, according to the outward Life, becomes powerful, and as it were captive, though it live in it self. But the Soul is so stedfast and faithful before God's love, which alone comes to help it [in the combat] that oft when it eats of God's love and essence, then it induceth a triumph, and a divine taste into the Complexion it self, that the whole Body begins to be rouzed up into a trembling, and height of Joy, as if Paradise were now approaching; but his condition proves not durable, for the Soul is shortly after over-shadowed with something of another Nature, which is insinuated into the Complexion by the outward imagination, by the Spirit of the great World, whereof the Soul makes a Looking-glass. and begins to contemplate in it with its outward Imagination. Thus goes the Soul out from the Spirit of God, and is oft bemired in the Dirt, were it not [Page] that the Virgin VVisdom of God should call her again. to Conversion, which is here set down for a Lookingglass for Souls. But to return:

2dly; The Sanguine Complexion is mild, lucid and cheerful after the Airs property, easie, gentle and lovely, and resembles much the [inward] Life [whence these Properties flow into the outward man.]

If the Soul be cloathed with this Complexion, and will fix its Imagination and Life in it, then doth it demean it self friendly, is also subtil, desirous to try many things. It likewise comes to pass, whatsoever the Constellations models forth, it experiments it in its Complexion; it is naturally cheerful, yet soon amazed at the terrors of the Fire's power, but in it self it is great in its own conceit without advice; the Complexion gives it a sharp understanding, according to the outward Spirit: It doth not ordinarily transgress through Anger: It is soon lifted up into a heighth of Spirit, and as soon cast down, as the Air, easily moveable: It must look well to it self, the Devil is much enraged against it, being not able to get much advantage on it [but] he endeavours to perplex it with variety of Imaginations, that it may not fix its thoughts upon God's Kingdom; [...]e represents strange things to its [...]ancy, for it to spend its time in: and it self delights in various Studies. The Stars inject their Imaginations into the Air, and from hence her Fancy is filled with many strange wide wandering thoughts: it receives naturally the Starry property and knowledge into its [...]ssence.

The man converseth humbly, friendly, candidly and peaceably with all men; yet doth the Devil set on his Enemies against him, whence he must suffer much, but glides easily like the soft Air through all, and seldom is he troubled with much Sadness.

For he having no fiery Complexion burning within his Heart, the fiery Terrors cannot much corrode his [Page] Vitals, only let him be careful to preserve himself from Unchastity and Idolatry, for else by their means the Devil will find an ingress into h [...]s Complexion.

3dly; When the Soul is cloathed with the Phelgmatick Complexion, and swells up the principle of its life with it. It is of a dull, heavy swinish and rude temper of Life and Conversation, most perverse and careless; Knowledge must be infused into it by teaching, for it finds it not in its own Root. It takes all in good part, troubles not it self with Grief, hath a glance of Light; is neither extreamly sad or merry.

A man may make any thing out of this Complexion, the watry Spirit takes any Tincture to it self, be it good or bad; this Complexion makes likewise a hypocritical pretence to Holyness, and arrogates to it self the repute of an honest righteous Life, but 'tis not without mixture, and in this it resembles the glittering property of the Water. The Soul in this Complexion is not prone to take much notice of God's wrath and the dark world that lies hid in its centre, but rather bites greedily on the worldly Abominations, and hides it elf under the Water-glance, supposing it to be the resplendence of the divine Light.

The Devil can introduce all the Villanies he exercises in Hell it self into this Complexion; and if the Stars hinder not, and the Soul will give away to it, he gets as much advantage here, as he doth in the [...]ire of the Cho [...]erick Complexion; for Sin here is little regarded, as the water-streams that pass away. He hath power likewise to assault this Soul with Sadness, whensoever it goes about to oppose him; for he darkens the waterglance with the Sins foulness, which the Soul had brought in, and shuts in the Soul in this dark Prison, that it cannot behold God: but when the Soul with a strong resolution storms the Prison-Gates, it delivers it self, the Devil can subsist here no longer, the Complexion is too weak a hold, the Fire is his stronger [...]ortress.

[Page]4thly; Of the Melancholy Complexion, and the Nature of the Sad mind.

THe Melancholy Complexion resembles the sad Earth, whi [...]h stands in perpetual fear before the wrath of God, which came into her in the Creation; rema [...]ns constantly in the House of Mourning. and even when the Sun shines in it, yet it is in it self sorrowful, it receives indeed some refreshment from the Sun's glance, but in the dark; the Melancholy nature is alwayes in fear and horror of God's Judgments.

It gives a moderate understanding, yet of deep Cogitations: The Complexion-Chamber stands open, and is capable of much knowledge, if the way be not blocked up by too much Sadness.

Is the Soul cloathed with this Complexion, and takes nourishment from it? then doth its Fire burn extream dark; then it is likewise exceeding sad, esteems not much of any worldly Pomp, and is by reason of the Complexion always in heaviness; the Devil mightily assaults it, being desirous to throw it head-long into the full possession of his Kingdom of Darkness.

For he enters there gladly where Darkness has the predominance; he makes strange Representations to the Soul and frights it with the thoughts of its own Wickedness, that it may dispair of God's Grace.

If the Soul once turn aside from God, and give it self over to the obedience of the Complexion, then all whatsoever the Stars work in the Complexion, is put in execution, and the Devil mixeth his Imagination therewith. But while it remains in the combat against the sadness of the Complexion, there is none among all the four Complexions, whereinto less Wickedness is introduced; for it is always in combat against the Devil, knowing him to be very near Neighbour; for the Darkness is his Habitation. Therefore doth he so willingly assault the Melancholy Soul, striving always to keep it either in Darkness, or else to throw her down Headlong[Page]from the Hope in God, that it may dispair, and make away it self.

For he knows well what the Soul can do, if it once kindle God's light in it self, for then it fires his Garison over his Head, whereupon he remains in great Ignominy, and his Deceit is made manifest.

There is no Complexion wherein the Devil's will, with all his sly Suggestions, lie more open to the clearest discovery [if the Soul be once kindled in God's Light] then in the Melancholy, as they that in the 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 it secure, and returning to feast it self [again] in the house of Sin. then he comes as a fawning Spaniel. so as the Soul knows him not; strows Sugar upon its Viands, holds forth to it nothing but shews of Friendliness and [...]iety, till he can bring it back again out of God's Light into the Complexion, that it feed upon its unwholsom sad-making nourishment.

O how cunningly doth he lay his Nets for the unwary Soul, as a Fowler for the Birds! oft he frights it in his Prayer, [especially in the Night-time, when 'tis dark] injects his Imaginations into its, that it thinks now God's wrath [...]eizes upon it, and will throw it into Hell: Then be makes semblance [...]o have power over the Soul, as if it were his, [...]hough indeed he hath not power to touch one Hair of the Head, except it disappearingly yield it self over into its hands; he dares neither spiritually take possession of it, nor touch it, only darts his Temptations into its Imagination, through the Complexion.

For this is the reason why he so assaults this Soul, viz. because the Complexion-chamber is dark, for into the Light, he cannot intrude his Imaginations; 'tis man's Sin must give him entrance: but into this Complexion he finds an easie and most natural entrance, it being of a nature so near that of his own most desired home, because its dark desire produces Darkness, in which fear is an Inhabitant by reason of the[Page] [...]ild 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 in the Imagination than only to'a [...]right the man, and make [...]aint-hearted, if the Soul through dispair do not give over it self to him, then he induceth the man at last to make away himself; for except the man first cast away himself, he dare not lay Hands on him.

The Soul hath its free choice or will, and if it with-stand the Devil, and refuse consent, however des [...]rous he be, yet hath he not so much power as to touch the outward sinful Body; [...] boasts himself indeed. as if he had this power, but he is [...] Lyar; for had he such power, he would soon shew it; but [...]tis not so, Christ by his entrance into Death, and Hell's [...]kest Dungeons, set upon the Gate of Heaven for all Souls, each one hath now a free entrance; the Devil's [...]rong Cords where with he fast bound the Soul in Adam, is [...]roken assunder by the Cross. O how unwillingly does he hear [...]he Cross mentioned, which seriously applyed [in the work [...]f Mortification] is his most deadly Pes [...]ilence.

The Devil is ever objecting to the Melancholy man, th [...] [...]niousness of his Sins; and thereupon seeks to perswade [...]im there's no possibility of attaining God's grace & favour: Therefore that it only remains, he disappearing, stab, drown [...] hang himself, or murther another, so that he may gain [...]n approach to the Soul, otherwise he neither dare, nor can [...]ouch it.

He dare not force thee, nor indeed hath he any power to [...]ouch the Soul during this Life. For Christ hath unlock [...] the Door of Grace; it now stands open, wide to the poor Sinner. [...]hile he lives upon the Earth, this Door of Grace stands open [...]n the Soul.

Christ hath in his Soul broke open the Iron-gate that was ist shut up in God's wrath. Now all Souls have a communion and correspondance with this Soul, they all come from [...], and are altogether one Tree, with many Branches; his [...]reaking open of that Prison is from him gone forth upon all [...]ouls from Adam till the last men; the Door of Grace stands [Page]open to them all, God hath shut it up to none, but those th [...] will needs exclude themselves. The sign or work of his ingress into the Man-hood, is manifest to all Souls; the sam [...] 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 Sinne [...] conversion they shall be made as white as the snowy Wool.

Therefore let no Soul think the measure of mine Iniquities is full, God hath forgotten me, I cannot be saved: No, i [...] cannot be so, he hath engraven it in his Nail-pierced-hand [...] it is a Sprig of the great Tree of all Souls, and [...] an invisible commerce and communion with all, as the Branch with the Tree, while it lives in this world, so long as it is cloa [...] ed with Flesh and Blood, it remains yet in the Tree.

Of the Temptation arising from the Complexion and Influence of the Stars.

IF the inward anguish or terror of Soul be not accompany [...] with a kind of (outward) terrifying astonishment, th [...] is the Devil not there present, but 'tis the Souls amazement which is affrighted at the inward risings of the dark Abiss, [...] Principle of God's wrath in it. It thinks of [...], when the Melanchol [...] Complexion is kind [...]ed by some angry sower Influe [...] of the Stars, that the Devil is there, when indeed there i [...] no such matter. When he comes 'tis either with vehem [...] astonishing Terrors, or in an Angels behaviour, or rather i [...] a flattering posture like a fawning Hound.

All Temptation comes not from the Devil, especially wi [...] Melancholy men; but the most part of that afflicting Sa [...] ness comes from the Imagination of the Soul, which bei [...] necessitated to dwell in dark Melancholy Habitations [...] wonder if it be easily surprised with heav [...]ess, so as to [...] God hath forgotten it, and will have none of it.

For the Melancholy Complexion is dark, and hath no [...] of its own, as the other Complexions have; yet is not this Du [...] ness essential to the Soul, but is only its [...]onesom Tabern [...][Page] [...]uring its Pilgrimage here on Earth; nor doth the Soul's Holiness and Righteousness consist at all in the Complexion, [...]ut in the inward heavenly Principle where God [...]wells: [...]or as St. Paul saith, Our Conversation is in Heaven. Now this Heaven wherein God dwells is not manifest in the outward Complexion, but only in it self, viz. in the second Principle.

It oft happens that the holiest Souls are in this manner overwhelmed with Sadness, and this not without Gods special permission, to the end they may be proved, and strive the more earnestly after that heavenly Crown of Victory which is given them in this Life as a pledge of their everlasting Felicity.

For when the Soul takes Heaven as it were by Storm, and wins her Crown [the Gift of the holy Ghost] after a constant persevering stedfastness in the fiery Conflict, her Crown of triumph is much more noble and pretious then that which is not obtained till after the bodily Death; for the Revelation of Jesus Christ saith. To him that overcomes will I give to sit with me upon my Throne, as I have overcome, and am seated on my Father's Throne.

Therefore let no man thus tormented with anguish, imagin with himself in the assaults of the Complexion, that it [...]mes from God's wrath, and want of mercy in him, which is a meer sancy of his own Complexion in the Stars. For we [...]ell see, that the vilest [...]atted Swine of the Devil's herd, that wallow and bath themselves day and night in the filth of Sin, are not so full of Sadness, not so assaulted with this kind of Temptations, the reason is because they have an outward light in the Complexion, wherein they dance before the Devil in an Angels likeness. So, as long as there is but one little spark of Light glimmering in a man's Heart, which [...]s God's Grace, and would gladly pertake of Salvation, the Door of Gods Grace stands yet open. For he who is given over by God, whose Sin is come to the full measure, he is not at all soli [...]ous after God, Man or Devil, but is stoneblind runs on carelesly in a course of lightness without fear, [...]s himself upon a customary practice of some outward[Page]Service of God, goes a Beast into the Sanctury, and com [...] again a Beast out; there is in him no true divine knowledge, but all his Religion is a meer outward Custom and Chimarea of man's Brain, which he sets up to himself as an Idol, and imbraces it as his Holiness.

The sorrowful Soul troubles and torments it self, because it cannot presently in the point of its des [...]re, dig up in it self the Fountain o [...] the greatest Joy, it sighs and bewails its sa [...] condition, thinks God will have none of it, when it cannot palpably feel his presence, it sees other men that walk along with it in God's fear, that yet are cheer [...]ul enough, and supposing this cheerfulness of theirs proceeds only from a divin [...] Fountain of Love and Light in their Souls is concei [...]ed that [...] is not accepted with God, but rather rejec [...]d by him, because [...] doth no [...] presently upon its Conversion, which it expected, feel in its Heart the like comfortable effects of the refreshing presence of God.

Before the time of m [...] enlightning it went even thus with me, I stood out a hard conflict before I obtained my precious Crown of Victory, and then did I first learn out this experimental knowledge, th [...]t God dwells not in the outward fl [...]shly Heart, but in the Soul's centre in himself; then was I also first aware of it, that ' [...] God which had laid hold on me, and drawn me to him in my first desire, which before I was ignorant of, thinking the good desire had been my own Property, and th [...] God was indeed far from me: But afterw [...]rds I saw him, and rejoyced at the unspeakable Grace and Love of God, and now write the same for a Caveat, that they by no means fain [...] or di [...]ir when the Comfor [...] del [...]ys his coming but rather think of that of Davi [...]; Heaviness may endure for a Night, but Joy cometh in the Morning.

Have a cer [...]ain assured con [...]idence upon Gods promise, and however thy mis-giving Heart say, No, yet let not this asfright thee. For to believe is not to be filled with Joy in the fles [...] ly Heart and outwar [...] Complexion, that the fleshly mind and spirit be so jocond that the very Heart and R [...]ins leap fo [...] joy; this is not Faith, but these are only some Love-em [...]nations[Page]from the holy Ghost within, a divine lightning which hath no s [...]ability, but after a short resplendance disappears. For God dwells no [...] in the outward Heart or Complexion, but in himself, in the second centre, in the Jewel of the noble Image of God's likeness, which is hidden in this outward world.

Dear Soul, think no other, when the anxious property of thy Complexion, thus kindled by the Stars begins to move, but that thou then stands as a Labourer in God's Vineyard; thou must not stan [...] idle, but be working; thou dost God [...]herein a great and very considerable piece of Service, and t [...]y labour is this, th [...]t thou overcome the Temptation by an unmoveable Faith, however no comfort appear in the outward Heart to support it; be not deceived, 'tis not Faith to give a [...]nt to what I see and feel; but this is Faith, to trust the hi [...]den Spirit, and believe the truth of its words, maugre all the Contradictions of blind Nature.

The Soul that [...] lockt up in the dark Chamber of the Melancholy Complexion, should not dwell long or scarce at all in Speculations about the wrath of God, nor give it self much to solitude, but rather spend its time in Godly Conferences. For so the matter of those friendly and profitable yielding sufficient entertainment to the working Phansie; 'tis by this means handsomly diverted from its torturing Cogitations. For no deep speculation is in this state prositable for it, which seeing it cannot turn it to its health and comfort, 'tis better let it alone.

Also, the Melancholy Mind should with great care avoid Drunkenness: for when the Body thus loads it self with Drink, then the earthly power of the Drink taketh the Complexion Chamber totally in; then do [...] the Soul, with the Imagination, to its great hurt, feed upon the earthly Prop [...]rty, kindles its Fire therewith, and rejoyceth for [...] short time in it.

But when that man becometh sober again after his Drink, then stands the poor Soul as most desolate, and more then ever forsaken of God, for it loses in the overflowing of th [...][Page]earthly Property the divine Imagination and Desire; for th [...] Spirit of God will not have his dwelling in the earthly Imagination: I speak it as a most certain [...]ruth which I have [...] well grounded knowledge of in the centre of Nature, and deepest Principle of Life.

The Soul must be content to remain in Sorrow for a little time: for while it sits contentedly in the House of Mourning, it is not in the House of Sin. But alas! what is it? How soon will it be at liberty from its sorrowful Prison, and have the victorious Crown of everlasting Joy set upon in Head? O Eternity! thy duration is of vast extent! What is it for a Soul to be a small moment in sadness, and after that to rejoyce everlastingly? For God will wipe away all Tears from their Eyes.

Lastly let a man behave himself as becomes a man, giving the dominion of his Life to the m [...]nly Reason and Light of God shining therein, and not suffer himself to be hurried on by the brui [...]ish Instincts of the Complexion: For there is no Complexion so noble and pure in Nature, but [...] a man live according to the Stars, the Devil hath his pleasure and pas [...]ime therein. Therefore it is rightly said by St. Peter, Be sober and watchful for the Devil your Adversary goeth about as a roaring Lyon, seeking whom he may devour.

A short, yet plain touch of the two Kingdoms, viz. Heaven and Hell [...]ight and Darkness, Good and Evil, Love and Anger, &c. Also the [words] Tincture and Turba explained.

FVery Creature must know, that it should continue in that [condition] wherein it was created, or el [...]e it [...]oth run on in a contrary will, and into enmity to the Will of God, and bringeth it self into pain. For a Creature which is created of darkness, hath no pain in the darkness, as a venomous Worm hath no pain in [Page] its Venom; the Venom is its Life, and if it should lose its venom, and have some good thing instead thereof brought into it, and be made manifest in its Essence, this would be pain and death to it; and so also the evil is pain and death to the good.

Man was created of, for, and in Paradise, of, for, and in the Love of God; but if he bring himself into anger, which is as a poysonous pain and death, then that contrary life is a pain and torment to him.

If the Devil had been created of the wrathful Matrix [...]or and in Hell, and had not had the divine Ens, he could have no pain in Hell; but he being created for and in Heaven, and yet did stir up the source and property of Darkness in himself, and did bring himself totally into Darkness, therefore the Light is now a pain to him, viz an everlasting dispairing of God's gráce, and a continual enmity, being God cannot endure him in him clf, but hath spewed him out; and therefore the Devil is angry and wrathful against his own Mother, of whose [...]ssence and Beeing he ha [...]h his original. viz. the eternal Nature, which keepeth him prisoner in his own place, a a revolter or fallen Spi [...]it, and supporteth it self in h [...]m with its property of Anger and Wrath. And seeing he would not help forward the delight of the divine Joy, therefore he must now do the contrary, and be an enemy against all [...]oodness.

[...]or of God, and in him are all things, Darkness and Light, Love and Anger, [...]ire and Light but he calleth himself God only, as to the Light of his Love.

There is an eternal contrariety between Darkness and Light, neither of them comprehendeth the other, and neither of them is the other, yet there is but one only Essence. Beeing or Substance wherein they subsist; but there is a difference in Quality and Will and [...]et the [...]ssence is not divided, but a Principle maketh the division, so that the one is a nothing in the other and [...]et it is there- [...]. For the Devil continueth in his own dominion or principality. [Page] but not in that wherein God created him, but in the property of Wrath, in the property which be, getteth Darkness, Anguish and Pain: Indeed he is [...] Prince of this world, yet in the first Principle in the Kingdom of Darkne [...]s in the Pit.

B [...] not in the Kingdom of the Sun, Stars and Elements, he is no lord or prince therein, but in the wrathful part [thereof] viz. in the root of the Evil of every thing, and yet he hath no power to do what he pleaseth with it: For there is some good in all things, which holdeth the evil captive, and shut up in the thing, there he can walk and rule only in the evil, when it stirreth up an evil desire in it self, and bringeth it; desire into wickedness, which the inanimate Creatures cannot do, but man can do it through the inanimate Creature, if he bring the centre of his Will with the Desire, out of the eternal centre into it, which is an Enchantment and false Magick. The will of the Devil can also enter into that whereinto man bringeth the desire of his Soul [which is also from the eternal] in wickedness.

