A Consolatory Treatise of the Four Complexions

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

By the Teutonicall Philoſopher, JACOB BEHMEN.

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

The Preface to the Reader.

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

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

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

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

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

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

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

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

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

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

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

It's true, his Replies in conflict with that wicked Spirit may ſeem at firſt to have ſomewhat of gall, but we may take notice he both ſhewes how effectual a weapon this of contempt is above all other for repulſing this enemy, beſides advizes an abſtinence from this bitterneſs but upon important neceſſity.

The Devill (ſayes he) is a proud, arrogant Spirit: in his viſible terrifying apparitions you cannot better get quit of him than by a bold defiance and contempt. As oft therfore as by his frightning appearances & diſcouraging ſuggeſtions he endeavours to drive thee to diſtraction or ſelf-murder, flinch not an ace at his preſence; but meet him with a ſtout courage, and upbraid him with the memory of his loſt glory and preſent ſhame, how of a glorious Prince in heaven he is fall'n to be an infamous hangman in Hell. This is a bitter pill, he is not long able to digeſt, two or three doſes of it, will ſay hard to ſet him a packing; but uſe it only as a neceſſary evill, in caſes of grand terror, otherwiſe do not by ſuch bitter mockings beſtorm thy own Spirit, and add new affliction to the calamity of his fall.

This inoffenſive carriage, even to the Devill himſelf (like that of the Archangell Michael, not reproaching him with railing accuſations, and our Saviours not refuſal ſo far of gratifying them in their moderate requeſt, as to qualify their grief for the loſs of their Nobler habitation, by a Permiſſion to enter the foul carcaſſes of the Swine) ſhews in the man and his doctrine an unparalleld mildneſs of ſpirit, ſcarce viſible in the writings or practices of any that now pretend moſt to the Goſpel. Firſt, we think it lawfull, nay an act of godly zeal, to ſpit all our venom in the face of the Devill, and then every contrariety to our humours, opinions, intereſts, looking like him, and preſum'd to have much of the Devill in it (though indeed of Chriſt) muſt be ſerv'd with the ſame ſauce.

Laſtly, if any be offended with the ill ſavour the Devill leaves behind him, when he flies away in fume, he may know that Melancthon a grave Author reports the ſame circumſtance of the ſame Spirit or one of that Regiment being flouted away by Luther, and ſome others, that when a Devill comes off with ſhame in ſuch an aſſault, he becomes a laughingſtock to his fellow-Devills in the air ſpectators of the combat, S. Paul affirming 1 Cor. 4. 9. That we are made a ſpectacle to Angells as well as to the world and men; Now the Paſſions of mens ſouls oft reflecting their Images ſo cleer upon their bodies in colour, geſture, and ſome other more groſs demonſtrations, why may not the perturb'd imagination of a wicked Spirit produce the like ſymptomes upon its aërial Vehicle.

Much more reaſon in nature might be given to aſſert the probability of Such a Phaenomenon, but that the Book's ſhort, and the Preface muſt not be long.

I commend thee to the grace of God in a ſober uſe of theſe diſcoveries of thy ſelf.

Ch. Hotham.

CHAP. I.

Of the cauſes of fear or ſadneſs: what the aſtoniſhment and anguiſh is. [about ſpirituall things.]

ALL ſadneſs and fear, where with a man terrifies and amazeth himſelf, is in his inward man from the ſoul; for the outward Spirit which hath his original from the Starrs and Elements is not in this ſort troubled, becauſe he lives in his Mother which bore him: but the poor ſoul is with Adam entred into a forein harbour, viz. Into the Spirit of this world, wherewith the beautifull creature is veild and captivated as in a darkſome priſon.

Now the Spirit of this world hath four ſorts of lodgings, wherein the pretious jewell is ſhut up. Of theſe four, there is but one principally manifeſt to one man; as 'tis with the four Elements, which every man hath in himſelf, and is himſelf the ſame being, except his ſoul, which is not of that Eſſence, though it lie as a priſoner in it; and of theſe four lodgings, or Images, one only hath the predominance in his life; the names of them are as followeth;

• 1. Cholerick.
• 2. Sanguine.
• 3. Phlegm.
• 4. Melancholy.

1. The firſt, viz. the Cholerick is of the feavers property, cauſes a ſtout courage, haſty anger, ſwelling pride, ſelf-willedneſs, mindleſneſs of others; This image ſhines after the outward world, in a ſide-light, labours after the power of the Sun, and will alwayes be a Lord.

