The invisible world discovered to spirituall eyes and reduced to usefull meditation : in three books : also, the great mystery of godliness laid forth by way of affectuous and feeling meditation : with the apostolicall institution of imposition of hands for confirmation of children, setting forth the divine ground, end, and use of that too much neglected institution, and now published as an excellent expedient to truth and peace / by Jos. Hall.
Hall, Joseph, 1574-1656.
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The invisible world discovered to spirituall eyes and reduced to usefull meditation : in three books : also, the great mystery of godliness laid forth by way of affectuous and feeling meditation : with the apostolicall institution of imposition of hands for confirmation of children, setting forth the divine ground, end, and use of that too much neglected institution, and now published as an excellent expedient to truth and peace / by Jos. Hall.
Hall, Joseph, 1574-1656.
[26], 221, [11] p.
Printed by E. Cotes for John Place,
London :
1659.
Reproduction of original in the Bodleian Library.
eng
Spiritual life -- Modern period, 1500-
Sanctification.
Theology, Doctrinal.
A45280 R25402 (Wing H387). civilwar no The invisible world, discovered to spirituall eyes, and reduced to usefull meditation. In three books. Also, the great mystery of godliness, Hall, Joseph 1659 41273 185 5 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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The
INVISIBLE
WORLD
,
Discovered
to
Spirituall
Eyes
,
and
reduced
to
usefull
Meditation
.
IN
THREE
BOOKS
.
Also
,
the
Great
MYSTERY
of
GODLINESS
,
Laid
forth
by
way
of
affectuous
and
feeling
MEDITATION
:
With
the
Apostolicall
Institution
of
imposition
of
Hands
,
for
Confirmation
of
Children
;
setting
forth
the
Divine
Ground
,
End
,
and
Use
of
that
,
too
much
neglected
,
Institution
,
and
now
published
as
an
excellent
Expedient
to
Truth
and
Peace
.
By
JOS.
HALL
,
D.D.B.
Norwich
.
London
,
Printed
by
E.
Cotes
,
for
John
Place
at
Furnivals
Inne-gate
,
1659
To
all
them
that
love
our
Lord
Jesus
Christ
in
sincerity
,
Grace
and
Peace
.
Dear
Brethren
,
IF
I
have
,
in
a
sort
,
taken
my
leave
of
the
world
already
;
yet
,
not
of
you
,
whom
God
hath
chosen
out
of
the
world
,
and
endeared
to
me
by
a
closer
interest
:
so
as
ye
may
justly
expect
from
me
a
more
speciall
valediction
;
which
I
do
now
in
all
Christian
affection
tender
unto
you
:
And
,
as
dear
friends
upon
a
long
parting
are
wont
to
leave
behind
them
some
tokens
of
remembrance
,
where
they
most
affect
;
so
have
I
thought
good
,
before
my
setting
forth
on
my
last
journey
,
to
recomend
unto
you
these
my
two
finall
Meditations
;
then
which
,
I
suppose
,
nothing
could
be
more
proper
for
me
to
give
;
or
more
likely
to
merit
your
acceptation
:
For
,
if
we
were
half
way
in
heaven
already
,
what
can
be
a
more
seasonable
imployment
of
our
thoughts
,
then
the
great
Mysterie
of
Godlinesse
,
which
the
Angels
desire
to
look
into
▪
And
,
now
when
our
b●dily
eyes
are
glutted
with
the
view
of
the
things
that
are
seen
(
a
prospect
,
which
can
afford
us
nothing
but
vanity
and
vexation
)
what
can
be
more
meet
,
then
to
feed
our
spirituall
eyes
,
with
the
light
of
Invisible
glories
?
Make
your
use
of
them
,
both
,
to
the
edifying
of
your selves
in
your
most
holy
faith
;
and
aspire
with
me
,
towards
that
happiness
which
is
laid
up
above
for
all
those
that
love
the
appearance
of
our
Lord
Jesus
.
Withall
,
as
the
last
words
of
friends
are
wont
to
bear
the
greatest
weight
,
and
to
make
the
deepest
impression
;
so
let
these
lines
of
holy
advise
,
wherewith
(
after
many
well-meant
discourses
)
I
shall
close
up
the
mouth
of
the
Presse
,
find
the
like
respect
from
you
.
Oh
that
I
might
in
the
first
place
,
effectually
recommend
to
you
the
full
recovery
of
that
precious
Legacy
of
our
blessed
Saviour
,
Peace
:
peace
with
God
,
Peace
with
men
;
next
to
Grace
the
best
of
all
blessings
:
Yet
,
wo
is
me
,
too
too
long
banished
from
the
Christian
world
,
with
such
animosity
,
as
if
it
were
the
worst
of
enemies
,
and
meet
to
be
adjudged
to
a
perpetuall
mitrnatition
.
Oh
for
a
fountain
of
tears
to
bewaile
the
stain
of
Gods
people
in
all
the
coasts
of
the
Earth
:
How
is
Christendome
become
an
universall
Aceldama
?
How
is
the
earth
every where
drenched
with
humane
bloud
?
poured
out
,
not
by
the
hands
of
cruell
Infidels
,
but
of
brethren
:
Men
need
not
go
so
farre
as
Euphrates
for
the
execution
of
Turks
and
Pagans
,
Christians
can
make
up
an
Armageddon
with
their
own
mutuall
slaughter
.
Enough
,
my
dear
brethren
,
enough
;
yea
more
then
too
much
hath
been
the
effusion
of
that
bloud
,
for
which
our
Saviour
hath
shed
his
:
Let
us
now
,
at
the
last
,
dry
up
these
deadly
issues
,
which
we
have
made
;
and
with
soveraigne
balms
bind
up
the
wounds
we
have
given
:
Let
us
now
be
,
not
more
sparing
of
our
tears
,
to
wash
off
the
memory
of
these
our
unbrotherly
dimications
,
and
to
ppease
the
anger
of
that
God
,
whose
offended
justice
hath
raised
war
out
of
our
own
bowels
:
As
our
enmity
,
so
our
peace
begins
at
heaven
:
Had
we
not
provoked
our
long-suffering
God
,
we
had
not
thus
bled
;
and
we
cannot
but
know
and
beleeve
him
that
said
.
When
a
mans
wayes
please
the
Lord
,
he
maketh
his
enemies
to
be
at
peace
with
him
;
Oh
that
we
could
throughly
reconcile
our selves
to
that
great
and
holy
God
,
whom
we
have
irritated
by
our
crying
sins
,
how
soon
would
he
,
who
is
the
commander
of
all
hearts
,
make
up
our
breaches
,
and
calme
and
compose
our
spirits
to
an
happy
peace
and
concord
!
In
the
next
place
give
me
leave
earnestly
to
exhort
you
,
that
,
as
we
have
been
heretofore
palpably
faulty
in
abusing
the
mercies
of
our
God
for
which
we
have
soundly
smarted
)
so
that
now
,
we
should
be
so
much
the
more
carefull
to
improve
the
judgments
of
God
,
to
our
effectuall
reformation
:
we
have
felt
the
heavie
hand
of
the
Almighty
upon
us
to
purpose
;
Oh
that
our
amendment
could
be
no
lesse
sensible
then
our
sufferings
;
But
,
alas
,
my
brethren
,
are
our
wayes
any
whit
holyer
?
our
obedience
,
more
exact
,
our
sins
less
and
fewer
then
before
we
were
thus
heavily
afflicted
?
may
not
our
God
too
justly
take
up
that
complaint
,
which
he
made
once
by
his
Prophet
Jeremiah
,
Ye
have
transgressed
against
me
,
saith
the
Lord
,
In
vain
have
I
smitten
your
children
,
they
received
no
correction
:
Far
be
it
from
us
,
that
after
so
many
sad
and
solemne
mournings
of
our
Land
,
any
accuser
should
be
able
to
charge
us
,
as
the
Prophet
Hosea
did
his
Israel
,
By
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
committing
adulterie
,
they
break
out
,
and
blood
toucheth
bloud
:
Wo
be
to
us
,
if
after
so
many
veins
opened
,
the
blood
remaining
should
not
be
the
purer
.
Let
me
have
leave
,
in
the
third
place
,
to
excite
you
to
the
practise
of
Christian
charity
,
in
the
mutuall
constructions
of
each
others
persons
,
and
actions
;
which
(
I
must
tell
you
)
we
have
heedlesly
violated
in
the
heat
of
our
holy
intentions
;
whiles
those
which
have
varied
from
us
in
matter
of
opinion
,
concerning
some
appendances
of
Religion
,
and
outward
forms
of
administration
,
we
have
been
apt
to
look
upon
with
such
disregard
,
as
if
they
had
herein
forfeit
〈◊〉
their
Christian
profession
,
and
were
utter
aliens
from
the
Common-wealth
of
Israel
;
though
in
the
mean
time
,
sound
at
the
heart
;
and
endeavouring
to
walk
close
with
God
in
all
their
wayes
:
whereas
the
father
of
all
mercies
allows
a
gracious
latitude
to
his
children
,
in
all
not-forbidden
paths
:
and
in
every
nation
and
condition
of
men
,
he
that
feareth
God
,
and
worketh
righteousness
,
is
accepted
with
him
:
Beware
we
(
my
dear
brethren
)
lest
whiles
we
follow
the
chase
of
Zeal
,
we
out-run
charity
,
without
which
,
piety
it self
would
be
but
unwelcome
:
As
for
matter
of
opinion
in
the
differences
of
Religion
,
wherewith
the
whole
known
world
,
not
of
Christians
only
,
but
of
men
,
is
wofully
distracted
,
to
the
great
prejudice
of
millions
of
souls
,
let
this
be
our
sure
rule
.
Whosoever
he
be
that
holds
the
faith
which
was
once
delivered
to
the
Saints
,
agreeing
therefore
with
us
in
all
fundamentall
Truths
,
let
him
be
received
as
a
broth●r
▪
For
th●re
is
but
one
Lord
,
one
Faith
,
one
Baptism
:
And
,
other
foundation
can
no
man
lay
,
then
that
which
is
laid
,
which
is
Jesus
Christ
:
Let
those
which
will
be
a
devising
a
new
Creed
,
look
for
a
new
Saviour
,
and
hope
for
another
heaven
;
for
us
we
know
whom
we
have
beleeved
:
If
any
man
be
faulty
in
the
doctrines
of
superstructure
,
let
us
pity
and
rectifie
his
errour
,
but
not
abandon
his
person
.
The
Communion
of
Saints
is
not
so
sleight
that
it
should
be
violated
by
weak
mistakings
:
if
any
man
through
ignorance
or
simplicity
,
shall
strike
at
the
foundation
of
faith
,
let
us
labour
by
all
gentle
means
,
and
brotherly
conviction
,
in
the
spirit
of
meeknesse
to
reclaim
him
:
If
after
all
powerfull
indeavours
he
will
needs
remain
,
obstinate
in
his
evill
way
;
let
us
disclaim
his
fellowship
,
and
not
think
him
worthy
of
a
God-speed
.
But
if
he
shall
not
only
wilfully
undermine
the
ground-work
of
Christian
faith
,
by
his
own
damnable
opinions
,
but
diffuse
his
her●ticall
blasphemies
to
the
infection
of
others
;
let
him
be
cut
off
by
spirituall
censures
;
and
so
dealt
with
by
publick
authority
that
the
mischief
of
his
contagion
may
be
seasonably
prevented
,
and
himselfe
be
made
sensible
of
his
hainous
crime
.
In
all
which
proceedings
,
just
distinction
must
be
made
betwixt
the
seduced
soul
,
and
the
pestilent
seducer
,
the
one
calls
for
compassion
,
the
other
,
for
severity
:
So
then
my
brethren
let
us
pity
and
pray
for
all
that
have
erred
and
are
deceived
;
let
us
instruct
the
ignorant
,
convince
the
gainsaying
,
avoid
the
obstinate
,
restrain
the
infectious
,
and
punish
the
self-convicted
heresiarch
.
In
the
fourth
place
,
let
us
,
I
beseech
you
,
take
heed
of
beeing
swayed
with
self-interests
in
all
our
designs
:
These
have
ever
been
the
bane
of
the
best
undertakings
,
as
being
not
more
plausibly
insinnuative
,
then
pernicious
:
For
that
partiall
self-love
,
that
naturally
ledges
in
every
mans
brest
,
is
ready
to
put
us
upon
those
projects
,
which
,
under
fair
pretences
,
may
be
extreamly
prejudiciall
to
the
publique
weal
;
suggesting
not
how
lawfull
or
expedient
they
may
be
for
the
common
,
but
how
beneficiall
to
our selves
;
drawing
us
by
insensible
degrees
to
sacrifice
the
publique
welfare
to
our
own
advantage
,
and
to
underwork
,
and
cross
the
better
counsails
of
more
faithfull
patriots
:
Whereupon
,
many
flourishing
Churches
,
Kingdomes
,
States
,
have
been
brought
to
miserable
ruine
:
Oh
that
we
could
remember
,
that
as
all
things
are
ours
,
so
we
are
not
our
own
;
that
we
have
the
least
interest
in
our selves
,
being
infinitely
more
considerable
as
parts
of
a
community
,
theras
single
persons
;
that
the
main
end
of
our
beeing
,
(
next
to
the
glory
of
our
maker
)
is
an
universall
serviceablenesse
to
others
:
in
the
attaining
whereof
,
we
shall
far
more
eminently
advance
our
own
happiness
,
then
by
the
best
of
our
private
self-seeking
indeavors
.
But
withall
,
it
will
be
meet
for
us
to
consider
,
that
,
as
we
are
made
to
serve
all
,
so
only
in
our
own
station
:
There
can
be
no
hope
of
a
continued
wel
being
without
order
:
There
can
be
no
order
without
a
due
subordination
of
degrees
,
and
diversity
of
vocations
;
and
in
vain
shall
divers
vocations
be
ordained
,
if
all
professions
shall
enterfere
with
each
other
.
It
is
the
prudent
and
holy
charge
of
the
Apostle
,
Let
every
man
abide
in
the
same
calling
wherein
he
is
called
.
We
are
all
members
of
the
same
body
,
every
one
whereof
hath
his
proper
employment
:
The
head
is
to
direct
and
govern
,
the
feet
to
walk
,
the
eyes
to
see
,
the
ears
to
hear
:
How
mad
would
we
think
that
man
,
that
should
affect
to
walk
on
his
head
,
to
hear
with
his
eye
,
to
see
with
his
ear
?
Neither
surely
is
it
lesse
incongruous
for
men
in
d●vine
and
civill
administrations
,
to
offer
to
undertake
,
and
manage
each
others
function
;
in
their
nature
and
quality
no
lesse
d●sperate
:
So
then
,
let
us
indeavour
to
advance
the
common
good
,
as
that
a
pious
Zeal
may
not
draw
in
confusion
;
and
that
we
may
not
mistakeingly
rear
up
the
walls
of
Babel
,
whiles
we
intend
Jerusalem
:
Not
religion
only
,
but
policie
cals
us
to
encouragement
of
all
usefull
professions
;
and
of
the
sacred
so
much
more
,
as
the
soul
is
more
precious
then
all
the
world
beside
.
Heed
therefore
must
be
taken
to
avoid
all
means
,
whereby
the
study
of
learning
and
knowledge
may
be
any
way
disheartned
;
as
without
which
the
world
would
soon
be
over-run
with
ignorance
,
&
barbarism
:
All
arts
therefore
,
as
being
in
their
kind
excellent
,
may
justly
challenge
their
own
rights
,
and
if
they
shall
want
those
respects
,
which
are
due
to
them
,
will
suddenly
languish
:
But
above
all
,
as
Divinity
is
the
Queen
of
Sciences
,
so
should
it
be
our
just
shame
that
whiles
her
handmaids
are
mounted
on
horsback
,
she
should
wait
on
them
on
foot
.
Fifthly
,
As
it
is
our
greatest
honour
that
the
name
of
Christ
is
called
upon
us
;
so
let
it
,
I
beseech
you
,
be
our
care
,
that
our
profession
be
not
formal
,
empty
,
and
barren
like
the
Jewish
fig-tree
,
abounding
with
leaves
,
void
of
fruit
▪
but
reall
,
active
,
fruitfull
of
all
good
workes
,
and
exemplary
in
an
universal
obedien●e
to
the
whole
will
of
God
:
For
it
is
a
scandall
never
to
be
enough
lamented
,
that
any
of
those
who
are
Saints
by
calling
(
such
we
all
are
,
or
should
be
)
should
hug
some
dearling
sin
in
their
bosome
,
which
at
last
breaks
forth
to
the
shame
of
the
Gospell
,
and
to
the
insultation
of
Gath
and
Ascalon
:
Wo
be
to
us
if
we
shall
thus
cause
the
name
of
our
God
to
be
●ill
spoken
of
:
There
are
two
many
of
those
,
whom
I
am
loath
,
and
sorry
to
style
heathen-Christians
;
Christians
in
name
,
Heathens
in
conversation
:
these
,
as
they
come
not
within
the
compasse
of
my
Dedication
,
(
for
,
alas
,
how
should
they
love
the
Lord
Jesus
,
when
they
know
him
not
?
)
so
I
can
heartily
bewail
their
condition
,
who
,
like
Gideons
fleece
,
continue
altogether
dry
,
under
so
many
sweet
shewres
of
Grace
;
wishing
unto
their
souls
,
even
thus
late
,
a
sense
of
the
efficacy
of
that
water
which
was
once
poured
on
their
faces
:
These
,
if
they
run
into
all
excesse
of
riot
,
what
can
be
other
expected
from
them
?
but
for
us
,
that
have
learned
to
know
the
great
Mysterie
of
Godlinesse
,
and
have
given
up
our
name
,
to
a
strict
covenant
of
obed●ence
,
if
we
shall
suffer
our selves
to
be
miscarried
into
any
enormious
wickedness
,
we
shall
cause
heaven
to
blush
,
and
hell
to
triumph
.
Oh
therefore
,
let
us
be
so
much
the
more
watchfull
over
our
ways
,
as
our
engagements
to
the
name
of
our
God
,
are
greater
,
and
the
danger
of
our
miscariages
more
deadly
.
Lastly
,
let
me
beseech
,
and
adjure
you
,
in
the
name
of
the
Lord
Jesu
,
to
be
carefull
in
matter
of
Religion
,
to
keep
within
the
due
bounds
of
Gods
revealed
will
.
A
charge
which
I
would
to
God
were
not
too
needfull
in
these
last
dayes
;
wherein
,
who
sees
not
what
Spirits
of
Errour
are
gone
forth
into
the
world
,
for
the
seducing
of
simple
,
and
ungrounded
souls
?
Wo
is
me
,
what
throngs
are
carried
to
hell
by
these
devillish
impostures
?
One
pretends
Visions
,
and
Revelations
of
new
verities
,
which
the
world
was
not
hitherto
worthy
to
know
;
another
boasts
of
newlights
of
uncouth
interpretations
,
hidden
from
all
former
eyes
:
one
despises
the
dead
letter
of
the
scriptures
?
another
distorts
it
to
his
own
erroneous
sense
.
O
the
prodiges
of
damnable
,
hereticall
,
Atheous
fancies
,
which
have
hereupon
infested
the
Christian
Church
;
(
for
which
,
what
good
soul
doth
not
mourn
in
secret
?
)
the
danger
whereof
ye
shall
happily
avoid
,
if
ye
shall
keep
close
to
the
written
word
of
our
God
which
is
only
able
to
make
you
wise
to
salvation
:
As
our
Saviour
repelled
the
Devill
,
so
do
ye
the
fanatick
spirits
of
these
brain-sick
men
,
with
,
It
is
written
;
Let
those
who
would
be
wiser
then
God
,
justly
perish
in
their
presumption
;
My
soul
for
yours
,
if
ye
keep
you
to
S.
Pauls
guard
,
not
to
be
wise
above
that
which
is
written
.
I
could
easily
out
of
the
exuberance
of
my
Christian
love
overcharg
you
with
multiplicity
of
holy
coun●ses
,
but
I
would
not
take
a
tedious
farewell
▪
May
the
God
of
heaven
bless
these
,
and
all
other
wholesom
admonitions
to
the
furtherance
of
your
souls
in
grace
;
and
may
his
good
spirit
,
ever
lead
&
guide
us
in
all
such
wayes
,
as
may
be
pleasing
to
him
,
till
we
happily
meet
in
the
participation
of
that
incomprehensible
glory
,
which
he
hath
prepared
for
all
his
Saints
;
till
when
,
Farewel
from
your
fellow-pilgrim
in
this
vale
of
tears
,
Jos.
Hall
.
HIGHAM
neer
NORWICH
,
Nov.
3.
1651.
THE
INVISIBLE
WORLD
,
Discovered
to
spiritual
Eyes
,
AND
Reduced
to
usefull
Meditation
.
In
three
Books
.
By
JOS.
HALL
,
D.D.B.N.
London
,
Printed
by
E.
Cotes
,
for
John
Place
at
Furnivals
Inne-gate
,
1659
The
PREFACE
.
AS
those
that
flit
from
their
old
home
,
and
betake
themselves
to
dwell
in
another
countrey
,
where
they
are
sure
to
settle
;
are
wont
to
forget
the
faces
,
and
fashions
whereto
they
were
formerly
inured
,
and
to
apply
themselves
to
the
knowledge
and
acquaintance
of
those
,
with
whom
they
shall
afterwards
converse
;
So
it
is
here
with
me
,
being
to
remove
from
my
earthly
Tabernacle
,
wherein
I
have
worn
out
the
few
and
evil
dayes
of
my
pilgrimage
,
to
an
abiding
City
above
,
I
have
desired
to
acquaint
my self
with
that
Invisible
world
,
to
which
I
am
going
:
to
enter-know
my
good
God
,
and
his
blessed
Angels
and
Saints
,
with
whom
I
hope
to
passe
an
happy
eternity
.
And
if
by
often
and
serious
meditation
I
have
attained
(
through
Gods
mercy
)
to
any
measure
of
lightsome
apprehension
of
them
,
and
their
blisseful
condition
;
I
thought
it
could
be
no
other
then
profitable
to
my
fellow-pilgrims
,
to
have
it
imparted
unto
them
:
And
,
as
knowing
we
can
never
be
sensible
enough
of
our
happinesse
,
unlesse
we
know
our
own
dangers
,
and
the
woful
mis-carriages
of
others
;
nor
so
fully
blesse
our
eyes
with
the
sight
of
heaven
,
if
we
cast
not
some
glances
upon
hell
;
I
have
held
it
requisite
to
bestow
some
thoughts
upon
that
dreadfull
region
of
darknesse
,
and
confusion
,
that
by
the
former
of
these
,
our
desires
may
be
whetted
to
the
fruition
of
their
blessednesse
;
and
by
the
other
,
we
may
be
stirred
up
to
a
care
of
avoiding
those
paths
that
lead
down
to
that
second
death
;
and
to
a
continual
thankfulnesse
unto
that
mercifull
God
,
whose
infinite
goodnesse
hath
delivered
us
from
that
pit
of
horrour
,
and
perdition
.
THE
INVISIBLE
WORLD
.
The
First
BOOK
.
SECT.
I.
That
there
is
an
invisible
world
.
WHo
can
think
other
,
but
that
the
great
God
of
heaven
loseth
much
glory
by
our
ignorance
?
For
,
how
can
we
give
him
the
honour
due
to
his
name
,
whiles
we
conceive
too
narrowly
of
him
,
and
his
works
?
To
know
him
as
he
is
,
is
past
the
capacity
of
our
finite
understanding
,
we
must
have
other
eyes
to
discern
that
incomprehensible
essence
;
but
to
see
him
in
his
divine
emanations
,
and
marvailous
works
,
(
which
are
the
back
parts
of
that
glorious
majesty
)
is
that
,
whereof
we
may
be
capable
,
and
should
be
ambitious
;
Neither
is
there
any
thing
in
this
world
,
that
can
so
much
import
us
:
For
wherefore
serves
the
eye
of
sense
,
but
to
view
the
goodly
frame
and
furniture
of
the
Creation
?
wherefore
serves
the
eye
of
reason
and
faith
,
but
to
see
that
lively
and
invisible
power
,
which
governs
and
comprehends
it
?
Even
this
sensible
,
and
materiall
world
,
if
we
could
conceive
aright
of
it
,
is
enough
to
amaze
the
most
inlightned
reason
;
for
if
this
globe
of
earth
,
in
regard
of
the
immense
greatnesse
of
it
,
is
wont
(
not
unjustly
)
to
be
accounted
a
World
,
what
shall
we
say
of
so
many
thousand
stars
,
that
are
(
for
the
most
part
)
bigger
then
it
?
how
can
we
but
admire
so
many
thousand
worlds
of
light
,
rolling
continually
over
our
heads
;
all
made
by
the
omnipotent
power
;
all
regularly
guided
by
the
infinite
providence
of
the
great
God
?
How
poorly
must
that
man
needs
think
of
the
workmanship
of
the
Almighty
,
that
looks
upon
all
these
,
but
as
so
many
Torches
,
set
up
in
the
firmament
every
evening
,
only
so
big
as
they
seem
?
and
with
what
awfull
respects
must
he
needs
be
carried
to
his
Creator
,
that
knowes
the
vastnesse
,
and
perpetually-constant
movings
of
those
lightsom
bodies
,
ruled
and
upheld
only
by
the
mighty
word
that
made
them
?
There
is
store
of
wonders
in
the
visible
,
but
the
spirituall
,
and
intelligible
world
is
that
,
which
is
more
worthy
to
take
up
our
hearts
;
both
as
we
are
men
,
indued
with
reason
,
and
as
regenerate
,
inlightned
by
faith
;
being
so
much
more
excellent
then
the
other
,
by
how
much
more
it
is
removed
from
all
earthly
means
of
apprehension
.
