A CONSOLATORY TREATISE OF THE FOUR COMPLEXIONS, THAT IS, AN INSTRUCTION IN THE TIME OF TEMPTATION For a sad and assaulted heart; showing, wherefrom 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 Cornhill, 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 enclosed in a narrow room. Besides, this Paradise of useful truths stands not guarded by a fiery cherubin hindering the Readers access, and dazzling 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 enforced by the matters remotenes he writ of from human imagination, the Dictator of all expression in man's language. Plato's Idea, Aristotle's Intelechia, Trismegists Aeon & Crater, Zoroasters Intellectiles, jyngings, the Cabalists Hochmah and Binah are words to this day not understood by many, yet not laughed at by sober men; as nonsense; the chemist, Logician, Physician are (for sparing circumscriptions) allowed a coinage of terms of Art, which pass for current in their several jurisdictions, the mechanic, or other meaner Artisan is not debarred of this privilege; and shall a man rapt up into the third Heaven, where he heard {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} things beyond human expression, be deemed 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 acquired by a blessing upon man's industry, by which as serviceable handmaids the Noble Sophia may be attired in a garb best suited for human converse. 'Twas his wish expressed somewhere in his writings, that if it had pleased God, his education had given him better skill in the learning and tongues of men, for then says he, I might perhaps have better suited those divine manifestations to the common apprehension, many of which for want of that enablement remain locked up in the magic language of the Spirit, and will scarce be understood by any but men skilled in that Dialect.  
Hence comes that unusual 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 counsel [Barbara nomina ne mutaveris] they have proved to be like Aristotle's Acroams {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, extant in part only, the Dutch made English, but in the magic 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 jointly perform both these offices under one name, had need of a double sufficiency. First, He must be a bilinguist, a perfect Master in the idioms 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 lilies grammar, and to have his head stuffed with Vocabularies, but he must know the whole guise of the country, 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 denizen 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 author. Secondly, He had need have, besides the tongues, a double portion of his author's Spirit, else he will oft give us his words without his sense, the lion's skin stuffed with straw instead of Hercules that wore it.  
But he that will be this Authors right Trucheman, must be a trilinguist at least, skilled no less in the language of angels than in the Dutch and English, for want whereof much of the writings, not of this man's only, but even of Scripture penmen, are in some parts rather clouded than cleared 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 eeked 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 perusal 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 pains of that public spirited gentleman who hath already enriched our Nation with some of his larger volumes, and not yet weary of well-doing, is in travel with more.  
As for the matter and scope of this discourse, 'tis to show each complexion its good and evil, 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, angel, Soul, or devil, and know nothing of the joys of God's Kingdom, or through what a wilderness of tribulations 'tis arrived to; and how that roaring Lion that goes about daily seeking whom he may devour, fails not to use all means of continuing the separation twixt the Soul of man and that rock whence it was hewn, and where he cannot, by fraughting their vessel 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 souls in all religions that give more credit to human surmises than to God's oath [that he hath no pleasure in the death of a sinner] with those clear evangelic Oracles, that [God would have all men to be saved and come to the knowledge of the truth] and that there is joy in heaven over one sinner that repenteth.]  
This of despair hath been even in our days 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 advice 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 shows how effectual a weapon this of contempt is above all other for repulsing this enemy, besides advises an abstinence from this bitterness but upon important necessity.  
The devil (says 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 therefore as by his frightening 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 fallen 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 evil, 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 devil himself (like that of the archangel 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 carcases of the Swine) shows in the man and his doctrine an unparalleled mildness of spirit, scarce visible in the writings or practices of any that now pretend most to the Gospel. First, we think it lawful, nay an act of godly zeal, to spit all our venom in the face of the devil, and then every contrariety to our humours, opinions, interests, looking like him, and presumed to have much of the devil in it (though indeed of Christ) must be served with the same sauce.  
Lastly, if any be offended with the ill savour the devil 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 devil 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 angels as well as to the world and men; Now the Passions of men's souls oft reflecting their Images so clear upon their bodies in colour, gesture, and some other more gross demonstrations, why may not the perturbed imagination of a wicked Spirit produce the like symptoms 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 thyself.  
Ch. Hotham.   

CHAP. I.  