For the original of the Soul, and of Angels, out o [...] the Eternal is the same. But the Devil hath no power more over the time [or temporary condition] of this world, but in the great Turba; wheresoever that kindleth it self in the eternal and natural wrath, there he is busie, as in Wars, Fighting and Strife, as also in great Tempests without Water: In the Fire he proceedeth as far as the Turba goeth in great Showers, and Tempests of Thunder, Lightning, and Hail, but he cannot direct them, for he is not Lord or Master in them, but Servant.

Thus the Creature stirreth up, with the desire, good and evil, life and death. The human angelical Desire standeth in the centre of the eternal Nature [which is without beginning] and wherein it kindleth it self, whe [...]her in good or evil, it accomplisheth its work in that.

Now God created every thing for, and in that, [Page] wherein it should b [...] the Angels for and in Heaven, and Man for and in Paradise. If therefore the desire of the Creature go forth from its own Mother, then it entreth into the contrary Will, and into Enmity, and it is tormented with the contrariety therein, and so a false will ariseth in a good, and thence the good will entreth into its nothing again, viz. into the end of Nature and Creature, and so leaveth the Creature in its own [evil or] wickedness, as appeared by Lucifer, and also by Adam; and had not the will of the Love of God met with him, and of meer mercy entred into the Humanity again, there could be no good will in man.

Therefore all speculation and searching about God's will is a vain thing, without the mind be converted: [...]or when the mind standeth captivated in the self-desire of the earthly Life, it cannot comprehend [what] the will of God [is] it runneth on but in self, from one way to another, and yet findeth no rest; for self-desire evermore bringeth disquietness.

The Light shineth in Darkness, and the Darkness comprehendeth not the Light, and yet they both dwell in one another. The four Elements is also an example of this, which in their original are but one Element, which is neither hot, cold, dry nor moist, and yet by its stirring severeth it self into four Properties, viz. into Fire, Air, Water and Earth.

Who would believe that Fire produceth VVater? and that the original of Fire could be in VVater, if we did not see it with our Eyes in tempests of Thundring: Lightning and Rain: And did not find also that in living Creatures, the essential Fire in the body dwelleth in the Blood, and that the Blood is the Mother of the Fire, and the fire the [...]ather of the Blood.

And as God dwelleth in the world, and filleth all things, and yet possesseth nothing: And as the fi [...]e dwelleth in the water, and yet poss [...]sseth it not: Also, as the Light dwelleth in Darkness, and yet possesseth not [Page] the Darkness: As the Day is in the Night, and the Night in the Day, Time in Eternity, and [...]ternity in Time; so is man created according to the outward Humanity, he is the Time, and in the Time, and the Time is the outward world, and it is also the outward man.

The inward man is Eternity, and the spiri [...]ual Time and VVorld; which also consisteth of Light and Darkness, viz. of the Love of God. as to the eternal Light, and of the Anger of God, as to the eternal Darkness, which soever of these are man [...]fest in him, his Spirit dwelleth in that, be it Light or Darkness; for Light and Darkness are both in him.

Now if the Light be made manifest in the Darkness, then the Darkness loseth its darkness, and is not known or discern [...]d. Also, on the contrary if the Darkness arise in the Light, and get the upper-hand, then the Light, and the power thereof is extinguished; this is to [...]e consi [...]ered also in man.

The eternal darkness of the Soul is Hell, viz. an aking Source of anguish, which is called the anger of God: But the eternal Light in the Soul is the Kingdom of Heaven, where the fiery anguish of Darkness is turned into Joy; thus the Soul hath Heaven and Hell in it self.

Of Tincture.

BY the word Tincture is meant the power and virtue of Fire and Light; and the stirring [up or putting forth like a Bud] of this virtue is called the holy and pure Element [the virtue of the Sun is the Tincture of all things that grow in the visibility of the world; so also the Colour is the Tincture of the Ground, Christ is the Tincture of the Soul] in brief, the Tincture is the Life, and the perflu [...]nt and informing Vi [...]tue, by which any thing doth sub [...]ist; for without the Tincture that proceedeth from the Sun, Gold were no Gold: And so also the Image of God in the S [...]l, without the true Tincture [the eternal Son of Righteousness] were not the Image of God.

Of the great Turba:

[Page]

THe great Turba [or Turba Magna] is the stirred and awakned wrath of the inward ground, when the foundation of Hell is made manifest in the Spirit of this world, from whence great Plagues & Diseases arise; and it is also the awakned wrath of the outward Nature, as may be seen in great tempests of Thunder and Lightning, when the Fire is manifested [or generated] in Water: In brief, it is the effusion of the anger of God, by which Nature is disturbed.

Often times the Children of God have been forced to carry the Sword of the Turba in them; a great example whereof we see in Sampson, and also in Joshua with his Wars, and likewise in Abraham [and many other Prophets] how the zeal of God did enkindle it self in them, that they in the Spirit of Zeal have often-times awakned the Turba Magna in the anger of God, and raised great Rebukes, Judgments and Plagues upon whole Countries, as Moses in Egypt did with his Plagues upon the Egyptians.

But we must here distinguish; if the Zeal of God should awaken it self in an holy man, without his purposed Will, and give him the Sword of God's Anger, such a one desires much from those who in their own thoughts contrive and plot in the wrath, and introduce the conceived or purposed Will into the Serpent's Ens, and make it to Substance, for that is Sin; yea, though the most holy man [Prophet or Apostle] should do it. Therefore Christ so empathetically, and punctually teacheth us in the new-birth, Love, Humility and Meekness, and would that a Christian should not at all Revenge, also not be Angry; for he saith, Whosoever is angry with his Brother, is guilty of the Judgment. [...]or anger is a conception in the Serpent's Ens, which must be cut off by the Judgment of God from the good beeing.

[Page]All War, howsoever blanched over, and under what pretence soever, taketh its original out of God's Anger. It doth not belong to any true Christian, born of Christ, to raise the Sword of the Turba, unless the zealous Spirit of God do [...]tir it up in him, who often will rebuke Sin: whatsoever exalts its self in the wrath about it [...] own Honour and Pride, and brings it self to Revenge [or Blood-shed] is from the Devil—Earthly Dominion and Government hath its original from the fall in the Serpent's craft.

All War and Contention doth arise out of the nature and property of the dark world. viz. from the four Elements of the Anger of God, which produceth in the Creature Pride, Cov [...]tousness, Envy and Anger; these are the four Elements of the dark world, wherein the Devil, and all evil Creatures live, and from these four Elements aris [...]th [...]ar.

For although God bad the People of Israel drive out the [...], and wage VVar; yet the command was wholly from the angry [...] od, viz. from the [...]ire's Property; for the [...] had stirred up the VVrath and Indignation, which would devour them. But God, so far as he is called [...], wills not any VVar, but the kingdom of Nature in Gods Anger willeth it.

SOund Sion, sound the Praises of thy King,

Let [...] well [...] Instrument honour bring

To him; for Sion thou right-well dost know

The Gentiles and their I [...]ol-Gods must bow,

And bend unto thy King, or br [...] must be,

For none's like Sion's God in Majestie.

Then Sion's Sons your Instruments prepare,

With strained Strings most ex [...] rare.

And sweetly [...] with Mus [...] [...] most sharp,

Our God's renown and praise [...] to harp,

Since from his Hand abundantly your Souls

Have drunk Salvation up like Wine in Bowls,

[Page]And made you eat of Mercies numberless,

And clo [...]'d you with Compassions in distress,

And let his Glory be your Meditations,

And his high Honour all your Contemplations;

For such effects will sure produc [...] increase

Of joy and gladness joyn'd to endless peace.

For how can Stones but speak,

With Iron, Steel and Brass,

And Adamants but break

At what is come to pass,

And sound in one set [...]ur

Forth shouts of his renown,

Whose Glory and mighty Power

Eternity doth crown?

For hath not he made Owls,

With Moles and Bats to sing

Like as the chanting Fowls

Harmonious tunes in Spring,

And Eagles he and she

Made both to loath their Pey

Two Turtle Doves to be

In Shiloa's shining day?

And hath not he the Bear,

The Panther, and the Lyon,

In substance made appear

Like Lambs in holy Sion?

And by his Mercy rich

Transformed the Serpent's [...]ing

Into a virtue, which

From Death to Life doth bring,

And made of Rocks a Fountain,

And Stones refreshing Streams,

And of a Grain a Mountain,

And darkness Orions Beams,

[Page]And made of puddle-mire

A limpid Pond of pleasure,

Where Fishes joys as Fire

Ascend exceeding measure.

He turn'd the hideous Night

Into a glorious Day,

And cut through Clouds a Light,

And Hills a level Way;

And made a Seed a She [...]f,

The Sick sound, and Strong weak,

The Blind to see, and Deaf

To hear, and Dumb to speak,

And Wine did purely sever

From Mud, which man did mingle,

Which is enough forever

To make all Ears to Tingle.

His virtuous Breath like Brooks doth overflow

His own Plantation in the Valleys low.

POST SCRIPT. To all Students in Arts and Sciences; and to Astrologe [...] in particular.

MY first design [...], was to be only particular [...] Astrology: But in respect to a more general Service, I shall in the first place set down the incertaint [...] and vanity of worldly Arts and Sciences in general from that learned and illu [...]ious Pen-man, Henry Cor [...] lious Agrippa, Counsellor to Charles the fifth, Emperor [...] Germany, of whom it is written;

His Head was Europe's Universitie,

A second Solomon, that mighty [...],

That tryed all Arts, and found them Vanitie.

It is an old Opinion, and the concurring and una [...] mous judgment of almost all Philosophers, whereby the [Page] uphold, that every Science addeth so much of a sublim Nature to man himself, according to the capacity and worth of every Person, as many times enables them to translate themselves beyond the limits of Humanity, even to the Caelestial Seats of the blessed. From hence have proceeded those various and innumerable Encomiu [...]s of the Sciences, whereby every one hath endeavoured in accurate, as well as long Orations to prefer, and as it were to extol beyond the Heavens themselves, those Arts and Mysteries wherein, with continual labour, he hath exercisd the strength and vigor of his Ingenuity or Invention. But I, perswaded by Reasons of another nature, do verily believe, that there is nothing more pernitious, nothing more destructive to the well-being of men, or to the Salvation of our Souls, than the Arts & Sciences themselves—all Sciences are as well evil as good, & they bring no other advantage to excel as Deities, more than what the Serpent promised of Old, when he said, Ye shall be as Gods, knowing Good and Evil. Let him therefore glory in this Serpent, who boasts himself in Knowledge, which we read the Heresie of the Ophites, not a little unbeseemingly to have done, who worshipped a Serpent among the rest of their Superstitions, as being the Creature that first introduced the knowledge of Virtue into Paradise—But suppose there were no other inventors of Arts than men themselves, yet were they the Sons of the worst Generation, even the Sons of Cain, of whom it is truly said, The Sons of this World are wiser than the Sons of Light in this Generation—But if God and just men be the professors of Knowledge, than Arts and Sciences may probably become useful to the publick-weal, though they render their professors nothing more happy. Nor doth it follow that the Sciences themselves have any thing of Virtue, any thing of Truth in them, but what they reap and borrow from the Inventors and Professors thereof; for if they light upon an evil Person, they are hurtful, as a perverse Gramarian, [Page] an ostentatious Poet, a lying Historian, a flatter [...]ng Rhetoritian, a litigious Log [...]cian, a turbulent Sophister, a lotterist Arithmatician a lacivious Mu [...]tian, a boasting Geometrician, a wandring Cosmographer, a pernitious Architect, a Pirat Navigator a fallacious Astrologer, a wicked Magician, a perfidious Cabalist, a dreaming Naturalist, a wonde [...]- [...] Metaphasitian, a treacherous Politician, a tyrannical Prince, an oppressing Magistrate, a schismatical Priest, a bargain-breaking Merchant, a pilling Customer, a [...]loathful Husband-man, a careless Shepherd, an envious Fisher-man, a murtherous [...], a poysoning [...] a glutto [...]ous Cook, a dece [...]tful Chimist, a jugling Lawyer, a persidious Notary, a bribe-taking Judge, & a heritical & seducing Divine. So that there is nothing more omnious than Art and Knowledge, guarded with Impiety, seeing that every man becomes a ready Inventor and learned Author of evil things—True beautitude consists not in the knowledge of good things, but in good Life, not in understanding, but in living understandingly. Neither is it great learning, but good-will that joyns men to God—It shall not then be needful so violently to labour to season our Minds with the so long, so tedious, so difficult, so unattainable learning of all sorts of Sciences, but only to give our self to what is more easie and common to all, the Contemplation of the most noble object of all things, God; which common act of Contemplation, so easie to all men, is not obtained by Syllogism and Contemplation, but by Belief and Adoration. Where then is the great Felicity of enjoying the Sciences? Where is the praise and beautitude of the wise Philosophers, that make so much noise in the Schools, sounding with the Encomiums of those men, whose Souls perhaps in the mean time are at that instant suffering the Torments of Hell? This St. Agustin saw, and feared, while he exclaims with St. Paul—The unlearned rise and take Heaven by force while we with all our Knowledge are cast down into Hell [Page] [...]o that if we may be bold to confess the truth, the Tradition of all Sciences are so dangerous and inconstant, that it is far safer to be ignorant then to know: Adam had never been ejected out of Paradise, had not the Serpent been his Master, to teach him Good and EvilAnd St. Paul would have them thrown out of the Church that would know more than they ought—The knowledge of all Sciences is so difficult, if I may not say, impossible, that the Age of man will not suffice to learn the perfection of one Art, as it ought to be: Which [...] seems to intimate, when he saith, Then I be [...]eld the whole Work of God, that man cannot find out, the work that is wrought under the Sun, for the which man laboureth to seek it, and cannot find it; yea, and though the wise man think to know it, he cannot find it. Nothing can happen more pestilential to man than Knowledge: This is that true Plague that invades all mankind with so much Confusion, that subverts all Innocence, subjecting us to so many Clouds of Sin and Error, and at length Death. This is that that hath extinguished the Light of Faith, casting our Souls into profound Darkness, which condemning the Truth, has mounted Error to a Throne—To a Common-wealth there can be nothing more pernitious than Learning and Science, wherein if some happen to excell the rest, all things are carried by their determination, as taking upon them to be most knowing, who thereupon [...]aving hold upon the Simplicity and Unskilfulness of the multitude, usurp all Authority to themselves, which is oft the occasion of the changing popular States into Oligarchy, which dividing into Factions, is at length easily oppressed by single Tyrann [...]. [...]urthermore, all Sciences are but the Opinions and the Decrees of private men, as well those that are of use, as those that are prejudicial; as well those that are wholsom, as those that are pestiferious; as well the bad as the good, be [...]ng never persect, but both doubtful, full of Error and Contention.

Of Astrology.

[Page]

NOw as it may appear by perticular instinct, so it doth appear by the Writings of this divine Philosopher Jacob Beheme, that by Adam's fall, all his Posterity are thereby fallen under the power and influence of the Stars and Constellations, and that this beastial Body. with the Animal Spirits, are proceeded from the Stars and Elements, to which again they must return; and into the Starry and Elementary Spirit the Devil casteth forth his [...]icked Imaginations, to infect the Soul, and keep it from rising with its will above the Stars again out of his dominion, and hence is the original of the evil Influence of the Stars.

But in brief, this Syderial or Starry influence is called Astrology, of which many desire to be satisfied of the effects, but he is wise that knows them: For so manifold are the Configurations, so perpetual the Mixtures, so various the Motions and [...] of the St [...]rs, that as they are placed at this or any other moment of time, so they never were, not never will be again, whence their operation upon Mankind i [...] the [...]: So that 'tis impossible for an Astrolog [...]r, by the Rules of Act [though foun [...]ed upon the tru [...]t gr [...]ound] to give any certain Judgment of their Effects, but only in a general way.

But of Astrology in a more perticular manner, I may well say something. [...] especially of th [...] [...] part thereof] inasmuch as [...] [...] of the fore-knowledge of my own [...]ate or Dis [...]iny b [...]th [...] me to be well [...] there with: For having by the best approved Rules of [...] calculated and rectified my own. Nativity [with the Nativities of many others too] directed the several Significators to their respective [...], made use of Revolutions, Transites, Profections, and what [...]: being thereby able [by Rules of Art] to sore-know and predict both good and evil A [...]cidents and whatsoever is [...] to the Life of man. Now here is to be noted, that when I had, according to Art, [...] out the time of any [...] Accident, with the nature and[Page]manner how it should operate, it was very rare that it fell according to Prediction: As thus,

When an evil direction, not obstructed by any other cause, the Accident ('tis true) many times fell out to be evil, but in such a way, or in such things as was least expected, and sometimes greater or less powerful, as also sooner or later then was predicted; the like I have observed in good directions, and therefore could give no certain cautions to the Native, how he might endeavour to augment the good, or withstand or hinder the evil, that by the Stars in his Nativity was promised or threatened: Nay, I have somtimes known [...]minent direction pass without any effect, when there could be no cause found to intervene; and on the contrary, very great and notable Accidents have happened, when no cause thereof could be found in the Nativity.

But that which might non-plus the most accute Inquisitor in reference hereto, was, that after the true moment of Birth gained, I found the Rules and Aphorisms of the Art to fail much in the general Judgment of the twelve Houses; as instance; when judgment hath been given by me and others of the Ascendent (or other of the Houses) of one and the [...] Scheam of Shape, Form, Complextion, and the like, [...] hath often manifested the Judgment for the most pare False. Considering all this, caused me to [...] the truth of the Art, and had very little esteem or [...] for it: But my [...] being prone thereto, I [...]eil to examining the ground and foundation on which the Rules and Axioms of the Art were laid, and coming to the four Elements, which answers to the four Triplicities of the Signs. I perceived a vast difference i [...] judgment among Philosophers, about the nature of the Element of Air; for although the Antients, and from [...] our Modern Astrologers, determin the Air to be hot and [...], and so [...], ♎ and ♒ being Signs of the Airy Triplicity, are so too; yet that accuse Philosopher Van Helmo [...]t, [...]otably proves the Air to be cold. Here Reader thou mayst reconcile this opposite Judgment of these wise men, if thou [...]ost, for from hence [...], ♎, ♒ must be cold, which[Page] [...]ertheless pass in the Practise of Astrology for hot.

Next, I considered the twelve Constellations or Signs of the Zodiack, and finding each Sign to be made up by a certain number of Stars, which Stars, though fixed, in respect to the distance from each other, yet they in general have such a motion as moves them a Degree in about 70 Years (as I remember) by means of which motion the Signs consequently are much altered from what they were in the time of the Antients, and yet Astrologers in this Age retain the same limits, for the beginning and end of each Sign, as the Antients did, for they now begin the Sign ♈ at the Vernal Equinox, though 'tis apparent to all Astronomers, that the Sign ♈ viz. the Ram, is removed near the length of a whole Sign from the said Equinox, and the Sign Pisses, viz. the Constellation of the Fishes is got into the place of the Ram (or limits of ♈ afore said.) Now ♈ viz. the Ram is termed hot and dry, Cholerick Masculine, and Pistes the Fishes cold and moist, Plegmatick Feminine (two opposite Qualities) hence that place in the Heavens limitted for the Sign ♈, must be cold and moist, because the Fishes, from whence the said limit assumes its Nature, is got into the limits of the Sign ♈, and yet Astrologers following Tradition, or something else as bad, call it hot and dry; the like is to be understood of others of the Signs: Here I began to perceive the cause of the manifold Errors of Astrologers.

But while I was searching learned Authors, to find whence this Art did arise, I found Cornelius Agrippa (in his Vanity of Sciences, before mentioned) to assert that the twelve Signs, with the Northern and Southern Constellations, got all into the Heavens by the help of Fables and Fictions, invented by the Poets; which assertion of Agripp [...], because I cannot disprove. I will now leave, and come next to the Table of essential Dignities of the Planets, invented ('tis said) by Ptolomy, King of Egypt, and acknowledged for rational by our English Astrologers; he there places the Planet ♂ in [...]he watry Triplicity, and therein he is allowed three [Page] essential Dignities more then he hath in any other Triplicity, and yet I know no reason for it; for Reason tells me, that ♂ is more essentially strong in fiery Signs as being agreeable to his own Nature. Other particulars I could instance of this Table, as being groundless, but let these motions stir up the more Judicious to a fur [...]her search and consideration.