2. The ſecond, viz. the Sanguine, is after the nature of Air, ſubtill, friendly, cheerfull, yet not of a ſtout courage: it is mutable, and eaſily moved from one thing to another, receives naturally the Starry properties and knowledge into her eſſence, its pure and chaſt, and brings great myſtery [of knowledge] into her underſtanding.

3. The Phlegmatick is after the waters nature and property, fleſhly, rude and ſoft, of a feminine will, of but a reaſonable comprehenſion, yet holds faſt what it hath once attained; knowledge muſt be infuſed into it by teaching, for ſhe finds it not in her own root. She takes all in good part, troubles not her ſelf with grief, hath a glance of light, is neither extremely ſad or merry, but is altogether of a middle and common temper.

4. The Melancholy being of the earths nature and property, is as the earth, cold, frozen, dark, and full of heavineſs, hungry after the light, alwayes fearfull of the wrath of God.

For the Earth and Stones are on the outſide of the Eternall eſſentiality (i. e.) are comprehended or captivated in the kindled deſire in the Fiat, both according to the property of the anger and love; the good and evill are in them mixt one with another; the Good ſtands in a perpetual fear of the Evill, which make a perpetual flight and purſuit: as 'tis to be ſeen in metalls, whoſe Tincture is good, but the body altogether earthly, evill and of an angry corroſive nature; whereupon the Tincture of the Metalls, as ſoon as the malignant ſtarry influence toucheth it, would fly from the earthly and uncenter it ſelf from it; hence comes the growth of the Metalls, for their Tincture drives their deſire out of it ſelf, and deſire to fly away; but receives in the deſire ſuch a corporiety as the ſpirit or deſire it ſelf is, hence ariſeth the Metallick body.

The Melancholy nature is dark and dry, yields little corporiety, conſumes and corrodes it ſelf inwardly in its own being, remains conſtantly in the houſe of mourning, and even when the Sun ſhines in her, yet is ſhe in her ſelf ſorrowfull, ſhe receives indeed ſome refreſhment from the Suns glance, but in the dark ſhe is alwaies in fear and horror of Gods Judgement.

Obſerve here further, the nature of the ſad minde.

IF this Complexion hath predominance in a man, ſo that it be his proper complexion, then doth the poor ſoul as the pretious jewell inhabit this houſe; and muſt during the time of the life (if ſhe hath not yet fully attained the light of God in herſelf) help herſelf with the glance of the Sun, ſeeing the Divine Light-eye was in Adam ſhut up to her in the earthly property into which ſhe entred. The Soul hath in Adam ſuffered the complexion, as alſo the Spirit of the great world, the Starrs and Elements, to enter into her; which during the time of this life, dwell intermixedly the one in the other; the Soul in the complexion, and the complexion in the Soul, yet one of them comprehends not the other eſſentially: the Soul is deeper than the outward Spirit, though in this life they hang upon each other as the inward and outward world, neither of which yet is the other, ſo likewiſe the outward Spirit is not the Soul.

Know further, that, The Soul is in her ſubſtance a Magicall fire-fountain or property out of God the Fathers Nature; a vehement deſire after the light, as God the Father from eternity, with a moſt intenſe longing, deſires his heart, to wit, the Center of light, and in his deſiring will, begets him out of the firy property, as the light is now uſually born out of the fire.

Now, there can be no fire, but there muſt be alſo there a root for the firy ſubſiſtence, to wit, the Center or image to Nature; this the ſoul hath alſo in it ſelf, and burns out of the Image to Nature [or the Naturall complexion] to wit, out of the dark world which in her fountain of deſire drives it ſelf till unto the firy property, then deſires it the liberty (i. e.) the light, as in the Book of the threefold life is expreſſed.

So then the Soul being a hungry Magicall Spirit-fire, deſires ſpirituall eſſentiality and power wherewith ſhe may nouriſh and preſerve her fire-life, and ſtill the thirſt of her firy fountain. Now 'tis well known, how that ſhe hath with Adam in his diſobedience entred into the Spirit of this world, and eaten of it. Whereupon Chriſt became a man in our eſſence, that he might bring her again thorough the Center, and thorough Gods fire into his light, namely into the world of meekneſs, which in the perſon of Chriſt was actually; but our ſoul ſeeing that from the mothers wombe it remains involved in the Spirit of the great world in the Complexions, it eats from the very birth, yea, even in the mothers wombe, of the Spirit of this world.