Of the causes of fear or sadness: what the astonishment and anguish is. [about spiritual 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 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 entered into a foreign harbour, viz. Into the Spirit of this world, wherewith the beautiful creature is veiled and captivated as in a darksome prison.  
Now the Spirit of this world hath four sorts of lodgings, wherein the precious jewel 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. Choleric.  
2. Sanguine.  
3. Phlegm.  
4. Melancholy.    
1. The first, viz. the choleric is of the fevers 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 always be a Lord.  
2. The second, viz. the Sanguine, is after the nature of Air, subtle, friendly, cheerful, 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 chaste, and brings great mystery [of knowledge] into her understanding.  
3. The phlegmatic is after the water's 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 herself 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 earth's nature and property, is as the earth, cold, frozen, dark, and full of heaviness, hungry after the light, always fearful of the wrath of God.  
For the Earth and Stones are on the outside of the eternal 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 evil are in them mixed one with another; the Good stands in a perpetual fear of the evil, which make a perpetual flight and pursuit: as 'tis to be seen in metals, whose Tincture is good, but the body altogether earthly, evil and of an angry corrosive nature; whereupon the Tincture of the metals, as soon as the malignant starry influence toucheth it, would fly from the earthly and uncenter itself from it; hence comes the growth of the metals, for their Tincture drives their desire out of itself, and desire to fly away; but receives in the desire such a corporiety as the spirit or desire itself is, hence ariseth the metallic body.  
The Melancholy nature is dark and dry, yields little corporiety, consumes and corrodes itself inwardly in its own being, remains constantly in the house of mourning, and even when the Sun shines in her, yet is she in herself sorrowful, she receives indeed some refreshment from the sun's glance, but in the dark she is always in fear and horror of God's Judgement.  

Observe here further, the nature of the sad mind.  
IF this Complexion hath predominance in a man, so that it be his proper complexion, than doth the poor soul as the precious jewel 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 entered. The Soul hath in Adam suffered the complexion, as also the Spirit of the great world, the stars 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 magical fire-fountain or property out of God the father's Nature; a vehement desire after the light, as God the Father from eternity, with a most intense longing, desires his heart, to wit, the centre of light, and in his desiring will, begets him out of the fiery 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 fiery subsistence, to wit, the centre or image to Nature; this the soul hath also in itself, and burns out of the Image to Nature [or the natural complexion] to wit, out of the dark world which in her fountain of desire drives itself till unto the fiery property, than desires it the liberty (i. e.) the light, as in the Book of the threefold life is expressed.  
So than the Soul being a hungry magical Spirit-fire, desires spiritual essentiality and power wherewith she may nourish and preserve her fire-life, and still the thirst of her fiery fountain. Now 'tis well known, how that she hath with Adam in his disobedience entered into the Spirit of this world, and eaten of it. Whereupon Christ became a man in our essence, that he might bring her again through the centre, and through God's 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 mother's womb it remains involved in the Spirit of the great world in the Complexions, it eats from the very birth, yea, even in the mother's womb, 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 soul's 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 fuel, viz. Either the outward complexion or a divine essentiality of God's Nature; of one of these must she eat or die; 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 itself.  
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.  
Goes the Soul out of her complexion into God's Love-fire into the heavenly essentiality (which is Christ's corporiety according to the angelical light-world) then eats she of Christ's heavenly flesh, of his eternal essentiality of the mildness of the majestic 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 soul's 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 compels 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 remains only in the lower fleshly nature, exercises the Regiment, as to the outward body only. The man inquires after God's Word, and hath always an uncessant longing after God; his desire is ever to discourse of God, would always gladly taste more of God's sweetness, but is clouded and hindered by the Complexion; in so much that he lives in a continual combat. The Soul fights against the Complexion (for they are here linked together in one band) and the Complexion against the Soul, it would ever gladly enter into the soul's fire, and kindle itself, and obtain a life in it. For when the Soul eats of God's Word, the complexion according to the outward life becomes powerless, and as it were a captive, th●ugh it live in itself.  
