Look also how certaine the promises are for a full restoration or restitution of the spirit unto its owne propper & pure light soe certaine the consequencies are that it shall be then likwise restored unto its propper strength power & life.
Look therefore how much we ought or may Iustify our faith in the one soe much we may & are to warrant our expectation in the other.
Wherefore Sir that we may not seeme to affect some opinion onely to amuse you or to raue (our selfs) after some strang fond & confused notion. To the end also that we may not be at all suspected to trifle with you in a debate soe serious & weighty but may proue our selues sober to you. We will craue leaue to resume againe somewhat what we haue said; & to lay downe our apprehensions or sense of the debate in a more close or strict method & order; & that according to the following propositions.
Pro.1 First That Death as it had noe entrance at the begining into Adam, soe noe power fatality or necessity over the Posterity of Adam since. by or from any Law or Decree of God originally or Inevitably occasioning of it He (not soe far as we read in his word) either appointing of Death, or requiring any thing of his Creature tending or leading in the least to Death. But on the contrary, expressly præcautioning against that which might be an occasion of Death, & giving noe other Institutions to Adam then what was for the preservation of his life.
God therefore for ever blessed (who is incomprehensably holy & sacred aboue any Nazarite) giving that pure Law to the Nazarites (Numbers. 6. 6. to the .13) is to be for ever held by us free himselfe both from the death of any & of all persons from partaking also at all with their Death, & from defiling himselfe with the least touch or approach to the chambers or borders of corruption.
Pro.2 That Death can much less draw a power soveraignity or absolute necessitie from it selfe or from some vnknowne Accident or Fate.
Pro.3 That Death therefore according to a true Analysis of it had at first & soe ever since a 3fold entrance & continuance of its progress into the world
1 By the malice of Satan who first formed or found out the way of it who is ever since the Lord or President of all the practice or magick leading to it.
2 By the introducing of darknes & misleading the spirit from its true light & guide to the giving heed unto & the being led by a lye. For it doth & will at all times import us to know [catchword: That]
[hand drawn in margin] That the spirit is reckoned the propper subject always of that Prince whose light it obeyeth & yieldeth submission to.
Man therefore at first forsaking his propper head & guide (who is the word the way the light & the truth) & turning himselfe unto the guidance of Satan tempting of him (though unknowne perhaps to him) through an outward glory or representation cast into him by the spirit of the world was immediately made subject in[altered from with] his spirit to the said spirit of the world whose enchantments had prevailed upon him, noe sooner steping out of the way of light & truth; but he stept into the way as of darknes, soe of Death. Giving now soe much a further power <hand A: & advantage> to satan to destroy him by how much through this subjection of his spirit to the vaine moveable & deceitfull spirit of the world, Satan had the greater power for the future to deceiue him. It being worthy of our remembrance of this Rule also (viz)
That the power of Satan to murther & destroy any doth arise from his power to deceiue.
[hand drawn in margin]
And therefore as he had never killed or destroyed our first parents had they never beene deceived by him soe neither is he now able to murther or destroy [any? MS edge damaged] of us (I understand all man's posterity) any otherwise then as he becometh a lyer first to us.
Let us therefore look back a little & take a survey of Death's first entrance & we shall not find
that Death did precede a lye but a lye preceded death. Neither did Death come into the world by one & a lye by another. But he that first brought a lye into the world the same was he that brought in death first into the world.
If therefore we can by the scripture be led to find out who was a lyer from the begining Iohn 8. 44. we shall by the same scripture be as clearly led to find out (both the first cause or occasion of Death and) who was from the first begining a murtherer.