The Soul eats ſpiritual meat, namely of the Spirit of the image of the complexions, not altogether their eſſence, but Magically: it is the kindling of their fire. The Complexions in the ſoules fire become ſouliſh [or of a ſoular property.] They are as wood and fire to each other: underſtand by wood, the Complexion; by fire, the Soul. Now the fire muſt have fewell, viz. Either the outward complexion or a divine eſſentiality of Gods Nature; of one of theſe muſt ſhe eat or dy; but 'tis not poſſible for her to periſh, ſeeing ſhe is a deſire, and where there is a deſiring, there is alſo a being; the deſire makes a being to it ſelf.

By this we underſtand whence ariſeth ſuch a difference in the wills and actions of men.

For of what the Soul eats, and wheerin her fire-life is kindled, thereafter doth the life of the Soul exerciſe her Regiment.

Goe's the Soul out of her complexion into Gods Love-fire into the heavenly eſſentiality (which is Chriſts corporiety according to the Angelicall light-world) then eats ſhe of Chriſts heavenly fleſh, of his eternal eſſentiality of the mildneſs of the Majeſtick light, in which the fire of God the Father, in the glance [reſplendence of the light] makes a Tincture in the ſame eſſentiality in the waterfountain of everlaſting life whereof Chriſt ſpeaks, ſaying, that he would give us ſuch water to drink.

Of this water doth the ſouls fire eat, as of Divine, heavenly, eſſentiality, which in the Tincture is converted into heavenly and ſpiritual blood, whence ariſeth in the Soul a Godly will, wherewith ſhe compells the body to do that which according to its own inclination and ſpirit of this world, it would not do; in ſuch ſouls the Complexion rules not, but remaines only in the lower fleſhly nature, exerciſes the Regiment, as to the outward body onely. The man enquires after Gods Word, and hath alwayes an unceſſant longing after God; his deſire is ever to diſcourſe of God, would always gladly taſt more of Gods ſweetneſs, but is clouded and hindred by the Complexion; in ſo much that he lives in a continuall combat. The Soul fights againſts the Complexion (for they are here linked together in one band) and the Complexion againſt the Soul, it would ever gladly enter into the Souls fire, and kindle it ſelf, and obtain a life in it. For when the Soul eats of Gods Word, the complexion according to the outward life becomes powerleſs, and as it were a captive, th[•]ugh it live in it ſelf.

But the ſoul is ſo ſtedfaſt and faithful before Gods Love, which alone comes to her help [in the combat] that oft when ſhe eats of Gods Love, and eſſence, ſhe induceth a triumph and a Divine taſte into the complexion it ſelf, that the whole body begins to be rouſed up into a trembling and height of joy, as Paradiſe were now approaching; but his condition proves not durable; for the ſoul is ſhortly after overſhadowed with ſomething of another nature, which is inſinuated into the Complexion by the outward imagination from the Spirit of the great world, whereof ſhe makes a looking-glaſs, and begins to contemplate in it with her outward imagination. Thus goes ſhe out from the Spirit of God, and is oft bemired in the dirt, were it not that the Virgin Wiſdom of God ſhould call her again to converſion; which is here ſet down as a Looking glaſs for ſouls.

Further of the Complexions.

WHen the Soul imagines into the Complexion, and eats of it, and turns herſelf from Gods Word and Will, ſhe then doth after the property of the Complexion; ſhe embraces all whatſoever is injected by the Starrs unto the Complexion, all that the Spirit of the great world brings into the complexion by its imagination. She empoyſons herſelf thorough the deſire in the complexion in the whole outward Nature, in all that the world doth in words and works. Such matter as this the deſire of the complexion brings into the ſoul-fire, [or its fewell] and the Soul-fire burnes [or feeds it ſelf] therein. Here we ſee how all evill deeds and works burn in the fire of God the Father (in which the Soul conſiſts) what is not agreeable to Gods Love, that cannot the Love receive. Here find we likewiſe what and how ſin is, how Gods anger is kindled when in the burning or life of the ſoul ſuch abomination as a man works is brought in to him, which withhold the Soul from Gods Love, and make the Soul-fire ſtark-blind to Gods Wiſdom and Light.

For the Spirit of God enters not into the fire burning or life of the abomination, till the Soul again goes out of it, and bathes it ſelf again in the water of the eternal Life, which comes to paſs thorough a ſerious repentance: then is the Soul renewed again in the fire of Gods mildneſs, as a new born child, and begins again to drink of the ſame water and lives in God.

CHAP. II.

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

Of the Cholerick.

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

There is great danger in this complexion, if the ſoul live according to the outward imagination, and the bond is the harder [ſtronger,] there being one firy eſſence linked to another.

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

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

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

CHAP. III.

Of the Sanguine Complexion.

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

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

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

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

CHAP. IV.

Of the Phlegmatick, or watry Complexion.