Now 'tis very probable that hence might arise those srivolous Inventions of consulting the Figure of Conception with Revolutions, Prosections, & c. which have no rational Foundation; for finding their Judgment fail, they fell to inventi [...]g those diversities of Doctrines and Methods, which instead of clearing and confirming the Rules of Art, did more cloud and obscure the same.

For as to that highly esteemed Doctrine of Revolu [...]ions, if considered in its right ground, will be found of no validity or certainty, as I could experimentally prove; and as for Perfections there is so little shew of Reason for it, that 'tis not worth mentioning.

Then again, there are some things that does even confound Astrology, and overthrow the Rules thereof, o [...]e of which is, in Wars or other Accidents, there sometimes perishes Thousands of people in one day. Now from these peoples Nativities, we might find by rules o [...] Art some to dye natual death, some violent, some after one manner, some after another, some by one Distemper or Disease, and some by another, some to be long lived, and some short, some to dye in one Year, and some in another, y [...]t nevertheless they all come to an end in one day: Another is, by the burning of a City, or the like, many Persons are ruined, as to outward Estates in a moment, when if we examin their Navities, we should fi [...]d some of them to be promised increase of Wealth that Year by one means, and some by other means, some to suffer loss one way, and some another, and some it may be neither to loss nor gain, and yet all in one instant partake of one and [...]he [...]ame Fortune

[Page]Much I could instance of this nature in Astrology, but my intent at first was only to hi [...]t in short, that others more deeply aflected may make a more diligent inquisition, if they please.

Yet notwithstanding all this (through the affection I have had for this Art of Astrology) I am not willing to be numbred among the Revilers thereof, [...]or do I think it to be more unlawfull or false in it self then other Arts, but do believe it is as yet unknown, and that there is none that practise it, who rightly understand it, the Rules being partly founded upon a false and uncertain ground, as is before demonstrated.

But now si [...]ce it is so difficult a Road to travel in, and no end of the Journey to be yet found, so hard a work to labour in, and no profit doth thereby acrew, And that the best use we can make of it, brings no advantage to us, neither in divine nor human things, therefore I'll take leave to wave it; And

Let them whose Brains are sick of that Disease,

Be Slaves unto an Ephemerides;

Search Constellations, and themselves apply

To find the Fate of their Nativity.

I'll seek within me, and if there I find

Those Stars that should give Light unto my mind,

Rise fair and timely in me, and affect

Each other with a natural Aspect,

If in Conjunction there perceive I may,

True Vertue and Religion every day;

I fear no Fortunes whatsoever they be,

Nor care I what my Stars do threaten me.

Lastly. To this pure heavenly certain and exceeding advantagious Astrology, I shall rather, yea, much rather recommend my self, and all those that desire to be made Inhabitants successively of the twelve heavenly Houses thereof, which are these,

[Page]

The first is the House of Judgment and Fearfulness.

The second, Humility and Lowliness.

The third, Meekness and Mercifulness.

The fourth, Temperance and Savouriness.

The fifth, Patience and Settledness.

The sixth, Hope and Resolvedness.

The seventh, Faith and Perseverance.

The eight, Peace and Quietness.

The ninth, Thanksgiving and Remembrance.

The tenth, Prayer and Watchfulness.

The eleventh. Glorification and Praises.

The twelfth, Content and Fulness.

Of which twelve Houses of the Heavens, that we [...]ay be all learned Experiencers, and true Witnessers, [...]t above all, that we may look well into that House, [...] which we are made Inhabitants, which by vertue of [...] is ours, as a proper Possession, that we may [...]e the Glory of the Sign therof, which shews us the [...]gas of the Times; even that is the desire of

D. L.

Amen.

The great Jehovah's standing Precepts Ten, Which shows thy Duty both to God and Men.

[Page]

1. OWn thou no other Gods but only me. For I the Lord from Bondage set thee free.

2. Unto no Image bow, or Image make, I on that Sinners House will vengeance take.

3. False and vain Oaths forbear; my Sacred Name Dishonour not, that thon incur no blame.

4. Keep well the Sabboth-day both thou and thine, All servile Works and Wickedness decline.

5. Unto thy Parents all due Honour give, That God may bless thee long on Earth to live.

6. Wrath and rash Anger shun; shed no man's Blood, But love thy Neighbour and promote his good.

7. Fly filthy Lust, the cause of cruel Strife, Be not Obscence, touch not thy Neighbours Wife.

8. Thy Neighbour of his Goods do not berave, Rob, Spoil, Purloin, or any way deceive.

9. No evidence against thy Neighbour bear, Nor as a Witness shalt thou falsly Swear.

10. Thy Neighbours Goods desire not: Learn to be Thankful to God for what he hath given thee.

O Lord! These Laws to keep do thou incline,

And still assist me with thy Power divine.

The End of the First Part.

The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.[2]

§

§

[Page]

Abuses Stript and Whipt, By GEORGE VVITHER.

Treating in a Saterical vein of MAN, with his Passions, namely,

Of MAN, 1

Of [...]ond Love, 2

Of Lust, 3

Of Hate, 4

Of Envy, 5

Of Revenge, 6

Of Choller, 7

Of Jealousie, 8

Of Covetousness, 9

Of Ambition, 10

Of Fear, 11

Of Dispair, 12

Of Hope, 13

Of Compassion, 14

Of Cruelty, 15

Of Joy, 16

Of Sorrow, 17

Conclusion. 18

AS ALSO

1. Of Vanity,

2. Of Inconstancy,

3. Of Weakness.

4. Of Presumption, &c.

To which is added, FAIR VIRTUE The Shepherd's Mistriss. With other Pathetick POEMS composed by G. W. in his Youthful days.

Also, Divine Poems selected from the Works of Francis Quarle.

The whole concluded with some excellent Essayes, and Religious Meditations of Sir Francis Bacon, Knight.

Philadelphia, Printed and Sold by William Bradford, Anno 1688.

To the Unprejudiced Reader.

[Page]

READER;

TWo things especially I intreat thee to consider in these following Poems—First, thou art to know that the Works o [...] the Author G. W. are h [...]e very much Abreviated [And although his own Words expressed [...]or the most part upon generals] nevertheless if thou art one that hath been ac [...]uainted with his Works at large, yet thou wilt [...] find this small Abstract so pit [...]ily to express and contain the whole matter [some particulars excepted] that thou mays [...] hereby receive as much satisfaction, as by reading the Book at large.

Secondly, To let the P [...]blisher hereo [...] have Christian censures from th [...]e; and that too in respect to the latter part, the which although it may seem somewhat too light in the Ballance of the more serious modern Christian, yet he intends it not to be a means to draw the mind from better, but rathe [...] from worse things: And he doubts not but that will be the effects of it, considering the Constitution of Youth, on whom it may have most influence; all which he hopes thou wilt find ground enough to believe in the perusal hereof: And the rather because as he hath endeavoured throughout to pass by particular Circumstances, the more immediately t [...] com [...] to the Matter. So also hath he every where [...]tted w [...]t seems more Airy, and less consisting wit [...] the present time of Day.

Of MAN

[Page]

MOunted aloft on Contemplations Wings,

And noting with my self the state of things,

I plainly did perceive, as on a Stage.

The consus'd Actions of this present Age.

[...] the World, and viewing sa [...] my fill,

Because that all I saw therein was ill;

And noting every Creature, there I found

That only [...]an was the chief spring and ground

Of all this uproare; yea, I soon did see

He there was all in all, and no [...]e but he.

The Mind is nothing but a Mint o [...] Jarrs,

Or little VVorld of [...]ad domistick VVars:

Virtue's depos'd thence, and Vice rule obtains;

Yea, Vice from Vice there by Succession [...]s,

Expelling those whom Virtues presence graceth,

And in their stead these hurtful Monsters placeth;

Fond Love and Lust, Ambition, Enmity,

Foolish Compassion, Joy and Jealousy,

[...]ear Hope, Dispair and Sadness, w th the Vice,

Call'd, H [...]te, Revenge, and greedy Avarice,

Choller and Cruelty, which I perceiv'd,

To be the only Causes man's bereav'd

Of quietness and rest; yea [...] these I found

To be the Principal, and only ground

Of all pernitious [...]ischiefs that now rage,

Or have disturbed him in any Age.

These losing Reason, their true Prince began

To breed disturbance in the heart of man,

Each laid a several claim [f [...]rsooth] and he

VVould be the Monarch of this Empirie.

Ruin had got the upper-hand, and they

VVould be Commanders that were made t'obey.

[Page]And here because I will not order break,

I will asunder of each Passion speak.

Of the Passion of LOVE.

FIrst, Love, the same I here the first do call,

Because that Passion is most naturall,

And of it self could not be discommended,

VVert not with many a foul Abuse attended:

God taught it sweetly how to move the mind.

Both for increasing, and preserving K [...]nd.

But now the bound it had, contenteth not,

A Vein of domineering it hath got,

Makes them set light by Reason's sound direction,

And bears them head-long by untamed affection;

Counsel's in vain, cause when this fit doth take them,

Reason and Understand ng doth forsake them:

It makes them sometimes merry, sometimes sad,

Untam'd men mild, and many a m [...]ld man mad.

To [...]ools it VVisdom gives, and make [...] the witty

To shew themselves most Fools, the more's the pitty.

Such a pishness it now hath entertain'd,

That all the cre [...]it that it had, is stain'd;

Yea, 'tis as far from what it was, as we

[...]rom our more honoured antient English be;

And so unlike unto it self doth prove,

VVe scarce dare give it now the name of Love.

True worth moves few: but sure I am, not many

Have for bare Virtues sake affected any.

VVealth wins the most, yet they by tryal prove,

Though it breeds liking, vet it gains not Love.

He that brings VVealth, sure if he does not speed.

The VVomans worth the suing for indeed.

But now although this Passion I have tide,

To love of VVomen, it concludes [...]eside,

All whats [...]ever kind of Love [...] there be,

Unless they keep the Mind from troubles free,

[Page]And yield to Reason: but of such like Lover [...]

My muse hereafter other I eats discovers.

Of DESIRE, or LUST.

LUst is presented in the second place,

Because it shrouds a foul deformed [...]ace

Beneath Loves vizard, and assumes that name,

H [...]ding its own fault with the others blame.

Thus this is that which oft caus'd publick Strife.

And private d [...]scord between Man and VVife:

Th [...]s spoil [...] the Body, this doth make the [...]ace

Look wa [...]e, pale, yellow, and doth much disgrace

The beauty of it; this bereaveth quite

The Bones of marrow, and the Eyes of sight.

And this way comes that foul Disease to us,

VVe call the French, so vile and odious:

'Tis [...]ighly made of; yea, 'tis Lust doth weare

The richest [...]arments, and hath curiest fare.

The softest Beds it hath to take repose,

VVith sweet Perfumes, but sure there's need of those.

Of HATE.

BVt I have rouz'd another here as bad,

They call it [...]ate, a worse I never had

Before in chase; I scarce can keep [in sooth]

My self in danger of [...]is venomed Tooth:

This is the Pas [...]on that doth use to move

The Mind a clean contrary way to Love.

It is an inspiration of the Devil,

That makes men long for one anothers evil;

But where it rules, they cannot well conceal it.

But either Words, or Deeds, or both reveal it.

The Wick [...]d they do hate beyond all m [...]asure

The righteous man, that contradicts their pleasure.

[Page]Yet t [...]ey are more coorrupt than all the rest,

Who hate their Friends, they should account of bost.

But let men strive, and study to remove

This Passion from their Hearts, and graft on Love.

Of ENV [...].

NOw some are in the mind that Hate, and this

Still go together, and one passion is.

Indeed, they fou injurious Humors be,

So like they seem to have affinitie;

And yet they di [...]fer, as oft Kindred do,

Enough at least, I'm sure, to make them two

Hate many times from Wrongs receiv'd, hath grown

Envy is seen, where Injuries are n [...]ne:

Yet envious men do least spice, such as [...]e

Of ill report, or of a low degree,

But rather they do take their aim at such

Who either well- [...] are, or rich.

Some do not care how grosly they dispraise,

Or how unlikly a report they raise,

Because they know if it be so false and ill,

That one believes it not, another will:

And so their Envy very seldom fa [...]ls,

But one way or another still prevails.

It makes some grieve, if any man be friended,

Or in their hearing praised, or commended:

Contrariwise again, such is their spi [...]e,

In other mens mis-fortunes they delight.

Foul Hag of Envy, let thy snakie elves

Keep Hell with thee, and there torm [...]nt themselves,

O, that a man should so from Reason range,

To entertain a humor thats so strange

And so unprofitable! tell me why

Should we the honours, or the Wealth envy

Of other men, that we should grudge or fre [...]

At every good thing that our Neighbours get.

[Page]But sure, mischief alwayes doth betide

To th'envious, than to him that is envied;

But know, Envy is an apparent Foe

To Chari [...]y, and Friends [...]ip's overthrow.

Of REVENGE.

ROme for Revenge; he's no Comedian

That acts for Pleasure, but a grim Tragedian,

A foul stern Monster, which if we displease him,

Death, Wounds and Blood, or nothing can appease him.

That cruel Ruffin, that in vain doth strive

His off-spring from true Valour to derive

This most inhuman Passion now and than,

With Violence and Fury hurries man

So far from that sweet mildness, wherewith he,

Being himself, should ever tempred be,

That Man nor Devil can we term him well,

For part he hath of Earth, and part of Hell.

Poor World! if these thy best Comentments be,

Seek Blood and Vengeance you that list for me.

Of CHOLER.

BUt now the cause of mans revengeful thirst,

Proceeds from rash unbridled Choler first;

Yea, those that are infected with this Crime,

Are in a manner mad men for the time.

'Tis a short Fury wherewith man possest,

Resembles most a wild unt [...]med Beast;

Yea, those in whom I find this Passion reign,

I have oft seen to storm at things, but vain,

And cha [...]ing fret at poor half-penny losses,

As if for some intolerable crosses.

They are not only ready to believe

The leas [...] report that may occasion give

[Page]Of discontent: But so doth Anger blind them,

Th [...] is no Causes be, they [...]l se [...]k to find them.

This A [...]ger is a wonderous head-strong Passion,

And hath a beastly frantick operation,

From which how can we any man release,

When we must neither sp [...]k, nor hold our peace.

Of JEALOUSIE.

BUt though these angry Ones soon breed a braul.

And are pernitions to converse withal.

Not one jot better is the jealous Hea [...],

That ever fears his Wife h [...]h wrong'd his Bed.

Love is the highest, and the noblest bliss

That for manki [...]d on Earth ordained is:

But when tru [...] measure it exceeds, an [...] gets

Beyond the des [...]nt bounds that Reason s [...]ts:

God turns it to a plague, whereby he will

Shew them their Folly, and correct the ill:

He adds a fear of losing all their Joy,

In that they love which doth their Peace destroy.

Y [...]t none's so jealous, I dare pawn my Life,

As he that hath desiled anothers Wife.

Of COVETOUSNESS.

BUt how mist I of Avarice to tell,

Whose longing is as infinite as Hell:

[...] muse it scap't so long, for I'le be plain,

[...] no where look, but there I see it reign.

[...] neither will excuse Sex nor Degree,

Young Folks, nor such as middle-aged be;

Nay, I perceive them given most to crave,

When they had need to dig themselves a Grave,

Like Earth-bred Moles still scrambling in the Dust,

Not for the Treasure that shall never rust:

[Page]No, all that they have with their labour bought,

If well consider [...]d, is not worth a thought.

But [...]oft wonder, and do yet admire,

Men hunt for Riches, with such strange desire;

[...]or being once possest thereof, it fills

The owners of it with a thousand ills,

More than they can conceive; for first, we find

It choaks and mars the Virtue of the Mind:

Then by much business, it brings annoys

Unto the mind, and hinders true Joys,

That oft the Rich are more in sorrow tost,

Then those that have no Riches to be lost.

It maketh to grow arrogant, unjust,

Draws unto Pleasure, and provokes to Lust.

O Gold, what mortal Godd is so divine?

What beauty so adored is as thine?

The fairest Creature never so much mov'd,

As that it was of every one belov'd.

Iools that know nothing know the use of thee,

And for thy sake will oft perswaded be.

The wise man of the world, that disapprove

Young mens affections, and make scoffs at Love,

Can play th [...] Ideot twice as much himself,

By doting on a heap of dirty Pelf.

What he on Earth so great and mighty is,

Or who so proud that [...]ill not bow to this?

Where's he, though Noble, that will now disdain

To be a sutor for his private gain?

And thos [...] that love Wealth, men their Vices deem

Ior to b [...] Virtues, and so make them seem.

B [...]t as herein men often do amiss,

So are they in the opposite to this.

The prodigal runs out as far astray

[...]rom this absurdity another way:

As greedy men hoard Riches [God amend them]

[...]o he doth strive and hie, as fast to spend them.

[Page]Their humors divers: Some vain glorious Asses

Consume't in gaudy Cloathes and Looking-glasses;

Others there are [but few] who having store,

Neglect their Wealth, and rather would be poor,

[...]or why, it stops the way to Heaven, they say,

Sure being, mis-imployed, so it may.

And therefore rather then they should abuse it.

'Twere good they had it, that know how to use it.

Of AMBITION.

AMbition's a proud Humor, that doth search

The stout high-minded, and attempts to pearch

In men of Spirit: It doth far surmount

The force of Love, and makes but small account

Of Nature or Religion; 'tis not Law

Nor Conscience that can keep this [...]end in aw,

It is supposed that it hath no bound;

[...]or never was there limit in it found.

He that first was ruined by this Evil,

Was he that first was guilty oft, the Devil,

Who did aspire so high, that higher powers

Wrought h [...]s just Fall, and now he seeketh ours.

Of FEAR.

SEe you this Passion here, that follows next.

That shakes, and looks as with a [...]eaver vext:

Such is the nature of it, that I've seen

I ear cause those Evils that else had not been.

To some it Sickness brings, and some beside

Even with the very fear of Death have died.

The fear of Evil more tormenteth some,

Then doth the thing they feared, when 'tis come.

Men fear what is, what will be, and [alas]

Many a thing that shall ne'er come to pass.

[Page]

Sure, 'tis a plague the Devil did invent

To work in man a lasting discontent,

And taught it Adam, whereupon he said,

I saw my Nakedness, and was afraid.

Come, let us joy, and be as cheerful still,

With hope of good, as sad with fear of ill.

There is an honest Fear, that hinders Sin,

Which hath of all good men allowed bin.

Those therefore that are wise enough to tell,

When they do any thing amiss or well,

Still in this Passion do observe a mean,

And not to fear, or to presumption lean.

Of DISPAIR.

NOw here's Dispair, with gashly Look he stands,

And Prisons, Ropes, and Poinyards fills his Hands,

Still ready to do hurt, one step, no more,

Reaches from hence unto Damnations door.

This is that Passion giveth man instruction,

To wrest the Scriptures to his own destruction;

And makes him think while he on Earth doth dwell,

He feels the Tortures and the Plagues of Hell,

More monster-like, than man, only Damnation

Is in their Mouthes, no Mercy, no Salvation,

Can they have hope of, but possess a fear,

VVhence monstrous Shapes and Visions do appear

To their Imaginations, and the pain

That they in Soul and Body do sustain:

All earthly Tortures do so much exceed,

As if they had within them Hell indeed.

God also makes this Passion now and than

His Scourge to lash the proud presumptuous man,

And tame the Reprobate, who by his Rod

Is made sometimes to feel there is a God.

By this, strange VVonders brought to pass, I've seen,

Those humbled that have once the proudest been.

[Page]

O what repentant Lives some vow to live,

If God would but once more vouchsafe to give

Them Health and Hope again, then they would spen [...]

Their Lives and Goods unto no other end,

[...]ave wholly to his glory; yet there's now

Some living that have quite forgot that vow,

If such in time look not into their Error,

O they will one day feel a double Terror.