Brute
creatures
may
behold
these
visible
things
,
perhaps
with
sharper
eyes
then
we
,
but
spirituall
objects
are
so
utterly
out
of
their
reach
,
as
if
they
had
no
being
:
Nearest
therefore
to
beasts
are
those
men
,
who
suffer
themselves
to
be
so
altogether
led
by
their
senses
,
as
to
believe
nothing
but
what
is
suggested
by
that
purblind
and
unfaithfull
informer
;
Let
such
men
doubt
whether
they
have
a
soul
in
their
body
,
because
their
eye
never
met
with
it
;
or
that
there
are
any
stars
in
the
firmament
at
noon-day
,
because
they
appear
not
;
or
that
there
is
any
air
wherein
they
breath
,
because
nothing
appears
to
them
but
an
insensible
vacuity
.
Of
all
other
the
Sadduces
had
been
the
most
dull
and
sottish
hereticks
that
ever
were
,
if
(
as
some
have
construed
them
)
they
had
utterly
denyed
the
very
being
of
any
Spirits
;
Sure
(
as
learned
Cameron
pleads
for
them
)
they
could
not
be
so
senselesse
;
for
beleeving
the
books
of
Moses
,
and
being
conscious
of
their
own
animation
,
their
bosomes
must
needs
convince
them
of
their
spiritual
inmate
;
and
what
but
a
spirit
could
inable
them
to
argue
against
spirits
?
and
how
could
they
hold
a
God
,
and
no
Spirit
?
it
was
bad
enough
that
they
denyed
the
immortality
,
and
constant
subsistence
of
those
Angelical
,
immaterial
substances
;
an
opinion
long
since
hissed
out
,
not
of
the
School
of
Christianity
only
,
but
of
the
very
stalls
and
styes
of
the
most
brutish
Paganisme
;
although
not
very
long
since
(
as
is
reported
by
Hosius
,
and
Prateolus
)
that
cursed
Glazier
of
Gaunt
,
David
George
,
durst
wickedly
rake
it
out
of
the
dust
,
and
of
late
some
Scepticks
of
our
own
have
let
fall
some
suspicious
glances
this
way
:
Surely
,
all
that
know
they
have
souls
,
must
needs
beleeve
a
world
of
spirits
,
which
they
see
not
;
if
from
no
other
grounds
,
yet
out
of
that
analogy
,
which
they
cannot
but
finde
betwixt
this
lesser
,
and
that
greater
world
;
for
as
this
little
world
,
Man
,
consists
of
an
outward
visible
body
,
and
an
inward
spiritual
soul
,
which
gives
life
,
and
motion
to
that
organicall
frame
;
so
possessing
all
parts
that
it
is
wholly
in
all
,
and
in
each
part
wholly
;
So
must
it
also
be
in
this
great
Universe
,
the
sensible
and
materiall
part
whereof
,
hath
being
,
and
moving
from
those
spiritual
powers
,
both
supreme
and
subordinate
,
which
dwell
in
it
,
and
fill
and
actuate
it
.
Every
illuminated
soul
therefore
looks
about
him
with
no
other
then
S.
Pauls
eyes
;
whose
profession
it
is
,
We
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
,
for
the
things
which
are
seen
are
temporall
,
but
the
things
which
are
not
seen
are
eternall
.
SECT.
II.
The
distribution
of
the
Invisible
world
.
I
Cannot
quite
mislike
the
conceit
of
Reuchlin
,
and
his
●abala
,
seconded
by
Galatinus
,
that
as
in
an
egge
,
the
yelk
lies
in
the
middest
encompassed
round
with
the
white
,
and
that
again
by
a
film
and
shell
;
so
the
sensible
world
is
enclosed
within
the
intelligible
;
but
withall
I
must
adde
,
that
here
is
not
a
meer
involution
only
,
but
a
spirituall
permeation
and
inexistence
;
yet
without
all
mixture
,
without
all
confusion
;
for
those
pure
and
simple
natures
are
not
capable
of
mingling
with
grosse
,
materiall
substances
;
and
the
God
of
Order
hath
given
them
their
own
separate
essences
▪
offices
,
operations
;
as
for
the
managing
of
their
own
spiritual
Common-wealth
,
within
themselves
,
so
for
the
disposing
,
governing
,
and
moving
of
this
sensible
world
:
As
therefore
we
shall
foully
misconceive
of
a
man
,
if
we
shall
think
him
to
be
nothing
but
a
body
,
because
our
eyes
see
no
more
;
so
we
shall
no
lesse
grossely
erre
,
if
beholding
this
outward
fabrick
,
we
shall
conceive
of
nothing
to
be
in
this
vast
Universe
,
but
the
meer
lifelesse
substance
of
the
heavens
,
and
elements
,
which
runs
into
our
sight
;
those
lively
and
active
powers
that
dwell
in
them
could
not
be
such
,
if
they
were
not
purely
spirituall
.
Here
then
,
above
and
beyond
all
worlds
,
and
in
this
materiall
,
and
intelligible
world
,
our
illuminated
eyes
meet
first
with
the
God
of
Spirits
;
the
DEITIE
incomprehensible
,
the
fountain
of
all
life
and
being
;
the
infinite
and
self-existing
Essence
,
one
most
pure
,
simple
,
eternal
Act
;
the
absolute
,
omnipotent
,
omnipresent
Spirit
,
who
in
himself
is
more
then
a
world
of
worlds
,
filling
&
comprehending
both
the
spiritual
&
sensible
world
;
in
comparison
of
whom
,
this
All
is
nothing
;
and
but
from
him
had
been
,
and
were
nothing
:
Upon
this
blessed
object
,
O
my
soul
,
may
thy
thoughts
ever
dwell
;
where
the
more
they
are
fixed
,
the
more
shall
they
finde
themselves
ravished
from
the
regard
of
all
sensible
things
,
and
swallowed
up
with
an
admiration
of
that
,
which
they
are
still
further
off
from
comprehending
.
Next
to
this
All-glorious
and
infinite
spirit
,
they
meet
with
those
immateriall
and
invisible
powers
,
who
receive
their
originall
and
continuance
,
their
natures
and
offices
from
that
King
of
glory
;
Each
one
whereof
is
so
mighty
,
as
to
make
up
a
world
of
power
alone
;
each
one
so
knowing
,
as
to
contain
a
world
of
wisdom
,
and
all
of
them
so
innumerably
many
,
that
their
number
is
next
to
infinite
;
and
all
this
numberlesse
number
so
perfectly
united
in
one
celestial
politie
,
that
their
entire
communion
(
under
the
laws
and
government
of
their
soverain
Creator
)
makes
them
a
compleat
world
of
Spirits
,
invisibly
living
and
moving
both
within
and
above
this
visible
globe
of
the
materiall
world
.
After
these
,
meet
we
with
the
glorified
souls
of
the
Just
,
who
now
let
loose
from
this
prison
of
clay
,
enjoy
the
full
liberty
of
heaven
;
and
being
at
last
,
reunited
to
their
then
immortall
bodies
,
and
to
their
most
glorious
head
,
both
are
,
and
possesse
a
world
of
everlasting
blisse
.
Last
of
all
,
may
thy
thoughts
fall
upon
those
infernall
powers
of
darknesse
,
the
spirituall
wickednesses
in
heavenly
places
;
whose
number
,
might
,
combination
,
makes
up
a
dreadfull
world
of
evil
Angels
,
conflicting
where
they
prevail
not
,
and
tormenting
where
they
overcome
;
These
,
together
with
the
reprobate
souls
,
whom
they
have
captived
,
are
the
most
horrible
and
wofull
prospects
of
mischief
and
misery
,
which
either
world
is
subject
unto
;
Now
all
and
every
of
these
,
however
in
respect
of
largenesse
,
they
may
well
passe
for
so
many
severall
worlds
;
yet
as
we
are
wont
to
account
the
whole
globe
of
heaven
and
earth
,
and
the
other
inclosed
elements
(
though
vast
in
their
severall
extents
)
to
make
up
but
one
sensible
world
;
so
shall
we
(
in
a
desire
to
reduce
all
to
unity
)
consider
all
the
intire
specifications
of
spirits
,
but
as
ranked
in
so
many
regions
of
one
immateriall
,
and
intelligible
world
.
Wherefore
let
us
first
silently
adore
(
that
mundum
archetypum
)
that
one
transcendent
,
self-being
,
and
infinite
essence
,
in
three
most
glorious
persons
,
the
blessed
Deity
,
which
filleth
heaven
and
earth
with
the
majesty
of
his
glory
,
as
vailed
with
the
beams
of
infinitenesse
,
and
hid
in
an
inaccessible
light
;
and
let
us
turn
our
eyes
to
the
spiritual
guard
,
the
invisible
attendants
of
that
divine
Majesty
,
without
the
knowledge
and
right
apprehension
whereof
,
we
shall
never
attain
to
conceive
of
their
God
,
and
ours
,
as
we
ought
.
But
,
O
ye
blessed
,
immortal
glorious
spirits
,
who
can
know
you
,
but
he
that
is
of
you
?
alas
this
soul
of
mine
knows
not
it self
,
how
shall
it
know
you
?
Surely
,
no
more
can
our
minds
conceive
of
you
,
then
our
eyes
can
see
you
:
Only
,
since
he
that
made
you
hath
given
us
some
little
glimpse
of
your
subdivine
natures
,
properties
,
operations
,
let
us
weakly
as
we
may
,
recount
them
to
his
glory
in
yours
.
SECT.
III.
The
Angels
of
heaven
.
Their
numbers
.
THe
good
Lord
forgive
me
for
that
(
amongst
my
other
offences
)
I
have
suffered
my self
so
much
to
forget
(
as
his
divine
presence
,
so
)
the
presence
of
his
holy
Angels
;
It
is
I
confesse
my
great
sin
,
that
I
have
filled
mine
eyes
with
other
objects
,
and
have
been
slack
in
returning
praises
to
my
God
,
for
the
continual
assistance
of
those
blessed
and
beneficent
spirits
,
which
have
ever
graciously
attended
me
,
without
intermission
,
from
the
first
hour
of
my
conception
to
this
present
moment
;
neither
shall
ever
(
I
hope
)
absent
themselves
from
my
tutelage
,
and
protection
,
till
they
shall
have
presented
my
poor
soul
to
her
final
glory
:
Oh
that
the
dust
and
clay
were
so
washed
out
of
my
eyes
,
that
I
might
behold
,
together
with
the
presence
,
the
numbers
,
the
beauties
and
excellencies
of
those
my
ever-present
guardians
.
When
we
are
convinced
of
the
wonderfull
magnitude
of
those
goodly
stars
,
which
we
see
moving
in
the
firmament
,
we
cannot
but
acknowledge
,
that
if
God
had
made
but
one
of
them
,
he
could
never
have
been
enough
magnified
in
his
power
;
but
,
when
our
sense
joyns
with
our
reason
,
to
force
upon
us
withall
an
acknowledgement
of
the
infinite
numbers
of
those
great
luminaries
;
now
we
are
so
far
to
seek
of
due
admiration
,
that
we
are
utterly
lost
in
the
amazement
at
this
stupendious
proof
of
omnipotence
.
Neither
is
it
otherwise
with
the
invisible
,
hoast
of
heaven
:
If
the
power
of
one
Angel
be
such
,
that
he
were
able
at
his
makers
appointment
,
to
redact
the
world
to
nothing
,
and
the
nature
of
any
one
so
eminent
,
that
it
far
surmounts
any
part
of
the
visible
Creation
,
what
shal
we
say
to
those
next-to-infinite
numbers
of
mighty
,
and
majestical
spirits
,
wherewith
the
great
God
of
heaven
hath
furnished
his
throne
and
footstool
?
I
know
not
upon
what
grounds
that
(
by
some
,
magnified
)
Prophetesse
,
could
so
precisely
compute
,
that
if
all
men
should
be
reckoned
up
from
the
first
Adam
to
the
last
man
that
shal
stand
upon
the
earth
,
there
might
be
to
each
man
assigned
more
then
ten
Angels
;
Ambroses
account
is
yet
fuller
;
who
makes
all
mankind
to
be
that
one
lost
sheep
in
the
parable
,
and
the
Angels
(
whose
chore
the
great
shepheard
left
for
a
time
,
to
come
down
to
this
earthly
wildernesse
)
to
be
the
ninety
and
nine
:
Lo
here
,
wel-near
an
hundred
for
one
;
Yet
even
that
number
is
poor
,
in
comparison
of
the
reckoning
of
him
,
who
pretends
to
fetch
it
from
the
chosen
vessel
rapt
into
Paradise
;
who
presumes
to
tell
us
there
are
greater
numbers
of
Angels
in
every
several
rank
,
then
there
is
of
the
particulars
of
whatsoever
material
things
in
this
world
;
The
Bishop
of
Herbipolis
instanceth
boldly
in
stars
,
in
leaves
,
in
spires
of
grasse
.
But
,
sure
I
am
,
had
that
Dennis
of
Areopagus
been
in
S.
Pauls
room
,
and
supplyed
his
rapture
,
he
could
no
more
have
computed
the
number
of
Angels
,
then
the
best
Arithmetician
,
standing
upon
an
hill
,
&
seeing
a
huge
Xerxes-like
Army
swarming
in
the
valley
,
can
give
a
just
reckoning
of
the
number
of
those
heads
:
Surely
,
when
our
Saviour
speaks
of
more
then
twelve
legions
of
Angels
,
he
doth
not
say
,
how
many
●ore
:
If
those
twelve
according
to
Hieroms
(
though
too
short
)
computation
,
amount
to
seventy-two
thousand
,
the
more
then
twelve
were
doubtlesse
more
then
many
millions
;
He
that
made
them
can
tell
us
;
The
beloved
Disciple
in
Pathmos
,
as
by
inspiration
from
that
God
,
sayes
,
I
beheld
,
and
I
heard
the
voice
of
many
Angels
round
about
the
throne
,
and
the
Beasts
,
and
the
Elders
,
and
the
number
of
them
was
ten
thousand
times
ten
thousand
,
and
thousands
of
thousands
;
now
the
Elders
were
but
24.
and
the
Beasts
were
but
four
;
all
those
other
thousands
were
Angels
;
and
if
so
many
were
about
his
throne
,
how
many
do
we
think
were
about
his
missions
?
Before
him
,
the
Prophet
Daniel
(
betwixt
whom
and
the
Evangelist
there
is
so
perfect
correspondence
,
that
we
may
well
say
,
Daniel
was
the
John
of
the
old
Testament
,
and
John
the
Daniel
of
the
new
)
hath
made
the
like
reckoning
;
Thousand
thousands
ministred
unto
him
,
and
ten
thousand
times
ten
thousand
stood
before
him
:
But
Bildad
the
Shuhite
,
in
one
word
sayes
more
then
all
,
Is
there
any
number
of
his
Armies
?
Lo
,
his
Armies
are
past
all
number
,
how
much
more
his
several
souldiers
?
so
as
it
may
not
perhaps
seem
hard
to
beleeve
Dionysius
,
that
the
Angels
of
but
one
rank
,
are
more
then
can
be
comprehended
by
any
Arithmetical
number
;
or
Gregory
,
who
determines
them
numerable
only
to
God
that
made
them
,
to
men
innumerable
.
O
great
God
of
heaven
,
how
doth
this
set
forth
the
infinite
majesty
of
thine
omnipotent
Deity
,
to
be
thus
attended
!
we
judge
of
the
magnificence
of
Princes
according
to
the
number
and
quality
of
their
retinue
and
guard
,
and
other
their
military
powers
;
and
yet
each
one
of
these
hath
an
equally
absolute
life
,
and
being
of
his
own
,
receiving
only
a
pay
from
his
Soveraign
;
What
shall
we
then
think
of
thee
the
great
King
of
eternal
glory
,
that
hast
before
thy
throne
,
innumerable
hosts
of
powerfull
and
glorious
spirits
of
thine
own
making
,
and
upholding
?
And
how
safe
are
we
under
so
many
,
and
so
mighty
Protectors
?
It
might
be
perhaps
well
meant
,
and
is
confessed
to
be
seconded
with
much
reverend
antiquity
,
the
conceit
,
that
each
man
hath
a
special
Angel
designed
for
his
custody
;
and
if
but
so
,
we
are
secure
enough
from
all
the
danger
of
whatsoever
hostile
machinations
;
however
this
may
seem
some
scanting
of
the
bountiful
provision
of
the
Almighty
,
who
hath
pleased
to
expresse
his
gracious
respects
to
one
man
in
the
allotment
of
many
guardians
;
For
if
Jacob
speak
of
one
Angel
,
David
speaks
of
more
;
He
shall
give
his
Angels
charge
over
thee
to
keep
thee
in
all
thy
wayes
:
And
even
those
which
have
thought
good
to
abet
this
piece
of
Platonick
Divinity
concerning
the
single
Guardianship
of
Angels
,
have
yet
yielded
that
according
to
several
relations
,
each
one
hath
many
spiritual
keepers
:
Insomuch
as
the
forecited
*
Fornerus
,
late
B●shop
of
Wirtzburg
,
durst
assure
his
auditors
,
that
each
of
them
had
ten
Angels
at
least
assigned
to
his
custody
;
according
to
the
respects
of
their
subordinate
interests
,
besides
their
own
person
,
of
their
Family
,
Parish
,
Fraternity
,
City
,
Diocese
,
Countrey
,
Office
,
Church
,
World
;
Yet
even
this
computation
is
niggardly
and
*
pinching
,
since
the
abundant
store
and
bounty
of
the
Almighty
can
as
well
afford
Centuries
,
as
Decades
of
Guardians
;
Howsoever
,
why
should
it
not
be
all
one
to
us
,
since
there
is
no
lesse
safety
in
the
hands
of
one
then
many
;
no
lesse
care
of
us
from
many
,
then
from
one
?
should
but
one
Angel
guard
millions
of
men
,
his
power
could
secure
them
no
lesse
then
a
single
charge
;
but
now
that
we
are
guarded
with
millions
of
Angels
,
what
can
the
gates
of
hell
do
?
But
what
number
soever
be
imployed
about
us
;
sure
I
am
that
(
together
with
them
)
those
that
attend
the
throne
of
their
maker
,
make
up
no
lesse
(
as
Nazianzen
justly
accounts
them
)
then
a
world
of
spirits
:
A
world
so
much
more
excellent
then
this
visible
,
by
how
much
it
is
more
abstracted
from
our
weak
senses
:
O
ye
blessed
spirits
,
ye
are
ever
by
me
,
ever
with
me
,
ever
about
me
;
I
do
as
good
as
see
you
for
I
know
you
to
be
here
;
I
reverence
your
glorious
persons
,
I
blesse
God
for
you
;
I
walk
awfully
because
I
am
ever
in
your
eyes
,
I
walk
confidently
because
I
am
ever
in
your
hands
.
How
should
I
be
ashamed
that
in
this
piece
of
Theology
,
I
should
be
out-bid
by
very
Turks
,
whose
Priests
shut
up
their
Devotions
with
an
precatory
mention
of
your
presence
,
as
if
this
were
the
upshot
of
all
blessings
;
I
am
sure
it
is
that
,
wherein
,
next
to
my
God
and
Saviour
,
I
shall
ever
place
my
greatest
comfort
and
confidence
,
neither
hath
earth
or
heaven
any
other
besides
,
that
looks
like
it
.
SECT.
IV.
The
power
of
Angels
.
MUltitudes
even
of
the
smallest
and
weakest
creatures
have
been
able
to
produce
great
effects
:
The
swarms
of
but
Flies
and
Lice
could
amate
the
great
and
mighty
King
of
Egypt
:
all
his
forces
could
not
free
him
,
and
his
Peers
from
so
impotent
adversaries
:
but
when
multitude
is
seconded
with
strength
,
how
must
it
needs
be
irresistible
?
so
it
is
in
these
blessed
spirits
,
even
their
omnipotent
maker
(
who
best
knows
what
is
derived
from
him
)
styles
them
by
his
Apostle
,
Powers
,
and
by
his
Psalmist
,
mighty
ones
in
strength
:
A
small
force
seems
great
to
the
weak
,
but
that
power
which
is
commended
by
the
Almighty
,
must
needs
be
transcendently
great
:
we
best
judge
of
powerfulnesse
by
the
effects
;
How
suddainly
had
one
Angel
dispatched
every
first-born
in
Egypt
,
and
after
them
,
the
hundred
fourscore
and
five
thousand
of
the
proud
Assyrian
Army
:
and
if
each
man
had
been
a
Legion
,
with
what
ease
had
it
been
done
by
that
potent
spirit
?
Neither
are
they
lesse
able
to
preserve
then
to
destroy
;
That
of
Aquinas
is
a
great
word
,
One
Angel
is
of
such
power
,
that
be
were
able
to
govern
all
the
corporeall
creatures
of
the
world
:
Justly
was
it
exploded
,
as
the
wild
heresie
of
Simon
Magus
and
his
clients
,
the
Meand●ians
,
that
the
Angels
made
the
world
;
No
,
this
was
the
sole
work
of
him
that
made
them
;
but
,
if
we
say
that
it
pleases
God
by
their
ministration
to
sway
and
order
the
marvailous
affairs
of
this
great
Universe
,
we
shall
not
,
I
suppose
,
vary
from
truth
;
If
we
look
to
the
highest
part
thereof
,
Philosophers
have
gone
so
far
as
to
teach
us
,
(
that
which
is
seconded
by
the
allowance
of
some
great
Divines
)
that
these
blessed
Intelligences
are
they
by
whose
agency
under
their
Almighty
Creator
,
the
heavens
and
the
glorious
luminaries
thereof
continue
their
ever-constant
and
regular
motions
;
And
,
if
there
fall
out
any
preternaturall
immutations
in
the
elements
,
any
strange
concussations
of
the
earth
,
any
direfull
prodigies
in
the
skie
,
whither
should
they
be
imputed
but
to
these
mighty
Angels
,
whom
it
pleaseth
the
most
high
God
to
imploy
in
these
extraordinary
services
?
That
dreadfull
magnificence
which
was
in
the
delivering
of
the
Law
on
Mount
Sinai
,
in
fire
,
smoak
,
thundrings
,
lightnings
,
voices
,
earthquakes
,
whence
was
it
but
by
the
operation
of
Angels
?
And
indeed
as
they
are
the
nearest
both
in
nature
and
place
,
to
the
majesty
of
the
highest
,
so
it
is
most
proper
for
them
to
participate
most
of
his
power
,
and
to
exercise
it
in
obedience
to
his
Soveraignty
;
As
therefore
he
is
that
infinite
Spirit
,
who
doth
all
things
,
and
can
do
no
more
then
all
,
so
they
(
as
his
immediate
subordinates
)
are
the
means
whereby
he
executeth
his
illimited
power
in
and
upon
this
whole
created
world
.
Whence
it
is
,
that
in
their
glorious
appearances
,
they
have
been
taken
for
Jehovah
himself
,
by
Hagar
,
by
Manoah
and
his
wife
,
yea
,
by
the
better
eyes
of
the
Father
of
the
faithfull
.
Now
,
Lord
,
what
a
protection
hast
thou
provided
for
thy
poor
worms
,
and
not
men
,
creeping
here
on
thine
earth
;
and
what
can
we
fear
in
so
mighty
,
and
sure
hands
?
He
that
passeth
with
a
strong
convoy
through
a
wild
and
perilous
desert
,
scorns
the
danger
of
wild
beasts
or
robbers
,
no
lesse
then
if
he
were
in
a
strong
tower
at
home
;
so
do
we
the
onsets
of
the
powers
of
darknesse
,
whiles
we
are
thus
invincibly
guarded
.
When
God
promised
Moses
that
an
Angel
should
goe
before
Israel
,
and
yet
withall
threatned
the
subduction
of
his
own
presence
,
I
marvel
not
if
the
holy
man
were
no
lesse
troubled
,
then
if
they
had
been
left
destitute
and
guardless
,
and
that
he
ceased
not
his
importunity
,
till
he
had
won
the
gracious
ingagement
of
the
Almighty
for
his
presence
in
that
whole
expedition
:
For
what
is
the
greatest
Angel
in
heaven
without
his
maker
?
But
let
thy
favour
,
O
God
,
order
and
accompany
the
deputation
of
the
lowest
of
thine
Angels
;
what
can
all
the
troops
of
hell
hurt
us
?
Assoon
may
the
walls
of
heaven
be
scaled
,
and
thy
throne
deturbed
,
as
he
can
be
foiled
that
is
defenced
with
thy
power
:
Were
it
possible
to
conceive
that
the
Almighty
should
be
but
a
looker
on
in
the
conflict
of
spirits
,
we
know
that
the
good
Angels
have
so
so
much
advantage
of
their
strength
as
they
have
of
their
station
;
neither
could
those
subdued
spirits
stand
in
the
incounter
;
but
now
,
he
that
is
strong
in
our
weaknesse
,
is
strong
in
their
strength
for
us
:
blessed
be
God
for
them
,
as
the
Author
of
them
,
and
their
protection
;
Blessed
be
they
under
God
as
the
means
used
by
him
for
our
protection
,
and
blessings
.
SECT.
V.
The
knowledge
of
Angels
.
IF
Sampson
could
have
had
his
full
strength
in
his
mill
,
when
he
wanted
his
eyes
,
it
would
have
little
availed
him
;
such
is
power
without
knowledge
;
but
where
both
of
these
concur
in
one
,
how
can
they
fail
of
effect
?