And now as we haue noe warrant in scripture to assigne death a more ancient date then what is subsequent to the deception of man soe for as much as we find both these to enter at first together or necessarily to follow one another not onely then but ever since all along it would be noe lesse then a
great <hand A?: grosse> absurdety to entertaine a Phancy of any being of Death before: seing such an imagination will imply a contradiction in it selfe while we giue ourselues leaue to conceit either that Death was before it was or that death could stand in life it selfe or [catchword :that]
that a lye could consist with reality of being though contrary wholy to truth Ens summum being you know the same with Ens rerum but if it be not to be doubted that death came in by a lye & did necessarily follow a lye it is then much more unlawfull abominable & sinfull in us to assigne death in whole or in parte (directly or indirectly or by any manner of destruction whatsoever) to any other Author either as the Hatcher
or Contriver or approver of it then the Devill who alone is by the scripture call'd the author & father of lyes.
For if when he speakes a lye he speaks of his owne (as the Lord Christ sayth) then doubtles whatsoever he
offereth effects from or by that Lye imediately is noe lesse his owne propper <owne> also.
If he be the first author fountaine Parent or father of a lye (before whom consequently there was noe lye in being) if also the turning to a Lye be the onely & undoubted cause of falling from life & being put into a condition of death [then MS edge damaged] must he that first conceived a lye first conceive death he that first hatched a lye be the first that hatched a Cockatrice egge he that first brought forth [a MS edge damaged] lye be the first that brought forth death he that first willed & delighted in [a ms edge damaged] lye be the first that willed & delighted in death; then
w can we assend noe higher possibly for the first date rise principle or cusor [line in left margin] awakening of death then to him who is the devill, who is Satan, who is a lyer & who is a murtherer who was soe from the begining or entrance of both & who gaue begining & entrance to both more perticulerly therefore as God blessed for ever can possibly neither lye nor deceive, nor share nor pertake with a lye nor with a deceipt As God blessed for ever can neither will a lye nor approue a lye nor delight in a lye but is contrary wholly unto a lye, at the same distance must the purity of his nature & holines be also from the causing willing liking partaking with or delighting in death it selfe or in the death (& misery coming from death) of any person whatsoever As hath been already said in our first Thesis or proposition & may be from hence further confirmed as he also hath witnessed & declared & testifyed of himselfe by his severall epistles & Prophets Ezekiel 18. 23. 31. 32. chap.33. 11. 1. Tim.2. 4. &c. for by how much as his holines & puritie hates & abhorrs a lye by soe much he must necessarily [word deleted] hate & abhorre death & all the wages of it & this is the second meanes of Deaths' Entrance into the world the first being by the malice of Satan the second by the working of that malice in bringing forth a lye & deceipt through the Cover of the spirit of the world. [catchword: The]
3 The third & last meanes of Death's entrance or Progress in the world is by Satan's absolute power over the Flesh; or rather over the ayre, & that spirit of the world of which the Psykikall sensatiue sangvineous soule of man (which is common to him & to the rest of the bruitish & impersonall nature) is but one parte. And by Satan's goverment & dominion over which spirit he hath a power to alter the whole frame & Oeconomy of this our outward & humourall substance # <left margin, hand A: # & by an vndue Rarefaction & Coagulation of the said humours & substance,> to introduce a corruption or Deorganization[altered] <hand A: Deorganization> into the body. The alpenetrating, Insanguinall indimensionall indissipable spirit of man not being able to oppose or resist in the meane time this inevitable motion or rotation of the spirit of the world together with the Periods & aspects of it upon her flesh nor yet able to defend this her wedded (
Psykykcall <hand A: Physikall> & organicall) consort as not being recovered out of that state of weaknes & emasculatenes into which she is necessarily throwne by being subject to the Rule & light of the spirit of the world & of the flesh & to the light of the Fancy or Imagination that riseth out of the Flesh which is while the imagination or Fancy of man continually impresseth the Pure spirit & mind; and though false, giveth lawe to her more then the truth itselfe & the nature & Entrance of Death being thus analized our 4 Proposition is
Pro.4 That as death is thus not fatall from any decree of God nor fatall from any secret and unknowne desteny that is incomprehensable to us soe not absolutely fatall & necessary to man cloathed with the Flesh the true grounds & causes of it as aforesaid being admitted or taken for granted.