But the soul is so steadfast and faithful before God's Love, which alone comes to her help [in the combat] that oft when she eats of God's Love, and essence, she induceth a triumph and a Divine taste into the complexion itself, 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 God's Word and Will, she than doth after the property of the Complexion; she embraces all whatsoever is injected by the stars unto the Complexion, all that the Spirit of the great world brings into the complexion by its imagination. She empoisons herself through 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 fuel] and the Soul-fire burns [or feeds itself] therein. Here we see how all evil deeds and works burn in the fire of God the Father (in which the Soul consists) what is not agreeable to God's Love, that cannot the Love receive. Here find we likewise what and how sin is, how God's 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 God's Love, and make the Soul-fire stark-blind to God's 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 baths itself again in the water of the eternal Life, which comes to pass through a serious repentance: then is the Soul renewed again in the fire of God's mildness, as a new born child, and begins again to drink of the same water and lives in God.    

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

Of the choleric.  
IS the Souls-life clothed [encompassed] with the choleric Complexion? then is she fiery, Furious, Haughty and Fretting, makes also to itself 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 inflame the complexion, the Soul itself being of a fiery Nature. Then become these following dispositions operative in such a man, viz. Anger, Pride, an ambitious desire, with power, and high-mindedness 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 stars hinder, which oft joining 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 fiery essence linked to another.  
The fierce devil hath a powerful a: proach to this complexion, for the fire's property is his servant; the devil is also proud and envious, so is this complexion. O how hardly is the soul freed, if she be once through kindled and inflamed in this property; the devil needs not assault her with temptation, she danceth willingly after his pipe. She is not easily sad, because she hath a fiery light in her complexion, and thinks always that 'tis the Divine light, and her ways are holy and good; but as long as the soul goes no higher than the complexion; 'tis a proud, envious, wrathful, violent, oppressing will or Spirit.  
She desires in her pomp to make a glorious [show] out of her fiery complexion, and in the height of her 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?    

CHAP. III.  
Of the Sanguine Complexion.  
THe Sanguine Complexion is mild, lucid and cheerful, 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, than doth she demean herself friendly, is also subtle, desirous to try many things. It likewise comes to pass: whatsoever the constellation models forth, she experiments it in her complexion. She is naturally cheerful, yet soon amazed 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 transgress through anger. She is seen lifted up into a height of spirit, and as soon again cast down, as the Air easily movable. She must look well to herself, the devil is much enraged against her, being not able to get much advantage against her [but] he endeavours to perplex her with variety of imaginations, that she may not fix her thoughts upon God's Kingdom. He represents strange things to her fancy for her to spend her time in, and she herself delights in various studies. The stars inject their imagination into the Air; and from hence her fancy is filled with many strange wide-enlightening thoughts.  
The man converses 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 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 his complexion.   

CHAP. IV.  
Of the phlegmatic, or watery 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 gross 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 watery spirit takes any Tincture to itself, be it good or bad; this complexion makes likewise a hypocritical pretence to holiness, & arrogates to itself 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 God's wrath, and the dark world that lies hid in her centre, but rather bites greedily on the worldly abomination, and hides herself under the water-glance, supposing it to be the resplendence of the divine light.  
The devil can introduce all the villainy he exercises in Hell itself into this complexion, and if the stars hinder not, & the soul will give way to it, he gets as much advantage here as he doth in the fire of the choleric complexion; For sin here is little regarded as the water-stream 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 sins 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 devil 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 always in heaviness; the devil 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 God's grace; For otherwise the soul in this chamber of melancholy is not much serviceable, if she depart not from God's 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 devil all alike: For if she once turn a side from God, and give herself over to the obedience of the complexion, than all whatsoever the stars work in the complexion, she puts it in execution, and the devil 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 introduced; For she is always in combat against the devil, knowing him to be her very near neighbour; for the darkness is his habitation: therefore doth he so willingly assault the melancholy soul: striving always, 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 knows well what the soul can do, if she once kindle God's light in her; for than she fires his Garrison over his head, whereupon he remains in great ignominy, ●nd his deceit is made manifest.  