Whether
of
these
is
more
eminent
in
the
blessed
spirits
,
it
is
not
easie
to
determine
;
so
perfectly
knowing
are
they
,
as
that
the
very
heathen
Philosophers
have
styled
them
by
the
name
of
Intelligences
,
as
if
their
very
being
were
made
up
of
understanding
;
Indeed
what
is
there
in
this
whole
compass
of
the
large
Universe
that
is
hid
from
their
eyes
?
only
the
closet
of
mans
heart
is
lockt
up
from
them
,
as
reserved
solely
to
their
maker
;
yet
so
,
as
that
●hey
can
by
some
insensible
chinks
of
those
secret
notifications
which
fall
from
us
,
look
into
them
also
;
all
other
things
,
whether
secrets
of
nature
,
or
closest
counsels
or
events
,
are
as
open
to
their
sight
as
the
most
visible
objects
are
to
ours
:
They
do
not
(
as
we
mortals
are
wont
)
look
through
the
dim
and
horny
spectacle
o●
senses
,
or
understand
by
the
mediation
of
Phantasms
:
but
rather
,
as
clear
mirrours
,
they
receive
at
once
the
full
representations
of
all
intelligible
things
;
having
besides
that
connaturall
light
,
which
is
universally
in
them
all
,
certain
speciall
illuminations
from
the
Father
of
lights
.
Even
we
men
think
we
know
something
,
neither
may
our
good
▪
God
lose
the
thank
of
his
bounty
this
way
:
but
alas
,
he
that
is
reputed
to
have
known
most
of
all
the
heathen
,
whom
*
some
have
styled
the
Genius
of
nature
could
confesse
that
the
clearest
understanding
is
to
those
things
which
are
most
manifest
,
but
as
a
bats
eyes
to
the
Sun
:
Do
we
see
but
a
worm
crawling
under
our
feet
,
we
know
not
what
that
is
,
which
in
it self
gives
it
a
being
;
Do
we
hear
but
a
Bee
humming
about
our
ears
,
the
greatest
Naturalist
cannot
know
whether
that
noise
come
from
within
the
body
,
or
from
the
mouth
,
or
from
the
wings
of
that
Flie
:
How
can
we
then
hope
,
or
pretend
to
know
those
things
which
are
abstruse
,
and
remote
?
But
these
heavenly
spirits
do
not
only
know
things
as
they
are
in
themselves
,
and
in
their
inward
and
immediate
causes
,
but
do
clearly
see
the
first
and
universal
cause
of
all
things
;
and
that
in
his
glorious
essence
;
how
much
more
do
they
know
our
shallow
dispositions
,
affections
,
inclinations
,
(
which
peer
out
of
the
windows
of
our
hearts
)
together
with
all
perils
,
and
events
that
are
incident
unto
us
?
We
walk
therefore
amids
not
more
able
then
watchfull
overseers
;
and
so
are
we
lookt
thorough
in
all
our
wayes
,
as
if
heaven
were
all
eyes
;
Under
this
blessed
vigilancy
,
if
the
powers
of
hell
can
either
surprize
us
with
suddainnesse
,
or
circumvent
us
with
subtlety
,
let
them
not
spare
to
use
their
advantage
.
But
oh
ye
tutelar
spirits
,
ye
well
know
our
weaknesse
and
their
strength
,
our
sillinesse
and
their
craft
,
their
deadly
machinations
and
our
miserable
obnoxiousnesse
;
neither
is
your
love
to
markinde
,
and
fidelity
to
your
maker
,
any
whit
lesse
then
your
knowledge
,
so
as
your
charge
can
no
more
miscarry
under
your
hands
and
eyes
,
then
your selves
.
As
you
do
alwayes
enjoy
the
beatifical
vision
of
your
maker
,
so
your
eye
is
never
off
from
his
little
ones
your
blessednesse
is
no
more
separable
from
our
safety
,
then
you
from
your
blessednesse
.
SECT.
VI
.
The
imployments
and
operations
of
Angels
.
EVen
while
we
see
you
not
,
O
ye
blessed
spirits
,
we
know
what
ye
do
:
He
that
made
you
hath
told
us
your
task
:
As
there
are
many
millions
of
you
attending
the
all-glorious
throne
of
your
Creator
,
and
singing
perpetual
Hallelujahs
to
him
in
the
highest
heavens
;
so
there
are
innumerable
numbers
of
you
imployed
in
governing
and
ordering
the
creature
;
in
guarding
the
elect
,
in
executing
the
commands
which
ye
receive
from
the
Almighty
;
what
variety
is
here
of
your
assistance
?
One
while
ye
lead
us
in
our
way
,
as
ye
did
Israel
:
another
while
ye
instruct
us
,
as
ye
did
Daniel
:
one
while
ye
fight
for
us
,
as
ye
did
for
Joshua
,
and
Judas
Maccabaeus
:
another
while
ye
purvey
for
us
,
as
for
Elias
:
one
while
ye
fit
us
to
our
holy
vocation
,
as
ye
did
to
Esay
:
another
while
ye
dispose
of
the
opportunities
of
our
calling
for
good
,
as
ye
did
of
Philips
to
the
Eunuch
:
one
while
ye
foretell
our
danger
,
as
to
Lot
,
to
Joseph
and
Mary
:
another
while
ye
comfort
our
affliction
,
as
to
Hagar
:
one
while
ye
oppose
evil
projects
against
us
,
as
to
Balaam
:
another
while
ye
will
be
striven
with
for
a
blessing
,
as
with
Jacob
:
one
while
ye
resist
our
offensive
courses
,
as
to
Moses
;
another
while
ye
incourage
us
in
our
devotions
,
as
ye
did
Paul
,
and
Silas
,
and
Cornelius
:
one
while
ye
deliver
from
durance
,
as
Peter
:
another
while
ye
preserve
us
from
danger
and
death
,
as
the
three
children
:
one
while
ye
are
ready
to
restrain
our
presumption
,
as
the
Cherub
before
the
gate
of
Paradise
:
another
while
to
excite
our
courage
,
as
to
Elias
and
Theodosius
:
one
while
to
refresh
and
chear
us
in
our
sufferings
,
as
to
the
Apostles
;
another
while
to
prevent
our
sufferings
,
as
to
Jacob
,
in
the
pursuit
of
Laban
and
Esau
,
to
the
Sages
in
the
pursuit
of
Herod
:
one
while
ye
cure
our
bodies
,
as
at
the
pool
of
Bethesda
;
another
while
ye
carry
up
our
souls
to
glory
,
as
ye
did
to
Lazarus
:
It
were
endlesse
to
instance
in
all
the
gracious
offices
which
ye
perform
;
Certainly
there
are
many
thousand
events
,
wherein
common
eyes
see
nothing
but
nature
,
which
yet
are
effected
by
the
ministration
of
Angels
:
when
Abraham
sent
his
servant
to
procure
a
wife
for
his
son
,
from
amongst
his
own
cognation
;
the
messenger
saw
nothing
but
men
like
himself
;
but
Abraham
saw
an
Angel
fore-contriving
the
work
;
God
(
saith
he
)
shal
send
his
Angel
before
thee
,
that
thou
mayest
take
a
wife
thence
;
when
the
Israelites
forcibly
by
dint
of
sword
expelled
the
Canaanites
,
and
Amorites
,
and
the
other
branded
nations
,
nothing
appeared
but
their
own
arms
;
but
the
Lord
of
hosts
could
say
,
I
will
send
mine
Angel
before
thee
,
by
whom
I
shall
drive
them
thence
:
Balaam
saw
his
Asse
disorderly
starting
in
the
path
;
he
that
formerly
had
seen
Visions
,
now
sees
nothing
but
a
wall
,
and
a
way
,
but
in
the
mean
time
,
his
Asse
,
(
who
for
the
present
had
more
of
the
Prophet
then
his
Master
)
could
see
an
Angel
and
a
sword
.
The
Sodomites
went
groping
in
the
street
for
Lots
door
,
and
misse
it
;
they
thought
of
nothing
but
some
suddain
dizzinesse
of
brain
,
that
disappointed
them
,
we
know
it
was
an
Angel
that
stroke
them
with
blindenesse
:
Nothing
appeared
when
the
Egyptian
first-born
were
struck
dead
in
one
night
;
the
Astrologers
would
perhaps
say
they
were
Planet-struck
,
we
know
it
was
done
by
the
hand
of
an
Angel
:
Nothing
was
seen
at
the
pool
of
Bethesda
,
but
a
moved
water
,
when
the
suddain
cures
were
wrought
,
which
perhaps
might
be
attributed
to
some
beneficiall
constellation
;
we
know
that
an
Angel
descended
,
and
made
the
water
thus
sanative
:
G●hezi
saw
his
master
strangely
preserved
from
the
Aramite
troops
,
but
had
not
his
eyes
been
opened
by
the
Prophets
prayers
,
he
had
not
seen
whence
that
aid
came
:
Neither
is
it
otherwise
in
the
frequent
experiments
of
our
life
;
Have
we
been
raised
up
from
deadly
sicknesses
,
when
all
naturall
helps
have
given
us
up
?
Gods
Angels
have
been
our
secret
Physitians
;
Have
we
had
instinctive
intimations
of
the
death
of
some
absent
friends
,
which
no
humane
intelligence
hath
bidden
us
to
suspect
,
who
but
our
Angels
hath
wrought
it
?
have
we
been
preserved
from
mortall
dangers
which
we
could
not
tell
how
by
our
providence
to
have
evaded
?
our
invisible
Guardians
have
done
it
.
I
see
no
reason
to
dislike
that
observation
of
Gerson
;
Whence
is
it
(
saith
he
)
that
little
children
are
conserved
from
so
many
perils
of
their
infancy
;
fire
,
water
,
falls
,
suffocations
,
but
by
the
agency
of
Angels
?
Surely
,
where
we
find
a
probability
of
second
causes
in
nature
,
we
are
apt
to
confine
our
thoughts
from
looking
higher
;
yet
even
there
many
times
are
unseen
hands
:
had
we
seen
the
house
fall
upon
the
heads
of
Jobs
children
,
we
should
perhaps
have
attributed
it
to
the
natural
force
of
a
vehement
blast
,
when
now
we
know
it
was
the
work
of
a
spirit
:
Had
we
seen
those
thousands
of
Israel
falling
dead
of
the
plague
,
we
should
have
complain'd
of
some
strange
infection
in
the
air
,
when
David
saw
the
Angel
of
God
acting
in
that
mortality
:
Humane
reason
is
apt
to
be
injuriously
saucie
,
in
ascribing
those
things
to
an
ordinary
course
of
natural
causes
,
which
the
God
of
nature
doth
by
supernatural
agents
.
A
master
of
Philosophy
travelling
with
others
on
the
way
▪
when
a
fearfull
thunder-storm
arose
,
checked
the
fear
of
his
fellows
,
and
discoursed
to
them
of
the
naturall
reasons
of
that
uprore
in
the
clouds
,
and
those
suddain
flashes
wherewith
they
seemed
(
out
of
the
ignorances
of
causes
)
to
be
too
much
affrighted
;
in
the
midst
of
his
philosophicall
discourse
,
he
was
strucken
dead
with
that
dreadfull
eruption
which
he
sleighted
;
what
could
this
be
but
the
finger
of
that
God
,
who
will
have
his
works
rather
entertained
with
wonder
,
and
trembling
,
then
with
curious
scanning
;
Neither
is
it
otherwise
in
those
violent
Huracans
,
devouring
earthquakes
,
and
more
then
ordinary
tempests
,
and
fiery
apparitions
which
we
have
seen
and
heard
of
;
for
however
there
be
natural
causes
given
of
the
usual
events
of
this
kinde
,
yet
nothing
hinders
,
but
that
the
Almighty
for
the
manifestation
of
his
power
and
justice
,
may
set
spirits
whether
good
or
evil
,
on
work
to
do
the
same
things
sometimes
with
more
state
and
magnificence
of
horrour
:
like
as
we
see
Frogs
bred
ordinarily
,
both
out
of
putrefaction
,
and
generation
,
and
yet
(
when
it
was
)
for
a
plague
to
Egypt
,
they
were
supernaturally
produced
;
Hail
;
an
ordinary
meteore
;
murrain
of
Cattel
an
ordinary
disease
,
yet
for
a
plague
to
obdured
Pharaoh
miraculously
wrought
.
Neither
need
there
be
any
great
difficulty
in
discerning
when
such
like
events
run
in
a
natural
course
,
and
when
spirits
are
actors
in
them
;
the
manner
of
their
operation
,
the
occasions
and
effects
of
them
shall
soon
discry
them
to
a
judicious
eye
;
for
when
we
shall
finde
that
they
do
manifestly
deviate
from
the
road
of
nature
,
and
work
above
the
power
of
secondary
causes
,
it
is
easie
to
determine
them
to
be
of
an
higher
efficiency
.
I
could
instance
irrefragrably
in
severall
tempests
and
thunderstorms
(
which
to
the
unspeakable
terrour
of
the
inhabitants
)
were
,
in
my
time
,
seen
heard
,
felt
,
in
the
Western
parts
;
wherein
the
translocation
,
and
transportation
of
huge
massy
stones
,
and
irons
of
the
Churches
above
the
possibility
of
naturall
distance
,
together
with
the
strange
preservation
of
the
persons
assembled
,
with
other
accidents
sensibly
accompanying
those
astonishing
works
of
God
,
(
still
fresh
in
the
minds
of
many
)
shewed
them
plainly
to
be
wrought
by
a
stronger
hand
then
natures
.
*
And
whither
else
should
we
ascribe
many
events
which
ignorance
teacheth
us
to
wonder
at
in
silence
:
If
murders
be
descryed
by
the
fresh
bleeding
of
cold
,
and
almost
putrefied
carcasses
:
If
a
man
by
some
strong
instinct
be
warned
to
change
that
lodging
,
which
he
constantly
held
for
some
years
,
and
findes
his
wonted
sleeping
place
that
night
crushed
with
the
unexpected
fall
of
an
unsuspected
contignation
:
If
a
man
distressed
with
care
for
the
missing
of
an
important
evidence
(
†
such
a
one
I
have
known
)
shal
be
informed
in
his
dream
,
in
what
hole
of
his
Dove-cote
he
shall
find
it
hid
:
If
a
man
without
all
observation
of
Physical
criticisms
,
shall
receive
and
give
intelligence
many
dayes
before
,
what
hour
shal
be
his
last
,
to
what
cause
can
we
attribute
these
,
but
to
our
attending
Angels
?
If
a
man
shall
in
his
dream
(
as
Marcus
Aurelius
Antoninus
professes
)
receive
the
prescript
of
the
remedy
of
his
disease
,
which
the
Physitians
it
seems
could
not
cure
;
whence
can
this
be
but
by
the
suggestion
of
spirits
?
And
surely
,
since
I
am
convinced
that
their
unfelt
hands
are
in
many
occurrences
of
my
life
;
I
have
learned
so
much
wit
and
grace
,
as
rather
to
yeeld
them
too
much
then
too
little
stroke
in
ordering
all
my
concernments
:
O
ye
blessed
spirits
,
many
things
I
know
ye
do
for
me
,
which
I
discern
not
,
whiles
ye
do
them
;
but
after
they
are
done
:
and
many
things
ye
may
do
more
which
I
know
not
;
I
blesse
my
God
and
yours
,
as
the
author
of
all
ye
doe
;
I
blesse
you
as
the
means
of
all
that
is
done
by
you
for
me
.
SECT.
VII
.
The
Degrees
and
Orders
of
Angels
.
HEaven
hath
nothing
in
it
but
perfection
;
but
even
perfection
it self
hath
degrees
as
the
glorified
souls
,
so
the
blessed
Angels
have
their
heights
of
excellency
and
glory
:
He
will
be
known
for
the
God
of
Order
,
observeth
no
doubt
a
most
exact
order
in
his
Court
of
heaven
,
nearest
to
the
residence
of
his
Majesty
.
Equality
hath
no
place
,
either
in
earth
or
in
hell
;
we
have
no
reason
to
seek
it
in
heaven
.
He
that
was
rapt
into
the
third
heaven
can
tell
us
of
Thrones
,
Dominions
,
Principalities
,
Angels
and
Arch-angels
in
that
region
of
blessednesse
.
We
cannot
be
so
simple
,
as
to
think
these
to
be
but
one
classe
of
spirits
;
doubtlesse
they
are
distinctions
of
divers
orders
:
But
what
their
severall
ranks
,
offices
,
employments
are
,
he
were
not
more
wise
that
could
tell
,
then
he
is
bold
that
dare
speak
:
What
modest
indignation
can
forbear
stamping
at
the
presumption
of
those
men
,
who
,
as
if
upon
Domingo
Gonsales
his
engine
,
they
had
been
mounted
by
his
Gansaes
from
the
Moon
to
the
Empyreall
heaven
,
and
admitted
to
be
the
heralds
,
or
masters
of
ceremonies
in
that
higher
world
,
have
taken
upon
them
to
marshall
these
Angelicall
spirits
into
their
severall
rooms
;
proportioning
their
stations
,
dignities
,
services
,
according
to
the
model
of
earthly
Courts
;
disposing
them
into
Ternions
of
three
generall
Hierarchies
,
the
first
relating
to
the
immediate
attendance
of
the
Almighty
;
the
other
two
to
the
government
of
the
Creature
,
both
generall
,
and
particular
.
In
the
first
,
of
Assistents
,
placing
the
Seraphim
as
Lords
of
the
chamber
;
Cherubim
,
as
Lords
of
the
cabinet-counsel
;
Thrones
as
entire
Favourites
,
in
whom
the
Almighty
placeth
his
rest
.
In
the
second
of
universall
Regency
;
finding
Dominions
to
be
the
great
Officers
of
State
,
who
,
as
Chancellours
,
Marshals
,
Treasurers
,
govern
the
affairs
of
the
world
,
Mights
,
to
be
the
Generals
of
the
heavenly
Militia
:
Powers
,
as
the
Judges
Itinerant
,
that
serve
for
generall
retributions
of
good
and
evil
.
In
the
third
of
speciall
government
,
placing
Principalities
as
rulers
of
severall
Kingdoms
and
Provinces
;
Archangels
,
as
guardians
to
severall
Cities
and
Countreys
;
and
lastly
,
Angels
as
guardians
of
several
persons
:
And
withall
presuming
to
define
the
differences
of
degrees
,
in
each
order
above
other
,
in
respect
of
the
goodlinesse
,
and
excellency
of
their
nature
;
making
the
Arch-angels
no
lesse
then
ten
times
to
surpasse
the
beauty
of
Angels
;
Principalities
,
twenty
times
above
the
Arch-angels
;
Powers
,
forty
times
more
then
Principalities
:
Mights
,
fifty
more
then
Powers
:
Domininions
,
sixty
above
Mights
:
Thrones
,
seventy
above
Dominions
:
Cherubim
,
eighty
above
thrones
:
Seraphim
,
ninety
times
exceeding
the
Cherubim
.
For
me
,
I
must
crave
leave
to
wonder
at
this
boldnesse
:
and
professe
my self
as
far
to
seek
whence
this
learning
should
come
,
as
how
to
beleeve
it
:
I
do
verily
beleeve
there
are
divers
orders
of
celestial
spirits
:
I
beleeve
they
are
not
to
be
beleeved
that
dare
to
determine
them
:
especially
when
I
see
him
that
was
rapt
into
the
third
heaven
,
varying
the
order
of
their
places
in
his
severall
mentions
of
them
:
Neither
can
I
trust
to
the
Revelation
of
that
Sainted
Prophetesse
who
hath
ranged
the
degrees
of
the
beatitude
of
glorified
souls
,
into
the
several
chores
of
these
heavenly
Hierarchies
,
according
to
their
dispositions
,
and
demeanures
here
on
earth
;
admitting
those
who
have
been
charitably
helpfull
to
the
poor
,
sick
,
strangers
,
into
the
orb
of
Angels
:
Those
who
have
given
themselves
to
meditation
and
prayer
,
to
the
rank
of
Archangels
;
those
who
have
vanquished
all
offensive
lusts
in
themselves
,
to
the
order
of
Principalities
;
to
the
height
of
Powers
,
those
,
whose
care
and
vigilance
hath
restrained
from
evil
,
and
induced
to
good
such
as
have
been
committed
to
their
oversight
and
governance
.
To
the
place
of
Mights
,
those
who
for
the
honour
of
God
,
have
undauntedly
and
valiantly
suffered
;
and
whose
patience
hath
triumphed
over
evils
:
To
the
company
of
Dominions
those
who
prefer
poverty
to
riches
,
and
devoutly
conform
their
wills
in
all
things
to
their
Makers
:
To
the
society
of
Thrones
,
those
,
who
do
so
inure
themselves
to
the
continuall
contemplation
of
heavenly
things
,
as
that
they
have
disposed
their
hearts
to
be
a
fit
resting
place
for
the
Almighty
;
To
the
honour
of
Cherubim
,
those
who
convey
the
benefit
of
their
heavenly
meditations
unto
the
souls
of
others
:
Lastly
,
to
the
highest
eminence
of
Seraphim
,
those
who
love
God
with
their
whole
heart
,
and
their
neighbour
for
God
,
and
their
enemies
in
God
;
and
feel
no
wrongs
but
those
which
are
done
to
their
Maker
.
I
know
not
whether
this
soaring
conceit
be
more
seemingly
pious
,
then
really
presumptuous
;
since
it
is
evident
enough
,
that
these
graces
do
incur
into
each
other
,
and
are
not
possible
to
be
severed
:
He
that
loves
God
cannot
choose
but
be
earnestly
desirous
to
communicate
his
graces
unto
others
,
cannot
but
have
his
heart
taken
up
with
divine
contemplation
;
the
same
man
cannot
but
overlook
earthly
things
,
and
courageously
suffer
for
the
honour
of
his
God
:
Shortly
,
he
cannot
but
be
vigilant
over
his
own
wayes
,
and
helpfull
unto
others
:
Why
should
I
presume
to
divide
those
vertues
,
or
rewards
which
God
will
have
inseparably
conjoyned
?
And
what
a
strange
confusion
were
this
,
in
stead
of
an
heavenly
order
of
remuneration
?
Sure
I
am
,
that
the
least
degree
both
of
Saints
and
Angels
is
blessednesse
:
But
for
those
stairs
of
Glory
,
it
were
too
ambitious
in
me
to
desire
either
to
climb
,
or
know
them
:
It
is
enough
for
me
to
rest
in
the
hope
that
I
shall
once
see
them
;
in
the
mean
time
,
let
me
be
learnedly
ignorant
,
and
incuriously
devout
,
silently
blessing
the
power
and
wisdom
of
my
infinite
Creator
,
who
knows
how
to
honour
himself
by
all
these
glorious
,
and
unrevealed
subordinations
.
SECT.
VIII
.
The
apparitions
of
Angels
.
WEre
these
celestiall
spirits
,
though
never
so
many
,
never
so
powerfull
,
never
so
knowing
,
never
so
excellently
glorious
,
meer
strangers
to
us
,
what
were
their
number
,
power
,
knowledge
,
glory
unto
us
?
I
hear
of
the
great
riches
,
state
and
magnificence
of
some
remote
Eastern
Monarchs
,
what
am
I
the
better
,
whiles
in
this
distance
their
port
and
affairs
are
not
capable
of
any
relation
to
me
?
To
me
it
is
all
one
not
to
be
,
and
not
to
be
concerned
:
Let
us
therefore
diligently
inquire
,
what
mutual
communion
there
is
,
or
may
be
betwixt
these
blessed
spirits
and
us
.
And
first
,
nothing
is
more
plain
,
then
that
the
Angels
of
God
have
not
alwayes
been
kept
from
mortall
eyes
under
an
invisible
concealment
,
but
sometimes
have
condescended
so
low
,
as
to
manifest
their
presence
to
men
in
visible
forms
,
not
naturall
but
assumed
.
I
confesse
I
have
not
faith
enough
to
beleeve
many
of
those
apparitions
that
are
pretended
.
I
could
never
yet
know
what
other
to
think
of
*
Socrates
his
Genius
;
which
(
as
himself
reports
)
was
wont
to
check
him
,
when
he
went
about
any
unmee●
enterprise
,
and
to
forward
him
in
good
:
For
the
modern
times
,
it
is
too
hard
to
credit
the
report
of
Doway
letters
concerning
our
busie
neighbour
P●re
Cotton
,
that
he
had
ordinary
conference
and
conversation
with
Angels
,
both
his
own
tutelar
,
and
those
generall
of
Provinces
:
If
so
,
what
need
was
there
for
him
to
have
propounded
fifty
questions
,
partly
of
Divinity
,
partly
of
Policy
,
to
the
resolution
of
a
Demoniack
?
Who
can
be
so
fondly
credulous
,
as
to
believe
that
Jo.
Carrera
a
young
father
of
the
Society
,
had
a
daily
companion
of
his
Angell
in
so
familiar
a
fashion
,
as
to
propound
his
doubts
to
that
secret
friend
,
to
receive
his
answers
,
to
take
his
advise
upon
all
occasions
;
to
be
raised
by
him
every
morning
from
his
bed
,
to
his
early
devotions
;
till
once
delaying
caused
,
for
a
time
,
an
intermission
;
Or
that
the
aged
Cappuchin
Franciscus
de
Bergamo
(
noted
for
the
eleven
pretious
stones
which
were
found
in
his
gall
)
had
for
eight
years
together
before
his
death
,
the
assistance
of
an
Angel
in
humane
shape
for
the
performing
of
his
Canonicall
hours
;
Or
,
that
the
Angels
helped
their
S.
Gudwal
,
and
S.