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

A man may make any thing out of this complexion; the watry ſpirit takes any Tincture to it ſelf, be it good or bad; this complexion makes likewiſe a hypocriticall pretenſe to holineſs, & arrogates to it ſelf the repute of an honeſt righteous life, but tis not without mixture, & in this it reſembles the glittering property of the water; the ſoul in this complexion is not prone to take much notice of Gods wrath, and the dark world that lies hid in her center, but rather bites greedily on the worldly abomination, and hides herſelf under the waterglance, ſuppoſing it to be the reſplendence of the divine light.

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

CHAP. V.

Of the Melancholy complexion.

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

It gives a moderate underſtanding, yet of deep cogitations.

The complexion-chamber ſtands open, and is capable of much knowledge if the way be not blocked up by too much ſadneſs.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now this Heaven wherein God dwels is not manifeſted in the outward complexion, but only in it ſelf, viz. in the ſecond principle.

It oft happens, that the holieſt ſouls are in this manner overwhelmed with ſadneſs, and this not without Gods ſpeciall permiſſion, to the end they may be proved, and ſtrive the more earneſtly after that heavenly crown of victory which is given them in this life as a pledge of their everlaſting felicity.

For, when the ſoul takes heaven as 'twere by ſtorm, and winns her crown (the gift of the Holy Ghoſt) after a conſtant perſevering ſtedfaſtneſs in the fiery conflict, her Crown of triumph is much more noble and pretious, than that which is not obtain'd till after the bodily death, for the Revelation of Jeſus Chriſt ſaith; To him that over comes will I give to ſit with me upon my Throne, as I have overcome, and am ſeated on my Fathers Throne. Item; To him that overcomes will I give to eat of the hidden Manna, and will give him a good teſtimony, and with the Teſtimony a new name written which no man knows but he that receives it.

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

There oft happens a malignant conjunction of the Starrs, or Eclypſe of the Sun or Moon, which if it chance to be in an earthly ſigne, and ♂ poyſon the ☌ with his helliſh influence, then does the influence of this ☌ mightily terrify this ſoul enwrapt in the melancholy complexion ſhe always imagines 'tis the fierce wrath of God is riſen up againſt her, or that tis the Devill is now come to hale her away into Hell. For her complexion being ſtrongly imbiterd with ♂ his venemous beames, and finding herſelf enclos'd in a deſolate and dark dwelling, ſhe preſently imagins God hath caſt her from him, and will have none of her, and this eſpecially when ſhe caſts her imagination into the complexion by an anxious ſearch, and ſo feeds upon ♂ his poyſonous breath, blowes up her fire-life therewith, then is ſhe fill'd with a moſt bitter anguiſh and horible fear of the Devill, and Gods wrath in her. Then begins ſhe to ſpeculate, and think that God hath not ordain'd her to eternall life in Jeſus Chriſt, whereupon ſhe becomes ſo diſcontented, that ſhe cannot willingly lift up her eyes and countenance to God, thinketh herſelf ſuch a heinous ſinner that the door of grace is wholly ſhut up againſt her.

But all this is nothing really but a fancy ariſing from the complexion diſturbed by the ſtarry influence wherewith the ſoul plagues herſelf. For when the Macrocoſmick Spirit hath, in the Conſtellations vehicle, inſinuated it ſelf into her, it acts in her like a Hocus-Pocus, fills her brain with ſtrange fancies, in ſo much that both the deluded ſoul is therewith much afflicted, and the outward ſpirit enflames it ſelf in the earthy origination, whence the centrall wheel of Nature whirles faſt about, that the Spirit cannot fixedly lay hold upon and ſtay the thoughts; which is properly madneſs: with which we oft hear how melancholy men are infeſted; Which when the Devill ſees, he injects likewiſe his imagination, torments the ſoul yet worſe: but he hath no power to hurt her but by herſelf, only the ſame principle which is the fountain of anguiſh in the ſoul, is alſo the fountain of his life [as Devil] and therefore he is moſt delighted in ſuch a lodging. Except in this he hath a perfect abhorrency from the whole nature of mankind.

Therefore let no man thus tormented with anguiſh imagin within himſelf in the aſſaults of the complexion, that it comes from Gods wrath and want of mercy in him, which is a meer fancy of his own complexion in the ſtarrs. For we well ſee that the vileſt fatted ſwine of the Devills herd, that wallow and bath themſelves day and night in the filth of ſin, are not ſo full of ſadneſs, not ſo aſſaulted with this kinde of temptation; the reaſon is, becauſe they have an outward light in the complexion, wherein they dance before the Devill in an Angells likeneſs. So, as long as there is but one little ſparke of light glimmering in a mans heart, which deſires Gods grace, and would gladly partake of ſalvation, the door of Gods grace ſtands yet open.