there's no complexion wherein the devils will, with all his sly suggestions, lie more open to the clearest discovery, (if the soul be once kindled in God's light) than in the Melancholy, as they that in their storming his Fort, have felt his onsets, well know. For they then in their enlightened 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: strews sugar upon her viands, holds forth to her nothing but shows of friendliness and piety till he can bring her back again out of God's light into the complexion, that she feed upon its unwholesome 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 God's 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, 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 imagination, 'tis man's sin must give him entrance, but into this complexion he finds an easy 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 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 faint-hearted, if the soul through despair do not give over herself to him, than 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 freewill or choice, and if it withstand the devil, and refuse consent, however desirous he be, yet hath he not so much power as to touch the outward sinful body; he boasts himself indeed as if he had this power, but is a liar; for had he such power, he would soon show it. But 'tis not so; Christ hath by his entrance into death, and hell's darkest dungeons, set open the gate of Heaven for all souls; each one hath now a free entrance; the devil's 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 mentioned, which seriously applied, [in the work of mortification] is his most deadly pestilence.  
The devil is ever objecting to the melancholy man the heinousness of his sins; and thereupon seeks to persuade him there's no possibility of attaining God's 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 far prevail with the soul, that she consent to his suggestion, than 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 vizard to affright the soul into despair.  
WHen he solicits the poor soul to despair, let a man at his coming set before him this following receipt to feed upon.  
The devil is a proud arrogant spirit, whom a man cannot any ways more vex, so as to make him quit the place, than by withstanding him with a bold, cheerful, and courageous Spirit, without showing 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 angel he's now metamorphosed into a black deformed devil. First, when he comes with the sin-register, and makes a show of his power and free entrance he hath gained 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 evil 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 angels, but thou it seems severed from that communion, com'st hither to boast thyself with the Register-book of God's 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 jailor? is then such a bright angel turned down to be hangman? fie on thee, what wilt thou with me? get thee hence into heaven to the angels if thou beesed God's servant. Avaunt hence thou executioner of God's wrath, go to thine own angels, 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 begun, 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 serpent's head] Canst thou not find it? Stay a little and I will light a candle to help thee: it stands registered in the same place with Adam's fall, where immediately upon the denunciation of judgement from God's wrath upon man, follows this sentence of wrath upon thee, and of mercy to the fallen Sons of Adam, That the woman's 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 God's gace, when as the principle of God's wrath was indeed kindled in thee, and that therefore thou art now the devil's propriety.  
Thus by the injections of the devil's 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 devil lay hold on thee, and throw thee headlong into the bottomless pit, (whence she grows exceedingly afraid of him.)  
But when he signifies his approach by these his discomforting harbingers: take again a fresh courage out of Christ's armoury against him, and say, I have yet something for thee devil in store, that may, if thou canst use it help thee to thy angel's shape again: here take it, and say if thou canst the Blood of Jesus Christ cleanseth us from all our sins Item [the Son of Man is come to seek & save that which was lost What wouldst thou give, O devil, 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 through thy deceit wroughtest the sin in me▪ take to thee what's 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 myself, his death and passion for man's sin is mine. He died for my sins that I have committed, and is risen up in his righteousness, and has received 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 angel that couldst not stand one day in Heaven. That wast created an archangel, but now boasts thyself of the sin-register, the filthy sins of men's transgressions.  
Take thou hangman my sins into thy beggar's wallet, art thou now become sins servants? carry them to thy masters, so shall I be rid of them, so will Christ's merit only remain with me. 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 angel turned 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 weight, for 'tis men's sins thou hast most need of, nor doth aught 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 sign or mark, viz. the sign of the Cross, whereon Jesus strangled sin and death; destroyed Hell and bound up the devil to remain a prisoner within the Dungeon of God's wrath-principle, eat up this Recipe with the rest, and they may perhaps remetamorphose thee into an angel.  