Oswald
Bishop
of
Worcester
to
say
his
masse
;
Or
▪
that
Isidore
the
late
Spanish
Peasant
(
newly
Sainted
amongst
good
company
by
Greg.
the
15.
)
serving
an
hard
master
,
had
an
Angell
to
make
up
his
daily
task
at
his
plough
,
whiles
the
good
soul
was
at
his
publique
devotions
;
like
as
another
Angel
supplyed
Felix
,
the
Lay
Cappuchin
,
in
tending
his
Cattle
:
Or
that
Francisca
Romana
(
lately
Canonized
)
had
two
Celestial
spirits
,
visibly
attending
her
,
the
one
of
the
order
of
Archangels
,
which
never
left
her
:
the
other
of
the
fourth
order
of
Angels
,
who
frequently
presented
himself
to
her
view
:
their
attire
,
sometimes
white
,
sometimes
blew
,
purple
more
rarely
;
their
tresses
of
hair
,
long
,
and
golden
,
as
the
over-credulous
Bishop
of
Wirtzburge
reports
from
Gulielmus
Baldesanus
,
not
without
many
improbable
circumstances
;
these
and
a
thousand
more
of
the
s●me
branne
,
finde
no
more
belief
with
me
,
then
that
story
,
which
Franciscus
Albertinus
relates
out
of
Baronius
,
as
done
here
at
home
;
that
in
the
year
1601.
in
England
,
there
was
an
Angel
seen
upon
one
of
our
Altars
,
(
and
therefore
more
likely
to
be
known
in
our
own
Island
,
then
beyond
the
Alps
)
in
a
visible
form
,
with
a
naked
sword
in
his
hand
,
which
he
glitteringly
brandished
up
and
down
,
foyning
sometimes
,
and
sometimes
striking
;
thereby
threatning
so
long
ago
an
instant
destruction
to
this
Kingdome
.
And
indeed
,
why
should
we
yeeld
more
credit
to
these
pretenders
of
apparitions
,
then
to
Adelbertus
the
German
Heres●arch
,
condemned
in
a
Councel
of
Rome
,
by
Pope
Zacharie
,
who
gave
no
lesse
confidently
out
,
that
his
Angel-guardian
appeared
daily
to
him
,
and
imparted
to
him
many
divine
Revelations
,
and
directions
?
or
if
there
be
a
difference
pleaded
in
the
relations
,
where
or
how
shal
we
finde
it
?
This
we
know
,
that
so
sure
as
we
see
men
,
so
sure
we
are
that
holy
men
have
seen
Angels
;
Abraham
saw
Angels
in
his
Tent
dore
:
Lot
saw
Angels
in
the
Gate
of
Sodome
:
Hagar
in
the
Wildernesse
of
Beersheba
:
Jacob
in
the
way
:
Moses
in
the
bush
of
Horeb
:
Manoah
and
his
wife
in
the
field
:
Gideon
in
his
threshing
flore
:
David
by
the
threshing
flore
of
Araunah
:
What
should
I
mention
the
Prophets
,
Elijah
,
Elisha
,
Esay
,
Daniel
,
Zachary
,
Ezekiel
,
and
the
rest
?
In
the
new
Testament
,
Joseph
,
Mary
,
Zachariah
the
father
of
John
Baptist
,
the
Shepheards
,
Mary
Magdalen
,
the
gazing
Disciples
at
the
Mount
of
Olives
,
Peter
,
Philip
,
Cornelius
,
Paul
,
John
the
Evangelist
,
were
all
blessed
with
the
sight
of
Angels
.
In
the
succeeding
times
of
the
Church
Primitive
,
I
dare
beleeve
that
good
Angels
were
no
whit
more
sparing
of
their
presence
for
the
comfort
of
holy
Martyrs
and
Confessors
under
the
pressure
of
tyranny
for
the
dear
name
of
their
Saviour
:
I
doubt
not
but
constant
Theodorus
saw
and
felt
the
refreshing
hand
of
the
Angel
,
no
lesse
then
he
reported
to
Julian
his
persecutor
:
I
doubt
not
but
the
holy
Virgins
,
Theophila
,
Agnes
,
Lucia
,
Cecilia
,
and
others
,
saw
the
good
Angels
protectors
of
their
chastity
.
As
one
that
hath
learned
in
these
cases
to
take
the
mid-way
betwixt
distrust
,
and
credulity
;
I
can
easily
yield
that
those
retired
Saints
of
the
prime
ages
of
the
Church
had
sometimes
such
heavenly
companions
,
for
the
consolation
of
their
forced
solitude
;
But
withall
,
I
must
have
leave
to
hold
that
the
el●er
the
●ch
grew
,
the
more
rare
was
the
use
of
these
apparitions
,
as
of
other
miraculous
actions
,
and
events
:
Not
that
the
arm
of
our
God
is
shortned
,
or
his
care
and
love
to
his
beloved
ones
,
any
whit
abated
:
but
for
that
his
Church
is
now
in
this
long
processe
of
time
setled
,
through
his
gracious
providence
,
in
an
ordinary
way
.
Like
as
it
was
with
his
Israelites
,
who
whiles
they
were
in
their
longsome
passage
,
were
miraculously
preserved
,
and
protected
,
but
when
they
came
once
to
be
fixed
in
the
land
of
promise
,
their
Angelical
sustenance
ceased
;
they
then
must
purvey
for
their
own
food
,
and
either
till
,
or
famish
.
Now
then
in
these
later
ages
of
the
Church
,
to
have
the
visible
apparition
of
a
good
Angell
,
it
is
a
thing
so
geason
and
uncouth
,
that
it
is
enough
for
all
the
world
to
wonder
at
:
Some
few
instances
our
times
have
been
known
to
yield
:
Amongst
others
,
that
is
memorable
which
Philip
Melanchton
as
an
eye-witnesse
reports
.
Simon
Grynaeus
a
learned
and
holy
man
,
coming
from
Heidelburg
to
Spire
;
was
desirous
to
hear
a
certain
Preacher
in
that
City
,
who
in
his
Sermon
(
it
seems
)
did
then
let
fall-some
erroneous
propositions
of
Popish
doctrine
,
much
derogatory
from
the
majesty
and
truth
of
the
Son
of
God
;
wherewith
Grynaeus
being
not
a
little
offended
,
craved
speedy
conference
with
the
Preacher
,
and
laying
before
him
the
falshood
and
danger
of
his
doctrines
,
exhorted
him
to
an
abandoning
,
and
retractation
of
those
mis-opinions
;
the
Preacher
gave
good
words
and
fair
semblance
to
Grynaeus
,
desiring
further
and
more
particular
conference
with
him
,
each
imparted
to
other
their
names
and
lodgings
;
yet
inwardly
,
as
being
stung
with
that
just
reproof
,
he
resolved
a
revenge
by
procuring
the
imprisonment
,
and
(
if
he
●ight
)
the
death
of
so
sharp
a
censurer
:
Grynaeus
misdoubting
nothing
,
upon
his
return
to
his
lodging
,
reports
the
passages
of
the
late
conference
to
those
who
sate
at
the
Table
with
him
;
amongst
whom
Melancthon
being
one
,
was
called
out
of
the
Room
to
speak
with
a
stranger
,
newly
come
into
the
house
;
going
forth
accordingly
,
he
finds
a
grave
old
man
of
a
goodly
countenance
;
seemly
,
and
richly
attired
;
who
in
a
friendly
and
grave
manner
tells
him
,
that
within
one
hour
,
there
would
come
to
their
Inne
,
certain
Officers
,
as
from
the
King
of
the
Romans
to
attach
Grynaeus
,
and
to
carry
him
to
prison
;
willing
him
to
charge
Grynaeus
,
with
all
possible
speed
to
flee
out
of
Spires
;
and
requiring
Melancthon
to
see
that
this
advantage
were
not
neglected
;
which
said
,
the
old
man
vanished
out
of
his
sight
:
Instantly
Melancthon
returning
to
his
companions
,
recounted
unto
them
the
words
of
this
strange
Monitor
;
and
hastned
the
departure
of
Grynaeus
accordingly
;
who
had
no
sooner
boated
himself
on
the
Rhine
,
then
he
was
eagerly
searcht
for
at
his
said
lodging
;
That
worthy
Divine
in
his
Commentary
upon
Daniel
,
both
relates
the
story
,
and
acknowledges
Gods
fatherly
providence
in
sending
this
Angell
of
his
,
for
the
rescue
of
his
faithfull
servant
:
Others
,
though
not
many
of
this
kinde
,
are
reported
by
Simon
Goulartius
in
his
collection
of
admirable
and
memorable
histories
of
our
time
;
whither
for
brevity
sake
I
refer
my
Reader
.
But
more
often
hath
it
faln
out
,
that
evill
spirits
have
visibly
presented
themselves
in
the
glorious
forms
of
good
Angels
;
as
to
Simeon
Stylites
,
to
Pachomius
,
to
Valens
the
Monk
,
to
Rathodus
Duke
of
Freezland
,
to
Macarius
,
to
Gertrude
in
Westphalia
,
with
many
others
;
as
we
finde
in
the
reports
of
Ruffinus
Vincentius
,
Caesarius
Palladius
:
and
the
like
delusions
may
still
be
set
on
foot
,
whiles
Satan
,
who
loves
to
transform
himself
into
an
Angell
of
Light
,
laboureth
by
these
means
to
noursle
silly
souls
in
superstition
:
too
many
whereof
have
swallowed
the
bait
,
though
others
have
descried
the
book
:
Amongst
the
rest
,
I
like
well
the
humility
of
that
Hermite
,
into
whose
Cell
,
when
the
Divel
presented
himself
,
in
a
goodly
and
glittering
form
,
and
told
him
that
he
was
an
Angell
sent
to
him
from
God
;
the
Hermite
turned
him
off
with
this
plain
answer
,
See
thou
whence
thou
comest
;
for
me
,
I
am
not
worthy
to
be
visited
with
such
a
guest
as
an
Angel
.
But
the
trade
that
we
have
with
good
spirits
is
not
now
driven
by
the
eye
,
but
is
like
to
themselves
,
spiritual
:
Yet
not
so
,
but
that
even
in
bodily
occasions
,
we
have
many
times
insensible
helps
from
them
in
such
manner
,
as
that
by
the
effects
,
we
can
boldly
say
,
Here
hath
been
an
Angel
though
we
saw
him
not
.
Of
this
kind
was
that
(
no
less
then
miraculous
)
cure
,
which
at
S.
Madernes
in
Cornwall
,
was
wrought
upon
a
poor
Cripple
*
whereof
(
besides
the
attestation
of
many
hundreds
of
the
neighbours
)
I
took
a
strict
and
personall
examination
,
in
that
*
last
visitation
which
I
either
did
,
or
ever
shall
hold
:
This
man
,
that
for
sixteen
years
together
was
fain
to
walk
upon
his
hands
,
by
reason
of
the
close
contraction
of
the
sinews
of
his
legs
,
was
,
(
upon
three
monitions
in
his
dream
to
wash
in
that
well
)
suddainly
so
restored
to
his
limbs
,
that
I
saw
him
able
both
to
walk
,
and
to
get
his
own
maintenance
;
I
found
here
was
neither
art
nor
collusion
,
the
thing
done
,
the
Author
invisible
.
The
like
may
we
say
of
John
Spangenberge
Pastour
of
Northeuse
;
no
sooner
was
that
man
stept
out
of
his
house
,
with
his
family
to
go
to
the
Bayns
,
then
the
house
fell
right
down
in
the
place
:
Our
own
experience
at
home
is
able
to
furnish
us
with
divers
such
instances
:
How
many
have
we
known
that
have
faln
from
very
high
towers
,
and
into
deep
pits
,
past
the
naturall
possibility
of
hope
,
who
yet
have
been
preserved
not
from
death
only
,
but
from
hurt
:
whence
could
these
things
be
,
but
by
the
secret
aid
of
those
invisible
helpers
?
It
were
easie
to
fill
Volumes
with
particulars
of
these
kinds
;
but
the
main
care
,
and
most
officious
endeavours
of
these
blessed
spirits
are
employed
about
the
better
part
,
the
soul
;
in
the
instilling
of
good
motions
;
enlightning
the
understanding
,
repelling
of
temptations
,
furthering
our
opportunities
of
good
,
preventing
occasions
of
sin
,
comforting
our
sorrows
,
quickning
our
dulnesse
,
incouraging
our
weaknesse
;
and
lastly
,
after
all
carefull
attendance
here
below
,
conveying
the
souls
of
their
charge
,
to
their
glory
,
and
presenting
them
to
the
hands
of
their
faithfull
Creator
.
It
is
somewhat
too
hard
to
beleeve
,
that
there
have
been
ocular
witnesses
of
these
happy
Convoys
;
Who
lists
may
credit
that
which
Hierom
tells
us
,
that
Antony
the
Hermit
saw
the
soul
of
his
partner
in
that
solitude
(
Paul
)
carried
up
by
them
to
heaven
;
that
Severinus
Bishop
of
Colein
saw
the
soul
of
S.
Martin
thus
transported
,
as
Gregory
reports
in
his
Dialogues
;
That
Benedict
saw
the
soul
of
Germanus
in
the
form
of
a
fiery
globe
thus
conveyed
;
What
should
I
speak
of
the
souls
of
the
holy
martyrs
,
Tiburtius
,
Valerian
,
Maximus
,
Marcellinus
,
Justus
,
Quintinus
,
Severus
,
and
others
:
we
may
if
we
please
(
we
need
not
unlesse
we
list
)
give
way
to
these
reports
,
to
which
our
faith
obliges
us
not
:
In
these
cases
we
go
not
by
eye-sight
:
but
we
are
well
assured
the
soul
of
Lazarus
was
by
these
glorious
spirits
carried
up
into
the
bosome
of
Abraham
,
neither
was
this
any
priviledge
of
his
above
all
other
the
Saints
of
God
;
all
which
as
they
land
in
one
common
harbour
of
blessednesse
,
so
they
all
participate
of
one
happy
means
of
portage
.
SECT.
IX
.
The
respects
which
we
owe
to
the
Angels
.
SUch
are
the
respects
of
good
Angels
to
us
;
now
what
is
ours
to
them
?
It
was
not
amisse
said
of
one
,
that
the
life
of
Angels
is
politicall
,
full
of
intercourse
with
themselves
and
with
us
:
What
they
return
to
each
other
in
the
course
of
their
Theophanies
,
is
not
for
us
to
determine
;
but
since
their
good
offices
are
thus
assiduous
unto
us
,
it
is
meet
we
do
inquire
what
duties
are
requirable
from
us
to
them
.
Devout
Bernard
is
but
too
liberall
in
his
decision
,
that
we
owe
to
these
beneficient
spirits
reverence
for
their
presence
,
devotion
for
their
love
;
and
trust
for
their
custody
.
Doubtlesse
,
we
ought
to
be
willing
to
give
unto
them
so
much
as
they
will
be
willing
to
take
from
us
:
if
we
go
beyond
these
bounds
,
we
offend
,
and
alienate
them
:
to
derogate
from
them
is
not
so
hainous
in
their
account
,
as
to
overho●our
them
.
S.
John
proffers
an
humble
geniculation
to
the
Angell
,
and
is
put
off
,
with
a
See
thou
do
it
not
,
I
am
thy
fellow
servant
:
The
excesses
of
respects
to
them
,
have
turned
to
abominable
impiety
;
which
howsoever
Hierome
sems
to
impute
to
the
Jews
,
eve●
since
the
Prophets
time
,
yet
Simon
Magus
was
the
first
that
we
finde
guilty
of
this
impious
flattery
of
the
Angels
;
who
fondly
holding
that
the
world
was
made
by
them
,
could
not
●hink
fit
to
present
them
with
lesse
then
divine
honour
:
H●
cursed
cholar
,
Menander
,
(
whose
errour
Prateolus
wrongfully
fathers
upon
Aristotle
)
succeeding
him
in
that
wicked
heresie
,
as
Eusebius
tels
us
,
left
behind
him
Saturnius
,
not
inferiour
to
him
in
this
frenzie
;
who
(
as
Tertullian
and
Philastrius
report
him
)
fancied
together
with
his
mad
fellows
,
that
seven
Angels
made
the
world
,
not
acquainting
God
with
their
work
:
What
should
I
name
blasphemous
Cerinthus
,
who
durst
disparage
Christ
in
comparison
with
Angels
?
Not
altogether
so
bad
were
those
hereticks
(
though
bad
enough
)
which
took
their
ancient
denomination
from
the
Angels
;
who
professing
true
Christianity
and
detestation
of
Idolatry
,
(
as
having
learned
that
God
only
is
to
be
worshipped
properly
)
yet
reserved
a
certain
kind
of
adoration
to
the
blessed
Angels
;
Against
this
opinion
and
practice
,
the
great
Doctour
of
the
Gentiles
seems
to
bend
his
style
,
in
his
Epistle
to
the
Colossians
,
forbidding
a
voluntary
humility
in
worshipping
of
Angels
;
whether
grounded
upon
the
superstition
of
ancient
Jews
,
as
Hierom
and
Anselm
;
or
upon
the
Ethnick
Philosophie
of
some
Platonick
,
as
Estius
and
Cornel●us
à
Lapide
imagine
;
or
upon
the
damnable
conceits
of
the
Simonians
and
Cerinthians
,
as
Tertullian
,
we
need
not
much
to
inquire
;
nothing
is
more
clear
then
the
Apostles
inhibition
▪
afterward
seconded
by
the
Synod
of
Laodicea
;
whereto
yet
Theodorets
noted
Commentary
would
seem
to
give
more
light
▪
who
tels
us
that
upon
the
ill
use
made
of
the
giving
of
the
●aw
by
the
hands
of
Angels
,
there
was
an
errour
of
old
maintained
,
of
Angel-worship
,
which
still
continued
in
Phrygia
and
Pisidia
,
so
that
a
Sinod
was
hereupon
assembled
at
Laodicea
,
the
chief
City
of
Phrygia
;
which
by
a
direct
Canon
forbad
praying
to
Angels
;
a
practice
(
saith
he
)
so
setled
amongst
them
that
even
to
this
day
there
are
to
be
seen
amongst
them
,
and
their
neighbours
the
Oratories
of
S.
Mi●hael
.
Here
then
was
this
mishumility
,
that
they
thought
it
too
much
boldnesse
to
come
●mmediately
to
God
,
but
that
we
must
first
make
way
to
his
favour
by
the
mediation
of
Angels
;
a
testimony
so
pregnant
,
that
I
wonder
not
if
Caranza
flee
into
corners
;
and
all
the
fautors
of
Angel-worship
be
driven
to
hard
shifts
to
avoid
it
:
But
what
do
I
with
controversies
?
This
devotion
we
do
gladly
professe
to
owe
to
good
Angels
,
that
though
we
do
not
pray
unto
them
,
yet
we
do
pray
to
God
for
the
favour
of
their
assistance
,
and
protection
;
and
praise
God
for
the
protection
that
we
have
from
them
:
That
faithfull
Patriarch
,
of
whom
the
whole
Church
of
God
receives
denomination
,
knew
well
,
what
he
said
,
when
he
gave
this
blessing
to
his
Grand-children
:
The
Angell
that
redeemed
me
from
all
evill
,
blesse
the
children
:
whether
this
were
an
interpretative
kind
of
imploration
,
as
Becanus
and
Lorichius
contend
;
or
whether
(
as
is
no
lesse
probable
)
this
Angel
were
not
any
created
power
,
but
the
great
Angell
of
the
Covenant
;
the
same
which
Jacob
wrestled
with
before
,
for
a
blessing
upon
himself
,
as
Athanasius
and
Cyril
well
conceive
it
,
I
will
not
here
dispute
;
sure
I
am
,
that
if
it
were
an
implicit
prayer
,
and
the
Angell
mentioned
,
a
creature
;
yet
the
intention
was
no
other
then
to
terminate
that
prayer
in
God
,
who
blesseth
us
by
his
Angel
.
Yet
further
,
we
come
short
of
our
dutie
to
these
blessed
Spirits
,
if
we
entertain
not
in
our
hearts
an
high
and
venerable
conceit
of
their
wonderfull
majesty
,
glory
,
and
greatnesse
:
and
an
awfull
acknowledgment
and
reverentiall
awe
of
their
presence
▪
an
holy
joy
,
and
confident
assurance
of
their
care
and
protection
;
and
lastly
,
a
fear
to
doe
ought
that
might
cause
them
to
turn
away
their
faces
,
in
dislike
,
from
us
:
All
these
dispositions
are
copulative
:
for
certainly
,
if
we
have
conceived
so
high
an
opinion
of
their
excellency
,
and
goodnesse
as
we
ought
;
we
cannot
but
be
bold
upon
their
mutuall
interest
,
and
be
afraid
to
displease
them
:
Nothing
in
the
world
but
our
sins
can
distaste
them
:
They
look
upon
our
natural
infirmities
,
deformities
,
loathsomnesses
,
without
any
offence
,
or
nauseation
:
but
our
spirituall
indispositions
are
odious
to
them
▪
as
those
which
are
opposite
to
their
pure
natures
.
The
story
is
famous
of
the
Angell
and
the
Hermite
,
walking
together
;
in
the
way
there
lay
an
il-sented
and
poisonous
carrion
,
the
Hermite
stopt
his
nose
,
and
turned
away
his
head
,
hasting
out
of
that
offensive
air
,
the
Angell
held
on
his
pace
,
without
any
shew
of
dislik
:
straightway
they
met
with
a
proud
man
,
gaily
dressed
,
strongly
perfumed
,
looking
high
,
walking
stately
,
the
Angell
turned
away
his
head
,
and
stopt
his
nosthrils
,
whiles
the
Hermite
passed
on
not
without
reverence
to
so
great
a
person
:
and
gave
this
reason
;
that
the
stench
of
pride
was
more
loathsome
to
God
and
his
Angels
,
then
that
of
the
carcass
,
could
be
to
him
.
I
blush
to
think
,
O
ye
glorious
spirits
,
how
often
I
have
done
that
whereof
ye
have
been
ashamed
for
me
;
I
abhor
my self
to
recount
your
just
dislikes
;
and
do
willingly
professe
,
how
unworthy
I
shall
be
of
such
friends
,
if
I
be
not
hereafter
jealous
of
your
just
offence
.
Neither
can
I
without
much
regret
,
thinke
of
those
many
and
horrible
nuisances
,
which
you
find
every
moment
from
sinfull
mankind
:
Wo
is
me
,
what
odious
sents
arise
to
you
perpetually
from
those
bloody
murders
,
beastly
uncleannesses
,
cruell
oppressions
,
noisome
disgorgings
of
surfeits
,
and
drunkennesses
,
abominable
Idolatries
,
and
all
manner
of
detestable
wickednesses
,
presumptuously
committed
every where
;
enough
to
make
you
abhorre
the
presence
and
protection
of
debauched
and
deplored
mortality
.
But
for
us
that
are
better
principled
,
and
know
what
it
is
to
be
over-lookt
by
holy
and
glorious
spirits
,
we
desire
and
care
to
be
more
tender
of
your
offence
then
of
a
world
of
visible
spectatours
:
And
if
the
Apostle
found
it
requisite
to
give
such
charge
,
for
but
the
observation
of
an
outward
decencie
;
not
much
beyond
the
lists
of
indifferencie
,
because
of
the
Angels
;
what
should
our
care
be
in
relation
to
those
blessed
spirits
,
of
our
deportment
in
matter
of
morality
,
and
religion
?
Surely
,
O
ye
invisible
Guardians
,
it
is
not
my
sense
that
shall
make
the
difference
,
it
shall
be
my
desire
to
be
no
lesse
carefull
of
displeasing
you
,
then
if
I
saw
you
present
by
me
,
cloathed
in
flesh
:
Neither
shall
I
rest
lesse
assured
of
your
gracious
presence
and
tuition
,
and
the
expectation
of
all
spirituall
offices
from
you
,
which
may
tend
towards
my
blessednesse
,
then
I
am
now
sensible
of
the
●nimation
of
my
own
soul
.
THE
INVISIBLE
WORLD
.
The
Second
BOOK
.
SECT.
I.
Of
the
Souls
of
Men
.
Of
their
separation
and
Immortality
.
NExt
to
these
Angelicall
Essences
,
the
souls
of
men
,
whether
in
the
body
,
or
severed
●rom
it
,
are
those
spirits
which
people
the
invisible
world
●ex●
to
them
,
I
say
▪
not
the
s●me
with
them
,
not
bett●r
Those
of
the
ancient
which
have
thought
that
the
ruine
of
Angels
is
to
be
supplyed
by
●lessed
souls
,
spake
doubtless
without
the
book
;
for
he
that
is
the
truth
it self
hath
said
,
they
be
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
like
,
not
the
same
:
And
justly
are
those
●xploded
,
whether
Pythago●eans
,
or
Stoicks
,
or
Gnost●cks
,
or
Manichees
,
or
Alma●icus
▪
or
(
if
Lactantius
himself
were
in
that
errour
,
as
Ludovicus
Vives
construes
him
)
who
falsly
dreamed
that
the
souls
of
●en
were
of
the
substance
of
that
God
,
which
inspired
them
;
These
errours
are
more
●it
for
Ellebore
,
then
for
Theologicall
conviction
:
spirituall
substances
doubtlesse
they
●re
,
and
such
as
have
no
lesse
distant
originall
from
the
body
,
then
heaven
is
from
earth
:
Galen
was
not
a
better
Physi●●an
then
an
ill
Divine
,
whiles
●e
determines
the
soul
to
be
the
complexion
and
temperament
of
the
prime
qualities
;
no
other
then
that
harmony
which
the
elder
Naturalists
dreamed
of
,
an
opinion
no
lesse
brutish
;
then
such
a
soul
:
For
how
can
temperamet
be
the
cause
of
any
progressive
motion
;
much
lesse
of
a
rationall
discourse
?