So [...]e again dispair of earthly things,

VVhich nothing so much disadvantage brings,

Yet like enough in little time to g [...]ow

Vertues main let, or overthrow.

Of HOPE.

THrice well-come Hope, the Divel keep the t'other,

Dispair and Fear are fitting for no other.

This is the Passion that of all the rest

VVe have most reason to esteem of best:

Hope is a blessing, but we so abuse it

As to our hurt, more then our good, we use it;

Yea, this that was of all the Passions best,

VVe have as much corrupted as the rest.

But we must not [...] well, that this Passion's double,

One Hope is certain, th'other full of trouble.

The Hope that's certain we through Faith do gain,

And 'tis sufficient to make any [...]ain

Seem short and easie: 'Tis the Life of man,

And such a comfo [...]t as no mortal can

Live, if he want it, and yet sometime this

Each, nay, as i [...]lle as the other is:

For often times we see the same is found

To be erected on on other ground

But Ignorance, and meer Security,

VVhich ruin all that do on them rely.

Some praise their own Deserts, and on that Sand

They fain would have the divine Hope to [...]tand.

[Page]The other Hope which is of earthly things,

That lasts not long, nor yet much pleasure brings,

And nothing worth to ground our Hope upon,

For in the turning of a Hand all's gon.

And therefore now I wish that every man

VVould take upon him the best Hope he can

In all his outward actions; yet should he

Take care on honest grounds it builded be,

And therewith be so well prepared still,

That if his doubtful Hope do fall out ill,

He ne'er repine, but tak't as if the same

Had been expected long b [...]fore it came.

Of COMPASSION.

COmpassion, if Discretion guide, may be

Of near Aliance unto Charitie,

Hee'l say that hath sound judgment of his own

Tender Compassion may a [...]iss be shown:

Come to our Courts of Justice else, and see

If there compassion not abused be,

VVhere, though that God himself says Kill; Roply,

VVith, No, alas! its pity he should dye;

VVho for their weakness merit equal check

VVith him that spar'd the King of Amaleck.

Some Parents I have s [...]en discreet and witty

Do marr their Children by their cockring pity,

He that will walk uprightly, ought to see

How far this Passion may admitted be.

Here I could much of this same Passion say,

If other Passions call'd me not away.

Of CRVELTY.

BUt now whilst we are se [...]king to beware

Of foolish Pity, we must have a care,

Left this or' [...] run us: [...]or though men confess

'Tis an inhuman hellish VVickedness,

[Page]Though Cru [...]lty so odious doth appear,

Unless men look to their Affections near,

It will become delightful, yea, and make

So deep impression in the Heart, and take

So sure a Root, 'twill hardly [...]e displaced

VVhilst that the Body by the Soul is graced.

Trust me, be't on a Beast, Nature denyes

And God forbids, that we should Tyranize.

But now in short, I'll here conclude with this,

As he is blessed that meek-hearted is,

So on the Cruel, lightly doth attend

A heavy Curse, a [...]d a most fearful end.

Of JOY.

OF all the Passions handled hitherto,

With this that follows I had least to do;

By some small Tryals, though that I have had,

I sind 'tis better far, then being sad:

[...]nd that no greater good on Earth might be,

If it would last, and were from Cumbranc [...] free.

But that can never be ours, st [...]te is such,

And distiny moreover seems to grutch

Ought should be perfect in Mortality,

Lest we should leave to seek Eternity.

Never could any yet that Joy obtain,

On which there followed neither Shame nor Pain.

But sure, the reasen why mans joy so soon

Is changed to Sorrow, is because there [...]s none,

Or very few, that do their gladness found

Upon a solid, sirm, substantial ground.

Some in their Honour all their Joy do place,

Which endeth by a frown, or some disgrace.

Take but away his Substance, you destroy

The miserable Rich-man's only Joy,

[Page]And soon by Sickness that delight's defac't,

Whic [...] men in Beauty or in Strength hath plac't;

Yea, the best Joy in transitory things,

They being los [...], at last a Sorrow brings:

All men should therefore make a careful choice

Of that wherein their meaning's to rejoyce.

And I am of the mind, if every man

Would curb rebellious Passions what he can,

Not suffer any Mischief to annoy

His mind, thorow either too much Care or Joy;

But so the one should of the other borrow,

He might be sad with Mirth and glad wi [...]h Sorrow.

But when with Joy I am acqu [...]inted better,

I'le tell you more, or else remain your Debtor.

Of SORROW.

OF this sad Passion I may knowledge take,

And well say something for Acquaintance sake;

And yet I wonder Sorrow so should touch

The hearts of men, to make them grieve so much;

As many do for present Miseries,

Have they no feeling of Felicities

That are to [...]ome, if that they be in pain,

Let Hope [...] case, it will not always reign.

But 'tis still bad, thou s [...]yest; [...] patiently,

An Age is nothing to Eter [...]y:

Thy time's not here, en [...]y not; though that some

Seem to be happy, their ba [...] Day's to come.

We ought not [...]r to mu [...]mur or to pi [...]e

At any thing shall ple [...] the power [...]

To lay up [...]n us: For my mind is [...],

[...]ch Sorrow is [...] [...] into [...]liss.

But to be pl [...] [...] [...]ur [...]'s [...] [...]y.

That hath [...] in i [...] [...] our gri [...] or i [...]y.

Then whatsoever, our [...] grief hath [...],

Let us ne'er sorrow more, [...]ut for our Si [...].

CONCLUSION

[Page]

NOw some men have in this Opinion stood,

That every Passion's natural and good;

But we must make a difference of it then,

And grant that two-fold Passions are in men,

One sort unto the noblest things aspiring,

And such as what are meerly good desiring.

But this is rather by Gods Inspiration,

Then bred within [...]s at our Generation.

The other as the effects thereof doth show,

Doth by our own corrupted Nature grow;

For it is head-strong, rash, [...],

Wonderous disordered and immoder [...]te.

Then lastly, these are the occasions still

Of all misfortunes, and of every ill.

PRECATIO.

THou that createdst all things in a week,

Great GOD! whose favour I do only seek,

O that my noting of mans humorous Passion,

May work within me some good alteration;

And make me so, for my own Follies, sorry

That I may lead a life unto thy [...]lory.

Let not Ambition, nor a foul Desire,

Nor Hate, nor Envy, set my heart on fire,

Revenge, nor Choler, no, nor Jealousie,

And keep me from Dispair and Cruelty;

Fond Hope expel, and I beseech thee bless

My Soul from Fear, and too much Heaviness;

But give me special Grace to shun the vice,

That is, so common beastly Avarice;

And grant me Power I not only know,

But fly those Evils that from Passion flow;

And let my Muse also in things to come

S [...]ng to thy Glory, Lord, or else be dumb.

[Page] further Talk doth still to me remain,

[...]ome more of mens ill Customs to explai [...].

First, wanton and light headed Vanity;

Next that, Comelian like, Inconstancy,

Then miserable VVeakness; lastly, this

Damn'd Presumption, that so daring is.

[...] think not, though I some where bitter be,

count my self from all those Vices free;

[...]ther imagin tis to me well known,

[...]hat here with others faults I tell my own.

Then blame me not, tis out of much good will

I bear to you, and Hatred unto Ill.

Of VANITY.

NOw I must needs declare their Vanity,

VVho build their Treasure and Felecity

On things meer frivolous, as Honour, Strength,

Pleasure, and Wealth, and Beauty, which at length,

Yea, in short time must fade; high Titles plac't

VVithout desert, are often soon disgrac't.

VVhat's Honour but e'en smoak of idle fame,

A thing consisting only in an Name?

And why boast men of Strength, that lasts no longer,

And seeing the brute Creatures are far stronger?

A VVoman may bind Sampson with her Charms,

And little David slay a man at Arms.

[...]or God doth make, as holy Scriptures speak,

Strong things to be confounded by the weak.

But why in Beauty should men glory so,

As well we may perceive there's many do,

Since there's scarce any, that enjoy the same,

Can keep unto themselves an honest Name?

For worthless matters some are wonderous sad

VVhom if I call not Vain, I must term mad.

VVe see moreover men vain-glorious grow,

In Building and Apparel, all's for show;

[Page]And yet the Prince that gorgioust in Array,

Must lie as naked as his Groom in Clay.

And though that men to build so curious be,

How worthy of Contempt it is we see,

In that the Arch-King of Heaven, Earth, and all

VVas very well contented w [...]th a Stall;

Yea, truly I am driven to confess,

Mans Vanities are great, numberless,

Consisting not alone in VVords and VVorks,

But hath ta [...]e Root within, and also lurks

About the heart; and if it there be sought,

I know it also may be found in thought.

Of INCONSTANCY.

NOw this unconstant Creature, called Man,

Note him well, and tell me if he can,

VVhat his Condition is; observe his deeds,

His Speech and Rayment, yea, and how he feeds:

Try him a Moneth, a Year, an Age, and when

You have so try'd him, say what is he then;

Is his Heart proud or humble, know you where,

Or when he hates, or loves, or stands in fear?

Or who can say [in Conscience I think none]

That this man's words, and deeds, and thoughts are o [...]

Nay, he of whom you have most trval, when

You see him dying, will you trust him then?

Perhaps you may, yet questionless he leaves you

A mind mis-doubting still, that he deceives you.

VVho is so sottish, as to [...]uild Salvation

On man, that feeble tottering [...]oundation?

Or that heeds his Soul's safety, that will lay

His confidence on that false piece of Clay.

Alas! how often had I got Intendments.

And with whole heart said & vow'd amendments,

And yet for all my purpose and my Vow,

I am oft altered e're my self knows how.

[Page]Let's all confess our Frailty, and implore

Our ne'er repenting God, that evermore

Remains the same, we may be as we ought,

More certain, both in word, and deed, and thought.

I might speak of the changes, which I see

[...]n mens external Fortunes also be:

[...]or this day he hath Friends, to morrow none;

Now he hath Wealth, and in an hour 'tis gone.

[...]ome in their Youth there be, have all things store,

And yet do often live till they are poore.

Again, there's some in Youth at Beggars states,

[...]ecome in age to be great Potentates.

Of WEAKNESS.

WHat Creature is there born so weak as Man?

Or so unable; tell me, he that can.

[...]ampson there was, 'tis true, could fright whole Hosts,

He rent down Azath's barred Gates and Posts,

Whose mighty Arms, unarmed, could bring to pass,

[...]'em with the rotten Jaw-bone of an Ass

A thousands ruin; and yet 'twill be long

[...]'er he shall thereby prove that man is strong,

Because the strength he seem'd to have, was known

To be the Spirit of God, and not his own.

What Creature is there that can worse sustain,

Hungèr, or Thirst, or Cold, or Heat, or Pain?

Sure none: and yet in Histories we find,

Till Luxury had weakened thus mankind,

They were much stronger, could endure the Heat,

Travel a long time without Drink or Meat;

And their best Dainties was no costlier thing

Then a wild Root, or water from the Spring,

VVith which small commons, Nature was content;

Yea, in our Climate people naked went,

And yet, no question, felt as little Cold,

As we, wrapt up in half a dozen fold.

[Page]They had no VVaftecoats, Night-caps for their head

Nor downy Pillows, nor soft [...]eather beds:

They scorned as much to have such thing about the

As we in this Age scorn to be without them.

Gluttonous fare that so the Palate pleases,

Ne'er fill'd their Bodies full of foul Diseases;

Nor strong and pleasing Liquors with excess,

Made them grow weak thorow beastly Drunkenness.

No lust provoking Meats made them unchaste,

Nor unto ca rnal Copulation haste.

And this the reason is, which made them be

More healthy, strong, and braver men then we.

'Twas not this strength, of which I meant to spea [...]

For we are yet another way too weak.

Our minds have lost their magnanimity,

And are grown weak through some infirmity.

Some know the Truth, but dare not to defend it,

[So weak they are] cause others discommend i [...].

Is there a man so strong, that he forbears

Choler or Envy, when by chance he hears

Himself reproach't, revil'd and disgrac't?

If there be such a one, he shall be plac't

Amongst the VVorthies with the foremost three;

For in my judgment, none more worthy be

To have renown for strength, then those that can

On their rebellious Passions play the man.

Is't not a weakness, when some petty losses,

Some hinderance in preferment, or such crosses?

Shall make men grieve? Is't not a weakness when

Adversity shall so disquiet men?

He's weak too, thats not able to withstand

Any unlawful or unjust Command.

Moreover some, but foolishly precise,

And in my iudgment far more weak then wise,

Mis-judge of Poetry, as if the same

Did wortl [...]ily deserve reproach and blame.

[Page]For Poetry, although some, fool'd, debase it,

I'm in the mind that Angels do imbrace it:

And though God gave t but in part to some,

All shall hav't perfect in the World to come.

'Gainst Posie, how e're the scruple rose,

Rhime hath exprest as sacred things as Prose:

When both in this Age, and in former time,

Prose hath been made far more prophane then Rhime.

Yea, and moreover this full well know I,

He th [...]t's at any time afraid to dye,

Is in weaker case, and whatsoever he saith,

Hath but a wavering and a feeble Faith.

Of PRESUMPTION.

MEn in their own Conceits are grown so tall,

That for presumption they do out-pass all.

O what are they that dare for to aspire

Into Gods seat, and if it might be, higher,

That forgive Sins as fast as men can do them,

And make Jehovah be beholden to them!

I've heard of such, what [...]re they would, I wist

They can make Saints, they say, of whom they list,

And being made, above the Stars can set them;

Yea, with their own hands make their godds, & eat them.

Man I do know, 'cause I have heard him vaunt,

He is an Elf so proud and arrogant,

That I want words of a sufficient worth,

To paint his most abhorred Vileness forth.

Some will be prying, though they are forbidden,

In to those secrets God meant should be hidden.

So do some Students in Astrology,

Though they can make a fair Apology.

And so do those that very vainly try

To find out Fortunes by the [...]r Palmestry;

These do presume, but much more such as say

At th [...]s, or that time, comes the Judgment Day.

In praying, men presume, unless they be

With every one in Love and Charitie,

[Page]`Or if in their pet [...]tions they desire

Such things as are unlawful to require,

Then those great Masters I presumptuous deem,

Who of their knowledge do so well esteem:

They will force others, as the Papists do,

For to allow of their Opinion too.

Others there are, who for because they've Faith,

For to believe 'tis true the Scripture saith,

And do observe the outward Worship duly,

Do think that therein they have pleas d God truly.

Now these are just, as far as th [...] other wide,

For they Gods worship do by halfs divide;

And for his due, which is [...]en all the heart,

Do dare presume to offer him a part.

Also in this abominable time

It is amongst us now a common Crime

To flout and scoff at those which we espy,

Willing to shake off humane Vanity.

Who so reviled, scorned or mis nam'd,

As some People which are Quakers term'd,

That fear God most; but 'tis no marvel men

Presume so much to wrong his Children, when

As if they feared not his revengeful Rod,

They can blaspheme, and dare to anger God.

Now by these words to some men it may seem

That I the Quakers have [...]n high esteem:

Indeed, if by that Name you understand,

Those whom the vulgar Atheists of this Land

Do daily term, so that is such as are

Fore-named here, and have the greatest care

To know and please their Maker, then 'tis true

I love them well, for love to them is due.

Then it is also a presumptuous act

With knowledge to commit a sinful fact,

Though ne [...]er so small, for Sins a subtil Elf,

Into our Souls insinuates it self.

And it is certain, that one Sin, though small,

VVill make an entrance great enough for all.

[Page]In short. Presumption's such a hardning Sin,

That if it seize the heart, and once get in,

My mind is this, 'twill ne er be purged thence well,

No, not with all the fears and pangs of Hell:

So infinit is this f [...]r to unfold,

That should I write and speak till I were old,

I know that I should leave unspoken then,

Most of those humors I have seen in man,

And still confess in him there h [...]dden be

Thousands of humors more then I can see.

O MAN!

I mus'd a while, thou wert so prone to sining

But 'twas thy f [...]ult I s [...]e from the beginning:

And as the Lord himself once said, so still

The imagin [...]tions of thy [...]eart is ill,

That's one main cause then to presume an Evil.

Thou hast the proneness to the Flesh and Devil.

Then sith thou art so subject unto [...]in,

Shun all occasions that may draw thee in,

Thy flesh with labour, and with fasting came,

And 'twill not be so [...]ubject unto blame,

Prevent the Devils B [...]its and his Temptations,

With earnest P [...] [...] good Meditations.

So when t [...]y God s [...]ll see thou hast a will,

And truly dost desire to [...] what's ill,

He will except it f [...]r his Sons dear sake,

And the [...] more willing and more able m [...]ke.

He'l make [...]y Soul. [...]re i [...] thrice more defil'd:

As innocent as the new born Child.

But if thou without c [...]re or [...], dost lean.

Unto those Lust of Flesh that are unclean.

If thou take pleasure, and delight to do them,

Q [...]ite giving over t [...]y [...] unto t [...]m,

They both in Soul and Body too will make the [...]

So soul a Leper that God will [...]orsake thee,

Hi [...] holy A [...]gels and [...]is Saints a [...] thee,

And only Devils make in [...]reaty s [...]r t [...]e,

Fair Virtue the Shepherd's MISTRISS.

[Page]

The Shepherd to his Mistress.

HAle thou fairest of all Creatures,

Upon whom the Sun doth shine,

Model of all rairest Features,

And Perfections most Divine;

Thrice all-hale and bl [...]d be

Those that love and honour thee.

By thy Beauty I have gained

To behold the best Perfections,

By thy Love I have obtained

To enjoy the best aff [...]ions,

And my Tongue to sing thy prai [...],

Love and Beauty thus doth raise.

VVhat, although in Rustick Shadows

I a Shepherds breeding had,

And confined to these Meadows,

So in home-spun Russet clad,

Such as I have now and then,

Da [...]d as much as greater men,

On this Glass of thy Perfection,

If that any VVomen pry,

Let them thereby take direction

To [...] themselves thereby.

And if ought amiss they view,

Let them dress themselves a new.

Young men may by this acquainted,

VVith the [...] Beauties grow,

So the counterfeit and paint [...]

They may shun, when them they know.

But the way all will not find,

[...]or some Eyes have, yet are blind

[Page]

Those that Mistresses are named,

And for that suspected be,

Shall not need to be ashamed,

If they patern take by thee;

Neither shall their Servant fear

Favours openly to wear.

Thou to no man favour dainest,

But what's fitting to bestow,

Neither Servants entertainest,

That can ever wanton grow;

For the more they look on thee,

Their desires still bettered be.

I am no Italian lover,

That will mew thee in a Goal,

But thy Beauty I discover,

English-like, without a vail:

If thou may'st be won away,

Win and wear thee he that may.

Yet in this thou may'st believe me,

So indifferent though I seem,

Death with tortures would not grieve [...]

More, then loss of thy esteem.

For if Virtue me forsake,

All a scorn of me will make.

The MISTRISS of the SHEPHERD.

NOw while other men complaining,

Tell their Mistresses disdaining,

Free from care I write a Story,

Only of her worth and glory.

And wh [...]le most are most untoward,

Peevish, vain, unconstant, froward,

[Page]While their best Contentments bring

Nought, but after sorrowing:

She those childish humours slighting,

Hath conditions so delighting,

And doth so my bliss indeavour.

As my joy increaseth ever.

Love she can, and doth, but so

As she will not overthrow

Love's content by any Folly,

Or by Deeds that are unholy.

Dotingly, she ne'er affects,

Neither willingly neglects

Honest love, but means doth find,

With discretion, to be kind.

Goodness more delights her, than

All the mask of [...]olly can.

Fond she hateth to appear,

Though she hold her Friend as dear,

As her part of Life unspent,

Or the best of her content.

If the heat of youthful Fires

Warm her Blood with those desires,

Which are by the course of Nature

Stir'd in every perfect Creature:

As those Passions kindle so,

Doth heavens Grace and Reason grow,

Abler to suppress in her

Those rebellions, and they stir

Never more affection, then

One good Thought allays agen.

I could say, so chaste is she,

As the new blown Roses be,

Or the drifts of Snow, that non

Ever touch't or look't upon.

Malice never lets she in,

Neither hates she ought but Sin.

[Page]

Envy, if she could admit,

There's no means to nourish it;

[...]or her gentle heart is pleased,

When she knows another's eased.