For he who is given over by God, whoſe ſin is come to the full meaſure, he is not at all ſollicitous after God, Man, or Devill, but is ſtone-blind, runs on careleſly in a courſe of lightneſs without fear, reſts himſelf upon a cuſtomary practiſe of ſome outward ſervice of God; goes a beaſt into the ſanctuary, and comes again a beaſt out; there is in him no true divine knowledge, but all his religion is a meer outward cuſtome and Chimaera of mans brain, which he ſets up to himſelf as an Idol, and embraces it as his holineſs.

Hereby may the Melancholy minde perceive that God doth not ſo thoroughly manifeſt his wrath in this life. For however the ungodly be puniſh'd by God in this life, he looks at the puniſhment not as coming from a divine hand, but as a thing caſually befallen him.

But that this troubled conſc[•]ence, is rather a ſubject of his pity than wrath, that of the Prophet Eſay doth ſufficiently evidence, A bruiſed read will he not break, and ſmoking fl[•]x will he not quench. Item, Matth. 11. Come to me, all yee that are ſadned in ſpirit, and I will refreſh you. Now, his yoke is this, that what in the courſe of Nature, or by ſpeciall providence befalls the ſoul be it temptation, perſecution, weakneſs of body or ſpirit, a man bear it with patience, and caſt himſelf with a reſigned will into Gods free love and mercy; The affliction then cannot hurt the ſoul at all but rather much profits it. For while ſhe ſits contentedly in the houſe of mourning▪ ſhe is not in the houſe of ſin, viz. the worlds pride and voluptuouſneſs▪ for God holds her hereby faſt chain'd from ranging abroad to immerſe herſelf in the delights of ſin.

She muſt be content to remain in ſorrow for a little while, but alas what is it? how ſoon will ſhe be at liberty from her ſorrowfull priſon, and have the victorious Crown of everlaſting joy ſet upon her head. O Eternity, thy duration is of a vaſt extent; what is it for a ſoul to be a ſmall moment of time in ſadneſs, and after that to rejoyce everlaſtingly? for God will wipe all teares from their eyes.

As long as there is in the ſoul but one ſingle ſparke that breaths after God, Gods ſpirit is it ſelf preſent in that ſpark. For that a man is deſirous of God and earneſtly labours after him with a longing thirſt, comes in no wiſe from the now corrupted nature of man, but 'tis the impulſe of the Father▪ in his Son Jeſus Chriſt drawing the ſoul towards him. The Holy Ghoſt is it ſelf the divine deſire. No man can deſire God without Gods Spirit, which is alwayes in ſuch deſire, and holds faſt the will of the deſire in God, whereby the poor ſoul is preſerv'd from falling away; for S. Paul ſaith, We know not what we ſhould ſpeak before God, when we pray, but the ſpirit of God intercedes for us with gronings which cannot be uttered according, to the good pleaſure of God.

Why ſhould we then any longer reſt in puſillanimous doubting of his grace and good will towards us? he is far more willing at all time to receive us to mercy, than we are to come to him.

See how he dealt with the loſt Son which had waſted his Fathers inheritance among the Devills fatted ſwine, and was now become a naked and filthy ſwineherd? how as ſoon as he ſaw him returning to him▪ he fell upon his neck and kiſſed him, ſaying, This is my dear Son whom I had once loſt, but is now come home again, he was dead, but is now again reſtor'd to life? how he ſtirr'd up himſelf with his whole houſe & neighbourhood, to rejoyce over his once prodigall Son return'd again into his boſom? according to what Chriſt in another place teſtifies more explicitely, that there is joy in Heaven among the Angells of God over one ſinner that repenteth, more than over 99 juſt perſons that need no repentance.

This loſt Son is no other than the wretched ſinfull man, when he begins to be ſenſible how great a ſinner he hath been, and thinks of betaking himſelf to Gods mercy, then doth our moſt gracious Father in Chriſt Jeſus go out to meet him, embraces him with the deepeſt joy, and both the Angells and holy Souls in Heaven rejoyce exceedingly, that a beloved Soul, a dear brother, is come up to them from out of the houſe of ſin and death.