Here
is
no
materiality
,
no
physicall
composition
in
this
inmate
of
ours
;
nothing
but
a
substantiall
act
,
an
active
spirit
,
a
spirituall
form
of
the
king
of
all
visible
creatures
:
But
as
for
the
Essence
,
originall
derivation
,
powers
,
faculties
,
operations
of
this
humane
soul
as
it
is
lodged
in
this
clay
,
I
leave
them
to
the
disquisition
of
the
great
Secretaries
of
Nature
;
my
way
lyes
higher
,
leading
me
from
the
common
consideration
of
this
spirit
,
as
it
is
clogged
with
flesh
,
unto
the
meditation
of
it
,
as
it
is
devested
of
this
earthly
case
,
and
clothed
with
an
eternity
whether
of
joy
or
torment
:
We
will
begin
with
happinesse
,
(
our
fruition
whereof
(
I
hope
)
shall
never
end
,
)
if
first
we
shall
have
spent
some
thoughts
upon
the
generall
condition
of
this
separation
.
That
the
soul
after
separation
from
the
body
,
hath
an
independent
life
of
its
owne
;
is
so
clear
a
truth
,
that
the
very
heathen
Philosophers
,
by
the
dimme
light
of
nature
have
determined
it
for
irrefragable
:
In
so
much
as
Aristotle
himself
(
who
is
wont
to
hear
ill
for
his
opinion
of
the
soules
mortality
)
is
confidently
reported
to
have
written
a
book
of
the
Soul
Separate
,
which
Thomas
Aquinas
in
his
(
so
late
)
age
professes
to
have
seen
:
Sure
I
am
,
that
his
Master
Plato
,
and
that
heathen
Martyr
,
Socrates
(
related
by
him
)
are
full
of
divine
discourses
of
this
kind
.
In
so
much
as
this
latter
,
when
Crito
was
asking
him
how
he
would
be
buried
:
I
perceive
(
said
he
)
I
have
lost
much
labour
,
for
I
have
not
yet
perswaded
my
Crito
,
that
I
shall
flye
clear
away
,
and
leave
nothing
behind
me
;
meaning
that
the
soul
is
the
man
,
and
would
be
ever
it self
,
when
his
body
should
have
no
being
:
And
in
Xenophon
(
as
Cicero
cites
him
)
Cyprus
is
brought
in
saying
thus
,
Nolite
arbitrari
,
&c.
Think
not
my
dear
sons
▪
that
when
I
shall
depart
from
you
,
I
shall
then
cease
to
have
any
being
;
for
even
whiles
I
was
with
you
ye
saw
not
that
soul
which
I
had
,
but
yet
ye
well
saw
by
those
things
which
I
did
,
that
there
was
a
soul
within
this
body
:
Beleeve
ye
therefore
,
that
though
ye
shall
see
no
soul
of
mine
,
yet
that
it
still
shall
have
a
being
.
Shortly
,
all
but
an
hatefull
Epicurus
,
have
astipulated
to
this
truth
:
And
if
some
have
fa●cied
a
transmigration
of
souls
into
other
bodies
,
others
,
a
passage
to
the
stars
which
formerly
governed
them
;
others
,
to
I
know
not
what
Elysian
fields
;
all
have
pitched
upon
a
separate
condition
.
And
indeed
not
Divinity
only
,
but
true
natural
reason
will
necessarily
evince
it
:
For
the
intellective
soul
being
a
more
spirituall
substance
,
and
therefore
having
in
it
no
composition
at
all
,
and
by
consequence
,
nothing
that
may
tend
towards
a
not-being
,
can
be
no
other
(
supposing
the
will
and
concurrence
of
the
infinite
Creator
)
then
immortall
:
Besides
,
(
as
our
best
way
of
judgging
ought
is
wont
to
be
by
the
effects
)
certainly
all
operations
are
from
the
forms
of
things
,
and
all
things
do
so
work
as
they
are
:
Now
the
body
can
do
nothing
at
all
without
the
help
of
the
soul
,
but
the
soul
hath
actions
of
its
own
;
as
the
acts
of
understanding
,
thinking
,
judging
,
remembring
,
ratiocination
;
wherof
,
if
(
whiles
it
is
within
us
)
it
receives
the
first
occasions
by
our
senses
,
and
phantasms
;
yet
it
doth
perfect
and
accomplish
the
said
operations
,
by
the
inward
powers
of
its
own
faculties
;
much
more
,
and
also
more
exactly
can
it
do
all
these
things
,
when
it
is
meerly
it self
;
since
the
clog
that
the
body
brings
with
it
,
cannot
but
pregravate
,
and
trouble
the
soul
in
all
her
performances
:
in
the
mean
time
,
they
do
justly
passe
for
mentall
actions
;
neither
do
so
much
as
receive
a
denomination
from
the
body
:
we
walk
,
move
,
speak
,
see
,
feel
,
and
do
other
humane
acts
;
the
power
that
doth
them
is
from
the
soul
;
the
means
or
instrument
,
whereby
they
are
done
,
is
the
body
;
no
man
will
say
the
soul
walks
,
or
sees
,
but
the
body
by
it
:
but
we
can
no
more
say
that
the
soul
understands
or
thinks
by
the
aid
of
the
body
,
then
we
can
say
the
body
thinks
,
or
understands
,
by
means
of
the
soule
:
These
therefore
being
distinct
and
proper
actions
,
do
necessarily
evince
an
independing
,
and
self-subsisting
agent
.
O
my
soul
,
thou
couldst
not
be
thy self
,
unless
thou
knew'st
thine
originall
,
heavenly
;
thine
essence
,
separable
;
thy
continuance
eviternall
.
But
what
do
we
call
in
reason
,
and
nature
to
this
parle
,
where
faith
(
by
which
Christianity
teacheth
us
to
be
regulated
)
finds
so
full
,
and
pregnant
demonstrations
:
No
lesse
then
halfe
our
Creed
sounds
this
way
,
either
by
expression
,
or
inference
;
where
in
whiles
we
professe
to
believe
that
Christ
our
Saviour
rose
from
the
dead
and
ascended
we
implie
that
his
body
was
●ot
more
dead
,
then
his
soul
living
and
active
;
That
was
whereof
he
said
,
Father
into
thy
hands
I
commend
my
spirit
:
now
,
we
cannot
imagine
one
life
of
the
head
,
and
another
of
the
body
:
his
state
therefore
is
ours
;
every
way
are
we
conform
to
him
:
as
our
bodies
then
shall
be
once
like
to
his
,
glorious
;
so
our
souls
cannot
be
but
,
as
his
,
severed
by
death
,
crowned
with
immortality
:
and
if
he
shall
come
to
judge
both
the
quick
and
the
dead
;
those
dead
whom
he
shall
judge
,
must
be
living
;
for
(
as
our
Saviour
said
in
the
like
case
)
God
is
not
the
Judge
of
the
dead
,
as
dead
,
but
the
Judge
of
the
living
that
were
dead
,
and
therefore
living
in
death
,
and
after
death
:
And
whereof
doth
the
Church
Catholick
consist
,
but
of
some
members
,
warfaring
on
earth
,
others
triumphant
in
heaven
?
and
what
doth
that
triumph
suppose
,
but
both
a
beeing
,
and
a
beeing
glorious
?
What
communion
were
there
of
Saints
,
if
the
departed
souls
were
not
▪
and
the
soul
,
when
it
begins
to
be
perfect
,
should
cease
to
be
?
to
what
purpose
were
the
resurrection
of
the
body
,
but
to
meet
with
his
old
partner
,
the
soul
?
and
that
meeting
only
implies
both
a
separation
,
and
existence
.
Lastly
,
what
life
can
there
be
properly
but
of
the
soul
?
and
how
can
that
life
be
everlasting
,
which
is
not
continued
?
or
that
continued
,
that
is
not
?
If
then
he
may
be
a
man
;
certainly
,
a
Christian
he
cannot
be
,
who
is
more
assured
that
he
hath
a
soul
in
his
body
,
then
that
his
soul
shall
once
have
a
being
without
his
body
:
Death
may
tyrannize
over
our
earthly
parts
,
the
worst
he
can
do
to
the
spirituall
,
is
to
free
it
from
a
friendly
bondage
.
Chear
up
thy self
therefore
,
O
my
soul
,
against
all
the
fears
of
thy
dissolution
;
thy
departure
is
not
more
certain
then
thy
advantage
;
thy
being
shall
not
be
lesse
sure
but
more
free
,
and
absolute
:
Is
it
such
a
trouble
to
thee
to
be
rid
of
a
clog
?
or
art
thou
so
loath
to
take
leave
of
a
miserable
companion
for
a
while
,
on
condition
that
he
shall
ere
long
meet
thee
happy
?
SECT.
II.
Of
the
instant
vision
of
God
upon
the
egression
of
the
soul
:
and
the
present
condition
till
then
.
BUt
if
,
in
the
mean
while
,
we
shall
let
fall
our
eyes
upon
the
present
condition
of
the
soul
,
it
will
appear
how
apt
we
are
to
misknow
our selves
,
and
that
which
gives
us
the
being
of
men
;
The
most
men
,
how
ever
they
conceive
they
have
a
soul
within
them
,
by
which
they
receive
their
animation
,
yet
they
entertain
but
dull
and
gloomy
thoughts
concerning
it
;
as
if
it
were
no
lesse
void
of
light
and
activity
,
then
it
is
of
materiality
,
and
shape
:
not
apprehending
the
spirituall
agility
,
and
clearly-lightsome
nature
of
that
whereby
they
are
enlived
:
wherein
it
will
not
a
little
availe
us
to
have
our
judgements
thoroughly
rectified
;
and
to
know
that
as
God
is
light
,
so
the
soul
of
man
which
comes
immediately
from
him
,
and
bears
his
image
,
is
justly
,
even
here
,
dignified
with
that
glorious
title
;
I
spe●k
not
only
of
the
regenerate
soul
illuminated
by
divine
inspirations
,
and
supernaturall
knowledge
;
but
also
even
of
that
rationall
soul
,
which
every
man
bears
in
his
bosome
.
The
spirit
of
man
(
saith
wise
Solomon
)
is
the
candle
of
the
Lord
,
(
Prov.
20.27
.
)
searching
all
the
inward
parts
of
the
belly
.
And
the
dear
Apostle
:
In
him
was
life
,
and
the
life
was
the
light
of
men
,
Joh.
1.4
.
and
more
fully
,
soon
after
:
That
light
was
the
true
light
that
lightneth
every
man
that
cometh
into
the
world
.
v.
9.
No
man
can
be
so
fondly
charitable
,
as
to
think
every
man
that
comes
into
the
world
,
illightned
by
the
spirit
of
regeneration
:
It
is
then
that
intellectuall
light
of
common
nature
,
which
the
great
illuminator
of
the
world
beams
forth
into
every
soul
,
in
such
proportion
as
he
finds
agreeable
to
the
capacity
of
every
subject
:
Know
thy self
therefore
.
O
man
,
and
know
thy
maker
:
God
hath
not
put
into
thee
a
dark
soul
:
or
shut
up
thy
inward
powers
in
a
dungeon
of
comfortlesse
obscuritie
;
but
he
hath
set
up
a
bright
shining
Lamp
in
thy
breast
:
whereby
thou
maiest
sufficiently
discern
naturall
and
morall
truths
,
the
principles
and
conclusions
whether
of
nature
or
art
,
herein
advancing
thee
above
all
other
visible
Creatures
,
whom
he
hath
confined
(
at
the
best
)
to
a
mere
opacity
of
outward
and
common
sense
;
But
if
our
naturall
light
shall
,
through
the
blessing
of
God
,
be
so
happily
improved
,
as
freely
to
give
place
to
the
spirituall
,
reason
to
faith
,
so
that
the
soul
can
now
attain
to
see
him
that
is
invisible
,
and
in
his
light
to
see
light
,
now
,
even
whiles
it
is
over-shaded
with
the
interposition
of
this
earth
,
it
is
already
entered
within
the
verge
of
glorie
:
But
,
so
soon
as
this
va●●
o●
wretched
mortality
is
done
away
;
now
it
enjoyes
a
clear
heaven
for
ever
,
and
sees
as
it
is
seen
.
Amongst
many
heavenly
thoughts
,
wherewith
my
everdear
and
most
honoured
,
and
now
blessed
friend
,
the
late
Edward
Earl
of
Norwich
,
had
wont
to
animate
himself
against
the
encounter
with
our
last
enemy
Death
;
this
was
one
not
of
the
meanest
,
that
in
the
very
instant
of
his
souls
departing
out
of
his
body
,
it
should
immediately
enjoy
the
v●sion
of
God
:
And
certainly
so
it
is
,
The
spirits
of
just
men
,
need
not
stand
upon
d●stances
of
place
,
or
space
of
time
,
for
this
beatificall
sight
;
but
so
soon
as
ever
they
are
out
of
their
clay
lodging
,
they
are
in
their
spiritu●ll
heaven
even
whiles
they
are
happily
conveying
to
the
locall
;
for
since
nothing
hindred
them
from
that
happy
sight
,
but
the
interposition
of
this
earth
,
which
we
carry
about
us
,
the
spirit
being
once
free
from
that
impediment
,
sees
as
it
is
seen
,
being
instantly
passed
into
a
condition
like
unto
the
Angels
;
wel
therefore
are
these
coupled
together
by
the
blessed
Apostle
,
who
in
his
divine
rapture
had
seen
them
both
;
Ye
are
come
(
saith
he
)
unto
Mount
Sion
,
and
unto
the
City
of
the
living
God
,
the
heavenly
Jerusalem
;
and
to
an
innumerable
company
of
Angels
,
and
to
the
spirits
of
just
men
made
perfect
.
As
then
the
Angels
of
God
,
wheresoever
they
are
(
though
imployed
about
the
affairs
of
this
lower
world
)
yet
do
still
see
and
enjoy
the
vision
of
God
;
so
do
the
souls
of
the
righteous
,
when
they
are
once
eased
of
this
earthly
load
:
Doubtlesse
,
as
they
passed
through
degrees
of
Grace
,
whiles
they
took
up
with
these
homely
lodgings
of
clay
;
so
they
may
passe
through
degrees
of
blisse
,
when
they
are
once
severed
.
And
if
(
as
some
great
Divines
have
supposed
)
the
Angels
themselves
shall
receive
an
augmentation
of
happinesse
at
the
day
of
the
last
judgement
,
when
they
shall
be
freed
from
all
their
charge
and
imployments
,
(
since
the
perfection
of
blessedness
consists
in
rest
,
which
is
the
end
of
all
motion
)
how
much
more
shal
the
Saints
of
God
then
receive
an
enlargment
of
their
felicity
;
but
in
the
mean
time
,
they
are
entered
into
the
lists
of
their
essential
beatitude
,
over
the
threshold
of
their
heaven
.
How
full
and
comfortable
is
that
profession
of
the
great
Apostle
,
who
when
he
had
sweetly
diverted
the
thoughts
of
himself
and
his
Corinthians
from
their
light
afflictions
to
an
eternall
weight
of
excelling
glory
,
from
things
temporall
,
which
are
seen
,
to
those
everlasting
,
which
are
not
seen
:
addes
;
For
we
know
that
if
our
earthly
house
of
this
Tabernacle
be
dissolved
,
we
have
a
building
not
made
with
hands
eternall
in
the
heavens
;
more
then
implying
,
that
our
eye
is
no
sooner
off
from
the
temporall
things
,
then
it
is
taken
up
with
eternall
objects
;
and
that
the
instant
of
the
dis●olution
of
these
clay
cottages
,
is
the
livery
and
seisin
of
a
glorious
and
everlasting
mansion
●n
heaven
.
Canst
thou
believe
this
O
my
soul
,
and
yet
recoil
●t
the
thought
of
thy
departure
?
wert
thou
appointed
af●er
a
dolorous
dissolution
to
spend
some
hundreds
of
years
at
the
fore-gates
of
glory
(
though
in
a
painless
expectation
of
a
late
happinesse
)
even
this
hope
were
a
pain
alone
;
but
if
sense
of
pain
were
also
added
to
the
delay
,
this
were
more
then
enough
to
make
the
condition
justly
dreadfull
:
But
now
that
one
minute
shuts
our
eyes
,
and
opens
them
to
a
clear
sight
of
God
,
determines
our
misery
,
and
begins
our
blessednesse
;
Oh
the
cowardise
of
our
unbeleefe
,
if
we
shrinke
at
so
momentany
a
purchase
of
eternity
!
How
many
have
we
known
that
for
a
false
reputation
of
honour
have
rushed
into
the
jawes
of
Death
,
when
we
are
sure
they
could
not
come
back
to
enjoy
it
;
and
do
I
tremble
at
a
minutes
pain
,
that
shall
feoffe
me
in
that
glory
,
which
I
cannot
but
for
ever
enjoy
?
How
am
I
ashamed
to
hear
an
heathen
Socrates
,
encouraging
himselfe
against
the
feares
of
Death
from
his
resolution
of
meeting
with
some
fmous
persons
in
that
other
world
,
and
to
feel
my self
shrugging
at
a
short
brunt
of
pain
,
that
shall
put
me
into
the
blisse-making
presence
of
the
All-glorious
God
,
into
the
sight
of
the
glorified
humanity
of
my
dear
Redeemer
,
into
the
Society
of
all
the
Angels
and
Saints
of
heaven
?
SECT.
III.
Of
the
Souls
perpetual
vigilancy
,
and
fruition
of
God
.
IT
is
no
other
then
a
frantick
dream
of
those
erroneous
spirits
that
have
fancied
the
sleep
of
the
soul
,
and
that
so
long
and
deep
a
sleep
,
as
from
the
evening
of
the
dissolution
,
till
the
morning
of
the
resurrection
;
So
as
all
that
while
,
the
soul
hath
no
vision
of
God
,
no
touch
of
joy
or
pain
.
An
errour
wickedly
rak't
up
out
of
the
ashes
of
those
Arabick
Hereticks
,
whom
Origen
is
said
to
have
reclaimed
:
and
since
that
time
,
taken
up
(
if
they
be
not
slandered
)
by
the
Armenians
,
and
Fratricelli
;
and
once
countenanced
,
and
abetted
by
Pope
John
the
22.
(
as
Pope
Adrian
witnesseth
,
)
yea
so
inforced
by
him
,
upon
the
University
of
Paris
,
as
that
all
accesse
to
degrees
was
barred
to
any
whosoever
refused
to
subscribe
,
and
swear
to
that
damnable
position
:
The
Minorites
began
to
finde
relish
in
that
poison
,
which
no
doubt
had
proceeded
to
further
mischief
,
had
not
the
interposition
of
Philip
the-then-French
king
happily
quelled
that
uncomfortable
and
pernicious
doctrine
,
so
as
we
might
have
hoped
it
should
never
have
dared
more
to
look
into
the
light
.
But
,
wo
is
me
,
these
prodigious
times
amongst
a
world
of
other
uncouth
heresies
,
have
not
stuck
to
fetch
even
this
also
(
wel-worsed
)
back
from
that
region
of
darknesse
,
whither
it
was
sent
:
Indeed
who
can
but
wonder
that
any
Christian
can
possibly
give
entertainment
to
so
absurd
a
thought
;
whiles
he
hears
his
Saviour
say
,
Father
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
,
where
I
am
;
and
that
(
not
in
a
safe
sleep
)
they
may
behold
my
glory
,
which
thou
hast
given
me
:
Behold
it
?
yea
,
but
when
?
at
last
perhaps
when
the
body
shall
be
resumed
?
Nay
,
(
to
choak
this
cavill
)
the
blisse
is
present
,
even
already
possessed
;
The
glory
which
thou
gavest
me
I
have
given
to
them
:
It
was
accordingly
his
gracious
word
to
the
penitent
theef
,
This
day
shalt
thou
be
with
me
in
Paradise
:
How
clear
is
that
of
the
chosen
vessell
,
opposing
our
present
condition
to
the
succeeding
:
For
now
we
see
through
a
glasse
darkly
;
but
then
(
that
is
,
upon
our
dissolution
)
face
to
face
,
the
face
of
the
soul
to
the
face
of
God
:
The
infinit
amiableness
whereof
was
that
which
inflamed
the
longing
desire
of
the
blessed
Apostle
to
depart
and
to
be
with
Christ
;
as
knowing
these
two
inseparable
,
the
instant
of
his
departure
,
and
his
presence
with
Christ
:
else
the
departure
were
no
lesse
worthy
of
fear
,
as
the
utmost
of
evils
,
then
now
it
is
of
wishing
for
,
as
our
entrance
into
blessednesse
:
Away
then
with
that
impious
frenzie
of
the
souls
,
whether
mortality
,
or
sleep
in
death
:
No
,
my
soul
,
thou
doest
then
begin
to
live
,
thou
doest
not
awake
till
then
:
now
whiles
thou
art
in
the
bed
of
this
living
clay
,
thine
eyes
are
shut
,
thy
spirituall
senses
are
tyed
up
,
thou
art
apt
to
s●ort
in
a
sinfull
security
;
thou
dreamest
of
earthly
vanities
;
then
,
only
then
are
thine
eyes
opened
,
thy
spirituall
faculties
freed
;
all
thy
powers
quickned
,
and
thou
art
perpetually
presented
with
objects
of
eternall
glory
.
And
if
at
any
time
during
this
pilgrimage
,
thine
eye-lids
have
been
some
little
raised
by
divine
Meditations
,
yet
how
narrowly
,
how
dimly
art
thou
wont
to
see
?
now
thine
eies
shall
be
so
broadly
and
fully
opened
,
that
thou
shalt
see
whole
heaven
at
once
;
yea
,
which
is
more
,
the
face
of
that
God
,
whose
presence
makes
it
heaven
:
Oh
glorious
sight
!
O
most
blessed
condition
!
Wise
Solomon
could
truly
observe
that
the
eye
is
not
satisfied
with
seeing
;
neither
indeed
can
it
be
here
below
;
nothing
is
so
great
a
glutton
as
the
eye
;
for
when
we
have
seen
all
that
we
can
,
we
shall
still
wish
to
see
more
;
and
that
more
is
nothing
if
it
be
lesse
their
all
;
but
this
infinite
object
(
which
is
more
then
all
)
shall
so
fill
and
satisfie
our
eyes
,
that
we
cannot
desire
the
sight
of
any
other
;
nor
ever
be
glutted
with
the
sight
of
this
;
Old
Simeon
when
once
he
had
lived
to
see
the
Lord
of
life
cloathed
in
flesh
,
could
say
,
●ord
now
lettest
thou
thy
servant
depart
in
peace
for
mine
eyes
have
seen
thy
salvation
:
if
he
were
so
full
of
the
sight
of
his
Saviour
in
the
weaknesse
of
humane
flesh
,
and
in
the
form
of
a
servant
;
how
is
he
more
then
fated
with
the
perfection
of
joy
,
and
heavenly
detestation
,
to
see
that
Saviour
clothed
with
majesty
;
to
see
his
all
glorious
Godhead
;
and
so
to
see
,
as
to
enjoy
them
;
and
so
enjoy
them
,
as
that
he
shall
never
intermit
their
sight
and
fruition
to
all
eternity
.
SECT.
IV.
Of
the
knowledge
of
the
glorified
.
AS
concerning
all
other
matters
,
what
the
knowledge
is
of
our
souls
,
separated
,
and
glorified
,
we
shall
then
know
when
ours
come
to
be
such
:
in
the
mean
time
,
we
can
much
less
know
their
thougths
,
then
they
can
know
ours
:
sure
we
are
,
they
do
not
know
in
such
manner
as
they
did
,
when
they
were
in
our
bosomes
;
by
the
help
of
senses
and
phantasms
,
by
the
discursive
inferences
of
ratiocination
;
but
as
they
are
elevated
to
a
condition
suitable
to
the
blessed
Angels
;
so
they
know
like
them
:
though
not
by
the
meanes
of
a
naturall
knowledge
,
as
they
,
yet
by
that
supernaturall
light
of
intimation
,
which
they
receive
by
their
glorified
estate
:
Whether
by
vertue
of
this
divine
illumination
they
know
the
particular
occurrences
which
we
meet
with
here
below
,
he
were
bold
that
would
determine
.
Only
this
we
may
confidently
affirme
,
that
they
do
clearly
know
al
those
things
which
do
any
way
appertain
to
their
estate
of
blessednesse
.
Amongst
which
,
whether
the
knowledge
of
each
other
in
that
region
of
happinesse
may
justly
be
ranked
,
is
not
unworthy
of
our
disquisition
.
Doubtlesse
,
as
in
God
there
is
all
perfection
eminently
,
and
transcendently
,
so
in
the
sight
and
fruition
of
God
,
there
cannot
be
but
full
and
absolute
felicity
;
yet
this
is
so
farre
from
excluding
the
knowledge
of
those
things
which
derive
their
goodnesse
and
excellency
from
him
,
as
that
it
compriseth
,
and
supposeth
it
:
Like
as
it
is
also
in
our
affections
;
we
love
God
only
as
the
chief
good
;
yet
so
as
that
we
love
other
things
in
order
to
God
;
Charity
is
no
more
subject
to
losse
,
then
knowledge
,
both
these
shall
accompany
our
souls
to
and
in
that
other
world
.