And there's none who ever got

That pe [...]ction she hath not;

So that no cause is there, why

She should any one envy.

Mildly angry she'll appear,

That the baser Rout may fear

Through presumption to misdo,

Yet she often feigns that too:

But le [...] wrong be whatsoever,

She gives way to Choler never.

If she ever [...] of [...]ate,

To obtain a higher state,

[Or ambitiously were given]

Sure 'twas but to climb to [...].

Pride is from her Heart, as far

As the Poles in distance are,

For her worth; nor all this praise

Can her humble Spirit raise,

Less to prise me than before,

Or her self to value more.

VVere she vain, she might alledge

'Twere her Sexes Priviledge.

But she's such, as [doubtless] no man

Knows less Folly in a VVoman.

To prevent a being Idle,

Sometimes with her curious Needle,

[Though it be her meanest glory]

She then lines some antique story.

Other while again, she rather

Labours with delight to gather

Knowledge from such learned VVrits,

As are left by famous VVits,

[Page]VVhere she chiefly seeks to know

God, her self, and what we owe

To our Neighbour, since with these

Come all needful knowledges.

She with Adam, never will

Long to learn both good and ill:

But her state well understood,

Rests her self content with good.

Avarice so hateth she,

As the loathsom'st that be;

Since she knows it is an ill,

That doth ripest Virtue kill;

And where e'er it comes to rest,

Though in some strict Matrons breast,

Such are hired to any thing,

If that you but Gold can bring.

If you think she Jealouse be,

You are wide, for credit me,

Her strongest Jealousies nought are,

Other then an honest care

Of her Friends; and most can tell,

VVho so wants that, loves not well.

Cruelty her Soul detests,

For within her Bosom rests

Noble pity, usher'd by

An unequal Courtesie,

And is griev'd at good men's moan,

As the grief were all her own.

Just she is, so just, that I

Know she will not wrong a Fly,

Or oppress the meanest thing,

To be Mistress to a King.

If our Painter could include

Temperance and Fortitude

In one Picture she would fit

For the nonce to pattern it.

[Page]

Patient as the Lamb is she,

Harmless as the Turtles be;

Yea, so largely stor'd with all

VVhich we Mortals, goodness call:

That if ever Virtue were,

Or may be incarnate here.

This is she, whose praises I

Offer to [...]ternity.

Though discreetly speak she can,

She'll be silent, rather than

Talk, while others may be heard,

As if she did hate, or fear'd

Their condition, who will force

All to wait on their discourse.

If she smile, or merry be,

All about her are as she:

For each looker on, takes part

Of the joy that's in her Heart.

If she grieve, or you but spie

Sadness weeping thorow her Eye,

Such a Grace it seems to borrow,

That you'l fall in love with Sorrow.

And if you should mark agen,

Her discr [...]et behaviour, when

She finds Reason to repent

Some wrong, pleaded argument,

She so temperately lets all

Her mis-held Opinions fall,

And can with such mildness bow,

As 'twill more enamour you,

Then her knowledge: for there are

Pleasing Sweets, without compare,

In such yieldings, which do prove

VVit, Humility and Love;

Yea, by tho [...]e mistakings, you

Her conditions so shall know,

[Page]As `twill make her mo [...]e endeared,

Then if she had never erred.

These are Beauties that shall last,

VVhen the crimson Blood shall waste,

[...]r the shining Hair wax gray,

Or with Age be worn away.

If you truly note her [...]ace,

You shall find it hath a grace,

Neither wanton, nor o'er serious,

Nor too yielding, nor imperious;

But with such a [...]eature blest,

It is that which pleaseth best.

Her perfection in each part,

[...]alone except her Heart;

For among all Women kind,

Such as her's is hard to find.

' [...]is not, 'tis not those rare Graces

That do lurk in VVomens Faces:

'Tis not a display'd perfection,

Youthful Eyes, nor clear Complexion,

Nor a Skin smooth, Satten- like,

Nor a dainty rosie Cheeke

That to wantonness can move

Such as victoriously do love:

Beauty rather gently draws

VVild Desires to Reasons Laws.

Beauty never tempteth men

To Lasciviousness, but when

Careless Idleness hath [...]rought

VVicked longings into thought.

Nor doth Youth, or heat of Blood,

Make men prove what is not good,

Nor the strength, of which they vaunt,

'Tis the strength and power they want:

And the baseness of the mind

Makes their brint Desires inclin'd,

[Page]To persue those vain delights,

Which affect their Appetites.

I have Beaut [...]es to unfold,

That deserve a Pen of Gold,

Sweets that never dream'd of were,

Things unknown, and such as [...]ar

Never heard a Measure sound,

Since the Sun first run his round.

Speak I can, yet think I more,

Words compar'd with thoughts are poore;

And I find, had I b [...]gun

Such a strein, it would be done

VVhen we number all the Sands

VVash't o e perjur'd Goodwins Lands,

[...]or of things I should indi [...]e,

Which I know are infinite.

And besides, it seems to me

That your Fars nigh tire [...] be:

I perceive, the [...]ire that charmet [...]

And inspireth me, scarce warmeth

Your chil Hearts: Nay, sure were I

Melted into Posie,

I should not a measure hit,

[Though Apollo prompted it]

VVhich should able be to leave

That in you, which I conceive.

Now my VVords I therefore cease,

Go my mounting Thoughts in peace.

The SHEPHERD.

TO woe my noble Mis [...]ress, I [...] neither

Rings, Bracelets, Jewels, nor a Scarfe, [...] Feather.

No place of Office o [...] Command I keep,

But this my little [...]lock of homely Sheep:

And in word, the sum of all my Pel [...],

Is this, I am the M [...]ster of my self.

[Page]

When [...] Birds, with Musick strains

The Spring bad w [...]ll-com'd in,

And Flowers in the Woods and Plains

To deck them, did begin

My Love and I, on whom suspi [...]ious Eyes

Had set a m [...]ny Spies.

To [...] all, we strove,

And seen of none, we got alone

Into a shady Grove.

With Hand in Hand, alone, we walk't,

And of each other eyed;

Of Love and [...], past, we talk't,

Which our poor Hearts had tryed.

Our Souls infus'd into each other were,

And what may be her care,

Did my more sorrow breed:

One mind we [...]ad: One Faith we said,

And both in one agreed.

[...]er dainty Palm I gently prest,

And [...] her Lips I plaid,

My Cheek upon her panting Breast,

And on her Neck I laid;

And yet we had no sence of wanton Lust,

Nor did we then mistrust

The poyson in the sweet.

Our Bodies wrought: So close we thought,

B [...]use our Souls should meet.

But Kissing and imbracing, we

So long together staid,

Her touches all enflamed me,

That I had almost straid.

My hands presum'd so far, they were too bold,

My Tongue, unwisely told,

[Page]How much my Heart was chang'd,

And Virtue quite: was put to flight,

Or for the time estrang'd.

Oh what are [...]! if in our strength,

We over boldly trust;

The strongest sorts will yield at length,

And so our Vir [...]s must.

In me no force of Reason had prevail'd,

If she had also sail'd:

But ere I further stray'd,

She sighing, kist: my naked Wrist,

And thus in Tears she said.

Sweet heart [quoth she] if in thy Breast

Those Virtues real be,

Which hitherto thou hast profest,

And I believ'd in thee.

Thy self and me, oh, seek not to abuse,

Whilst thee I thus refuse,

In [...]tter Flames I frye;

Yet let us not: our true love spot,

Oh rather let me dye.

[...]or if thy Heart should fall from good,

What would become of mine?

As strong a Passion stirs my Blood,

As can distemper thine.

Yet in my Breast this rage I smother would,

Though it consume me should,

And my desires [...]tain.

For where we see: Such breaches be,

They sedom stop again.

Are we two, that have so long

Each others Love imbrac't,

And never did Affection wrong,

Nor think a [...] [...]?

[Page]And shall, oh shall we now our matchless joy,

For one poor touch, destroy,

And all content forego;

Oh no, my dear: Sweet-heart forbear,

I will not lose thee so.

For should we do a deed so base,

[As it can n [...]ver be]

I could no more have seen thy Face,

Nor wouldst thou look on me.

I should of all our Passions grow ashamed,

And blush when thou art named;

Yea, [though [...] constant wert]

I being [...]: A jealous thought

Would still torment my Heart.

What goodly thing do we obtain,

If I consent to thee;

Bare Joys we lose, and what we gain,

But common Pleasures be;

Yea, those [some say] [...] are [...] lust inclin'd

Drive Love [...] of the mind,

And so much Reason miss,

That they admire: what kind of Fire

A chaste Affection is.

No vulgar bliss I aimed [...]

When first I heard thee woe;

I'll never prise a ma [...] for that,

Which every Groom can doe.

If that be Love, the basest men that be

Do love as well as we,

Who if we bear us well

Do pass them: as Angels men

In glory do excell.

[Page]

Whil [...] thus she spoke, a cruel band

Of Passions ceas'd my Soul,

And what one seemed to command,

Another did controul.

Twixt [...] and ill, I did divided lie,

But as I [...] mine Eye,

In her me thought I saw

Those Virtues [...]: whose rays div [...]

First gave [...] a Law.

With that I felt the blush of shame

Into my cheek return.

And love did with a chaster flame

Within my Bosom burn;

My Soul her light of Reason had renew'd,

And by those beams I view'd,

How slily Lust ensnares,

And all the Fires: of ill desires

I quenched with my Tears.

Go wantons now, and flout at this

My coldness, if you list;

Vain Fools, you never knew the bliss

That doth in love consist:

You sigh, and weep, and labour to enjoy

A shade, a dream, a toy.

Poor folly you persue,

And are unblest: Since every [...]

In pleasure equals you.

You never took so rich conte [...]

In all your wanton play

As this to me hath Pleasure lent,

That [...]haste she went away.

For as some Sins, which we committed [...],

Sharp stings behind them leave,

Whereby we vexed are,

So ill supprest: begetteth rest,

And Peace without compare.

The Childs Apology, in case of Espousals.

[Page]

CHildren owe much, I must confess 'tis true,

And a great Debt is to the Parents due;

But yet my Parents should not be so cruel,

As to take from me that high priz'd Jewel,

Of Liberty [...]n choice, whereon depends

The main contentment that Heaven here lends

For if my Parents, him I loath should chuse,

'Tis lawful, yea, my duty to refuse,

Else how shall I lead so upright a Life,

As is enjoyned to the Man and Wife.

For I do think, it is not only meant,

Children should ask, but Parents should consent,

And that they err, their Duty as much breaking,

In not consent [...]ng, as they for not sp [...]aking.

Would Parents [in this Age] have us begin

To take, by their Eyes, our Affections in,

Who quite forgetting they were ever Young,

Would have us, Children, dote with them on Dung.

It is imposible it should be thus,

For we are rul [...]d by Love, not Love by us,

Now with what follows, thus conclude we do,

And we have Reason for't, and Conscience too.

No Parent may his Childs just sute deny,

On his bare Will, without good reason why,

Nor he, so us'd, be disobedient thought,

If unapproved, he take the match he sought.

The pretious time is short, and will away,

Let us enjoy each other while we may.

Care thrives, Age creepeth on men are but shades,

Joys lessen, Youth decays, and Beauty [...]ades,

New turns come [...] the old returneth never,

If we let our's go past, 'tis past forever.

A SONG.

[Page]

NOw young man thy Days and thy Glorics appear.

Like Sun-shine and Blosoms in Spring of the year;

Thy vigor of Body, thy Spirits, thy VVit,

Are perfect and sound, and imtroubled yet.

Now then, O now then! if safety thou love,

Mind thou, O mind thou thy Maker above!

Mispend not a Morning so excellent clear,

Never [for ever] was Happine [...]s here.

Thy Noon-tide of Life hath but [...] delight,

And Sorrows on Sorrow will follow at Night.

Now then, O now then! if safety thou love,

Mind tho [...], O mind thou thy Maker above!

That strength and those Beauties that grace thee to day,

To morrow may perish and vanish away.

Thy VVealth, or thy Pleasure s or Friends that now be;

May waste, or deceive, or be Traitors to thee.

No then, O now then, &c.

Mind thou, O mind thou, &c.

Thy Joynts are yet nimble, thy Sinnews unslack.

And marrow unwasted doth stregthen thy back:

Thy Youth from Diseases preserveth the Brain,

And Blood with free passages plumps every Vein,

Now then, O now then, &c.

But [trust me] it will not forever be so,

Those Arms that are mighty shall feebler grow;

Those [...] that so proudly [...] thee now.

VVith Age or Diseases will [...]agger and bow.

Now then, O now then, &c.

Then all those rare Features now graceful in thee,

Shall [plowed with times Furrows] quite ruin'd be:

[Page] [...]ose Fancies that [...] with Dreams of delight,

[...]ill trouble thy quiet the comfortless night.

Now then, O now then, &c.

Those [...] of Hair which thy Youth doth adorn,

VVill look like the Meads in a winterly Morn;

And where Red and White intermixed did grow,

Dall paleness, a deadly Complexion, will show.

Now the [...], O now then, &c.

Thy Fore-head imperions, wher [...]on we now view,

A smoothn [...], and [...], [...] with blew,

VVill loose that Perfection which Youth now maintains.

And change it for hollown [...], for wrinkles and stains.

Now then, O now then, &c.

Those Eyes, which so many so much did admire,

And with strange Affections set many on Fire

Shut up in that Darkness, which Age will constrain,

Shall never see Mortal, no, never aga [...]n.

Now then, O now then, &c,

Those Lips, whereon Beauty so fully discloses

The colour and sweetness of Rubies and Roses;

Instea [...] of that here, will a gashliness weare,

And none shall believe what Perfection was there.

Now then, O now then, &c.

Thy Teeth that stood firmly like Pearls in a row,

Shall rotten and scatter'd disorderly grow.

That gate, and those gestures, that win thee such grace,

VVill turn to a feeble and staggering pace.

Now then, O now then, &c.

By these Imperfections, old Age will prevail.

Thy Marrow, thy Sinnews, and Spirits will fail,

And nothing is left thee, when those are once spent,

To give, or thy self, or another content.

Now then, O now then, &c.

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That Lust which thy Youth can so hardly fore-go.

VVill leave thee and leave thee Repe [...]tance and Wo;

And then in thy [...]olly no joy canst thou have,

Nor hope other rest, then a comfortless Grave.

Now then, O now then, &c.

For next, shall thy Breath be quite taken away,

Thy [...]esh turn'd to Dust, and that Dust turn'd to Clay

And those that thou hast loved, and share of thy store

Shall leave thee, forget thee, and mind thee no more.

Now then, O now then, &c.

And yet if in time thou remember not this,

The slenderest part of thy Sorrow it is.

Thy Soul to a torture more fearful shall wend,

Hath ever and ever, and never an end.

Now then, O now then, if safety thou love,

Mind thou, O mind thou thy Maker above.

A Passage taken out of Witber's Motto.

WHat if America's large tract of Ground,

And all those Isles adjoyning, lately found.

[VVhich we more truly may a Desert call,

Then any of the World's more civil pale]

VVhat then if there the VVilderness do lie,

To which the VVoman and her Son must flie.

To 'scape the Dragon's fury, and there 'bide,

Till Europe's thankless Nations [full of Pride,

And all A [...]ominations] scourged are

VVith Barbarisin, as their Neighbours were.

The Verses before, are these

The Eastern Kingdoms had their Times to flourish,

The Greeci [...]n Empire rising, saw them perish;

That fell, and then the Roman Pride began,

Now scourged by the Race of Ottoman.

[Page]VVho live in Sin, are all but Thieves to Heaven,

And Earth they steal from God, and take unsiven.

Good men they rob, and such as live upright,

And [being Bastards] share the free man's right;

They're all as Owners, in the Owner's stead,

And [like to Dogs] devour the Childrens Bread.

Lord! what I have, let me enjoy in thee,

And thee in it, or else take it from me.

DIVINE POEMS, selected from the Works of Francis Quarls.

I care not so my Kernel relish well,

How slender be the Substance of my Shell;

My heart being virtuous, let my Face be wane,

I am to God, I only seem to man.

MEDITATION.

HOw great's the Love of God unto his Creature,

Or is his Wisdom, or his Mercy greater?

I know not whether. O! th'exceeding love

Of highest God, that from his Throne above

VVill send the brightness of his Grace to those,

That grope in Darkness, and his Grace oppose.

VVhat thing is Man, that God's regard is such?

Or why should Heaven love rechless man so much?

VVhy? what are men but quickned lumps of Earth.

A feast for VVorms, a buble full of Mirth.

A Looking glass for grief, a [...]ash, a Minit,

A p [...]inted Tomb with putrifaction in it,

[Page]A map of Death, a burthen of a Song,

A VVinters dust, a VVorm of five Foot long,

Begot in Sin, in darkness nourisht, born

In sorrow, naked, shiftless and forlorn;

His first Voice [heard] is crying for Relief,

Alas! he comes into a world of Grief;

His Age is sinful, and his Youth is vain,

His Life's a punishment, his Death's a pain.

Death respects Kings and [...]eggars both alike,

Uncertain when, but certain she will strike.

Death is a minute full of suddain Sorrow;

Then live to day, as thou mayst dye to morrow.

The VVorld's a body, each Man a member is,

To add some measure to the publick bliss,

VVisdom is sold for sweet Pleasures, for Pain;

VVho lives but to himself, he lives in vain.

Man in himself's a little VVorld alone,

His Soul's the Court, or high imperial Throne,

VVherein, as Empress, sits the Understanding,

Gently directing, yet with awe, commanding

Her hand-maids will affections, Maids of Honour,

All following close, and duly waiting on her.

But Sin, that alwayes envied man's condition,

VVithin this Kingdom raised up Division.

Vouchsafe [Lord] in this little VVorld of mine,

To reign, that I may reign with thee in thine.

Heathen Godds.

THe Egyptians, God did implore;

Godd Assus the Chal [...]eans did adore;

[...]ibel to the devouring Dragon seeks,

The Arabians, A [...]aroth; Juno the Greeks;

The name of B [...]llus the Assyrians hallow;

The Tr [...]yjons, Vesta, Corinth, wi [...]e Apollo;

The Arginians Sacrifice unto the Sun;

[...]o light-foot Mercury bows Macedon;

[Page]To Godd Volumus, lovers bend their Knee;

To Pavor, those that faint and fearful be;

VVho pray for Health and Strength, to Murcia those

And to Victoria, they that fear to lose;

To Muta, they that fear a woman's Tongue;

To great Lucina, Women great with young;

To Esculapis, they that live opprest;

And such to Quies, that desire rest.

Implore those Godds, that list to howl and bark:

They bow to Dagon, Dagon to the Ark:

But he to whom the Seal of Mercy's given,

Adores Jehovah the great God of Heaven.

Mortality.

CAn he be Fair, that withers at a blast?

Or he be Strong, that airy Breath can cast?

Can he be VVise, that knows not how to live?

Or he be Rich, that nothing hath to give?

Can he be Young, that's feeble, weak and wane?

So fair, strong wise, so rich, so young is Man.

VVhy brag'st thou then, thou worm of five Foot long

Th'art neither fair, strong, wise, nor rich, nor youn [...]

Like to the Damask Rose you see,

Or like the blossom on a Tree,

Or like the dainty Flower in May,

Or like the morning to the day,

Or like the Sun, or like the shade,

Or like the Gourd which Jonas had,

Even such is man, whose Thred is spun

Drawn out, and cut, and so is done.

The Rose withers, the blossom blasteth,

The Flower fades, the morning hasteth,

The Sun sets, the Shadow flyes,

The Gourd consumes, and Man he dyes.

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Like to the blaze of fond delight,

Or like a Morning, clear and bright,

Or like a Frost, or like a Shower,

Or like the pride of Babel's Tower,

Or like the Hour that guides the Time,

Or like the Beauty in her prime:

Even such is man, whose glory lends

His Life a blaze, or two, and ends.

Delights vanish, the Morn o'er-casteth,

The! rosts breaks, the Shower hasteth,

The Tower falls, the Hour spends,

The Beauty fades, and man's Life ends.

Of Charity.

IN loving God, if I neglect my Neighbour,

My love hath lost his proof, and I my labour.

My Zeal, my Faith, my Hope, that never fails me,

[If Charity be wanting] nought avails me.