The ſorrowfull ſoul troubles and torments herſelf, becauſe ſhe cannot preſently in the point of her deſire exſuſcitate, dig up in herſelf the fountain of the greateſt joy; ſhe ſighs and bewailes her ſad condition, thinks God will have none of her, when ſhe cannot palpably feel his preſence. She ſees other men, that walk along with her in the way of Gods fear, that yet are cheerfull enough, and ſuppoſing this cheerfulneſs of theirs proceeds only from a divine fountain of love and light in their ſouls is conceited, that ſhe is not accepted with God, but rather rejected by him, becauſe ſhe does not preſently upon her converſion which ſhe expected, feel in her heart the like comfortable effects of the refreſhing preſence of God.

Before the time of my enlightning, it went even thus with me: I ſtood out a hard conflict before I obtain'd my precious Crown of victory, and then did I firſt learn out this experimental knowledge, that God dwells not in the outward fleſhy heart, but in the ſouls center, in himſelf; then was I alſo firſt aware of it, that 'twas God which had laid hold on me and drawn me to him in my firſt deſire, which before I was ignorant of, thinking the good deſire had been my own property, and that God was indeed far from me. But afterwards I ſaw him, and rejoyc'd at the unſpeakable grace and love of God, and now write the ſame for a caveat, that they by no meanes faint or deſpair, when the comforter delayes his comming, but rather think of that of David, Heavineſs may endure for a night, but joy commeth in the morning.

Thus hath it far'd with many of the chiefeſt ſaints of God, they were forc'd to ſtrive a long time for their Crown of Victory; nor indeed is any man crown'd therewith, till he hath paſſed as a Conqueror through the combat. Tis indeed depoſited neer the ſoul, but in the ſecond principle, the ſoul ſtands fixt upon the firſt principle, and therefore if ſhe will have the Crown ſet upon her head in the time of this life, ſhe muſt earneſtly fight and contend for it. And then if ſhe go not ſo far as to obtain it in this world, yet ſhe obtains it after this life, in the laying down of this earthly tabernacle. For Chriſt ſaith, Be of a good comfort, I have overcome the world, and in the world you have ſorrow, but in me peace.

The precious pearl lies in many an aſſaulted and troubled ſpirit, much neerer than in them that think they have already comprehended it; but it hides it ſelf: for where it lies richeſt and moſt noble, there will it not eaſily diſcover it ſelf, but rather wraps it ſelf cloſe up as if it would never be communicated, therefore let no ſoul be hereby terrified or amazed. She therefore hides herſelf, that the deſire of the ſoul being the more earneſtly enflamed after her, may in the comprehenſion drink deep to aſſuage her thirſt, and meanwhile knock unweariedly at her gates till it be opened unto him. For ſayes Chriſt, Seek and ye ſhall find, knock and it ſhall be opened unto you; And, My Father will give the Holy Spirit to them that pray to him for it.

Have a certain aſſured confidence upon Gods promiſe, and however thy miſgiving heart ſay no, yet let not this affright thee. For to believe is not to be fill'd with joy in the fleſhly heart and outward complexion, that the fleſhly mind and Spirit be ſo jocund, that the very heart and reines leap for joy, this is not faith, but theſe are only ſome love emanations from the Holy Ghoſt within, a divine lightning, which hath no ſtability, but after a ſhort reſplendence, diſappeares. For God dwells not in the outward heart or complexion, but in himſelf, in the ſecond center, in the Jewell of the noble Image of Gods likeneſs which is hidden in this outward world. But the true Faith is, that the Spirit of the Soul with its will and deſire goes into, and thirſts after that it neither ſees nor feeles; here underſtand that of the ſoul in it ſelf preciſely conſidered, ſtands not in this time, yet ſhe ſends in the ſubtill ſpirit of the will which hath its original from her firelife, and in this ſpirit of the will is the pretious pearle received, ſo that the ſouls-fire now remaines in the deſire. For ſo as the pearl remaines in the ſpirit of the will, ſo long does the deſire remain in the ſoul. For this pearl is a ſpark of the Divine love, tis the engin with which the Father drawes the ſoul unto him in his love▪ the ſoul muſt therefore ſtand faſt in her deſire, even when the outward reaſon out of the dark Complexion ſpeaks a flat contradiction, and denies Gods preſence there. Were not God preſent, there could be no deſire or will after him in the eſtranged ſoul. For, where God is not in the Spirit of the will, the ſoul is as wholly blind and dead as to God, deſires not God at all, nor hath any want or breathing after him, but lives and diſports himſelf in the heaven of his own natural light, and ſelf-pleaſing imaginations; only is a more ſubtil piercing underſtanding than the other beaſt of the field, his ſouls natural eſſence being of a higher gradation than theirs. Therefore by no means let any troubled ſoul ſuffer the complexion to faſten ſuch an imagination as this upon his heart, that God is not preſent with her, will have none of her, other wiſe the ſoul feeding upon ſuch imagination becomes exceeding heavy. Its a very great ſin for the mind, to ſhape out ſuch a fancy in the heart: for by this means the ſoul which is a noble creature, out of Gods Nature falls into great anxiety, and the Phantaſy kindles the ſouls fire with this fewell, and cauſes it to burn in the painfull principle.