1 Because we haue already cleared that all other notions (received traditions) & opinions of the
fall fate or causes of Death being set aside we are to ascribe it wholly to the Devill, & to him alone without any other as he who <hand A: first> found out the first secret way of it gaue entrance & begining to it or who first raised it out of that incomprehensibility[hand A alters from incomprehensable] Potentialitie or deepe where it had for ever otherwise lay hid. His Pride glorying itselfe in that Magick & power that he hath usurpingly got for the effecting of it & in that he is the sole King Lord & President of it.
2 Becaus that the power of this his wickednes & malice is not able simply & absolutely to introduce or cause death without meanes.
3 That the fatalitie of death therefore cometh onely by the close & inseperable linking or connecting one meanes to another in a strict & continued Traine series or [word deleted] <hand A: chaine>. [catchword: 4thly]
4 That the series of this fatalitie is after the following order (viz) by
1st darknes subjecting the pretious spirit or mind in a man to the Flesh (that is) to be led (& to haue <hand A: his> reason & understanding informed) by the light of sense, by the light of <hand A: his> imagination (or bruitish seing part) by the light created by the spiritus mundi all which are one. To the guidance of any which when the spirit hath <hand A: once> voluntarily submitted it selfe (its reason understanding & discourse) it is throwne downe from its owne true station & seate.
2dly Through this subjection introducing & kindling a lust in the spirit of man to a vnion with the spirit of the world & with the outward light glory & splendor of it.
3dly And for as much as the desire giveth Increment to the soul every soul or spirit growing both in bulke as its desire is more or lesse powerfull & strong & growing in nature according to the nature of that with which & into which its desire is fixed & placed Through this desire or lust therefore of the pretious mind or spirit of man after an vnion with the outward light glory or goodly appearance of the
world spirit of the world (which desire or lust the scripture calls sin as being the roote of all sin) the spirit or mind <hand A: itselfe> doth it insensably & by degrees transforme it selfe & <hand A: is> become transformed into the very Nature of the spirit of the world soe loosing & by degrees insensably puting of its owne nature which is a spirit of light
4thly By this Transformation or change as the spirit of the world is fraile, brittle changable & subject to all manner of motion & alteration soe in like manner is this most pretious spirit of man after it hath through its owne voluntary desire (lust or will) cloathed itselfe with
our or by espowsing put it selfe into the nature of the spirit of the world Its owne nature constancy fixednes imortalitie (all which were & really are at the birth of every man hid in the roote of this his spirit being utterly lost.
Wherefore for as much as the Devill hath an absolute soveraignitie & power over his owne creation (which Creation of his is this outward light glory & spirit of the world) though he cannot rule really in much lesse over the light yet he may rule over the darknes, though he cannot rule over the truth he can rule over the falshood though he cannot rule over the spirit of man as it is its owne nature (yea is really affraid of our spirits) yet he can rule over our spirits when they are changed into flesh & when by & through their owne will lust & consent they have spoyled themselues & deposed their owne natures, in exchange for the vaine fraile & perishing nature of the spirit of the world./ [catchword: 5thly]
5thly By this we see this whole chaine is the work fabrick & contrivance of the Devill being indeed (which is worth our observing) not our chaine onely but his chaine & the very chaine in which he <hand A: himselfe> is held & reserved, for the one end of it reacheth into death & the other end of it is fixed in darknes the intermediate links being lust sinne unrighteousnes which chaine therefore doth really & truly compasse Circle or hedge in the way's of the Devill his path being wholly in darknes his way's leading to death through Lust sinne unrighteousnes & out of these (vizt) darknes lust unrighteousnes death he can noe way goe
6thly Let us concider as it is impossible to
hinder another to break this fatality soe it is as impossible to hinder another. As therefore no power in heaven or Earth can dissolue the lynk of Death that dissolues not first the lynk of lust or of unrighteousnes & sin in the roote of it which is the appetite nor any power can dissolue the Lynk of unrighteousnes & lust that first dissolues not the lynk of darknes soe it is equally as impossible for any power in hell to withstand the dissolution of death after there is really a dissolution of darknes & of unrighteous Lust supposing therefore or affirming our naturall darknes may be totally dissolved & our spirits really recovered into their true originall & pristine light we may as lawfully warrantably & boldly suppose & affirme that the strength & bonds of death may be loosed.