Lord! in my Soul a Spirit of Love create me,

And I will love my Brother, if he hate me.

In Temptation.

ARt thou oppos'd to thine unequal Foe?

March bravely on, thy General bids thee go:

Th'art Heaven's Champion to maintain his right,

Who calls thee forth, will give thee strength to fight.

God seeks by conquest thy renown, for he

Will win enough, fight thou, or faint, or flee.

In Slander.

IF Winter fortunes nip thy Summer Friends,

And tip their Tongues with Censure that offends;

Thy tender Name dispaire not, but be wise,

Know, Heaven selecteth whom the World denyes.

Of Death.

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ME thinks I see that nimble aged Si [...]e,

Pass swiftly by, with [...]eet unapt to tire.

Upon his Head an Hour glass he wears,

And in his wrinkled hand a Sythe he bears,

Both instruments to take the Lives from men,

Th'one shews with what, the other sheweth when;

Me-thinks I see my dearest Friends lament,

With sighs, and tears, and woful drysiment.

My tender VVife and Children standing by,

Dewing the Bed whereupon I l [...]e.

Me-thinks I hear a Voice in secret say,

The Glass is run, and thou must dye to day.

Deceitful World.

WHat is the World a great exchange of Ware,

VVherein all sorts and Sexes cheapening are?

The Flesh, the Devil, sit and cry, What lack ye?

VVhen most they fawn, they most intend to rack ye.

The VVares, are cups of Joys, and beds of Pleasure,

Plenty of choice down weight, and flowing measure;

A Soul's the price, but they give time to pay

Upon the death-bed, on the dying Day:

Hard is the Bargain, and unjust the Measure,

VVhen as the Price so much out-lasts the Pleasure.

The Joys that are on Earth's are Counterfeits,

If ought be true, 'tis this, they're true Deceits;

They daily dip within thy Dish, and cry,

Who hath betray'd thee? Master, It is I.

Hell Torments

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ALl words come short t'express the pains of those

That rage in Hell, enwrapt in endless woes,

VVhere time no end, and plagues find no exemption;

VVhere cryes admit no help, nor place redemption,

VVhere wretched Souls to Tortures bound shall be,

Serving a world of Years, and not be free.

There's nothing heard, but yells and suddain cryes,

VVhere Fire never slacks, nor worm e [...]er dyes.

But where this Hell is plac't [my muse stop there]

Lord! shew me what it is, but never where.

In Hell no Life, in Heaven no Death there is;

In Earth both Life and Death, both bal and bliss;

In Heaven's all Life, no end, nor new supplying;

In Hell's all Death, and yet there is no dying.

Farth like a partial Ambodexter, doth

Prepare for Death, or Life prepares for both.

Christ's Death.

ANd am I here, and my Redeemer gone?

Can he be dead, and is not my Life done?

VVas he tormented in excess of measure?

And do I live yet, and yet live in pleasure?

Alas! could Sinners find out ne'er a one

More fit then thee for them to spit upon?

Did thy Cheeks en [...]ertain a Traytors lips?

VVas thy dear Body scourg'd, and torn with VVhips,

Till that the guiltless Blood came trickling after?

And did thy fainting Brows shoot Blood and VVater?

VVert thou [Lord] hang'd upon the cursed Tree?

O world of grief! and was all this for me?

Burst forth my T [...]ars into a world of Sorrow,

And let my Nights of gr [...]f find ne'er a Morrow.

Heaven's Glory.

[Page]

WHen I behold, and well advise upon

The wise man's Speech; There's nought beneath (the Sun

But Vanity; my Soul rebels within,

And loathes the Danghil prison she is in.

But when I look to New Jerusalem,

VVherein's reserved my Crown, my Diadem.

O! what a Heaven of bliss my Soul enjoyes

On suddain, wrapt into that Heaven of Joyes,

VVhere ravisht [in the depth of meditation]

She well discerns with Eye of Contemplation,

The glory of God in his imperial Seat,

Full, strong in Might, in Majesty compleat,

VVhere troops of Powers, Virtues, Cherubims,

Angels, arch-Angels, Saints and Sera phims,

Are chaunting Praises to their heavenly King,

VVhere Hallelujah they forever Sing.

Whoever smelt the breath of morning Flowers,

New sweetned with the dash of twi-light Showers,

Or pounded Amber, or the flowering Thyme,

Or purple Violets in the proudest prime,

Or swelling Clusters from the Cypress Tree;

So sweet's my Love; aye! far more sweet is he.

Dismount you Quire of Angels, come,

With men your Joyes divide;

Heaven ne'er shew'd so sweet a Groom,

Nor Earth so fair a Bride.

Hark, Hark, I hear that thrice Coelestial voice,

VVherein my Spirits wrapt with Joys, rejoyce.

A Voice that tells me my Beloved's mie;

I know the Musick by the Majestie:

[Page] [...]ehold he comes, 'tis not my blemisht Face

Can slack the swiftness of his winged pace:

Behold he comes, his Trumpet doth proclaim,

He comes with speed, a truer Love ne'er came.

The Imperfections of my present state.

Come forth my Joy, what bold affron [...] of Fear,

Can fright thy Soul, and I thy Champion here?

'Tis I that calls, 'tis I thy Bride-groom calls thee;

Betide it me, whatever it befalls thee;

The Winter of thy sharp Afdiction's go [...],

VVhy fear [...]st thou Cold, and art so near the Son.

Heaven only knows the Bliss my Soul enjoyes,

T'and Earths too dull to apprend such Joyes,

Then let thy Breath like [...]aggons of strong wine.

Relieve and comfort this poor Heart of mine;

For I am sick, till time [that dotli delay

Our Marriage] being our joyful marriage day.

CONCLUSION.

GAsp not for Honour, wish no blasing Glory.

For these will perish in an Ages story,

Nor yet for power; Power may be [...]

To Fools, as well as thee that hast deserv'd.

Thirst not for L [...]ds, nor Money wish for non;

For Wealth is neither l [...]sting, nor our own.

Riches are fair Inti [...]ements [...] to deceive us;

They fl [...]ter while we live, and dying leave us,

Nor House, nor Land, nor measur'd heaps of Wealth

Can render to a dying man his Heal [...]h.

And what is Life a bubble [...]ull of Care,

Which prik't by Death, straight e [...]ters into Air.

The Author's Dream.

[Page]

Mr Sins are like the Hairs upon my Head,

And raise their Audit to as high a score;

In this they disfer, these do daily shed;

But ah! my Sins grow daily more and more.

If by my Hairs thou number out my Sins.

Heaven, make me bold, before the Day begins.

My Sins are like the Sands upon the Shore,

Which every Ebb lies open to the Eye;

In this they differ, those are cover'd o'er

With every Tide; my Sins still open lie.

If thou wilt make my Head a Sea of Tears;

O! they will hide the Sins of all my Years.

My Sins are like the Stars within the Skies,

In view, in number even as bright as great;

In this they differ, these do set and rise;

But ah! my Sins do rise and never set.

Shine Son of Glory, and my Sins are gone,

Like twinkling Stars before the ri [...]ing Sun,

The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.[3]

§

§

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ESSAIES AND Religious Meditations OF Sir FRANCIS BACON, Knight, Attorney General to King JAMES the first.

Glory and Honour are the Spurs to Virtue.

As generally Mettel is more precious than Stone, and yet a Diamond is more precious than Gold, so generally in warmer Climates [it hath beene noted] the People are more Wise; but in th [...] Northren Climate, the Wits of chief are greater.

Printed in the Year 1688.

I. Of DEATH.

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M [...]n fear Death, as Children fear to go in the dark; and as that natural Fear in Children is inc [...]eased [...]ith Tales, so is the other. Certainly, the fear of Death, is Contemplation of the cause of it, yet the fear of it for it self, is weak. You shall read in some of the Fryers Books, of Mortification. That a man should think with himself, what the the pain i [...], if he have but his [...]ingers end pressed or tortured, an [...] thereby imagin what the pains of Death are, when the whole Body is corrupted and dissolved; when man [...] times Death passeth wi [...]h less pain, then the torture of a Limb. [...]or the most Vital parts, are not the quickest of sence. Grones and Convulsions, and a dis [...]oloured Face, and Friends weeping, and Blacks, and Obsequie [...] and the like, shew Death terrible. It is worthy the observing, that there is no Passion in the mind of Man so weak, but masters the Fear of Death; and therefore Death is no such Enemy, when a man hath so many [...]ollowers about him, that can win the combat of him. Revenge triumphs over Death; Love esteems it not; Honour aspireth to it; delivery from Ignominy, chuseth it; Grief flyeth to it; Fear pre-occupateth it. It is no less worthy to observe, how little alteration in good Spirits the approaches of Death make: but they are the same till the [...]ast. It is as natural to dye, as to be born, and to a little Infant, perhaps the one is as painful as the other.

II. Of CUNNING.

WE take Cunning for a sinister or crooked Wisdom; and certainly, there is a great difference between a Cunning Man, and a Wi [...]e Man, not only in point of [...]onesty, but in point of Ability. There are [Page] some that are good Canvasses, and Factious, that are otherwise weak men. Again, it is one thing to understand Persons, and another thing to understand Matters: [...]or many are perfect in mens Humours, that are not greatly capable of the real part of Business, which is the Constitution of one that hath studied Men more then Books. Such men are fitter for Practice, then for Counsel, and they are good but in their own alley; turn them to new men, and they have lost their aim. Many are the differences between Cunning and Wisdom, and it were a good deed to set them down; for that nothing doth more hurt in State, then that cunning men pass for wise.

III. Of Marriage, and Single Life.

HE that ha [...] VVife and Children, hath given Hostages to [...]ortune, for they are Impediments to great Enterprises, either of Virtue or Mischief. Certainly the best Works, and of greatest Merit, for the publick, have proceeded from the unmarried, or childless men; which have sought Eternity in Memory, and not in Posterity; and which both, in Affection and Means, have married, and endowed the publ ck: Y [...]t some there are, that lead a single Life, whose Thoughts do end with themselves, and do account future times Impertinencies. Nay, there are some others, that esteem VVife and Children but as B lls of Charges. But the most ordinary cause of a single Life, is Liberty, especially in certain Self-pleasing and humorous Minds, which are so sensible of every Restriction, as they will go near to think their Girdles and Garters to be Bands and Shackles. Unmarried men are best [...]riends, best Masters; not alwayes best subj [...]cts, for they are like to run away: and almost all Fugitives are of that condition. Certainly, VVife and Children are a kind of Discipl [...]ne of Humanity; and single men are more Cruel [Page] and Hard-hearted; good to make severe Inquisitors. Grave Natures led by Custom, and therefore constant, are commonly loving Husbands. Chaste women are often proud, and froward, as presuming upon the merit of their Chastity. It is one of the best Bands both of Chastity and Obedience in the Wife, if she think her Husband wise, which she will never do, if she find him jealous. VVives are Young mens Mistresses, Companions to middle Age, and old mens Nurses. So as a man may have a Quarrel to marry when he will: but yet, he was reputed one of the wise men, that made answer to the Question, when a man should marry: A Young man not yet, an Elder man not at all—But hear Quarles,

A woman's Rule should be of such a fashion,

Only to guide her Houshold, and her Passion,

And her Obedience never's out of Season,

So long as either Husband lasts, or Reason.

Ill thrives that hopeless Family that shows

A Cock that's silent, and a Hen that crows.

I know not which live most unnatural Lives,

Obeying Husbands, or commanding Wives.

IV. Of Parents and Children.

THe Joys of Parents are secret, and so are their Griefs and Fears: they cannot utter the one, nor will they utter the other. Children sweeten Labours, but they make Misfortunes more b [...]tter: they increase the Cares of Life, but they mittigate the remembrance of Death. The Perpetuity by Generation is common to Beacts, but Memory, Me [...]it and noble VVorks ar [...] proper to men. They that are the first raisers of their House, are most indulgent towards their Children, beholding them as the continuance. not only of theirKind. but of their VVork; and so both Children and Creatures. The dif [...] of Affection in Parents, [Page] towards their several Children, is many times unequal, and sometimes unworthy; espec [...]ally in the Mother, as Solomon saith, A wise Son rejoyceth the Father, but an ungracious Son shames the Mother A man shall see, where there is a House full of Children, one or two of the eld [...]st respected, and the youngest made VVantons, but in the middle, some that are as it were forgotten, who nevertheless prove the best. The Illiberality of Parents in allowance towards their Children, is an harmful Error, makes them base, acquaints them with Shifts, makes them sort with mean company; and makes them Surfeit more when they come to plenty. And therefore the Proof is best, [...]n men keep their Authority towards their Children, but not their Purse.

V. Of Nobility.

NOw Nobility is but the act of Pow [...]r, but ancient Nobility is the act of Time. The first kaisers of [...]ortunes are commonly more V [...]rtuous, but less Innocent then their D [...]endants. For there is rarely rising but b [...] commixture of good and evil Arts. But it is reason the Memory of their Virtues remain to their Post [...], and their [...]aults dve with themselves. Nobility of Birth commonly abateth Industry; and he that is not industrous envieth him that is; besides, noble Perso [...]s cannot go much h [...]gher; and he that [...] at a [...], when others rise, can hardly forb [...]ar [...]tions of Env [...]. On the other side. Nobility [...] the passive Envy of others towards them, because the [...] are in possession of Honour. and Envy is as the Sun beams, that beat more upon a rising G [...]ound; then upon a level. A great Nobillity addeth majesty to a [...], but deminisheth Power, and putteth Life and [...]rit i [...]to People, but presseth their [...]ortunes. Cert [...] K [...]gs that have able men of their No [...]ity, [...] find case in employing them. [Page] and a better slide into their Business: For People naturally bend to them, as born in some sort to command.

VI. Of Great Place.

MEn in great Place, are thrice Servants; Servants of the Soveraign of State, Servants of Business, and Servants of Fame; so as they have no freedom, neither in their Persons, nor in their Times, nor in their Actions. It is a strange desire to seek Power, and to lose Liberty, or to seek power over [...]ers, and to lose Power over a man's self: The ri [...]ing unto Place, is laborious, and by p [...]s men came to greater pains, and it is sometimes base: And by [...]ties men came to Dignities: The [...]ding is slipp [...]ry and the reg [...]ess is either a down-fall, or an Eclipse. which is a Melancholly thing. Nay, retire men [...]nnot. when they would, neither will they, when it were Reason, but are impatient of privateness, even in Age and Sickness, which require the Shadow. Certainly, great Persons had nee [...] to borrow other mens Opinions to think themselves happy: for if they [...] by their own feeling, they cannot find it; but if they think with themselves what other men think of them, and that other men would [...] be as they are, then they are hap [...]y. as it were, by Report, when perhaps they find the contrary within; for they are the first that find their own Griefs, though they be the last that find their own [...]aults. Certainly, men in great [...]ortunes are Strangers to themselves. and while they are in the puzzle of Business, they have no time to tend their Health, either of Body or Mind. Power to do [...]. is the true and lawful end of aspiring. Merit is the [...] of m [...]'s motion; and Conscience of Merit is the a [...] of man's Rest. [...]or if a man can in any measure [...] [...]taker of [...] Theater, he shall likewise be [...] of Gods Rest. In the discharge [Page] of thy Place, set before thee the best Examples, for Imitation is a Globe of Pre [...]pts. And after a time, set before thee thine own [...]ample, and examine thy self strictly, whether thou didst not best at first seek to make thy Course regular that men may know beforehand what they may expect: but be not too positive, and express thy self well, when thou digr [...]st from thy Rule. Imbrace and invite Helps and Intelligence, touching the execution of thy Pla [...], and do not drive away such as bring thee Information, as [...], but accept them in good part. The Vi [...]s of Authority are chiefly four; Delays, Corrupti [...], Rou [...] and [...]; [...]or D [...]lays give [...] [...], [...] times appointed, go through with that which is in hand, and interlace not Business but upon [...]ssity. For Corruption, do not only bind thin [...] own Hands, or thy [...]vants hand, that may take, but bind the ha [...]ds of them that should offer; for Integrity [...], doth the [...]ne, and [...]ntegrity prof [...]d, with a manifest d [...]ation of Bribrey doth the other. And avoid not only the [...]ault, but the Suspition: For Roughness, it is a needless cause of di [...] content. Severity breedeth Fear, but Roughness breedeth Hate. Even Reproofs from Authority, ought to be grave, and not taunting. As for [...]acility, it is worse then Bribery; for Bribes come but now and then, bu [...] if Importunity, or idle Respects lead a man, he shall never be without. As Solomon saith, To respect Perso [...] is not good, for such a man will transgress for a piece of Bread. It is most true that was antiently spoken: A Place she [...]th the man, and it sheweth some for the bette [...]. and some for the worse. It is assured sign of worthy an [...] generous Spirit, whom Honour mends. For Honour is or should be the place of Virtue; and as in Nature. things move violently to their place, and calmly in their place; so Virtue in Ambition is violent, in Autho [...] settled and [...]lm.

VII. Of Counsel.

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THe greatest Trust between man, is the Trust of giving Counsel. For in other Confidences, men commit the parts of their Life, their Lands, their Goods, their Child, their Credit, some particular Affair. But to such as they make their Counsellors, they commit the whole; by how much the more they are oblig [...]d to all Faith and Integrity. The wisest Princes need not think it any deminution to their Greatness, or derogation to their Sufficiency to relie on Counsel. God himself is not without, but hath made it one of the great Names of his blessed Son. The Counsellor Solomon hath pronounced, That in Counsel there is safety. Things will have their first or second Cogitations: If they be not tossed upon the Arguments of Counsel, they will be tossed upon the Waves of Fortune, and be full of Inconstancy, doing and undoing, like the reeling of a drunken man. Solomon's Son found the force of Counsel, as his Father found the necessity of it. For the beloved Kingdom of God was first rent and broken by ill Counsel: [...] which Counsel there are set for our Instruction, the two marks, whereby bad Counsel is forever best discerned, that is, young Counsel for the Persons, and violent Counsel for the Matter. There is, that are in their Natures faithful, and sincere, and plain, and direct, not crafty and inva [...]ued: Let Princes above all, draw to themselves such Natures. The true composition of a Counsellor is to be rather skilful in his Masters business, then in his Nature; for then he is like to advise him, and not to feed his Humour. It is of singular use to Princes, if they take the opinion of their Council, both seperately, and together; for private Opinion is more free, but Opinion before others, is more reverent. In private, men are more bold in their own Humours; and in Consort, men are more Obnoxious to others Humours. Therefore it is good to take both; and of the inferior sort rather in private, to preser [...] Freedom: Of the greater, rather in Consort, to [...] [Page] Respect. It is in vain for Princes to take Counsel concerning Matters, if they take no Counsel likewise concerning Persons; for all matters are as dead Images, and the life of the execution of Affairs resteth in the good choice of Persons. Books will speak plain, when Counsellors blanch. Therefore it is good to be conversant in them, especially the Books of such as themselves have been actors upon the Stage.

VIII. Of Dispatch.

AFfected Dispatch is one of the most dangerous things to Business that can be. Therefore measure not Dispatch by the times of sitting, but by the Advancement of Business. I knew a wise man had it for a By-word, when he saw men hasten to a Conclusion: Stay a while, that we may make an end the sooner. On the other side, true dispatch is a rich thing; for Time is the measure of Business, as Money is of Wares; and Business is bought at a dear rate, where there is small dispatch. Give good hearing to those that give the first Information in Business, and rather direct them in the beginning, then interrupt them in the continuance of their Speeches: For he that is put out of his order, will go forward and backward, and be more tedious by parcels, then be could have been at once. But sometimes it is seen, that the Moderator is more troublesome then the Actor. Iterations are commonly loss of time, but there is no such gain of Time as to iterate often the state of the Question; for it chaseth away many a srivolous Speech, as it is coming forth: Long and curious Speeches are as sit for dispatch as a Robe or Mantle, with a long Trane, is for a race. There be three parts of Business, the Preparation, the Debate or Examination, and the Perfection. Whereof if you lock for Dispatch, let the middle only be the work of many, and the first and last the work of few.