Dear ſoul, think no other, when the anxious property of thy complexion, thus kindled by the ſtarrs, begins to move, but that thou then ſtandeſt as a labourer in Gods vineyard, thou muſt not ſtand idle, but be working; thou doſt God herein a great and very conſiderable piece of ſervice; And thy labour is this, that thou overcome the temptation by an unmoveable faith, however no comfort in the outward heart appear to ſupport it. Be not deceived. Tis not faith, to give aſſent to what I ſee and feel, but this is faith, to truſt the hidden Spirit, and believe the truth of its words, maugre all the contradiction of blind nature; and this ſo firmly, that I chuſe ſooner to loſe my natural life than diſtruſt his promiſe: this is a faith which wraſtles rightly with God as old Jacob did the whole night, which though it neither ſees nor feels the leaſt atome of the thing hop'd for, yet reſts firm upon the word of promiſe; this faith does indeed overcome God, as 'twas ſaid to Jacob, thou haſt wraſtled with God, and Man, and half got the upper hand. If thou ask what word of promiſe I mean, I anſwer 'tis this: My Father will give the holy Spirit to them that humbly and fervently beg it of him; And this is that which the mouth of Chriſt it ſelf hath further delivered, When he cometh he will lead you into all truth, for he will take of mine and will make it known to you.

Now that thou mayeſt undoubtedly know that this temptation and terrour comes from the complexion, I will lay before thee an example of that which happens eſpecially to the Cholerick or firy and melancholy complexions.

When thou wakeſt by night in a dark room, thou art ſeiz'd on with a ſtrange kind of amazement and terror of mind, and art ſubject to imagine, that there is ſomewhat in the dark that affrights thee. Whence now proceeds this fear? Is the fleſh affraid of any danger to it ſelf? no ſure, it would not without the force of blows be made to enter as an Oxe to the ſlaughter-houſe, into that place of terror. But tis the poor ſoul, a priſoner in the fleſh, that is afraid in this darkneſs, is ever ſollicitous and fearfull, leſt the Devill ſhould lay hold on her, for ſhe knowes that his dwelling is in the darkneſs, and therfore fears he will be catching at her; whence tis eaſy to be ſeen, the fear proceeds from the imagination of the ſoul.

Thus goes it with a poor ſoul perpetually mur'd up in the dark chamber of the complexion; ſhe is ſo extremely out of heart, that her thoughts cannot clear up, but muſt grope in the dark; ever fearing, becauſe of the Devill and the wrath of God.

Therefore ſhould not a ſoul that is lockt up in the dark chamber of a melancholy complexion, dwell long or ſcarce at all in ſpeculations about the wrath of God, nor give it ſelf much to ſolitude, but rather ſpend its time in godly conferences. For ſo the matter of thoſe, friendly and profitable, yeelding ſufficient entertainment to the working phancy, tis by this means handſomely diverted from her torturing cogitations. For no deep ſpeculation is in this ſtate profitable for her, which ſeeing ſhe cannot turn it to her ſouls health and comfort, its better ſhe let it alone.

Such a man muſt alſo take heed of reading ſuch books as teach the doctrines of a partial and perſonal election and Predeſtination of men to ſalvation or damnation.

They all teach with miſunderſtanding, and do not explain the doctrin aright according to the ſenſe and declaration of the myſticall language of the Holy Ghoſt, of which I have given a further and better explanation in my other writings.

Neither is it good for him to perplex his thoughts with the reading of many books, but rather to adhere ſolely to the Scriptures, in which he ſhall find durable and ſteddy comfort.

But if God hath given him naturally a deep-ſearching underſtanding, in which the ſoul cannot ceaſe her perpetual diving to the bottom of the deep myſtery, let him in Gods fear be take himſelf in continual prayer to God, for the opening to him the center of Nature, in the finding whereof, the ſoul will be at reſt. For there ſhe ſees the corner-ſtone, on which the grand fabrick of human ſouls is bottom'd, and ſo all fear and ſadneſs quickly vaniſhes away; of which, I am able to ſay by experience with ſoul chearing and eſtabliſht light is attaind by him that hath found this center. But no ſelf-ſeeking or ſelf-opinionated underſtanding, is able by his deepeſt ſearching to find it out. Yet does not God willingly ſhut it up from any man; but it muſt be ſought and found out in the fear of God, by a conſtant importunity in prayer; for tis the greateſt treaſure in this world; he that finds it, hath an eaſy egreſs out of Babel.