Supposing also beleiving or affirming that there is noe probability of proving a decree or fatality to lye upon man for the holding or keeping of him in the present darknes that he now (partly through Custome partly through the force of false principles & Education) is in we may & ought to suppose there is noe possibilitie of proving a fatalitie or decree lyeing upon man allway to hold him in a state of death in which he also now is.
now on the contrary that there is an absolute decree for the <hand A: totall> dissolving of the works of the divill 1.Iohn.3. 8. & for the recovery of man out of this present state of darknes herein we must suppose there is as certaine a purpose & decree for the recovering & seting him free from a state of death & that the time of the one will be the time of the other
Supposing therefore the time of the one is at hand we must suppose the time of the other is at hand also.
also therefore That if death be not fatall simply nor fatall from any decree of God nor fatall from any unknowne destinie or power nor fatall from the true meanes manner or cause of its entrance into the world & into the Posteritie of man it is not nor cannot nor ought not to be esteemed fatall [catchword: at]
at all. But the contrary is to be both expected & affirmed by him who hath the spirit light & understanding of a man given or restored to him but especially by him who hath faith & liues in the faith of the power life & neerenes of the spirit of the Lord Iesus, who is blessed for ever & ever amen
You see deare Sir how large an excursion I haue made to unfasten an opinion that may perhaps haue gained upon you as well as upon most or neare all of the world. That death to man is altogether fatall & vnavoidable.
you see sir that I indeavour to lead you to the certaine beliefe that the power of death the causing making & introducing of it is but from the power of a meere Creature.
That the whole magick therefore of it is naturall Posterior to the power of a creature & comprehensable within the spirit of man.
That the causes of it are partly Physicall partly mysticall or Theosophicall
That the dissolving of it therefore must proceed partly from a wisedome given from aboue from him who is the true wisedome & who came to destroy (& will suddenly destroy) the works of the devill partly from a true light wisedome & understanding (which cometh by the same spirit) in the things of Nature & from an exact [knowledge MS edge damaged] of the dependance of these Visable & inferiour bodyes upon the more Visable & superior & upon the motions of them & the Varieties[altered from Varties], harmonies, & discrepancies[altered from descrepancies] of the said motions.
Lastly I did endeavour by all these to manifest to you that such is the care & goodnes of the Lord Christ & of his Providence over man (who is our head) that as the Devill hath introduced into this world his Venome I meane poyson into the nature of severall simples & living creatures on purpose to destroy & take away the life of man soe the Lord hath introduced an antidote far more powerfull for the preserving the life of man. That as he hath infected some symples that doe intoxicate or weaken the braine or vnderstanding of a man soe the Lord hath put a power in other simples to strengthen & quicken it.
That as he hath had his Venefici whom he hath instructed in this his art of poysoning incantation & sorcery soe the Lord & his Helias is about & will haue their schoole of Candidati who shall instruct the world to avoid the snares of the Devill. And with this wee will <hand A: at present> conclude our 4th ground for the Instauration or restitution of the Art of medicine. Viz. To know where the roote of life & death lyes <hand A: & what it is> & how & on what it doth depend in every man./ [catchword: A 5th]
A 5th ground for the restitution or right Instauration of medicine is That whereas the generality of Phisitians haue sought out the medicinall properties of things in a blended & confused manner as they were ioyned with n
eutrimentall. And whereas they haue rejected some things as not possible nor capable rather of being medicinall becaus not alterable or capable of becoming nutrimentall; soe different is this from the true wisedome of Providence & from that order & rule that is set in nature that indeed & in truth those things onely are most highly medicinall whose properties or capacities are furthest of from being nutrimentall. # <below, hand A: #And those things that are most properly nutrimentall,> As they are least medicinall soe they are most putrefiable.