As
then
,
we
shall
perfectly
love
God
,
and
his
Saints
in
him
;
so
shall
we
know
both
:
and
though
it
be
a
sufficient
motive
of
our
love
in
heaven
,
th●t
we
know
them
▪
to
be
Saints
;
yet
it
seems
to
be
no
small
addition
to
our
happinesse
,
to
know
that
those
Saints
were
once
ours
:
And
if
it
be
a
just
joy
to
a
parent
here
on
earth
to
see
his
child
gracious
,
how
much
more
acession
shall
it
be
to
his
joy
above
,
to
see
the
fruits
of
his
loines
glorious
,
when
both
his
love
is
more
pure
,
and
their
improvement
absolute
?
Can
we
make
any
doubt
that
the
blessed
Angels
know
each
other
?
how
senselesse
were
it
to
grant
that
no
knowledge
is
hid
from
them
,
but
of
themselves
?
Or
can
we
imagine
that
those
Angelicall
spirits
do
not
take
speciall
notice
of
those
souls
which
they
have
guarded
here
,
and
conducted
to
their
glory
?
If
they
do
so
,
and
if
the
knowledge
of
our
beatified
souls
shall
be
like
to
theirs
,
why
should
we
abridg
our selves
more
then
them
,
of
the
comfort
of
our
interknowing
?
Surely
▪
our
dissolution
shall
abate
nothing
of
our
naturall
faculties
;
our
glory
shal
advance
them
;
so
as
what
we
once
knew
we
shall
know
better
:
and
if
our
souls
can
then
perfectly
know
themselves
,
why
should
they
be
denied
the
knowledge
of
others
?
Doubt
not
then
,
O
my
soul
,
but
thou
shalt
once
see
(
besides
the
face
of
thy
God
,
whose
glory
fils
heaven
and
earth
)
the
blessed
spirits
of
the
ancient
Patriarchs
,
and
Prophets
,
the
holy
Apostles
and
Evangelists
,
the
glorious
Martyrs
and
Confessors
;
those
eminent
Saints
,
whose
holiness
thou
wert
wont
to
magnifie
;
and
amongst
them
,
those
in
whom
nature
and
grace
have
especially
interessed
thee
,
thou
shalt
see
them
,
and
enjoy
their
joy
and
they
thine
:
How
oft
have
I
measured
a
long
and
foul
journey
to
see
some
good
friend
,
and
digested
the
tediousnesse
of
the
way
with
the
expectation
of
a
kind
entertainment
,
and
the
thought
of
that
complacency
which
I
should
take
in
so
dear
?
presence
?
and
yet
perhaps
,
when
I
have
arrived
,
I
have
found
the
house
disordered
,
one
sick
,
another
disquieted
,
my selfe
indisposed
;
with
what
cheerfull
resolution
should
I
undertake
this
my
last
voyage
,
where
I
shal
meet
with
my
best
friends
,
and
find
them
perfectly
happy
,
and
my selfe
with
them
?
SECT.
V.
Of
the
glory
of
heaven
injoyed
by
blessed
Souls
.
HOw
often
have
I
begged
of
my
God
,
that
it
would
please
him
to
shew
me
some
little
glimpse
of
the
glory
of
his
Saints
?
It
is
not
for
me
to
wish
the
sight
(
as
yet
)
of
the
face
of
that
divine
Majesty
;
This
was
two
much
for
a
Moses
to
sue
for
;
my
ambition
only
is
,
that
I
might
,
if
but
as
it
were
through
some
cranie
,
or
key-hole
of
the
gate
of
heaven
,
see
the
happy
condition
of
his
glorious
servants
.
I
know
what
hinders
me
,
my
miserable
unworthinesse
,
my
spiritual
blindnesse
.
O
God
,
if
thou
please
to
wash
off
my
clay
with
the
waters
of
thy
Siloam
,
I
shall
have
eyes
;
and
if
thou
anoint
them
with
thy
precious
eye-salve
,
those
eyes
shall
be
clear
,
and
enabled
to
behold
those
glories
which
shall
ravish
my
soul
.
And
now
,
Lord
,
what
pure
and
resplendent
light
is
this
,
wherein
thy
blessed
ones
dwel
?
How
justly
did
thine
Ecstatical
Apostle
call
it
the
inheritance
of
the
Saints
in
light
?
light
unexpressible
,
light
unconceivable
,
light
inaccessible
?
Lo
,
thou
that
hast
prepared
such
a
light
to
this
inferiour
world
for
the
use
and
comfort
of
us
mortall
creatures
,
as
the
glorious
Sun
,
which
can
both
inlighten
and
dazle
the
eyes
of
all
beholders
▪
hast
proportionally
ordained
a
light
to
that
higher
world
,
so
much
more
excellent
then
the
Sun
,
as
heaven
is
above
earth
,
immortality
above
corruption
.
And
if
wise
Solomon
could
say
truly
,
the
light
is
sweet
,
and
a
pleasant
thing
it
is
for
the
eyes
to
see
the
Sun
;
how
infinitely
delectable
is
it
in
thy
light
to
see
such
light
as
may
make
the
Sun
in
comparison
thereof
,
darknesse
?
In
thy
presence
is
the
fulness
of
joy
,
and
at
thy
right
hand
are
pleasures
for
evermore
.
What
can
be
wished
more
,
where
there
is
fulness
of
joy
?
and
behold
thy
presence
,
O
Lord
,
yeelds
it
.
Could
I
neither
see
Saint
nor
Angell
in
that
whole
Empyreall
heaven
,
none
but
thine
infinite
self
,
thy self
alone
were
happiness
for
me
more
then
enough
;
But
as
thou
,
in
whom
here
below
we
live
,
and
move
,
and
have
our
beeing
,
detractest
nothing
from
thine
all-sufficiency
,
but
addest
rather
to
the
praise
of
thy
bounty
,
in
that
thou
furnishest
us
with
variety
of
means
of
our
life
and
subsistence
;
so
here
it
is
the
praise
of
thy
wonderfull
mercies
which
thou
allowest
us
(
besides
thine
immediate
presence
)
the
Society
of
thy
blessed
Angels
,
and
Saints
,
wherein
we
may
also
enjoy
thee
.
And
if
the
view
of
any
of
those
single
glories
be
enough
to
fil
my
soul
with
wonder
,
and
contentment
:
how
must
it
needs
run
over
at
the
sight
of
those
worlds
of
beauty
and
excellency
,
which
are
here
met
and
united
?
Lo
here
the
blessed
H●erarchy
of
innumerable
Angels
,
there
the
glorious
company
of
the
Apostles
here
the
goodly
fellowship
of
the
Patriarchs
and
Prophets
there
the
noble
Army
of
M●rtyrs
▪
here
the
troops
of
laborious
Pastors
and
Teachers
,
there
the
numberlesse
multitudes
of
holy
and
conscionable
Professors
.
Lord
,
what
exquisite
order
is
here
,
what
perfection
of
glory
!
And
if
even
in
thine
eyes
thy
poor
despised
Church
upon
earth
,
be
so
beautifull
and
amiable
,
fair
as
the
Moon
clear
as
the
Sun
,
(
which
yet
in
the
eyes
of
flesh
seems
but
homely
and
hard-favoured
)
how
infinite
graces
and
perfections
shall
our
spirituall
eies
see
in
thy
glorified
spouse
above
?
what
pure
sanctity
?
what
sincere
charity
?
what
clear
knowledge
?
what
absolute
joy
?
what
entire
union
?
what
wonderfull
majesty
?
what
compleat
felicity
?
All
shine
alike
in
their
essentiall
glory
but
not
without
difference
of
degrees
;
All
are
adorned
with
crowns
,
some
also
with
coronets
,
some
glister
with
a
skie-like
,
others
with
a
star-like
clearnesse
;
the
least
hath
so
much
as
to
make
him
so
happy
that
he
would
not
wish
to
have
more
;
the
greatest
hath
so
much
,
that
he
cannot
receive
more
;
O
divine
distribution
of
bounty
,
where
is
no
possibility
of
either
want
,
or
envy
!
Oh
transcendent
royalty
of
the
Saints
!
one
heaven
is
more
then
a
thousand
kingdoms
;
and
every
Saint
hath
right
to
all
:
so
as
every
Subject
is
here
a
Soveraign
,
and
every
Soveraign
is
absolute
under
the
free
homage
of
an
infinite
Creatour
.
Lo
here
,
crowns
without
cares
,
scepters
without
burden
,
rule
without
trouble
,
raigning
without
change
:
Oh
the
transitory
vanity
of
all
earthly
greatness
▪
Gold
is
the
most
during
metall
,
yet
even
that
yeelds
to
age
:
Solomons
rich
Diadem
of
the
pure
gold
of
Ophir
,
is
long
since
dust
:
these
crowns
of
glory
are
immarcescible
,
incorruptible
;
beyond
all
the
compasse
of
time
,
without
all
possibility
of
alteration
.
Oh
the
perishing
and
unsatisfying
contentments
of
earth
!
how
many-poor
great
ones
below
have
that
which
they
call
honour
and
riches
,
and
enjoy
them
not
,
and
if
they
have
enjoyed
them
,
complain
of
satiety
,
and
worthlesness
!
Lo
here
,
a
free
scope
of
perfect
joy
,
of
constant
blessednesse
,
without
mixture
,
without
intermission
;
each
one
feels
his
own
joy
,
feels
each
others
;
all
rejoyce
in
God
with
a
joy
unspeakeable
,
and
full
of
glory
;
and
most
sweetly
bathe
themselves
in
a
pure
and
compleat
blisfulnesse
.
This
very
sight
of
blessed
souls
is
happinesse
,
but
oh
,
for
the
fruition
!
Go
now
,
my
soul
,
and
after
this
prospect
,
doat
upon
those
silly
profits
and
pleasures
which
have
formerly
bewitched
thee
;
and
(
if
thou
canst
)
forbear
to
long
after
the
possession
of
this
blessed
immortality
;
and
repine
at
the
message
of
this
so
advantagious
a
translation
;
and
pity
and
lament
the
remove
of
those
dear
pieces
of
thy self
,
which
have
gone
before
thee
to
this
unspeakable
felicity
.
SECT.
VI
.
Wherein
the
glory
of
the
Saints
above
consisteth
,
and
how
they
are
imployed
.
SUch
is
the
place
,
such
is
the
condition
of
the
blessed
;
What
is
their
implement
?
How
do
they
spend
,
not
their
time
,
but
their
eternity
?
How
?
but
in
the
exercise
of
the
perpetual
acts
of
their
blessedness
,
vision
,
adhesion
,
fruition
?
who
knows
not
that
there
is
a
contract
passed
betwixt
God
and
the
regenerate
soul
here
below
;
out
of
the
engagement
of
his
mercy
and
love
,
he
endows
her
with
the
precious
graces
of
Faith
,
of
Hope
,
of
Charity
.
Faith
,
whereby
she
knowingly
apprehends
her
interest
in
him
:
Hope
,
whereby
she
cheerfully
expects
the
ful
accomplishment
of
his
gracious
promises
:
Charity
,
whereby
she
is
feelingly
and
comfortably
possessed
of
him
,
and
clings
close
unto
him
.
In
the
instant
of
our
dissolution
,
we
enter
into
the
consummation
of
this
blessed
mariage
:
wherein
it
pleaseth
our
bountifull
God
,
to
endow
his
glorified
spouse
with
these
three
priviledges
and
improvements
of
her
beatitude
,
answerable
to
these
three
divine
graces
:
Vision
answers
to
Faith
,
for
what
our
faith
sees
,
and
apprehends
here
on
earth
?
and
afar
off
as
Travellers
;
our
estate
of
glorification
exhibits
to
us
clearly
,
and
at
hand
,
as
comprehensors
:
the
object
is
the
same
,
the
degrees
of
manifestation
differ
.
Adhesion
answers
to
our
Hope
;
for
what
our
hope
comfortably
expected
,
and
longed
for
,
we
do
now
lay
hold
on
as
present
and
are
brought
home
to
it
indissolubly
:
Fruition
,
lastly
,
answers
to
charity
;
for
what
is
fruition
,
but
a
taking
pleasure
in
the
thing
possessed
,
as
truly
delectable
,
and
as
our
owne
;
and
what
is
this
but
the
perfection
of
love
?
Shortly
,
what
is
the
end
of
our
faith
but
sight
?
what
the
end
of
our
hope
but
possession
?
what
the
end
of
our
love
but
enjoying
?
Lo
then
the
inseparable
and
perpetual
sight
,
possession
,
enjoyment
,
of
the
infinitely
amiable
,
and
glorious
Deity
,
is
not
more
the
imployment
then
the
felicity
of
Saints
:
and
what
can
the
soul
conceive
matchable
to
this
happinesse
?
The
man
after
Gods
own
heart
had
one
boon
to
ask
of
his
M●ker
;
it
must
be
sure
some
great
suite
wherein
a
favourite
will
set
up
his
rest
:
One
thing
have
I
desired
of
the
Lord
,
which
I
will
require
,
even
that
I
may
dwell
in
the
house
of
the
Lord
,
all
the
dayes
of
my
life
;
to
behold
the
fair
beauty
of
the
Lord
,
and
to
visit
his
holy
Temple
.
Was
it
so
contenting
an
happinesse
to
thee
(
O
David
)
to
behold
for
a
moment
of
time
,
the
fair
beauty
of
the
Lord
in
his
earthen
Temple
,
where
he
meant
not
to
reveal
the
height
of
his
glory
;
how
blessed
art
thou
now
,
when
thy
soul
lives
for
ever
in
the
continuall
prospect
of
the
infinite
beauty
and
majesty
of
God
,
in
the
most
glorious
and
eternall
sanctuary
of
heaven
?
It
was
but
in
a
cloud
and
smoke
,
wherein
God
shewed
himselfe
in
his
materiall
house
;
above
,
thou
seest
him
cloathed
in
an
heavenly
,
and
incomprehensible
light
;
and
if
a
little
glimpse
of
celestiall
glory
in
a
momentary
transfiguration
so
transported
the
prime
Apostle
,
that
he
wisht
to
dwel
still
in
Tabor
:
how
shall
we
be
ravished
with
the
full
view
of
that
all-glorious
Deity
,
whose
very
sight
gives
blessedness
?
What
a
life
doth
the
presence
of
the
Sun
put
into
all
Creatures
here
below
?
yet
the
body
of
it
is
afar
off
,
the
power
of
it
created
and
finite
:
Oh
then
how
perfect
and
happy
a
life
must
we
needs
receive
from
the
Maker
of
it
,
when
the
beams
of
his
heavenly
glory
shall
shine
in
our
face
?
Here
below
our
weak
senses
are
marred
with
too
excellent
objects
;
our
pure
spirits
above
cannot
complain
of
excesse
,
but
by
how
much
more
of
that
divine
light
they
take
in
,
are
so
much
the
more
blessed
.
There
is
no
other
thing
wherein
our
sight
can
make
us
happy
;
we
may
see
all
other
objects
,
and
yet
be
miserable
;
here
,
our
eyes
conveigh
into
us
influences
of
blisse
;
yet
not
our
eyes
alone
:
but
as
the
soul
hath
other
spirituall
senses
also
,
they
are
wholly
possessed
of
God
:
our
●dhesion
is
as
it
were
an
heavenly
touch
,
our
fruition
as
an
heavenly
taste
of
the
everblessed
Deity
;
so
the
glorified
soul
in
seeing
God
,
feelingly
apprehends
him
as
its
own
;
in
apprehending
sweetly
enjoyes
him
,
to
all
eternity
,
finding
in
him
more
absolute
contentment
then
it
can
be
capable
of
,
and
finding
it selfe
capable
of
so
much
as
make
it
everlastingly
happy
.
Away
with
those
brutish
Paradises
of
Jews
,
and
Turks
and
some
Judaizing
Chiliasts
,
who
have
placed
happinesse
in
the
full
feed
of
their
sensual
appetite
,
inverting
the
words
of
the
Epicurean
in
the
Gospell
:
He
could
say
,
Let
us
eat
and
drink
,
for
to
morrow
we
shall
dye
:
they
,
Let
us
dye
,
for
we
shall
eat
and
drinke
;
men
,
whose
belly
is
their
God
;
their
kitchen
their
heaven
:
The
soul
that
hath
had
the
least
smack
,
how
sweet
the
Lord
is
in
the
weak
apprehension
of
Grace
here
below
,
easily
contemns
these
dunghil-felicities
,
&
cannot
but
long
after
those
true
and
satisfying
delights
above
,
in
comparison
whereof
all
the
pleasures
of
the
paunch
and
palate
,
are
but
either
savorless
or
noisome
.
Feast
thou
thy self
,
onwards
O
my
soul
,
with
the
joyful
hope
of
this
blessed
vision
,
adhesion
,
fruition
:
Alas
,
here
thy
dim
eyes
see
thy
God
through
clouds
and
vapours
,
and
not
without
manifold
diversions
,
here
thou
cleavest
imperfectly
to
that
absolute
goodnesse
,
but
with
many
frail
interceptions
,
every
prevalent
temptation
looseth
thy
hold
,
and
makes
thy
God
and
thee
strangers
;
here
thou
enjoyest
him
sometimes
in
his
favours
,
seldome
in
himselfe
;
and
when
thou
doest
so
,
how
easily
art
thou
robb'd
of
him
by
the
interpositions
of
a
crafty
,
and
bewitching
world
?
There
thou
shalt
so
see
him
,
as
that
thou
shalt
never
look
off
;
so
adhere
to
him
,
as
never
to
be
severed
;
so
enjoy
him
,
that
he
shall
ever
be
all
in
all
to
thee
,
even
the
soul
of
thy
soul
;
thy
happiness
is
then
essentiall
;
thy
joy
as
inseparable
,
as
thy
being
.
SECT.
VII
.
In
what
terms
the
departed
Saints
stand
to
us
;
and
what
respects
they
bear
to
us
.
Such
is
the
felicity
wherein
the
separate
soules
of
Gods
elect
ones
are
feoffed
,
for
ever
:
But
,
in
the
mean
time
,
what
terms
do
they
stand
in
to
their
once-partners
,
these
humane
bodies
?
to
these
the
forlorn
companions
of
their
pilgrimage
and
warfare
?
Do
they
despise
these
houses
of
clay
,
wherein
they
once
dwelt
?
or
have
they
with
Pharaohs
Courtier
,
forgotten
their
fellow-prisoner
?
Far
be
it
from
us
to
entertain
so
injurious
thoughts
of
those
spirits
,
whose
charity
is
no
less
exalted
then
their
knowledge
:
Some
graces
they
do
necessarily
leave
behinde
them
;
There
is
no
room
for
faith
,
where
there
is
present
vision
;
no
room
for
hope
,
where
is
full
fruition
;
no
room
for
patience
,
where
is
no
possibility
of
suffering
:
but
charity
can
never
be
out
of
date
,
charity
both
to
God
and
man
:
As
the
head
and
body
mystical
are
undivided
,
so
is
our
love
to
both
;
we
cannot
love
the
head
,
and
not
the
body
;
we
cannot
love
some
limbs
of
the
body
,
and
not
others
:
The
triumphant
part
of
the
Church
then
,
which
is
above
,
doth
not
more
truly
love
each
other
glorified
,
then
they
love
the
warfaring
part
beneath
:
neither
can
their
love
be
idle
,
and
fruitlesse
;
they
cannot
but
wish
well
therefore
to
those
they
love
:
That
the
glorified
Saints
,
then
,
above
in
a
generality
wish
for
the
good
estate
,
and
happy
consummation
of
their
conflicting
brethren
here
on
earth
,
is
a
truth
,
not
more
void
of
scruple
,
then
full
of
comfort
.
It
was
not
so
much
revenge
,
which
the
souls
under
the
Alter
pray
for
upon
their
murderers
;
as
the
accomplishment
of
that
happy
resurrection
,
in
which
that
revenge
shall
be
perfectly
acted
.
The
prayer
in
Zachary
(
and
Saints
are
herein
parallel
)
is
,
O
Lord
of
hosts
how
long
wilt
thou
not
have
mercy
on
Jerusalem
,
and
on
the
Cities
of
Judah
,
against
which
thou
hast
had
indignation
?
we
do
not
use
to
joy
,
but
in
that
which
we
wish
for
:
There
is
joy
in
heaven
,
in
the
presence
of
the
Angels
for
sinners
repenting
:
In
the
presence
of
the
Angels
,
therefore
,
on
the
part
of
the
Saints
,
none
but
they
dwell
together
.
Oh
ye
blessed
Saints
,
we
praise
God
for
you
for
your
happy
departure
,
for
your
crown
of
immortalitie
:
Ye
do
in
common
,
sue
to
God
for
us
,
as
your
poore
fellow-members
,
for
our
happy
eluctation
out
of
those
miseries
and
tentations
,
wherewith
we
are
continually
conflicted
here
below
,
and
for
our
Societie
with
you
in
your
blessedness
.
Other
terms
of
communion
,
we
know
none
:
As
for
any
local
presence
,
or
particular
correspondence
,
that
ye
may
have
with
any
of
us
,
as
we
cannot
come
to
know
it
;
so
,
if
we
would
,
we
should
have
no
reason
to
disclaim
it
.
Johannes
á
Jesu-Maria
,
a
modern
Carmelite
,
writing
the
life
of
Theresia
(
Sainted
lately
by
Gregory
15.
)
tels
us
,
that
as
she
was
a
vigilant
overseer
of
her
votaries
in
her
life
;
so
in
,
and
after
death
she
would
not
be
drawn
away
from
her
care
,
and
attendance
;
For
(
saith
he
)
if
any
of
her
sisters
did
but
talk
in
the
set
hours
of
their
silence
,
she
was
wont
by
three
knocks
at
the
doore
of
the
Cell
,
to
put
them
in
mind
of
their
enjoyned
taciturnity
;
and
on
a
time
appearing
(
as
she
did
often
)
in
a
lightsome
brightnesse
,
to
a
certain
Carmelite
,
is
said
thus
to
bespeak
him
;
Nos
coe●estes
,
&c.
We
Citizens
of
heaven
,
and
ye
exiled
pilgrims
on
earth
,
ought
to
be
linked
in
a
league
of
love
,
and
purity
,
&c.
Me
thinks
the
reporter
should
fear
this
to
be
too
much
good
fellowship
for
a
Saint
;
I
am
sure
neither
Divine
nor
ancient
Story
had
wont
to
afford
such
familiarity
;
And
many
have
mis-doubted
the
agency
of
worse
,
where
have
appeared
lesse
causes
of
suspition
▪
That
this
was
(
if
any
thing
)
an
ill
spirit
under
that
face
,
I
am
justly
confident
;
neither
can
any
man
doubt
,
that
looking
further
into
the
relation
,
finds
him
to
come
with
a
lye
in
his
mou●h
:
For
thus
he
goes
on
,
[
We
celestiall
ones
behold
the
Deity
,
ye
banished
ones
worship
the
Eucharist
;
which
ye
ought
to
worship
with
the
same
affection
,
wherewith
we
adore
the
Deity
;
]
such
perfume
doth
this
holy
Devill
leave
behind
him
:
The
like
might
be
instanced
in
a
thousand
apparitions
of
this
kind
,
al
worthy
of
the
same
entertainment
.
As
for
the
state
of
the
souls
of
Lazarus
,
of
the
Widows
son
,
of
Jairus
his
daughter
,
and
of
Tabitha
,
whether
there
were
,
by
divine
appointment
,
a
suspension
of
their
finall
condition
for
a
time
(
their
souls
awaiting
not
farre
off
from
their
bodies
,
for
a
further
disposition
)
or
,
whether
they
were
for
the
manifestation
of
the
miraculous
power
of
the
Son
of
God
,
called
off
from
their
setled
rest
,
some
great
Divines
may
dispute
,
none
can
determine
:
where
God
is
silent
,
let
us
be
willingly
ignorant
:
wi●h
more
safety
and
assurance
may
we
inquire
into
those
respects
,
wherein
the
separated
soul
stands
to
that
body
,
which
it
left
behind
it
for
a
prey
to
the
worms
,
a
captive
to
death
,
and
corruption
:
For
certainly
,
though
the
parts
be
severed
,
the
relations
cannot
be
so
:
God
made
it
intrinsecally
naturall
to
that
spirituall
part
to
be
the
form
of
man
,
and
therefore
to
animate
the
body
.
It
was
in
the
very
infusion
of
it
created
,
and
in
the
creating
,
infused
into
this
coessentiall
receptacle
;
wherein
it
holds
it self
so
interessed
,
as
that
it
knows
there
can
be
no
full
consummation
of
its
glory
without
the
other
half
.
It
was
not
therefore
more
loath
to
leave
this
old
partner
in
the
dissolution
,
then
it
is
now
desirous
to
meet
him
again
;
as
well
knowing
in
how
much
happier
condition
they
shall
meet
,
then
they
formerly
parted
:
Before
this
drossie
piece
was
cumbersome
,
and
hindred
the
free
operations
of
this
active
spirit
;
now
,
that
by
a
blessed
glorification
it
is
spiritualized
,
it
is
every
way
become
pliable
to
his
renued
partner
,
the
Soul
,
and
both
of
them
to
their
infinitely
glorious
Creatour
.
SECT.
VIII
The
reunion
of
the
body
to
the
soul
both
glorified
.
LO
then
so
happy
a
reunion
,
as
this
materiall
world
is
not
capable
of
(
till
the
last
fire
have
refined
it
)
of
a
blessed
soul
,
met
with
a
glorified
body
,
for
the
peopling
of
the
new
heaven
;
who
can
but
rejoyce
in
spirit
to
foresee
such
a
glorious
communion
of
perfected
Saints
?
to
see
their
bodies
with
a
clear
brightness
,
without
all
earthly
opacity
;
with
agility
,
without
all
dulnesse
;
with
subtility
,
without
grosness
;
with
impassibility
,
without
the
reach
of
annoyance
or
corruption
?