Suffer not by any means thy thoughts to dispute with him, neither be terrified at his presence; Let nothing make thee despair by day or by night: he dares do nothing to thee, though thou mockest 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 kind of [outward] terrifying astonishment, than is the devil not there present, but 'tis the soul's amazement which is affrighted at the inward risings of the dark Abyss or principle of God's wrath in her. She thinks oft when the melancholy complexion is kindled by some angry sour influence of the stars, that the devil is there, when indeed there is no such matter. When he comes, 'tis either with vehement astonishing terrors, or in an angel's behaviour, or rather in a flattering posture like a fawning hound. If he comes to thee in the dark and scares 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 angel of light, and dost stand as a thief in those dark lurking holes? there had need be provided for thee, (whoswillest up so greedily the fetid exhalations of sin) some other more stinking abode. Let this when he there comes be his entertainment, but otherwise give him not by causeless provocation any occasion of drawing near. A stouthearted man that starts not back for all his menaces, he doth not lightly assault, especially if withal 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 stink behind him, then leave the place for that time, saying, Fie thou stinking hangman, how strong thou smellest of thy own dungeon? the draught-house smells not so odiously; thus repulsed with scorn, he will have small mind to return again in haste 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 devil suggest to thy imagination what he will, know all what he says 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, steals the first & best out of thy heart, that thou forgetest or doubtest of it. Wrap up thy whole soul & confidence in one; there's strength enough in one to withstand him, thou Mayst 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 laughingstock to his other agents employed in his service among men, and also the holy angels, therefore he usually takes his wings and flies away before he be forced by those tart scoffings to avoid the place.  
Repeat therefore as need requires that one saying thou hast made choice 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 God's 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 sign 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 judgement 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 sinner's conversion they shall be made as white as the snowy wool, further says the Prophet Esaias Can a mother forget her child that she take not pity of the son of her womb? She may possibly forget it, but I will no forget you: for I have marked you in mine hand. viz. In his hand pierced through with the sharp nails, 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 devil 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 says 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 sinful Tincture, for he hath engraven their character in his own Blood and Death; not of some only, but of the whole tree, entire 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 pierced 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. God's will is that all men should be holpen, and Psal. 5. Thou art not a God that willest the evil. 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 saved. 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 influence of the stars.  
ALL temptation comes not from the devil, 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 essential to the soul; but is only her lonesome tabernacle, during her pilgrimage here on earth; nor doth the soul's holiness and righteousness 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 dwells is not manifested in the outward complexion, but only in itself, viz. in the second principle.  
It oft happens, that the holiest souls are in this manner overwhelmed with sadness, and this not without God's 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 'twere by storm, and wins her crown (the gift of the Holy Ghost) after a constant persevering steadfastness in the fiery conflict, her Crown of triumph is much more noble and precious, than that which is not obtained 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 father's 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 stars, or eclipse of the Sun or Moon, which if it chance to be in an earthly sign, and ♂ poison the ☌ with his hellish influence, than does the influence of this ☌ mightily terrify this soul enwrapped in the melancholy complexion she always imagines 'tis the fierce wrath of God is risen up against her, or that 'tis the devil is now come to hale her away into Hell. For her complexion being strongly imbiterd with ♂ his venomous beams, and finding herself enclosed in a desolate and dark dwelling, she presently imagines 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 poisonous breath, blows up her fire-life therewith, then is she filled with a most bitter anguish and horrible fear of the devil, and God's wrath in her. Then begins she to speculate, and think that God hath not ordained her to eternal 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 itself into her, it acts in her like a hocuspocuses, fills her brain with strange fancies, in so much that both the deluded soul is therewith much afflicted, and the outward spirit inflames itself in the earthy origination, whence the central wheel of Nature whirls 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 devil 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 imagine within himself in the assaults of the complexion, that it comes from God's wrath and want of mercy in him, which is a mere fancy of his own complexion in the stars. For we well see that the vilest fatted swine of the devil's herd, that wallow and bathe themselves day and night in the filth of sin, are not so full of sadness, not so assaulted with this kind of temptation; the reason is, because they have an outward light in the complexion, wherein they dance before the devil in an angel's likeness. So, as long as there is but one little spark of light glimmering in a man's heart, which desires God's grace, and would gladly partake of salvation, the door of God's 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 solicitous after God, Man, or devil, but is stone-blind, runs on carelessly in a course of lightness without fear, rests himself upon a customary practice 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 mere outward custom and Chimaera of man's brain, which he sets up to himself as an Idol, and embraces it as his holiness.  
Hereby may the Melancholy mind perceive that God doth not so thoroughly manifest his wrath in this life. For however the ungodly be punished 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 reed will he not break, and smoking fl●x will he not quench. Item, Matth. 11. Come to me, all ye that are saddened in spirit, and I will refresh you. Now, his yoke is this, that what in the course of Nature, or by special 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 God's free love and mercy; The affliction than 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 world's pride and voluptuousness▪ for God holds her hereby fast chained 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 sorrowful 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 rejoice everlastingly? for God will wipe all tears from their eyes.  