The Melancholy Complexion ſhould alſo with great care avoid drunkenneſs, that the ſoul be not overladen and preſs'd down by the power of the earth. For when the body thus loads it ſelf with drink, the earthy fumes of the ſtrong liquor preſently take poſſeſſion of the complexion chamber; then does the ſoul, entring therein with the imagination to her great hurt, feed upon the earthly property, kindles her fire therewith, and for a ſhort time rejoyces in it; but the earthy floating fumes of the drink which danc't thoſe merry Anticks in his brain, muſt ere long vaniſh into air, and he, like a man warm'd by a wiſp of ſtraw, returns a priſoner to his old frozen Melancholy which hath contracted it ſelf in a heavy and darker conſiſtency by the antiperiſtaſis a of falſe light of this momentany refection. Then ſtands the poor ſoul as moſt deſolate and more than ever forſaken of God; for ſhe loſes, in the overflowing of the earthly property, the divine imagination and deſire; for the Spirit of God will not have his dwelling in the earthly imagination. Then ariſeth in the Soul a ſad diſpairing repentance, as if ſhe were accurſed of God. The wrath of God does then ſet it ſelf againſt her, as if it would root her up from her very center, and throw her into the bottomleſs pit of darkneſs; then falls the man into great heavineſs, and it may be for an eaſement of his grief, again aſſociates himſelf with his pot-companions to refreſh himſelf with them in their ſottiſh joviality. Thus do theſe fooliſh drunkards, whoſe company he is now linkt in, add one day of ſin to another, and plunge his and their own ſouls almoſt irrecoverably into the earthly darkneſs and the wrath of God. I ſpeak it as a moſt certain truth, which I have a wellgrounded knowledge of, in the Center of Nature and deepeſt principle of life.

Let the Melancholy ſoul beware alſo of inflaming it ſelf with anger; For wrath is her greateſt poyſon, and drives her to madneſs, which is cleerly ſeen in the Center; For the complexion-Chamber is rude and unpoliſht like the wild and uncultivated earth to which tis beſt reſembled: tis alſo, as the earth was in the beginning of the Creation, of it ſelf without form and void, and hath but a very ſlender hold on the great wheel of nature; Whence it falls out, that upon a too vehement excitation of the fire of anger, the wheel of nature whirles about with ſuch a tumultuous noiſe, that it makes the body of the angry man even viſibly to tremble. Now then the complexion-chamber being ſo empty and void of ſubſtance, the broken wheel cannot ſo eaſily cement again, nor the thoughts be reduc'd to an orderly conſiſtency or compoſedneſs, but all runs about in a hurly burly fierce firy driving of wrath and fury, ſo that the mind cannot fix the thoughts in any ſteddy poſture of cogitation, as in mad men is moſt apparently ſeen. Nor is he knowing of what he does, but as the diſorder'd wheel of the inward Nature moves, ſo are the tumultuous motions of the outward members of the body; the Devill alſo ſlily delights to fiſh in theſe troubled waters, inſinuates his imagination therewith, aggravates the madneſs yet more, and makes it his inſtrument to work much miſchief. This wheel well becometh the outward Spirit; but then the poor ſoul alſo layes hold on it, and cauſeth it to make impreſſions of great horrour upon her Spirit. Yet let no man pronounce any ſoul damned, during the time of this life, for the heavenly ſign of the Croſs remains yet, upon which the door of grace ſtandeth wide open. The ſoul ſhut up in the Melancholy-chamber muſt likewiſe carefully preſerve herſelf cleer from covetouſneſs, yea with the greateſt diligence; for it is a thing no leſs banefull to her than anger. For Covetouſneſs is an earthly deſire, the complexion is alſo earthly: and this chamber being as was ſaid, empty and void, its deſire does naturally attract the earthly ſubſtance into its empty manſion, and fills it with ſuch dark matter wherein the meer wrath of God, with all unrighteouſneſs and falſhood, lies encloſed, with much other evil of the nature of the terrene property, which make the complexion, being it ſelf an earthly deſire, yet ſtronglier and faſter tied to the earth than before.

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

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

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

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

Of the other three Complexions.

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

1. Of the Cholerick.

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

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

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

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

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

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

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

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

Of the Sanguine.

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

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

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

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

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

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

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

Of the Phlegmatick.

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

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

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

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

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

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

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

Concluſio totius.

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

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

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

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

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

FINIS.