There
and
then
shalt
thou
,
O
my
soul
,
looking
through
clarified
eyes
,
see
and
rejoyce
to
see
that
glorious
body
of
thy
dear
God
and
Savior
,
which
he
assumed
here
below
;
and
wherein
he
wrought
out
the
great
work
of
thy
redemption
;
there
shalt
thou
see
the
radiant
bodies
of
all
those
eminent
Saints
,
whose
graces
thou
hadst
wont
to
wonder
at
,
and
weakly
wish
to
imitate
;
There
shall
I
meet
with
the
visible
partners
of
the
same
unspeakeable
glory
,
my
once
dear
parents
,
children
,
friends
,
and
(
if
there
can
be
roome
for
any
more
joy
in
the
soul
,
that
is
taken
up
with
God
)
shall
both
communicate
,
and
appropriate
our
mutuall
joyes
:
There
shall
we
indissolubly
with
all
the
chore
of
heaven
passe
our
eviternity
of
blisse
in
lauding
and
praising
the
incomprehensibly-glorious
Majesty
of
our
Creatour
,
Redeemer
,
Sanctifier
;
in
perpetuall
Hallelujahs
to
him
that
sits
upon
the
Throne
:
And
canst
thou
,
O
my
soul
,
in
the
expectation
of
this
happinesse
,
be
unwilling
to
take
leave
of
this
flesh
for
a
minute
of
separation
?
How
well
art
thou
contented
to
give
way
to
this
body
,
to
shut
up
the
windows
of
thy
senses
,
and
to
retire
it self
after
the
toil
of
the
day
,
to
a
nightly
rest
,
whence
yet
thou
knowest
it
is
not
sure
to
rise
;
or
if
it
do
,
yet
it
shall
rise
but
such
as
it
lay
down
;
some
little
fresher
,
no
whit
better
;
and
art
thou
so
loath
to
bid
a
cheerfull
good-night
to
this
piece
of
my selfe
,
which
shall
more
surely
rise
then
lye
down
,
and
not
more
surely
rise
,
then
rise
glorious
?
Away
with
this
weak
and
wretched
infidelity
:
without
which
,
the
hope
of
my
change
would
be
my
present
happinesse
,
and
the
issue
of
it
mine
eternull
glory
:
Even
so
,
Lord
Jesus
,
come
quickly
.
THE
INVISIBLE
WORLD
.
The
Third
BOOK
.
SECT.
I.
Of
the
Evill
Angels
.
Of
their
first
sin
and
fall
.
HITHERTO
our
thoughts
have
walked
through
the
lightsome
and
glorious
regions
of
the
spirituall
world
;
now
it
is
no
lesse
requisite
to
cast
some
glances
towards
those
dreadful
and
darksome
parts
of
it
;
where
nothing
dwels
but
horror
and
torment
:
Of
the
former
,
it
concerns
us
to
take
notice
for
our
comfort
;
of
these
latter
for
terrour
,
caution
,
resistance
.
I
read
it
reported
by
an
ancient
Travailer
,
Haytonus
,
of
the
Order
of
the
Premonstratensis
,
and
cousin
(
as
he
saith
)
to
the
then-King
of
Armenia
,
that
he
saw
a
country
in
the
Kingdome
of
Georgia
(
which
he
would
not
have
believed
,
except
his
eyes
had
seen
it
)
caldel
Hamsen
,
of
three
dayes
journey
about
,
covered
over
with
palpable
darknesse
,
wherein
some
desolate
people
dwell
;
for
those
which
inhabit
upon
the
borders
of
it
,
might
hear
the
neighing
of
horses
,
and
crowing
of
cocks
,
and
howling
of
dogs
,
and
other
noises
,
but
no
man
could
go
in
to
them
,
without
losse
of
himselfe
:
Surely
this
may
seem
some
sleight
representation
of
the
condition
of
Apostate
Angels
,
and
reprobate
souls
:
Their
region
is
the
kingdom
of
darkness
,
they
have
onely
light
enough
to
see
themselves
eternally
miserable
;
neither
are
capable
of
the
least
glimpse
of
comfort
,
or
mitigation
.
But
,
as
it
fals
out
with
those
,
which
in
a
dark
night
bear
their
own
light
,
that
they
are
easily
discerned
by
an
enemy
that
waits
for
them
,
and
good
aim
may
be
taken
at
them
,
even
whiles
that
enemy
lurks
unseen
of
them
:
so
it
is
with
us
in
these
spirituall
ambushes
of
the
infernall
powers
,
their
darknesse
and
our
light
gives
them
no
smal
advantage
against
us
;
The
same
power
that
clears
and
strengthens
the
eyes
of
our
soul
to
see
those
over-excelling
glories
of
the
good
Angels
,
can
also
enable
us
to
pierce
thorough
that
hellish
obscurity
,
and
to
descrie
so
much
of
the
natures
and
condition
of
those
evill
spirits
as
may
render
us
both
wary
,
and
thankful
.
In
their
first
creation
there
were
no
Angels
but
of
light
,
that
any
of
them
should
bring
evill
with
him
from
the
moment
of
his
first
beeing
,
is
the
exploded
heresie
of
a
Manes
,
a
man
fit
for
his
name
;
and
if
Prateolus
may
be
beleeved
,
of
the
Trinit●●ians
;
yea
,
blasphemy
rather
,
casting
mire
in
the
face
of
the
most
pure
and
holy
Deity
:
For
,
from
an
absolute
goodnesse
,
what
can
proceed
but
good
?
And
if
any
then
of
those
spirits
could
have
been
originally
evil
,
whence
could
he
pretend
to
fetch
it
?
Either
three
must
be
a
predominant
principle
of
evill
;
or
a
derivation
of
it
from
the
fountain
of
infinite
goodness
,
either
of
which
were
very
monsters
of
impiety
:
All
were
once
glorious
spirits
;
sin
changed
their
hue
,
and
made
many
of
them
ugly
Devils
:
Now
straight
I
am
apt
to
think
,
Lord
!
how
should
sin
come
into
the
world
?
how
into
Angels
?
God
made
all
things
good
;
sin
could
be
no
work
of
his
:
How
should
the
good
that
he
made
,
produce
the
evill
which
he
hates
?
Even
this
curiosity
must
receive
an
answer
.
The
great
God
when
he
would
make
his
noblest
creature
,
found
it
fit
to
produce
him
in
the
nearest
likenesse
to
himself
;
and
therefore
to
indue
him
with
perfection
of
understanding
,
and
freedome
of
will
,
either
of
which
being
wanting
there
could
have
been
no
excellency
in
that
which
was
intended
for
the
best
:
such
therefore
did
he
make
his
Angels
:
Their
will
being
made
free
had
power
of
their
own
inclinations
;
those
free
inclinations
of
some
of
them
,
swayed
them
awry
from
that
highest
end
which
they
should
have
solely
aimed
at
,
to
a
faulty
respect
,
unto
oblique
ends
of
their
own
.
Hence
was
the
beginning
of
sin
;
for
as
it
fals
out
in
causes
efficient
,
that
when
the
secondary
agent
swarves
from
the
order
and
direction
of
the
principal
,
straight
waies
a
fault
thereupon
ensues
(
as
when
the
leg
by
reason
of
crookednesse
,
fails
of
the
performance
of
that
motion
,
which
the
appetitive
power
injoined
,
an
halting
immediately
follows
)
so
it
is
in
finall
causes
also
,
(
as
Aquinas
acutely
)
when
the
secondary
end
is
not
kept
in
,
under
the
order
of
the
principall
and
highest
end
,
there
grows
a
sin
of
the
will
,
whose
object
is
ever
good
:
but
if
a
supposed
,
&
self
respective
good
be
suffer'd
to
take
the
wall
of
the
best
,
&
absolute
good
,
the
will
instantly
proves
vicious
.
As
therefore
there
can
be
no
possible
fault
incident
into
the
will
of
him
who
propounds
to
himself
as
his
only
good
,
the
utmost
end
of
all
things
,
which
is
God
himself
;
so
,
in
whatsoever
willer
,
whose
own
particular
good
is
contained
under
the
order
of
another
higher
good
,
there
may
(
without
Gods
speciall
confirmation
)
happen
a
sin
in
the
will
:
Thus
it
was
with
these
revolting
Angels
,
they
did
not
order
their
own
particular
(
supposed
)
good
to
the
supream
and
utmost
end
;
but
suffered
their
will
to
dwell
in
an
end
of
their
own
;
and
by
this
means
did
put
themselves
into
the
place
of
God
;
not
regulating
their
wils
by
another
superior
,
but
making
their
will
,
the
rule
of
their
own
desires
;
which
was
in
effect
,
to
affect
an
equality
with
the
highest
Not
that
their
ambition
went
so
high
as
to
aspire
to
an
height
of
goodness
,
or
greatnesse
,
equall
to
their
infini●e
Creatour
;
This
(
as
the
greater
Leader
of
the
School
hath
determined
it
)
could
not
fall
into
any
intelligent
nature
,
since
it
were
no
other
,
then
to
affect
his
own
not
being
;
for
as
much
as
there
can
be
no
beeing
at
all
,
without
a
distinction
of
degrees
,
and
subordinations
of
beeings
:
This
was
(
I
suppose
)
the
threshold
of
leaving
their
first
estate
:
Now
it
was
with
Angelicall
spirits
as
it
is
with
heavy
bodies
,
when
they
begin
to
fail
they
went
down
at
once
,
speedily
passing
through
many
degrees
of
wickednesse
.
Let
learned
Gerson
see
upon
what
grounds
he
conceives
,
that
in
the
beginning
their
sin
might
be
veniall
,
afterwards
arising
to
the
height
of
maliciousness
;
whom
Salmeron
seconds
by
seven
reasons
,
alledged
to
that
purpose
;
labouring
to
prove
that
before
their
precipitation
,
they
had
large
time
,
and
place
of
repentance
;
the
point
is
too
high
for
any
humane
determination
:
this
we
know
too
well
by
our selves
,
that
even
the
will
of
man
,
when
it
is
once
let
loose
to
sin
,
finds
no
stay
;
how
much
more
of
those
active
spirits
,
which
by
reason
of
their
simple
and
spirituall
nature
,
convert
themselves
wholly
to
what
they
do
incline
?
What
were
the
particular
grounds
of
their
defection
and
ruine
,
what
was
their
first
sin
,
it
is
neither
needfull
,
nor
possible
to
know
;
I
see
the
wracks
of
this
curiosity
in
some
of
the
Ancient
,
who
misguiding
themselves
by
a
false
Compasse
of
mis-applyed
Texts
,
have
split
upon
those
shelves
which
their
miscarriage
shall
teach
me
to
avoid
;
If
they
have
made
Lucifer
▪
(
that
is
,
the
morning
Star
)
a
Devill
,
and
mistake
the
King
of
Babylon
for
the
Prince
of
darknesse
,
as
they
have
palpably
done
,
I
dare
not
follow
them
.
Rather
let
me
spend
my
thoughts
in
wondring
at
the
dreadfull
justice
,
and
the
incomprehensible
mercy
of
our
great
and
holy
God
,
who
having
cast
these
Apostate
Angels
into
hell
,
and
reserved
them
in
everlasting
chains
under
darknesse
,
unto
the
judgement
of
the
great
day
,
hath
yet
graciously
found
out
a
way
to
redeem
miserable
mankinde
from
that
horible
pit
of
destruction
:
It
is
not
for
me
to
busie
my self
in
finding
out
reasons
of
difference
for
the
aggravation
of
the
sin
of
Angel●
and
abatement
of
mans
;
as
that
sin
began
in
them
,
they
were
their
own
tempters
:
that
they
sinned
irreparably
,
since
their
fall
was
to
them
as
death
is
to
us
:
How
ever
it
were
,
Cursed
be
the
man
who
shall
say
that
the
sin
of
any
creature
exceeds
the
power
of
thy
mercy
,
O
God
,
which
is
no
other
then
thy selfe
,
infinite
;
whiles
therefore
I
lay
one
hand
upon
my
mouth
,
I
lift
up
the
other
in
a
silent
wonder
,
with
the
blessed
Apostle
,
and
say
,
How
unsearchable
are
thy
judgements
,
and
thy
wayes
past
finding
out
.
SECT.
IV.
Of
the
number
of
Apostate
Spirits
.
WHo
can
but
tremble
to
thinke
of
the
dreadfull
precipice
of
these
d●●ned
Angels
,
which
from
the
highest
pitch
of
heaven
,
were
suddainly
thrown
down
into
the
dungeon
of
the
nethermost
hell
?
who
can
but
tremble
to
think
of
their
number
,
power
,
malice
,
cunning
and
deadly
machinations
?
Had
this
defection
been
single
,
yet
it
had
been
fearfull
:
should
but
one
star
fall
down
from
heaven
,
with
what
horrour
do
we
think
of
the
wrack
that
would
ensue
to
the
whole
world
?
how
much
more
when
the
great
Dragon
draws
down
the
third
part
of
the
stars
with
his
tail
?
And
lo
,
these
Angels
were
as
so
many
spirituall
stars
in
the
firmament
of
glory
.
It
was
here
as
in
the
rebellion
of
great
Peers
,
the
common
sort
are
apt
to
take
part
in
any
insurrection
:
There
are
orders
and
degrees
even
in
the
region
of
confusion
;
we
have
learned
of
our
Saviour
to
know
,
there
is
a
Devill
and
his
Angels
;
And
Jewish
tradition
hath
told
us
of
a
Prince
of
Devils
.
It
was
in
all
likelyhood
some
prime
Angell
of
heaven
,
that
first
started
aside
from
his
station
,
and
led
the
ring
of
this
highest
and
first
revolt
;
millions
sided
with
him
,
and
had
their
part
both
in
his
sin
and
punishment
:
Now
how
formidable
is
the
number
of
these
evill
and
hostile
spirits
?
Had
we
the
eyes
of
that
holy
Hermit
(
for
such
the
first
were
)
we
might
see
the
air
full
of
these
malignant
sp●rits
,
laying
snares
for
miserable
mankinde
:
And
if
the
possessors
of
one
poor
Demoniack
,
could
style
themselves
Legion
,
(
a
name
that
in
the
truest
account
,
contains
no
lesse
then
ten
Cohorts
,
&
every
Cohort
fifty
Companies
,
and
every
Company
25
Souldiers
,
to
the
number
of
1225
)
what
an
army
of
these
hellish
fiends
do
we
suppose
is
that
,
wherewith
whole
mankinde
is
beleaguered
al
the
world
over
?
Certainly
no
man
living
,
(
as
Tertullian
and
Nissen
have
too
truly
observed
)
can
,
from
the
very
hour
of
his
nativity
,
to
the
last
minute
of
his
dissolution
,
be
free
from
one
of
these
spirituall
assailants
,
if
not
many
at
once
.
The
ejected
spirit
returns
to
his
former
assault
with
seven
worse
then
himself
.
Even
where
there
is
equality
of
power
,
inequality
of
number
must
needs
be
a
great
advantage
.
An
Hercules
himself
is
no
match
for
two
Antagonists
;
yea
,
were
their
strength
much
lesse
then
ours
,
if
we
be
but
as
a
flock
of
Goats
feeding
upon
the
hils
;
when
the
evil
spirits
(
as
the
Midianites
&
Amalekites
were
against
Israel
)
are
like
grashoppers
in
the
valley
,
what
hope
,
what
possibility
were
there
,
(
if
we
were
left
in
our
own
hands
)
for
saefty
or
prevalence
?
But
now
alas
,
their
number
is
great
,
but
their
power
is
more
:
Even
these
Evil
Angels
are
styled
by
him
that
knew
them
,
no
less
then
principalities
and
powers
,
and
rulers
of
the
darknesse
of
this
world
,
and
spirituall
wickednesses
in
heavenly
places
.
They
lost
not
their
strength
when
they
left
their
station
.
It
is
the
rule
of
Dionysius
(
too
true
I
fear
)
that
in
the
reprobate
Angels
their
naturall
abilities
stil
hold
;
No
other
then
desperate
therefore
were
the
condition
of
whole
mankinde
,
if
we
were
turned
loose
into
the
lists
to
grapple
with
these
mighty
spirits
.
Courage
,
O
my
soul
,
and
together
with
it
,
victory
:
Let
thine
eys
be
but
open
(
as
Gehezies
)
&
thou
shalt
see
more
with
us
then
against
us
;
One
good
Angell
is
able
to
chase
whole
troops
of
these
malignant
:
For
though
their
naturall
powers
in
regard
of
the
substance
of
them
be
still
retained
;
yet
in
regard
of
the
exercise
and
execution
of
them
,
they
are
abated
,
and
restrained
by
the
over-ruling
order
of
divine
Justice
,
and
mercy
;
from
which
,
far
be
that
infinite
incongruity
,
that
evill
should
prevail
above
God
;
The
same
God
therefore
,
who
so
disposeth
the
issue
of
these
humane
contentions
,
that
the
race
is
not
to
the
swift
,
nor
the
battell
to
the
strong
,
cowardizeth
and
daunteth
these
mighty
and
insolent
spirits
,
so
as
they
cannot
stand
before
one
of
these
glorious
Angels
;
nor
prevail
any
further
then
his
most
wise
providence
hath
contrived
to
permit
for
his
own
most
holy
purposes
.
How
ever
yet
we
be
upon
these
grounds
safe
in
the
good
hands
of
the
Almighty
,
and
of
those
his
blessed
Guardians
,
to
whom
he
hath
committed
our
charge
:
yet
it
well
befits
us
,
to
take
notice
of
those
powerfull
executions
of
the
evill
Angels
which
it
pleaseth
the
great
Arbiter
of
the
world
to
give
way
unto
,
that
we
may
know
what
cause
we
have
both
of
vigilance
and
gratitude
.
SECT.
III.
Of
the
power
of
Devils
.
NO
Dwarfe
will
offer
to
wrestle
with
a
Giant
;
it
is
an
argument
of
no
smal
power
,
as
well
as
boldnesse
of
that
proud
spirit
,
that
he
durst
strive
with
Michael
the
Archangell
:
and
though
he
were
as
then
foiled
in
the
conflict
,
yet
he
ceaseth
not
still
to
oppose
his
Hierarchy
to
the
Celestiall
,
and
not
there
prevailing
▪
he
poures
out
his
tyranny
,
where
he
is
suffered
,
on
this
inferior
world
;
One
while
fetching
down
fire
from
heaven
(
which
the
messenger
called
the
fire
of
God
)
upon
the
flocks
and
shepherds
of
Job
:
another
while
,
blustring
in
the
air
,
with
hurrying
winds
,
and
furious
tempests
,
breaking
downe
the
strongest
towers
,
and
turning
up
the
stoutest
oaks
,
tearing
asunder
the
hardest
rocks
,
and
rending
of
the
tops
of
the
firmest
mountains
:
one
while
swelling
up
the
raging
Sea
to
suddain
inundations
;
another
while
causing
the
earth
to
totter
and
tremble
under
our
feet
:
would
we
descend
to
the
particular
demonstrations
of
the
powerfull
operations
of
evill
spirits
,
this
discourse
would
have
no
end
.
If
we
do
but
cast
our
eyes
upon
Jannes
and
Jambres
,
the
Egyptian
Sorcerers
,
(
in
whom
we
have
formerly
instanced
in
another
Treatise
,
to
this
purpose
)
we
shall
see
enough
to
wonder
at
:
How
close
did
they
for
a
time
follow
Moses
at
the
heels
,
imitating
those
miraculous
works
,
which
God
had
appointed
,
and
inabled
him
to
do
for
Pharaohs
conviction
?
Had
not
the
faith
of
that
worthy
servant
of
God
been
invincible
,
how
blank
must
he
needs
have
looked
,
to
see
his
great
works
patterned
by
those
presumptuous
rivals
?
Doth
Moses
turn
his
rod
into
a
serpent
?
every
of
their
rods
crawleth
and
hisseth
as
well
as
his
?
Doth
he
smite
the
waters
into
bloud
?
their
waters
are
instantly
as
bloudy
as
his
:
Doth
he
fetch
frogs
out
of
Nilus
into
Pharaohs
bed-chamber
,
and
bosome
,
and
into
the
ovens
and
kneading
troughs
of
his
people
?
they
can
store
Egypt
with
loathsome
cattle
as
well
as
he
:
All
this
while
,
Pharaoh
knows
no
difference
of
a
God
,
and
hardly
yeelds
whether
Jannes
or
Moses
be
the
better
man
;
although
he
might
easily
have
decided
it
,
out
of
the
very
acts
done
;
he
saw
Moses
his
serpent
devoured
theirs
;
so
as
now
there
was
neither
serpent
,
nor
rod
;
and
whiles
they
would
be
turning
their
rod
into
aserpent
,
both
rod
and
serpent
were
lost
in
that
serpent
,
which
returned
into
a
rod
:
He
saw
that
those
Sorcerers
,
who
had
brought
the
frogs
could
not
remove
them
;
and
soon
after
sees
that
those
juglers
,
who
pretended
to
make
serpents
,
bloud
,
frogs
,
cannot
(
when
God
pleaseth
to
restrain
them
)
make
so
much
as
a
louse
:
But
supposing
the
sufferance
of
the
Almighty
,
who
knows
what
limits
to
prescribe
,
to
these
infernall
powers
?
They
can
beguile
the
senses
,
mock
the
fantasie
,
work
strongly
by
philtres
upon
the
affections
,
assume
the
shapes
of
man
or
beast
,
inflict
grievous
torment
on
the
body
,
conveigh
strange
things
insensibly
into
it
,
transport
it
from
place
to
place
in
quick
motions
,
cause
no
lesse
suddain
disparitions
of
it
;
heal
diseases
by
charmes
,
and
spels
;
frame
hideous
apparitions
,
and
,
in
short
,
by
applying
active
powers
to
passive
subjects
they
can
produce
wonderful
effects
:
each
of
all
which
were
easie
to
be
instanced
in
whole
volumes
,
if
it
were
needfull
,
out
of
history
and
experience
.
Who
then
,
O
God
,
who
is
able
to
stand
before
these
sons
of
Anak
?
what
are
we
in
such
hands
?
Oh
match
desperately
unequal
,
of
weaknesse
with
power
,
flesh
with
spirit
,
man
with
Devils
!
Away
with
this
cowardly
diffidence
:
Chear
up
thy self
,
O
my
soul
,
against
these
heartlesse
fears
;
and
know
the
advantage
is
on
thy
side
.
Could
Samson
have
been
firmly
bound
hand
and
foot
by
the
Philistine
cords
,
so
as
he
could
not
have
stirred
those
mighty
limbs
of
his
,
what
boy
or
girl
of
Gath
or
Ascalon
would
have
fear'd
to
draw
near
,
and
spurn
that
awed
champion
:
No
other
is
the
condition
of
our
dreadfull
enemies
,
they
are
fast
bound
up
with
the
adamantine
chains
of
Gods
most
mercifull
and
inviolable
decree
,
and
forcibly
restrained
from
their
desired
mischief
:
Who
can
be
afraid
of
a
muzzled
and
tyed
up
mastive
?
What
woman
or
childe
cannot
make
faces
at
a
fierce
Lion
,
or
a
bloudy
Bajazet
lockt
up
fast
in
an
iron
grate
?
were
it
not
for
this
strong
,
and
straight
curb
of
divine
providence
,
what
good
man
could
breath
one
minute
upon
earth
?
The
Demo●iack
in
the
Gospel
could
break
his
iron
fetters
i●
pieces
,
through
the
help
of
his
●egion
;
those
Devils
that
possessed
him
,
could
not
break
theirs
;
they
are
fain
to
sue
for
leave
to
enter
into
swine
,
neither
had
obtained
it
(
in
all
likelyhood
)
but
for
a
just
punishment
to
those
Gadarene
owners
;
How
sure
may
we
then
be
,
that
this
just
hand
of
omnipotence
will
not
suffer
these
evill
ones
to
tyrannize
over
his
chosen
vessels
for
their
hurt
?
How
safe
are
we
,
since
their
power
is
limited
,
our
protection
infinite
?
SECT.
IV.
Of
the
knowledge
and
malice
of
wicked
Spirits
.
WHo
can
know
how
much
he
is
bound
to
God
for
safe-guard
,
if
he
doe
not
apprehend
the
quality
of
those
enemies
,
wherewith
he
is
incompassed
?
whose
knowledge
and
skil
is
no
whit
inferiour
to
their
power
:
They
have
not
the
name
of
Daemones
for
nothing
;
their
natural
knowledge
was
not
forfeited
by
their
fall
,
the
wisdom
of
the
infinite
giver
of
it
knows
how
rather
to
turn
it
to
the
use
of
his
own
glory
:
However
therefore
,
they
are
kept
of●
from
those
divine
illuminations
,
which
the
good
Angels
receive
from
God
,
yet
they
must
needs
be
granted
to
have
such
a
measure
of
knowledge
,
as
cannot
but
yeeld
them
a
formidable
advantage
.
For
,
as
spirits
,
being
not
stripped
of
their
original
knowledge
,
together
with
their
glory
,
they
cannot
but
know
the
natures
and
constitutions
of
the
creatures
,
and
thereby
their
tempers
,
dispositions
,
inclinations
,
conditions
,
faculties
;
and
therewith
their
wants
,
their
weaknesse
and
obnoxiousnesse
,
and
thereupon
strongly
conjecture
at
their
very
thoughts
,
and
intentions
,
and
the
likelyhood
of
their
repulses
or
prevailings
:
out
of
the
knowledge
of
the
causes
of
things
they
can
foresee
such
future
events
as
have
a
dependance
thereon
.