As long as there is in the soul but one single spark that breathes after God, God's spirit is itself 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 itself the divine desire. No man can desire God without God's Spirit, which is always in such desire, and holds fast the will of the desire in God, whereby the poor soul is preserved 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 groanings 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 father's inheritance among the devil's 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 restored to life? how he stirred up himself with his whole house & neighbourhood, to rejoice over his once prodigal Son returned again into his bosom? according to what Christ in another place testifies more explicitly, that there is joy in Heaven among the angels 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 sinful man, when he begins to be sensible how great a sinner he hath been, and thinks of betaking himself to God's mercy, than doth our most gracious Father in Christ Jesus go out to meet him, embraces him with the deepest joy, and both the angels and holy Souls in Heaven rejoice exceedingly, that a beloved Soul, a dear brother, is come up to them from out of the house of sin and death.  
The sorrowful 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 bewails 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 God's fear, that yet are cheerful 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 enlightening, 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, that God dwells not in the outward fleshy heart, but in the soul's centre, 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 rejoiced at the unspeakable grace and love of God, and now write the same for a caveat, that they by no means faint or despair, when the comforter delays his coming, but rather think of that of David, Heaviness may endure for a night, but joy cometh in the morning.  
Thus hath it fared with many of the chiefest saints of God, they were forced to strive a long time for their Crown of Victory; nor indeed is any man crowned therewith, till he hath passed as a Conqueror through the combat. 'tis indeed deposited near the soul, but in the second principle, the soul stands fixed 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 nearer than in them that think they have already comprehended it; but it hides itself: for where it lies richest and most noble, there will it not easily discover itself, but rather wraps itself 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 inflamed 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 says 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 God's promise, and however thy misgiving heart say no, yet let not this affright thee. For to believe is not to be filled with joy in the fleshly heart and outward complexion, that the fleshly mind and Spirit be so jocund, that the very heart and reins 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, disappears. For God dwells not 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. 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 feels; here understand that of the soul in itself precisely considered, stands not in this time, yet she sends in the subtle spirit of the will which hath its original from her fire-life, and in this spirit of the will is the precious pearl received, so that the souls-fire now remains in the desire. For so as the pearl remains 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 engine with which the Father draws 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 God's 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 subtle piercing understanding than the other beast of the field, his souls natural essence being of a higher gradation than theirs. Therefore by no means let any troubled soul suffer the complexion to fasten such an imagination as this upon his heart, that God is not present with her, will have none of her, other wise the soul feeding upon such imagination becomes exceeding heavy. It's a very great sin for the mind, to shape out such a fancy in the heart: for by this means the soul which is a noble creature, out of God's Nature falls into great anxiety, and the fantasy kindles the soul's fire with this fuel, and causes it to burn in the painful principle.  
Dear soul, think no other, when the anxious property of thy complexion, thus kindled by the stars, begins to move, but that thou than standest as a labourer in God's 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 unmovable 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 choose sooner to lose my natural life than distrust his promise: this is a faith which wrestles rightly with God as old Jacob did the whole night, which though it neither sees nor feels the least atom of the thing hoped for, yet rests firm upon the word of promise; this faith does indeed overcome God, as 'twas said to Jacob, thou hast wrestled 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 itself 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 terror comes from the complexion, I will lay before thee an example of that which happens especially to the choleric or fiery and melancholy complexions.  
When thou wakest by night in a dark room, thou art seized 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 afraid of any danger to itself? no sure, it would not without the force of blows be made to enter as an ox 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 solicitous and fearful, lest the devil should lay hold on her, for she knows that his dwelling is in the darkness, and therefore 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 mured 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 devil and the wrath of God.  