IX. Of Love.

LOve is the argument alwayes of Comedies, and sometimes of Tragedies, which shews well that it is a Passion [Page] generally light, and sometimes extream. Extream it may well bes [...] since the speaking in a perpetual Hiperbole i [...] comely in nothing but Love: Neither is it meerly in the phrase. For whereas it hath been well said, That the Arch-flatterer, with whom all the petty Flatterers have Intelligence, is a man's self; certainly the Lover much more. For there was never proud man thought so absurdly well of himself, as the Lover doth of the Person loved; and therefore it was well said, That it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the Person loved, but to the loved most of all, except the love be Reciproque. For it is a true Rule, that Love is either rewarded with Love again, or with an inward and secret Contempt. By how much the more men ought to beware of this Passion, that loseth not only other thin [...]s, but it self. This Passion hath its Floods in the very time of weakness, which are great Prosperity, and great Adversity (though this later hath been less observed) both which times kindle Love, and make it more fervent, and therefore shew it to be the Child of Folly. They do best that make this Affection keep Quarter, and sever it wholly from their serious Affairs and Actions of their Life; for if it check once with Business, it troubleth mens Fortunes, and maketh men that they can be no way true to their own ends.

X. Of Friendship.

THere is no greater Desert or Wilderness, then to be without true Friends. For without friendship Society is but meeting. And as it is certain, that in Bodies Inaminate. Union strengthneth any natural Motion, and weakneth any violent Motion: So amongst men, Friendship multiplyeth Joys, and divideth Griess. Live not in continual s [...]oother, but take some Friend [...] with whom to communicate; it will unfold thy Understanding, it will evaporate thy Affections, it will prepare thy Business. A man may keep a corner of his mind from his Friend, and it be but to witness to himself [Page] that it is not upon Facility, but upon the true use of Friendship that he imparteth himself. VVant of true Friends, as it is the reward of perfidious Natures, so it is an imposition upon great Fortunes; the one deserves it, the other cannot scape it. And therefore it is good to retain Sincerity, and to put it into the reckoning of Ambition, that the higher one goeth, the fewer true Friends he shall have. Perfect on of Friendship, is but a Speculation. It is Friendship, when a man can say to himself, I love this man, without respect of Utility: I am open hearted to him; I single him from the generallity of those with whom I live; I make him a portion of my own Wishes. There is little Friendship in the World, and least of all between Equals, which was wont to be magnified. That that is between Superior and Inferior, whose Fortunes may comprehend one the other.

XI. Of Self.

AN Ant is a wise Creature for it self; but it is a shrewd thing in an Orchard or Garden. And certainly, men that are great lovers of themselves, waste the publick. Divide with Reason between Self-love and Society, and be so true to thy self, as thou be not false to others. It is a poor centre of a mans actions, Himself: It is right Earth. And certainly, it is the nature of extream Self-lovers, as they will set an House on Fire, and it were but to roast their own Eggs. .

XII. Of Regiment of Health.

THere is a VVisdom in this beyond the rules of Physick, a man's own Observation what he finds good of, and what he finds hurt of, is the best Physick to preserve Health. But it is a safer Conclusion to say This agreeth not well with me, therefore I will not [...][Page]it; then this, I find no offence in this, therefore I [...]ay use it: For strength of Nature in Youth passeth over many Excesses, [...]hich are owing a man till his Age. Dis [...]ern of the coming on of Years, and think not to do the same thing still. Certainly, most lusty old men catch their Deaths by that adventure; for Age will not be edified: Beware of sudden change in any point of Dyet, and if necessity enforce it, fit the rest to it. For it is a Secret both in Nature and State, that it is safer to change many things, then one. To be free minded, and cheerfully disposed at hours of Meat, and of Sleep, and of Exercise, is the best Precept of long lasting. Despise no new accident in your Body, but ask opinion of it. In Sickness respect Health principally, and in Health Action. For those that put their Bodies to endu [...]e in Health, may in most Sicknesses, which are not very sharp, be cured only with Dyet and tending.

XIII. Of Discourse.

SOme in their Discourse, desire rather Commendation of VVit, in being able to hold an Argument in discerning what is true; as if it were a praise to know what might be said, and not what should be thought. The honourablest kind of Talk is to give the occasion, & again, to moderate and pass to somewhat else. It is good to vary and mix Speeches to the present occasion with Arguments; Tales with Reasons, asking of Questions, with telling of Opinions. and Jest with Earnest. But some things are priviledged from Jest, namely Religion, matters of State, great Persons, any man's present Business of Importance, and any case that deserveth Pity; and generally men ought to find the difference betwee [...] Saltness and Bitterness. Certainly, he that hath a Sat [...]rical Vein, as he maketh others afraid of his VVit, so be had need be afraid of others Memory. He that questioneth much, shall learn much, and content much: [Page] So especially if he apply hi [...], Questions to the skill of the Person of whom he asketh: [...]or he shall give them occasion to pl [...]ase themselves in speaking, and himself shall continually gather K [...]dge. If you dissemble sometimes your Knowl [...]dge of that you are thought to know, you shall be thought another time to know that you know not. Speech of a man's self is not good often, and there is but one case wherein a man may praise himself [...]th good Grace, a [...]d that is in commending Virtue in another, esp [...]ially if it be such a Virtue as whereunto himself pr [...]ndeth: Speech of touch towards ot [...]ers, should be sparingly used; for Discourse ought to be as a [...]ield, without coming home to any man. Discretion of Speech is more then [...]loquence, and to speak agreeably to him, with whom we deal, is more then to speak in good Words or in good Orde [...]. [...]astly, in a set Speech in an Assembly, it is expected a man should use all his Reasons in the case he handleth; but in private Perswasions it is always a great Error.

XIV. [...]f Riches.

I Cannot call Riches better then the baggage of Virtue; for as the Baggage is to an Army, so is Riches to Virtue; it cannot be spared, nor well left behind, but it hindreth the march; yea, and the care of it sometimes loseth or distributeth the Victory. Of great Riches there is no real use, except it be in the distribution, the rest is Conceit. O, saith Solomon, where much is, there are many to consume it; and what hath the Owner, but the sight of it with his Eyes? The personal Fruition of any man cannot reach to feel great Riches; there is a Custody of them, or a power of Dole or Donative of them, or a Fame of them, but no solid use to the Owner. Do you not see what feigned Prices are set upon little Stones and Rarities, and what works of Osten [...]ation are undertaken, because there might seem to be [Page] some use of great Riches? But then they may be of use to buy men out of Dangers or Troubles. As Solomon saith, Riches are as a Strong-hold in the Imigination of the Rich man. But this is excellently expressed, that it is in the Imagination, and not always in Fact. [...]or certainly, great Riches have sold more men, then they have bought out. Seek not proud Riches, but such as thou mayst get justly, use soberly, distribute cheerfully, and leave contentedly; yet have no abstract or [...]ryerly contempt of them. Neither trust thou much others, that seem to despise Riches; for they despise them that dispair of them, and none worse when they come to them. Be not Penny wise; Riches have wings and sometimes they fly away of themselves: Sometimes they must be set flying, to bring in more. Men leave their Riches either to their Kindred or to the Publick, and moderate Portions prosper best in both. Measure not thy Advancements by Quantity, but frame them by Measure; and defer not Charities till Death; for certainly if a man weigh it rightly, he that doth so, is rather liberal of another man's, than of his own.

XV. Of Young Men, and Age.

A Man that is young in Years, may be old in Hours; if he have lost no time: But that happens rarely. Generally, Youth is like the first Cogitations, not so wise as the second: for there is a Youth in Thoughts, as well as in Ages. Natures that have much Heat, and great violent Desires and Perturbations, are not ripe for Action till they have past the meridian of their Years: But reposed Natures may do well in Youth: As on the other side, Heat and Vivacity in Age is an excellent composition for Business. Young men are fitter to invent, than to judge; fitter for execution then for Counsel, and fitter for new Projects then for settled Business. [...]or the experience of Ag [...], in things that fall within [Page] the compass of it, directeth them; but in things meerly new, abuseth them. The Errors of young men are the ruin of Business: But the Errors of aged men amount to this, That more might have been done, or sooner. Certainly, it is good to compound Imployments of both for that will be good for the present, because the Virtue [...] of either Age may correct the Defects of both, and good for Succession, that young men may be Learners, while men in Age are Actors: and lastly, in respect of extream Accidents, because Authority followeth old men, and Favour and Popularity youth. A certain Rabby upon the Text, Your young men shall see Visions, and your ol [...] men dream Dreams: Inferreth, that young men are admitted nearer to God, then old, because Vision is a clearer Revelation then a Dream. And certainly, the more a man drinketh in of the World, the more it intoxicateth: And Age doth profit rather in the power [...] of Understa [...]ing, then in the Virtues of the Will an [...] Affections.

XVI. Of Beauty and Virtue.

VIrtue is like a rich Stone best plain set; and surely Virtue is best set in a Body that is comely, thoug [...] [...]ot of delicate Features, and that hath rather Dignity of presence, then Beauty of respect. Neither is it always seen, that very beautiful Persons are otherwise of great Virtue, as if Nature were rather busie not to err then in labour to produce Excellency. And therefore they prove accomplished, but not of great Spirit; and study rather Behaviour, then Virtue. In Beauty, tha [...] of Favour is more then that of Colour; and that of Decent and gracious Motion, more then that of Favour. That is the best part of Beauty, which a Picture cannot express; no, not the first sight of the Life: and there is no excellent Beaut [...] that hath not some strange [...]ess in the proportion. If it be true, that the principal [Page] part of Beauty is in desent Motion, certainly, it is no marvel though Persons in years seem many times more aimable. [...]or no Youth can be comely but by pardon, and considering the Youth as to make up the Comliness. Beauty is as summer Fruits, easie to corrupt, and cannot last; and for the most part it makes a dissolute Youth, and Age a little out of Countenance. But yet certainly again, if it light well, it makes Vertues shine, and Vices blush. The Poet saith,

Virtue's a chaste Queen, and yet doth not scorn

To be imbrac [...]d by him that's meanest born;

She is the Prop that [...] support,

Yet one whom Slaves, as well as Kings may court.

She loveth all that bear [...] to [...],

And yields to any that hath Heart to woe her.

So Vice, how high so [...] [...] be in place,

Is that which Grooms m [...]y [...] at in Disgrace;

She is a Strumpet, and m [...]y be [...],

Yea, spurn'd at in the [...] of a Lord.

The Epicures say to the Sto [...]ks, [...]licity placed [...] Virtue, that it is like the [...] of a Plaver, who if he were left of his Auditors, and their applause, [...] would straight be out of Heart and Countenance, and therefore they call Virtue, [...] Thea [...]rale.

XVII. Of Deformity.

DEformed Persons are commonly even with Nature; for as Nature hath done ill by them, [...] do they by Nature, being for the most part [as the Scripture saith] void of [...] [...]; and so the [...] have their Revenge of Nature. Certainly, there is a consent between the Body and the Mind; and when Nature erreth in the one [...]he [...] [...] in the other. [...] because there is in man an [...] on touch [...]ng the [...] [...] his mind, and a necessity in the [...]ame of his Body, th [...] [Page] Stars of natural Inclination are sometimes obscured by the sun of Discipline and Virtue. Therefore it is good to consider of Deformity, not as a sign, which is more deceiveable, but as a cause, which seldom [...]ailteh of the Effect. Deformed persons are extream bold; first, as in their own defence, as being exposed to scorn; but in process of time by a general Habit. Also it stirreth in them Industry, and specially of this kind, to watch and observe the weaness of others, that they may have somewhat to repay. They will, if they be of Spirit, seek to free themselves from Scorn, which must be either by Virtue or Malice; and therefore they prove either the best of People, or the worst, or strangly mixed.

XVIII. Of Custom, and Nature in Men.

MEn's Thoughts are much according to their Inclination, their Discourse and Speech according to their Learning, and in [...]used Opinions; but their Deeds are after as they have been accustomed. The ingagement of Words are not so forceable as Custom: A man would wonder to hear men profess, protest, engage, give great Words, and then do just as they have done before, as if they were dead Images and Engines, moved only by the Wheels of Custom. 'Therefore since Custom is the principal Magistrate of man's Life, let men by all means seek to obtain good Customs. Certainly, Custom is more perfect when it begins in young Years, this we call Education, which is nothing but an early Custom. For it is true, that late Learners cannot so well take the ply, except it be in some Minds that have not [...]uffered themselves to [...]ix, but have kept themselvs open and prepared to receive continual Amendment, which is exceeding rare. Nature is often hidden, sometimes overcome, seldom extinguished; Force maketh Nature more violent in the return: Doctrine and Discourse make Nature less importune, but Custom only doth alter and subdue Nature. Certainly, the great multiplication of Virtues upon humane Nature, resteth upon Societies, well ordained and disciplined.

XIX. Of Fortune.

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I [...] cannot be denyed, but outward Accidents conduce much to a man's Fortune, [...]avour oppertune Death of others occasion, fitting Virtue; but chiefly the mould of a man's [...]ortune is in himself. And the most frequent of external Causes, is that the Folly of one man is the Fortune of another; for no man prospers so suddainly as by others Errors. If a man look sharply and accentively, he shall see Fortune; for though she be blind, yet she is not invisible. Certainly, there be not two more fortunate Porperties, then to have a little of the Fool, and not too much of the Honest. Therefore extream lovers of their Country or Masters, were never fortunate, neither can they be. For when a man placeth his Thoughts without himself, he goeth not his own way. All wise men, to decline the envy of their own Virtues, use to ascribe them to Providence and Fortune, for so they may the better assume them. And besides, it is greatness in a man, to be the care of the higher Powers—The Poet speaks of [...]ortune thus,

Fortune [that blind supposed Goddess] is

Still rated at, if ought succeed amiss.

When this man's Barn sinds not her wonted store,

Fortune's condemned, because she sent no more.

If this man dye, or that man live too long,

Fortune's accus'd, and she hath done the wrong.

Ah! foolish Dolis, and [like your Goddess] blind,

You make the Fault, and call your Saint [...]nkind.

[...]or when the cause of Evil begins in man,

The Effects ensue from whence the Cause began.

XX. Of Studies.

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STudies serve for Delight, for Ornament, and for Ability; their chief use for delight, is in privateness and retiring: for Ornament, is in Discourse: and for Ability, is in Judgment. For expert men can execute men, but learned men are fittest to judge and censure. To spend too much time in them, is [...]; to use them too much for Ornament, is affectation. To make judgment wholly by their Rules, is the humour of a Schollar: They perfect Nature, and are perfected by Experience. Crafty men contemn them, simple men admire them, and wise men use them. [...]or they teach not their own use, but that it is a Wisdom without them, and above them, won by observation. Read not to contradict, nor to believe, but to weigh and consider. Some Books are to be tasted, and others to be swallowed. Reading makes a full man, Conferrence a ready man, and Writing an exact man: And therefore if a man Write little, he had need have a great Memory; if he confer little, he had need have a present Wit; & if he read little, he had need have much Cunning, to know that he doth not. Histories make men wise, Poets witty, the Mathematicks súbtil, natural Philosophy deep, Morral grave, Logick and Rhetoricks able to contend. There is no stand or impediment in the Wit, but may be brought out by fit Stud es, like as Diseases of the Body may be apropriate Exercises. Shouting is good for the Lungs and Breast, gentle walking for the Stomach, Riding for the Head and the like. So if a man's Wit be wandring, let him study the Mathematick; if his Wit be not apt to distinguish, or find differences, let him study the School-men; if it be not apt to bear over matters & to find out Resemblances [...]et him study Lawyers cases. So every defect of the Mind have special Receipt.

XXI. Of Ceremonies and Respects.

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HE that is only real, had need have exceeding great parts of Virtue. To attain good Forms, it sufficeth not to despise them, for so shall a man observe them in others; and let him trust himself with the rest. For if he care to express them, he shall lose their grace; which is to be natural and unaffected. Not to use Ceremonies at all, is to teach others not to use them again, and so diminisheth Respect; especially they be not to be omitted to Strangers, and formal Natures. Amongst a man's Peers, a man shall be sure of Familiarity; and therefore it is good a little to keep state. Amongst a man's Inferiors one shall be sure of Reverence, and therefore it is good a little to be familiar. He that is too much in any thing, so that he giveth another occasion of Society, maketh himself cheap. It is a good Precept generally in seconding another; yet to add somewhat of one's own; as, if you will grant his Opinion, let it be with some distinction; if you will follow his motion, let it be with condition; if you allow his Counsel let it be with alledging further Reason. Men had need beware how they be too perfect in Complements. It is loss in Business to be too full of Respects, or to be too curious in observing Times and Seasons. Solomon saith He that con [...]idereth the Wind shall not sow, and he that looketh on the Clouds shall not reap. A wise man will make more Oppertunities then he finds.

XXII. Of Suits.

SUrely, there is in a sort a right in every Suit, either a right of Equity, if it be a Suit of Controversie, or a right of desart, if it be a Suit of Pet tion. If affection lead a man to favour the wrong side in Justice, let him rather use his Countenance to compound the [Page] matter, then to carry it. If Affection lead a man to favour the less worthy in desart, let him do it without depraving or disabling the better deserver. To be ignorant of the value of a Suit, is Simplicity, as well as to be ignorant of the right thereof, is want of Conscience. Nothing is thought so easie a request to a great Person, as his Letter, and yet if it be not in a good Cause, it is so much out of his Reputation.

XXIII. Of Negotiating.

IT is generally better to deal by Speech, then by Letter, and by the mediation of a third, then by a man's self; Letters are good when a man would draw an Answer by Letters back again, or when it may serve for a man's Justification, afterwards to produce his own Letter, or where it may be danger to be interrupted, on heard by pieces. To deal in Person is good, when a mans Face breeds regard; as commonly with Inferiors, or in tender cases, where a mans Eye, upon the Countenance of him with whom one speaketh, may give him a direction how far to go; and generally, where a man will reserve to himself Liberty, either to disavow or to expound. It is better to sound a Person with whom one deal afar off, then to fall upon the Point at first, except you mean to surprise him by some short Question. It is better dealing with men in Appetite, then with those which are where they would be. In choice of Instruments [for dealing] it is better to chuse men of plainer sort that are like to do that that is committed to them, and to report back again faithfully the Success, then those that are cunning, to contrive out of other mens Business somewhat to grace themselves, and will help the matter in Report for satisfaction sake. All Practice is to discover, or to work. Men discover themselves in Trust, in Passion, at unawares and of necessity when they would have somewhat done, and cannot find [Page] an apt Pretext. If you would work any man, you must either know his Manner and Fashions, and so lead him or his ends, and so perswade him or his weakness, or disadvantage, and so awe him, and so govern them. In dealing with cunning Persons, we must ever consider their Ends, to interpret their Speeches; and it is goo [...] to say little to them, and that which they least look for.

XXIV. Of Judicature.

JUdges ought to remember that their Office is to interpret Law, and not to make Law, or give Law, else will it be like the presumption of the Church of Rome, which under pretext of Exposition of Scripture, usurpeth and practiseth an Authority to add and alter, and to Pronounce that which they do not find, and by colour of Antiquity to introduce novelty. Judges ought to be more learned, then witty, more reverend then plausible, and more advised then confident. Above all things, Integrity is their portion and proper Virtue. Cursed [saith the Law] is he that removeth the Land-marks. The mislayer of a Meerstone is to blame; but it is the unjust Judge that is the capital remover of Land-marks, when he defineth a miss of Lands and Property. One foul sentenced doth more hurt then many foul Examples, for they do but corrupt the Stream; the other corrupteth the Fountains. There be [saith the Scripture] that turn Judgment into Wormwood; and surely there be also, that turn it into Vinegar: for Injustice maketh it bitter, and Delayes maketh it sower. The principal duty of a Judge is to suppress Force and Fraud, whereof [...]orce is the more pernitious, the more open and Fraud the more close and disguised. Add thereto contentious. Suits, which ought to be spued out as the surfeit of Courts. A Judge ought to prepare his way to a just Sentence, as God useth to prepare his way by raising [Page] Valleys, and taking down Hills: So when there appeareth on either side an high Hand, violent Prosecution, [...]unning Advantages taken, combination Power, great Counsel, then is the Virtue of a Judge seen to make Inequality equal, that he may plant h [...]s Judgment upon an even Ground. Judges must beware of hard Constructions and stained Inferrences; for there is no worse to turn then the torture of Laws, specially in cases of Laws penal; they ought to have a care, that that which was meant for Terror be not turned into Rigor; and tha [...] they bring not upon the People that Shower, whereof the Scripture speaketh: Piuet Super eos laqueo; [...]or penal Laws pressed are as a shower of Snares upon the People. In cases of Life and Death, Judges ought [as far as the Law permitteth] in Justice to remember Mercyand to cast a severe Eye upon the Example, but a merciful Eye upon the Person.