Therefore should not a soul that is locked up in the dark chamber of a melancholy complexion, dwell long or scarce at all in speculations about the wrath of God, nor give itself 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 fancy, '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 soul's 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 doctrine aright according to the sense and declaration of the mystical 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 steady 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 God's fear be take himself in continual prayer to God, for the opening to him the centre of Nature, in the finding whereof, the soul will be at rest. For there she sees the cornerstone, on which the grand fabric of human souls is bottomed, and so all fear and sadness quickly vanishes away; of which, I am able to say by experience with soul cheering and established light is attained by him that hath found this centre. 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 pressed down by the power of the earth. For when the body thus loads itself with drink, the earthy fumes of the strong liquour presently take possession of the complexion chamber; then does the soul, entering therein with the imagination to her great hurt, feed upon the earthly property, kindles her fire therewith, and for a short time rejoices in it; but the earthy floating fumes of the drink which danced those merry antics in his brain, must ere long vanish into air, and he, like a man warmed by a wisp of straw, returns a prisoner to his old frozen Melancholy which hath contracted itself 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 despairing repentance, as if she were accursed of God. The wrath of God does then set itself against her, as if it would root her up from her very centre, 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 linked in, add one day of sin to another, and plunge his and their own souls almost irrecoverably into the earthly darkness and the wrath of God. I speak it as a most certain truth, which I have a well-grounded knowledge of, in the centre of Nature and deepest principle of life.  
Let the Melancholy soul beware also of inflaming itself with anger; For wrath is her greatest poison, and drives her to madness, which is clearly seen in the centre; For the complexion-Chamber is rude and unpolished like the wild and uncultivated earth to which 'tis best resembled: 'tis also, as the earth was in the beginning of the Creation, of itself 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 whirls about with such a tumultuous noise, that it makes the body of the angry man even visibly to tremble. Now than the complexion-chamber being so empty and void of substance, the broken wheel cannot so easily cement again, nor the thoughts be reduced to an orderly consistency or composedness, but all runs about in a hurly-burly fierce fiery driving of wrath and fury, so that the mind cannot fix the thoughts in any steady posture of cogitation, as in mad men is most apparently seen. Nor is he knowing of what he does, but as the disordered wheel of the inward Nature moves, so are the tumultuous motions of the outward members of the body; the devil 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 lays hold on it, and causeth it to make impressions of great horror 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 clear from covetousness, yea with the greatest diligence; for it is a thing no less baneful 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 mere wrath of God, with all unrighteousness and falsehood, lies enclosed, with much other evil of the nature of the terrene property, which make the complexion, being itself an earthly desire, yet stronglier and faster tied to the earth than before.  
Upon which earthly matter, the soul-feeding, with her imagination, feels afterwards, upon the awakening of conscience, the fierce judgement of God burning in her fiery Vehicle, who is inflamed and made hot by that evil fuel of falsehood and unrighteousness which covetousness had piled up in store. Now the poor soul finding herself thus burning in God's wrath, and encompassed only with that vast congeries of that evil earthly matter of falsehood 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 retired 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 through all his employments.  
For the Melancholy chamber thus prepared is an excellent Councellhouse, it hath a door open Heaven-ward, while it keeps itself in a watchful 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 sign of which ♄ is Lord, she lays 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 complexioned (however knowing as he thinks of that he hath in hand,) attempt nothing without prayer. Let him always 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 wisdom, 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 indwelling wisdom of God, be in his hand, a serviceable instrument of much good. Without this none thus complexioned can in the public office perform aught that's good and well-pleasing to God.   

Of the other three Complexions.  
A general Looking-glass, wherein their several natures and properties are represented to the discerning eye, very briefly described, as it was out of the light of God's grace set before the eyes of my understanding in the Spirit.  

1. Of the choleric.  
THe man that hath his best treasure, the noble Soul in habiting in the choleric Complexion, must above all things exercise himself in humility; else he stands in very great danger: he must pour this water of humility and meekness into his fire, that his noble Image be not therewith inflamed above measure; for she is full of pride, severity, and sudden anger, and is therefore of all men feared and highly extolled, 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 itself, 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 enveloped under Venus his soft mantle her devil, 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 devil in his angel's vizard 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 grows high-minded; 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 poisoned baits 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 practised in this chamber; the wrathful fiery essence bears up the mind, that it can very hardly (especially in a right repentant abstinence) sink itself down into a divine temper of true spiritual love and meekness. It rather adheres rigidly to its wrathful principle, will subdue all by terror, and make all stand in awe of him. If withal its nativity happened to be in an earthy sign, there is then small good that may tend to God's honour to be naturally hoped for from this complexion.  
He therefore that hath his preciousest treasure locked 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 rejoicing in the slight comfort of that natural light, takes no notice that she hath still her residence in God's wrath in the hellish fire, till either it awaken itself in her, or till she come to be bereft of her outward firelustre, by the death of this body. Then appears she in her native colours, a proud angry devil, and must have her abode in the eternal darkness.  
Therefore is it good for such a soul not to labour to purchase to itself any high degree of worldly power, and honour, but if in the way of divine providence they fall to her lot, than not to please her imagination with reflecting upon the thoughts of her greatness: For she hath naturally a proud fire-eye, easy to be inflamed. An earnest and humble casting down of herself in prayer before God is her best security.  
This kind of soul is easily by her fiery complexion into the false complexion of a triumphant natural joy, which she oft mistakes for the lively emanations of God's Spirit; but 'tis a gross error, the approaches of the Spirit of God, when it reveals itself, in the soul, comes like that still voice 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 remains in its own inward centre, 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 debarred from communion with God, provided thou abuse not the good of it, and beware of the evil, 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 Mayst live orderly according to this noble complexion, but let not hypocrisy take place in it. By the largeness of thy comprehension, thou art capable of great inventions. Take heed thou bring not stubble and straw into thy sanguine habitation, and mistake and give it forth for the Holy Ghost. For thou hast in the complexion a shining light, 'tis but human, however defile it not, nor embase it by the letting in of earthy vanity.  
A sober temperate life is good for thee, keep thyself carefully from drunkenness, else thou castest thyself wilfully into thine enemy's arms. Thou art much inclined to Love, place it upon the right object, love not unchastity and pride.  
And though thou be'st naturally of a pliant, gentle and humble disposition, yet mayest thou be easily surprised with pride: For thou bearest about thee (as the air and upper waters) a receptacle of all the influences of the stars and Planets.  
If thou wilt enter into the fear of God, and behave thyself a right therein, thou mayest easily find the Great Mystery, yet not of thyself, but through God's gracious revelation, only thou hast above other complexions a lightsome chamber, and an open door thereunto. Therefore beware with what kind of food thou nourish thy soul.  
For there is nothing so good by nature, but it may be converted and abused to evil, by the letting in that which is evil, 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 thyself with the pure simplicity of the Divine wisdom, and have not much commerce with the subtle 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 thyself to drunkenness, the devil would then bring into thy tender house great misfortune and much evil: For thy complexion is most hateful to him, being a property wherein he can have no possession, till he hath first induced to infect it by false imagination, or some sinful misuse of the creature. A private quiet life is best for thee, but thou art full of wandering thoughts, and like the air thou art resembled to, easily tak'st in all impressions, and as easily lettest 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; else, if thou be not very watchful, thou mayst be easily misled to the deceiving both of thyself and others.   

Of the phlegmatic.  
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 through; in this complexion, thou art naturally inclined to a perpetual defilement of thyself in sin, both in words and deeds; water hath indeed a bright, transplendence and repercussion of light, but 'tis for all that a faint deceitful mirror, and such is that of the poor soul in this complexion. For the water receives all things indifferently into itself, be they good or ill, which it keeps and darkens itself therewith.  
In like manner goes it with this complexion, she receives all the poisonous influences of the stars 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, models 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 easy or no cost, yet not unmixed, with a consealed bitterness from the stars-infection. It makes no scruple of deceiving with lying pretences, which are the fair tapestry its hypocrisy 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 thyself discover the unrighteousness of thine own ways, but if a man come before thee with a spark of the true light, thou mayst receive it into thy mirror. The best counsel for thee is, that thou know thyself a man more than ordinarily addicted to sin, yet mayst well enter into effectual repentance, if thou wilt pray to God for the government of thy floating water by his holy Spirit, wherewith the depraved affection and desire of thy constellation may be restrained 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 evil 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 compels them all into an obedience to the divine light; otherwise the complexion becomes the soul's master and instructor, which though she cannot govern in her own power, yet she presents before the soul in her mirror, the several effects of the configurations of the stars, 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 eternal 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 stars, and of the devil, 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 devil 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.