Patience and Gravity of hearing, is an essential part of Justice; and an over-speaking Judge is no well tuned Cimbal. It is no grace to a Judge to find that which he might have heard in due time [...]rom the Bar, or to sher [...] quickness of Conceit in cutting off Counsel or Evidences too short, or to prevent Information b [...] Questions, though pertinent. The parts of a Judge are four; To direct the Evidence, to moderate length of Repetition, or impertinency of Speech [...] to Recapitulate and Collate the material Points of that which [...]ath been said, and to give the Rule and Sentence: What [...]ever is above these, is too much, and proceedeth either of Glory, and willingness to speak, or of Impatience to hear, or of shortness of Memory, or of want of a [...] and equal attention. It is a strange thing to see that the boldness of [...] should prevail with Judges, whereas they should imitate God, in whose Seat they sit; who represseth the Presumptious and giveth Grace to the Modest. But is more strange, that [...] Custome of the Time doth warrant Judges to have noted Favourites, which cannot but cause [...] of [...], [...]nd suspition of By-wayes. There is due from the Judge, to[Page] [...]he Advocate, some commendation and gracing, where Causes are well handled and fair pleaded, especially towards the side which obtaineth not; for that upholds in the Client, the reputation of his Counsel, and beats down in him the conceit of his Cause. There is likewise due to the Publick a civil reprehension of Advocates, where there appeareth cunning Counsel, gross Neglect, slite Information, indiscreet Pressing, or an over-bold Defence.

The place of Justice is an hallowed Place, and therefore not only the Bench, but the Foot-place, and Precincts and Purprize thereof, ought to be preserved without Scandal and Corruption. For certainly: Grapes [as the Scripture saith] will not be gathered of Thorns or Thistles; neither can Justice yield her Fruit with swe [...]ss among the Bryars and Brambles of catching and pulling Clerks and Ministers. On the other side, an antient Clerk, [...]ilful in Presidents, wary in proceeding and understanding in the business of the Court, is an excellent Finger of a Court, and doth many times point out the way of the Judge himself.

Lastly, Judges ought above all 10 remember the Conclusion of the Roman twelve Tables; Salus populi Supreama lex; and to know that Laws, exc [...] they be in order to that end, are but things Captious, and Oracles not well inspired.

A [...]d let no man weakly conceive, that just Laws and true Pollicy have any antipathy. I [...] they are like the Spirits and Sinnews that one moves within the other. Neither ought Judges to be so ignorant of their own Right, as to think there is not left to them as a princip [...]l [...] o [...] their O [...]ice a wis use and application of Laws; for [...] m [...]y remember what the Apostle saith of a greater L [...] then theirs: Nos Scimus Quia lex bona est Jude-Quia [...]a utatur legitime.

XXV. Of Honour and Reputation.

THe winning of Honour is but the revealing of a man's Virtue and Word without disadvantage; for some in their Actions do a [...]ct Honour and [...], which sort of men are commonly much talk [...] of, but [Page] inwardly little admired; and some darken their Virtue in the shew of it, so as they be undervalued in Opinion. If a man perform that which hath not been attempted before, or attempted and given over, or hath been atchieved, but not with so good Circumstance, he shall purchase more Honour than by affecting a matter of greater difficulty or virtue, wherein he is but a follower. A man is an ill Husband of his Honour that entreth into any action, the failing wherein will disgrace him more then the carrying of it through can honor him.

Honour hath three things in it; the vantage ground to do good, the approach to Kings and principal Persons, and the raising of a man's own Fortunes. He that hath the best of these Intentions when he aspireth, is an honest man; and that Prince that can descern of Intentions, in one that aspireth, is a wise Prince.

Meditationes Sacra. XXVI. Of the Works of God and Man.

GOd beheld all things which his Hands had made, and lo, they were all passing good. But when man turned him about, and took a view of the Works which his Hands had made, he found all to be Vanity and vexation of Spirit: wherefore if thou shalt work in the Works of God, thy Sweat shall be as an Oyntment of Oders, and thy Rest as the Sabboth of God. Thou shalt travel in the sweat of a good Conscience, and shalt keep holy-day in the quietness and liberty of the sweetest Contemplations. But if thou shalt aspire after the glorious Acts of men, thy Works shall be accompanied with Compunction and Strife, and thy remembrance followed with distaste, and upbraidings; and justly doth it come to thee [O man] that since thou which art God's work, dost him no reason in yielding him wellpleasing Service, even thine own Works should also reward thee with the like Fruit of Bitterness.

XXVII. Of the Miracles of our Saviour. He hath done all things well

[Page]

A true Confession and applause: God, the Word, in the Mircacles which he wrought [Now every Miracle is a new Creation, and not according to the first Creation] would do nothing which breathed not towards men Favour and Bounty. Moses wrought Miracles, and scourged the Egyptians with many Plague [...]. Elias wrought Miracles, and shut up Heaven that no Rain should fall upon th [...] Earth; and again, brought down [...]rom Heaven the [...]ire of God upon the Captains and their Bands. Elisha wrought also and [...] Bears out of the Desert to devour young Children. Peter struck Ananias the sacrilidgious Hypocrite with present Death. And Paul Elimas the Sorcerer with blindness: But no such thing did Jesus; the Spirit of God descended down upon him in the form of a Dove, of whom he said, You know not what Spirit you are of: The Spirit of Jesus is the Spirit of a Dove, those Servants of God were as the Oxen of God, treading out the Corn, and trampling the Straw down under their [...]eet, but Jesus is the Lam [...] of God, without Wrath or Judgment. All his Miracles were consumate about man's Body, as his Doctrine respected the Soul of man: The body of man needed these things, Sustenance. Defence from outward Wrongs, and Medicine; it was he that drew a multitude of Fishes into the N [...]ts, that he might give unto man mo [...]e liberal Provision. He turned Water, a less [...] [...]ishment of man [...] Body, into Wine, a more worthy, that glads the H [...]art of man. He sentenced the [...]igg-Tree to wither for not doing its duty, whereunto it was ordained, which is to bear Fruit for mens Food; he multiplyed the scarcity of a few Loaves and Fishes to a sufficiency to Victual an Host of People. He rebuked the Winds that threatned destruction to the Sea-faring [Page] men: [...]he restored motion to the Lame, light to the [...], speech to the Dumb, health to the Sick, cleannes [...] to the Leprous, a right Mind to those that are possessed, and Life to the Dead. No Miracle of his is to be found to have been of Judgment or Revenge, but all of Goodness and Mercy, and respecting man's Body; for as touching Riches, he did not vouchsafe to do any Miracle, save only one, that Tribute might be given to C [...]r.

XXVIII. Of the Innocency of the Dove, and the Wisdom of the Serpent

The Fool re [...]iveth not the Word of Wisdom, except thou discover to him what he hath in his Heart.

THerefore it behoveth him which aspireth to a goodness, [not retired, or particular to himself, b [...] a fructifying and begetting Goodness, which sho [...] draw on others] to know those Points which be cal [...] the deeps of Satan, that he may speak with Autho [...] and true Insinuation. Hence is the Precept, Try [...] things, and hold fast that which is good; which endur [...] a discerning Election out of an Examination, whence [...] thing at all is excluded; out of the same Fountain ariseth that direction, Be you wise as Serpents, and [...] as Doves. There are neither teeth, nor stings, nor venom, nor wreathes and folds of Serpents, which ought not to be all known, and as far as Examination doth lead, tryed; neither let any man here fear Infection or Polution; for the Sun entreth into Sinks, and is not defiled. Neither let any man think, that herein he tempteth God; for his diligence and generality of examination is commanded, and God is sufficient to preserve you immaculate and pure.

XXIX. Of the Exaltation of Charity.

[Page]

I have rejoyced at the overthrow of him that hated me, Or took Pleasure when Adversity did befall him.

THe detestation or renouncing of Job; for a man to love again where he is loved, it is the Charity of Publicans, contracted by mutual Profit and good Offices, but to love a man's Enemies is one of the cunningest Points of the Law of Christ, and an imitation of the divine Nature. But yet again, of this Charity there be divers degrees, whereof the first is to pardon our Enemies when they repent, of which Charity there is a Shadow and Image, even in noble Beasts: for of Lyons it is a received Opinion, that their fury and fiercene [...]s ceaseth towards any thing that yieldeth and prostrateth it self. The second degree, is to pardon our Enemies, though they persist without satisfaction [...]d submissions. The third degree, is not only to [...] and forgive, and forbear our Enemies, but to [...] well of them, and to do them good. But all these [...] degrees either have, or may have in them a [...] Bravery and greatness of the mind, rather then [...] Charity: For when a man perceiveth Virtue to [...] from h [...]self, it is possible that he is puffed up [...] takes Contentment rather in the Fruit of his own Virtue, then in the good of his Neighbours: But if any Evil overtake the Enemy from any other Coast, then from thy self, and thou in the inwardest Motions of thy Heart, art grieved and compassionate and dost no wayes insult, as though thy dayes of Right and Re [...]enge were at last come; This I interpret to be the height and exaltation of Charity.

XXX. Of Goodness, and Goodness of Nature.

GOodness I call the Habit; and Goodness of Nature the Inclination. This of all Virtues is the [...]reatest, being the character of the divine Deity, and [Page] without it, man is busie, mischievous, wretched thing no better then a kind of Vermine: Goodness answers to the Theological Virture, Charity, and admits no Excess but Error. There was never Law, or Sect, or Opinion, did so much magnifie Goodness as the Christian Religion doth. Therefore to avoid the scandal and the danger both, it is good to take knowledge of the Errors of an Habit so excellent. Seek the good of other men, but be not in bondage to their Faces of Fancies, for that is but facility and softness, which taketh an honest mind Prisoner. Neither give thou Esop's Cock a Gem, who would be better content if he had a Barley Corn. The example of God teacheth the Lesson truly; He sendeth his Rain, and maketh his Son to s [...]ine upon the Just and Unjust; but he doth not rain VVealth and shine Honour and Virtues upon men equal. Common Benefits are to be communicate with all, but peculiar Benefits with choice. And beware how in making the portraiture thou breakest the pattern: For Divinity maketh the love of our selves the patterns, the love of our Neighbour but the portraiture. Sell all thou hast, and give it to the Poor, and follow me; But sell not all thou hast, except thou come and follow me, that is, except thou have a Vocation, wherein thou mayst do as much good with little Means, as with great; for otherwise, in feeding the Stream, thou dryest the Fountain. Neither is there only a habit of Goodness directed by right Reason: But there is in some men, even in Nature, a disposition towards it; as on the other side, there is a natural Malignity. For there be that do not affect the good of others.

XXXI. Of Religion.

THe Quarrels and Divisions for Religion were Evils unknown to the Heathen. But yet the bounds of Religious Unity are so to be strengthened, as the [Page] Bonds of human Socie [...]y be not dissolved. It is better that Religion should deface men's Understandings then their Piety and Charity, retaining Reason, only as an Engine or Charriot driver of Cruelty and Malice. One of the Doctors of I [...]ly had the confidence to put in Writing almost in plain terms, That the Christian-Religion had given up good men in Prey to th [...]se that are Tyrannical and Unjust.

It was a great Blasphemy when the Devil said, I will ascend, and be like the [...]ighest; but it is a greater Blasphemy if they make God to say, I will descend and be like the Prince of Darkness: And it is no better, when they make the cause of Religion descend to the execrable actions of murthering of Princes, butchering of People, and firing of States. Neither is there such a Scandal to their Church, as out of the Bark of St. Peter to set forth the [...]lagg of a Bark of Pirats and Assassines. Therefore since these things are the common Enemies of human Society, Princes by their Power, Churches by their Decrees, and all learning Christian moral, of whatsoever Sect or Opinion, ought to joyn in the damning to Hell forever these Facts and their Supports, and in all Councils concerning Religion, the Counsel of the Apostle should be perfixed, Ira hominis non Implet justitium Dei.

XXXII. Of the Moderation of Cares.

Sufficient for the Day is the Evil thereof.

THere ought to be a mean, sure, in worldly Cares, otherwise they are but unprofitable, as those which oppress the Mind, and astonish the Judgment, and prophane, as those which savour of a mind which promiseth to it self a certain Perp [...]ity in things of this World; for we ought to be Days men, and not to Morrows men, considering the shortness of our time; and as he saith, Laying hold on the present day; for the future things shall in their turns become present, [Page] therefore the care of the present sufficeth, and yet moder [...] Cares [whether they concern our particular, or the Commonwealth, or our Friends] are not blamed. But there is a two-fold Excess, the one when the Chain or Thred of our Cares is extended and spun out to an over-great length, and unto times too far o [...], as if we could bind the divine Providence of our Provisions, which even with the Heathen was always found to be a thing insolent and unlucky. The second Excess is, when we dwell longer in our Cares then is requisite, for due deliberating, or firm resolving; for who is there amongst us that careth [...] more then sufficeth, ei [...]er to resolve of a Course, or to conclude upon an Implicity, and doth not still chew over the same things, and tread amaze in the same Thoughts, and vanisheth in them without issue or conclusion; Which kind of Cares are most contrary to all divine and [...]uman Respects.

XXXIII. Of Earthly Hope.

Better is the sight of the Eye, then the apprehension of the Mind.

HOpe seemeth a thing altogether unprofitable; [...]r to what end serveth this conceit of Good? Con [...]r and note a little, if the Good fall out less then t [...]u [...] [...] though it be, yet less, because it is; it seeemeth [...] [...] [...] benefit through thy excess of hope; if the good [...] e [...]al and proportionable in event to t [...]y Hope; yet the [...] whereof by the hope is gathered, so as when it comes, the [...] of it is gone, and it seems use, and therefore soo [...] [...] on Society; admit thy Success prove better then thy [...], it is true gain seems to be made: But had it not been [...] to have gained the principal by hoping for nothing. [...] the increase by hoping for less? And t [...]s is the operation of [...] in good Fortunes, but in mis-fortunes it [...] [...] Force, Constancy and Vigour of the Mind. Notwi [...] ing we see that the greatest number of men give [...] [...]ver to their Imaginations of Hope, and appre [...] of [Page] the Mind in such sort, that ungrateful towards things past, and in a manner unmindful of things present, as if they were [...]ver Children and beginners, they are still longing for things to come. Wherefore all our Hope is to be bestowed upon the heavenly Life to come. But here on Earth the purer our Sence is from the Inflection and Tincture of Imagination, the better and wiser Soul.

The sum of Life to little doth amount,

And therefore doth forbid a longer count.

XXXIV. Of Hypocrites.

I demand Mercy, and not Sacrifice.

ALl the boasting of the Hypocrite is of theWorks of the first Table of the Law, which is of adoration & duty towards God; whereof the Reason is double, both because such Works have a greater pomp and demonstration of Holiness, and also because they do less cross their Affections, & Desires, therefore the way to cenvict Hypo [...]rites, is to send them from [...] works of Sacrifice to the works of Mercy, whence come [...] that saying, This is the pure and immaculate Relig [...]o with God the Father, to visit Orphans and VViddows in their Tribulations; and that saying, He that [...] not his Brother, whom he hath seen, how can he love God, whom he hath not seen.

Now there is another kind of deeper and more extravagant Hypocrisie; for some deceiving themselves, and thinking themselves worthy of a more near access and conversation with God, do neglect the duties of Charity towards their Neighbour, as inferiour Matters, which did not indeed cause originally the beginning of a monastical Life [for the beginnings were good] but brought in that Excess and abuse which are followed after: For it is truly said, That the office of Praying is a great Office in the Church. And it is [...] the good of the Church that there be Consorts of men freed from the Cares of this: World, who may with daily and [Page] devout Supplications and Observances, solicite the [...] Majesty for the causes of the Church. But unto this [...] dinance, that other Hypocrisie is a nigh Neighbour, neither is the general Institution to be blamed, but those Spirits which exalt themselves too high to be refrained.

As to those others, who are so officious towards God; to them belongeth that Question: Is thou dost justly, what is that to God? or what profit doth he take by thy Hands? Wherefore the Works of Mercy are the Works of distinction, wherefore to find out Hypocrites. But with Hereticks it is contrary, for as Hypocrites with their dissemling Holiness towards God do paliate and cover their Injuries towards men; so Hereticks by their Morallity and honest carriage towards men, insinuate and make away with their Blasphemies against God.

XXXV. Of Impostors.

Whether we be transported in mind, it is to God-ward, or whether we be sober, it is to you-ward.

THis is the true Image, and true temper of a man and of him that is God's faithful work man, his carriage and conversation towards God is full of Passion, of Zeal and of Transmises, thence proceed Groans unspeakable, and Exultings, likewise in comfort, ravishmen [...] of Spirit, and Agonies. But contrariwise, his [...] and conversation towards men is full of Mild- [...], Sobriety, an applyable demeanour; hence is tha [...] [...]aying, I am become all things to all men, and such like Contrary it is with Hypocrites and Impoftors, for they in the Church and before the People, set themselve [...] [...], and are carried as it were out of themselve [...] [...] becoming as men inspired with holy Furies the [...] Heaven and Earth together: but if a man did [...] their Solitary and seperate Meditations and Conversations, whereunto God is only privy, he might towar [...] God, find them not only cold, and without [...] [Page] [...]ut also full of ill nature, and leaven sober enough God, and transported only towards men.

XXXVI. Of the several kinds of Impostors.

Avoiding prophane strangeness or words and oppositions [...] Knowledge, falsly so called, Avoid sond and [...] Fables. Let no man deceive you by high speechss.

THere are three forms of speaking, which are as [...] were the stile and phrase of Impostors; the [...] kind is of them, who, as soon as the [...] have gotten any su [...] ject or matter, do strait cast it into an Art, invent [...] new terms of Art, reducing all into Divisions and Distractions, thence draweth Assertions or Oppositi [...]ns, and so framing Oppositions by Questions and [...] Hence issucth the Cop-webs and Clatterings of [...]he School men.

The second kind is of them, who out of th of their wit [as Church-Poets] do make a [...] all varieties of Tales. Stories and Examp [...] they may lead mens minds to a belief; [...] grow the Legends, and infinit fabulous [...] Dreams of the antient Hereticks.

The third kind is of them, who fill mens Mystries, high Parables, Allegories and Illus [...] mistical and profound Forms, many of the [...] also made use of. By the first kind of these [...] city and Wit of man is fettered and entangled: second, it is trained on and inveigled: by the [...] Is astonished and enchanted, but by every of [...] whole it is seduced and abused.

XXXVII. Of Atheism.

I Had rather believe all the Fa [...]les in the [...] [...] Alca [...]on, then that this universal Frame is without [...] Mind: And therefore [...]od never wrought Mirac [...]e [...] convince Atheists because his ordinary Works [...] [Page]

Information about this book

Title statement

The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.

Leeds, Daniel, 1652-1720.

Edition statement

1688

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2003-01 (EEBO-TCP Phase 1).

ID [DLPS]

A49980

ID [STC]

Wing L915

ID [STC]

ESTC R224149

ID [EEBO-CITATION]

99834563

ID [PROQUEST]

99834563

ID [VID]

39064

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(EEBO-TCP ; phase 1, no. A49980)

Transcribed from: (Early English Books Online ; image set 39064)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1813:12)

Source

— The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L., Leeds, Daniel, 1652-1720., Wither, George, 1588-1667. Abuses stript, and whipt., Bacon, Francis, 1561-1626..

Extent

[8], 125, [1], 82 p.

Printed and sold by Willia [sic] Bradford in Philadelphia,. [Philadelphia] :: anno 1688.. (D.L. = Daniel Leeds.) ("Abuses stript and whipt, by George VVither" has a separate dated title page, separate pagination and register.) ("Essaies and religious meditations of Sir Francis Bacon" has a separate dated title page, lacking printer's name in the imprint. Pagination and register are continuous from "Abuses stript and whipt, by George VVither".) (Reproduction of the original in the Harvard University Library.)

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