To
which
,
if
we
shal
adde
the
improvement
,
which
so
many
thousand
years
experience
can
yeild
to
active
and
intelligent
spirits
,
together
with
the
velocity
of
their
motitions
,
and
the
concurrent
intelligence
which
those
powers
of
darkness
hold
with
each
other
we
shall
see
cause
enough
to
disparage
our
own
simplicity
,
to
tremble
at
our
own
danger
,
and
to
blesse
God
for
our
indemnity
.
But
if
unto
all
these
,
we
shall
take
notice
of
their
malice
,
no
whit
inferiour
to
their
power
,
and
knowledge
,
we
cannot
but
be
transported
with
the
wonder
at
our
infinite
obligations
to
the
blessed
Majesty
of
heaven
,
who
preserves
us
from
the
rage
of
so
spightfull
,
cunning
,
mighty
enemies
.
Satan
carries
hostility
in
his
very
name
,
and
answerably
in
his
wicked
nature
:
hostility
to
the
God
that
made
him
,
as
the
avenger
of
his
sin
;
hostility
for
his
sake
to
the
Creature
,
which
that
God
made
good
:
his
enmity
did
,
as
himself
,
descend
from
the
highest
,
for
it
began
at
the
Almighty
,
and
remains
as
implacable
,
as
impotent
.
It
is
a
bold
and
uncouth
story
,
and
scarce
safe
to
relate
,
which
I
finde
in
the
book
of
Conformity
reported
,
as
cited
by
a
Demoniack
woman
,
from
the
mouth
of
a
certain
Frier
,
named
Jacobus
de
Pozali
,
in
his
Sermon
;
That
S.
Macarius
once
went
about
to
make
peace
betwixt
God
and
Satan
;
That
it
pleased
God
to
say
,
If
the
Devill
will
acknowledge
his
fault
I
will
pardon
him
:
To
which
the
evill
spirit
returned
answer
,
I
will
never
acknowledge
any
fault
of
mine
;
yea
,
that
crucified
Saviour
should
rather
cry
me
mercy
for
keeping
me
thus
long
in
hell
:
To
whom
Macarius
,
(
as
he
well
might
)
Avoid
Satan
.
I
know
not
whether
more
to
blame
their
Saint
(
if
they
report
him
right
)
for
too
much
charity
,
or
for
too
little
grace
and
wit
,
in
so
presumptuous
an
indeavour
:
The
very
treaty
was
in
him
blasphemous
;
the
answer
no
other
then
could
be
expected
from
a
spirit
obdured
in
malice
,
and
desperate
in
that
obdurednesse
;
The
truth
is
,
he
hates
us
because
he
hated
God
first
;
and
like
the
enraged
Panther
,
tears
the
picture
,
because
he
cannot
reach
the
person
whom
it
represents
.
He
that
made
him
an
Angell
tels
us
what
he
is
,
since
he
made
himselfe
a
Devill
,
even
a
man-slayer
from
the
beginning
:
His
very
trade
is
Murther
and
Destruction
,
and
his
executions
unweariable
:
he
goes
abous
continually
like
a
roaring
Lion
,
seeking
whom
he
may
devour
.
It
is
no
other
then
a
marvailous
mystery
of
Divine
state
,
too
deep
for
the
shallownesse
of
humane
souls
to
reach
into
,
that
God
could
with
one
word
of
his
powerfull
command
destroy
and
dissolve
all
the
powers
of
hell
;
yet
he
knows
it
best
not
to
do
it
:
only
we
know
he
hath
a
justice
to
glorifie
,
as
well
as
a
mercy
;
and
that
he
knows
how
to
fetch
more
honour
to
himself
,
by
drawing
good
out
of
evill
,
then
by
the
amotion
,
and
prevention
of
evill
.
Glory
be
to
that
infinite
power
,
justice
,
mercy
,
providence
,
that
contrives
all
things
both
in
heaven
and
earth
,
and
hell
,
to
the
highest
advantage
of
his
own
blessed
Name
,
and
to
the
greatest
benefit
of
his
elect
.
SECT.
V.
The
variety
of
the
spiritual
assaults
of
Evil
Spirits
.
OUT
of
this
hellish
mixture
of
power
,
skill
,
malice
,
do
proceed
all
the
deadly
machinations
of
these
infernal
spirits
,
which
have
enlarged
their
Kingdome
,
and
furnished
the
pit
of
destruction
.
It
was
a
great
word
of
the
chosen
Vessel
,
We
are
not
ignorant
of
Satans
devises
:
O
blessed
Apostle
,
thy
illuminated
soul
which
saw
the
height
of
heaven
,
might
also
see
the
depth
of
hell
:
Our
weak
eyes
are
not
able
to
pierce
so
low
.
That
Satan
is
full
o●
crafty
devises
we
know
too
well
;
but
what
those
devises
are
,
is
beyond
our
reach
:
Alas
,
we
know
not
the
secret
projects
of
silly
men
like
our selves
:
yea
,
who
knowes
the
crooked
windings
of
his
own
heart
?
much
lesse
can
we
hope
to
attain
unto
the
understanding
of
these
infernall
plots
and
stratagems
:
such
knowledge
is
too
wonderfull
for
us
,
our
clew
hath
not
line
enough
to
fadom
these
depths
of
Satan
:
But
though
we
be
not
able
possibly
to
descrie
those
infinite
and
hidden
particularities
of
Diabolicall
art
and
cunning
;
yet
our
wofull
experience
and
observation
hath
taught
us
some
generall
heads
of
these
mischievous
practices
:
Divers
whereof
I
am
not
unwilling
to
learn
,
and
borrow
of
that
great
Master
of
Meditation
,
Gerson
,
the
learned
Chancellour
of
Paris
,
a
man
singularly
acquainted
with
tentations
.
One
while
therefore
that
evill
one
layes
before
us
the
incommodities
,
dangers
,
wants
,
difficulties
of
our
callings
;
to
dishearten
us
,
and
draw
us
to
impatience
and
listlesseness
;
and
rather
then
fail
,
will
make
piety
a
colour
of
lazinesse
;
another
while
he
spurs
up
our
diligence
in
our
worldly
vocation
,
to
withdraw
us
from
holy
duties
:
one
while
,
he
hides
his
head
,
and
refrains
from
tempting
,
that
we
may
think
our selves
secure
,
and
slacken
our
care
of
defence
;
another
while
,
he
seems
to
yield
,
that
he
may
leave
us
proud
of
the
victory
:
one
while
,
he
tills
us
on
to
our
over-hard
tasks
of
austere
mortification
,
that
he
may
tire
our
piety
,
and
so
stupefie
us
with
an
heartlesse
melancholy
:
another
while
,
he
takes
us
off
from
any
higher
exercises
of
vertue
,
as
superfluous
:
one
while
,
he
turns
and
fixes
our
eyes
upon
other
mens
sins
,
that
we
may
not
take
view
of
our
own
;
another
while
,
he
amplifies
the
worth
and
actions
of
others
,
to
breed
in
us
either
envy
or
dejection
:
one
while
,
he
humours
our
zeal
in
all
other
vertuous
proceedings
,
for
but
the
colour
of
one
secret
vice
;
another
while
,
he
lets
us
loose
to
all
uncontrolled
viciousness
,
so
as
we
be
content
to
make
love
to
some
one
vertue
:
one
while
,
under
the
pretence
of
discretion
,
he
discourages
us
from
good
(
if
any
way
dangerous
)
enterprises
;
another
while
,
he
is
apt
to
put
us
upon
bold
hazards
,
with
the
contempt
of
fear
or
wit
,
that
we
may
be
guilty
of
our
own
miscarriage
:
one
while
,
he
works
suspicion
in
love
,
and
suggests
mis-constructions
of
well-meant
words
or
actions
,
to
cause
heart-burning
between
deare
friends
;
another
while
,
under
a
pretence
of
favour
,
he
kills
the
soul
with
flattery
:
one
while
he
stirs
up
our
charity
to
the
publique
performance
of
some
beneficiall
works
,
only
to
win
us
to
vain-glory
;
another
while
,
he
moves
us
for
avoiding
the
suspicion
or
censure
of
si●gularity
,
to
fashion
our selves
to
the
vicious
guises
of
our
sociable
neighbours
:
one
while
he
perswades
us
to
rest
in
the
outward
act
done
,
as
meritoriously
acceptable
;
another
while
,
under
a
colour
of
humility
,
he
disswades
us
from
those
good
duties
,
whereby
we
might
be
exemplary
to
others
:
one
while
,
he
heartens
us
in
evil
gettings
,
under
pretence
of
the
opportunity
of
liberall
alms-giving
;
another
while
,
he
closes
our
hands
in
a
rigorous
forbearance
of
needfull
mercy
,
under
a
fair
colour
of
Justice
:
one
while
,
he
incites
us
under
a
pretence
of
zeal
,
to
violate
charity
,
in
unjust
censures
and
violent
executions
;
another
while
,
under
pretence
of
mercy
to
bear
with
grosse
sins
:
one
while
,
he
stirs
us
up
,
under
a
colour
o●
charitable
caution
,
to
wound
our
neighbour
with
a
secret
detraction
;
another
while
,
out
of
of
carnall
affections
he
would
make
us
the
pandars
of
others
vices
:
one
while
,
he
sets
on
the
tongue
to
an
inordinate
motion
,
that
many
words
may
let
fall
some
sinne
;
another
while
he
restrains
it
in
a
sullen
silence
,
out
of
an
affectation
of
a
commendable
modesty
:
one
while
,
out
of
a
pretended
honest
desire
to
know
some
secret
and
usefull
truth
,
he
hooks
a
man
into
a
busie
curiosity
,
and
unawares
intangles
the
heart
in
unclean
affections
;
another
while
,
he
broaks
many
a
sin
with
only
the
bashfulnesse
of
inquiry
:
one
while
,
he
injects
such
pleasing
thoughts
of
fleshly
delights
,
as
may
at
the
first
seem
safe
and
inoffensive
;
which
by
a
delayed
entertai●ment
prove
dangerous
,
and
inflaming
;
another
while
,
he
over-layes
the
heart
with
such
swarms
of
obscene
suggestions
,
that
when
it
should
be
taken
up
with
holy
devotion
,
it
hath
work
enough
to
repell
and
answer
those
sinfull
importunit●es
:
one
while
,
he
moves
us
to
an
ungrounded
confidence
in
God
for
a
condescent
,
or
deliverance
;
that
upon
our
disappointment
he
may
work
u●to
impatience
;
or
,
upon
our
prevailing
to
a
pride
,
and
over-weening
opinion
of
our
mistaken
faith
;
another
while
,
he
casts
into
us
glances
of
distrust
,
where
we
have
sure
ground
of
belief
:
one
while
,
he
throws
many
needlesse
scruples
into
the
conscience
,
for
a
causelesse
perplexing
of
it
;
affrighting
it
even
from
lawfull
actions
;
another
while
he
labours
so
to
widen
the
conscience
,
that
even
grosse
sins
may
passe
down
unfelt
:
one
while
he
will
seem
friendly
in
suggesting
advise
to
listen
unto
good
counsell
(
which
yet
he
more
strongly
keeps
us
off
from
taking
)
for
a
further
obduration
;
another
while
,
he
moves
us
to
sleight
all
the
good
advise
of
others
,
out
of
a
perswasion
of
our
own
self-sufficiency
;
that
we
may
be
sure
to
fall
into
evill
:
one
while
he
smooths
us
up
in
the
good
opinion
of
our
own
gracious
disposition
,
that
we
may
rest
in
our
measure
;
another
while
he
beats
us
down
with
a
disparagement
of
our
true
graces
,
that
we
may
be
heartlesse
and
unthankfull
:
one
while
,
he
feeds
us
with
a
sweet
contentment
in
a
colourable
devotion
,
that
we
may
not
care
to
work
our
hearts
to
a
solid
piety
;
another
while
,
he
endeavours
to
freeze
up
our
hearts
with
a
dulnesse
and
sadnesse
of
spirit
in
our
holy
services
,
that
they
may
prove
irksome
,
and
we
negligent
:
one
while
he
injects
lawfull
but
unseasonable
motions
of
requisite
imployments
,
to
cast
off
our
mindes
from
due
intention
in
prayers
,
hearing
,
meditation
;
another
while
he
is
content
we
should
over-weary
our selves
with
holy
tasks
,
that
they
may
grow
tediously
distastefull
:
one
while
,
he
woes
a
man
to
glut
himselfe
with
some
pleasurable
sin
,
upon
pretence
that
this
satiety
may
breed
a
loathing
of
that
,
whereof
he
surfeits
;
another
while
he
makes
this
spiritual
drunkenness
but
an
occasion
of
further
thirst
:
one
while
,
he
suggests
to
a
man
the
duty
he
owes
to
the
maintenance
of
his
honour
,
and
reputation
,
though
unto
bloud
;
another
while
,
he
bids
him
be
tongue-proof
,
that
he
may
render
the
party
shamelesly
desperate
in
evil
doing
:
one
while
,
he
allows
us
to
pray
long
,
that
we
may
love
to
heare
our selves
speak
,
and
may
languish
in
our
devotion
;
another
while
,
he
tells
us
there
is
no
need
of
vocall
prayers
,
since
God
hears
our
thoughts
:
one
while
,
he
urgeth
us
to
a
busie
search
,
and
strong
conclusion
of
the
unfailable
assurance
of
our
election
to
glory
,
upon
slippery
and
unsure
grounds
;
another
while
to
a
carelesse
indifferency
,
and
stupid
neglect
of
our
future
estate
,
that
we
may
perish
through
security
:
one
while
,
sleighting
the
measure
of
contrition
as
unsufficient
;
another
while
,
working
the
heart
to
take
up
with
the
least
velleity
of
penitent
sorrow
,
without
straining
it
to
any
further
afflictive
degrees
of
true
penance
:
one
while
,
suggesting
such
dangerous
points
of
our self-examination
,
that
the
resolution
is
every
way
unsafe
;
so
as
,
we
must
presume
upon
our
strength
,
if
we
determine
affirmatively
;
if
negatively
,
decline
towards
despair
;
another
while
encouraging
a
man
by
the
prosperous
event
of
his
sin
,
to
re-act
it
;
and
by
the
hard
successes
of
good
actions
,
to
forbear
them
:
one
while
,
under
pretence
of
giving
glory
to
God
for
his
graces
,
stirring
up
the
heart
to
a
proud
over
valuing
our
own
vertues
,
and
abilities
;
another
while
stripping
God
of
the
honour
of
his
gifts
by
a
causelesse
pusillanimity
:
one
while
aggravating
our
unworthinesse
to
be
sons
,
servants
,
subjects
,
guests
,
almsmen
of
the
holy
and
great
God
;
another
while
,
upon
some
poor
works
of
piety
,
or
charity
,
raising
our
conceits
to
a
secret
gloriation
of
our
worthinesse
,
both
of
acceptance
and
reward
,
and
Gods
beholdingnesse
to
us
.
Shortly
,
(
for
it
were
easie
to
exceed
in
instances
)
one
while
casting
undue
fears
into
the
tender
hearts
of
weak
regenerates
,
of
Gods
just
desertions
,
and
of
their
own
sinfull
deficiencies
;
another
while
,
puffing
them
up
with
ungrounded
presumptions
of
present
safety
,
and
future
glory
.
These
and
a
thousand
more
such
arts
of
Deceit
do
the
evil
spirits
practise
upon
the
poor
soul
of
wretched
man
to
betray
it
to
everlasting
destruction
:
And
if
at
any
time
,
they
shall
pretend
fair
respects
,
it
is
a
true
observation
of
a
strict
votary
,
That
the
Devils
of
Consolation
,
are
worse
then
the
afflictive
.
O
my
soul
,
what
vigilance
can
be
sufficient
for
thee
,
whiles
thou
art
so
beset
with
variety
of
contrary
temptations
.
SECT.
VI
.
Of
the
apparitions
and
assumed
shapes
of
evil
spirits
.
BEsides
these
mental
and
ordinary
onsets
,
we
find
when
these
malignant
spirits
have
not
stuck
,
for
a
further
advantage
,
to
cloath
themselves
with
the
appearances
of
visible
shapes
,
not
of
meaner
creatures
only
,
but
of
men
,
both
living
and
dead
;
yea
,
even
of
the
good
Angels
themselves
.
It
were
easie
to
write
volumes
of
their
dreadful
and
illusive
apparitions
;
others
have
done
it
before
me
,
my
pen
is
for
other
use
:
The
times
are
not
past
the
ken
of
our
memory
,
since
the
frequent
(
and
in
some
part
,
true
)
reports
of
those
familiar
Devils
,
Fayires
,
and
Goblins
,
wherewith
many
places
were
commonly
haunted
;
the
rarity
whereof
in
these
latters
times
,
is
sufficient
to
descry
the
difference
betwixt
the
state
of
ignorant
superstition
,
and
the
clear
light
of
the
Gospell
:
I
doubt
not
but
there
were
many
frauds
intermixed
both
in
the
acting
,
and
relating
divers
of
these
oecurrences
;
but
he
that
shall
detrect
from
the
truth
of
all
,
may
as
well
deny
there
were
men
living
in
those
ages
before
us
:
Neither
can
I
make
question
of
the
authentique
records
of
the
examinations
,
and
confessions
of
Witches
and
Sorcerers
,
in
severall
regions
of
the
world
,
*
agreeing
in
the
truth
of
their
horrible
pacts
with
Satan
,
of
their
set
meetings
with
evill
spirits
,
their
beastly
homages
,
and
conversations
;
I
should
hate
to
be
guilty
of
so
much
incredulity
,
as
to
charge
so
many
grave
Judges
,
and
credible
historians
with
lyes
.
Amongst
such
fastidious
choice
of
whole
dry-fats
of
voluminous
relations
,
I
cannot
forbear
to
single
out
that
one
famous
story
of
Magdalene
de
la
Groix
,
in
the
year
of
our
Lord
Christ
,
1545.
*
who
being
borne
at
Cordova
in
Spain
,
whether
for
the
indigence
or
devotion
of
her
parents
,
was
at
five
yeares
age
,
put
into
a
Covent
of
Nuns
:
at
that
age
an
evill
spirit
presented
himselfe
to
her
in
the
form
of
a
Blackmore
,
soul
and
hideous
;
she
startled
at
the
sight
,
not
without
much
horror
:
but
with
faire
speeches
and
promises
of
all
those
gay
●oyes
,
wherewith
children
are
wont
to
be
delighted
,
she
was
won
to
hold
society
with
him
;
not
without
strong
charges
of
silence
and
secrecy
:
In
the
mean
time
giving
proof
of
a
notable
quick
wit
,
and
more
then
the
ordinary
ability
incident
into
her
age
;
so
as
she
was
highly
esteemed
,
both
of
the
young
novices
,
and
of
the
aged
Nuns
.
No
sooner
was
she
come
to
the
age
of
12
or
13
years
,
then
the
Devill
solicits
her
to
marry
with
him
,
and
for
her
dowry
,
promises
her
that
for
the
space
of
30
years
,
she
shall
live
in
such
fame
and
honour
for
the
opinion
of
her
sanctity
,
as
that
she
shall
be
for
that
time
,
the
wonder
of
all
Spain
.
Whiles
this
wicked
spirit
held
his
unclean
conversation
with
her
in
her
chamber
,
he
delegates
another
of
his
hellish
complices
,
to
supply
the
place
and
form
of
his
Magdalene
in
the
Church
,
in
the
Cloister
,
in
all
their
meetings
;
not
without
marvailous
appearance
of
gravity
,
and
devotion
;
disclosing
unto
her
also
,
the
affairs
of
the
world
abroad
,
and
furnishing
her
with
such
advertisements
,
as
made
her
wondred
at
;
and
won
her
the
reputation
,
not
of
an
holy
virgin
only
,
but
of
a
Prophetesse
.
Out
of
which
height
of
estimation
,
although
she
was
not
for
years
capable
of
that
dignity
,
she
was
by
the
general
votes
of
the
sister-hood
chosen
unanimously
,
to
be
the
Abbesse
of
that
Covent
:
Wonderfull
were
the
feats
which
she
then
did
.
The
Priest
cries
out
in
his
celebration
,
that
he
missed
one
of
the
holy
Hosts
,
which
he
had
consecrated
:
and
lo
,
tha●
was
by
her
wonted
Angell
,
invisibly
conveighed
to
holy
Magdalene
;
The
wall
that
was
betwixt
her
lodging
and
the
Quire
,
at
the
elevation
of
the
host
,
clave
asunder
,
that
holy
Magdalene
might
see
that
sacred
act
:
And
(
which
was
yet
more
notorious
)
on
solemn
festivals
,
when
the
Nuns
made
their
procession
,
Magdalene
was
in
the
sight
of
all
the
beholders
,
lift
up
from
the
earth
,
the
height
of
three
cubits
,
as
if
she
should
have
been
rapt
up
to
heaven
:
and
sometimes
,
while
she
bore
in
her
arm●
little
image
of
the
child
Jesus
,
new
born
,
and
naked
,
weeping
(
like
a
true
Magdalene
)
abundantly
over
the
babe
;
her
hair
seemed
by
miracle
,
suddainly
lengthened
so
low
as
to
reach
unto
her
ankles
,
for
the
covering
of
the
naked
child
;
which
so
soon
as
she
had
laid
aside
that
dear
burden
,
returned
suddenly
to
the
wonted
length
:
These
and
many
other
the
like
miracles
,
made
her
so
famous
,
that
Popes
,
Emperour
▪
the
Grandees
of
Spain
wrote
to
her
,
beseeching
her
in
their
letters
to
recommend
their
affairs
to
God
in
her
powerful
devotions
;
and
in
requiring
her
advise
&
advertisements
in
matters
of
high
importance
;
as
appeared
afterwards
,
by
the
letters
found
in
her
Cabinet
.
And
the
great
Ladies
of
Spain
,
and
other
parts
would
not
wrap
their
new-born
infants
in
any
clouts
or
swathing-bands
,
but
such
as
the
sacred
hands
of
Abbess
Magdalene
had
first
touched
&
blessed
:
All
,
the
Nuns
of
Spain
were
proud
of
so
great
an
honour
of
their
order
,
and
such
miraculous
proofs
of
their
sanctity
.
At
last
it
pleased
God
to
lay
open
this
notable
fraud
of
the
Divell
;
for
Magdalene
after
thirty
years
acquaintance
with
this
her
paramour
,
having
been
Abbess
now
twelve
years
,
began
to
conceive
some
remorse
for
her
former
practises
;
and
growing
to
a
detestation
of
her
horrible
society
with
that
evill
spirit
,
found
means
freely
to
discover
to
the
Visitors
of
her
Order
,
all
the
whole
carriage
of
this
abominable
and
prodigious
wickedness
.
Although
some
credible
,
wise
,
and
learned
persons
have
reported
,
that
she
,
perceiving
the
Nuns
to
have
taken
secret
notice
of
her
foul
pranks
,
lest
she
should
run
into
a
deserved
condemnation
,
did
(
under
the
favour
of
those
laws
which
give
pardon
to
self-accusing
offenders
)
voluntarily
confesse
her
monstrous
villany
and
impiety
.
This
confession
blankt
many
of
her
favourers
and
admirers
;
and
seemed
so
strange
,
that
it
was
held
fit
not
to
beleeve
it
,
without
strict
and
legall
examinations
,
and
proceedings
:
Magdalene
was
close
imprisoned
in
her
Covent
;
and
being
called
to
question
,
confessed
all
this
mysterie
of
iniquity
:
Yet
still
her
Moore
continued
his
illusions
;
for
,
while
she
was
fast
lockt
up
in
her
Cell
,
with
a
strong
guard
upon
her
dores
;
the
Nuns
were
no
sooner
come
into
the
Quire
,
towards
morning
,
to
say
their
Mattins
;
then
this
deputy-apparition
of
Magdalene
,
took
up
her
wonted
stall
,
and
was
seen
devoutly
tossing
her
beads
amongst
her
sisters
;
so
as
they
thought
the
Visitors
had
surely
freed
her
of
the
crimes
objected
,
upon
her
vehement
penitence
:
But
hearing
that
Magdalene
was
still
fast
caged
in
her
prison
,
they
acquainted
the
Visitors
with
what
they
had
seen
the
morning
before
:
who
upon
full
examination
found
,
that
she
had
never
lookt
out
of
the
dores
of
her
Gaole
.
The
processe
was
at
last
sent
up
to
Rome
;
whence
,
since
the
confession
was
voluntary
,
she
had
her
absolution
.
A
Story
of
great
note
and
use
for
many
occasions
,
and
too
well
known
to
the
world
,
to
admit
of
either
deniall
,
or
doubt
,
and
ratified
,
as
by
the
known
consent
of
the
time
,
so
by
the
faithfull
records
of
Zuingerus
,
Bodin
,
Reney
,
Goulartius
.
Lord
God!
what
cunning
conveyances
are
here
of
the
foul
spirit
?
what
subtile
hypocrisie
?
what
powerfull
illusions
?
enough
to
make
sanctity
it self
suspected
;
enough
to
shame
the
pretence
of
miracles
:
He
can
for
an
advantage
be
an
holy
Nun
,
as
well
as
an
ugly
Moore
,
he
can
be
as
devout
at
Mattins
,
Sacraments
,
Processions
,
as
the
best
:
What
wonder
?
when
he
can
at
pleasure
counterfeit
an
Angell
of
light
?
In
that
glorious
form
did
he
appear
to
Simeon
Stylites
of
old
,
to
Girtrude
of
Westphalia
,
not
without
the
entertainment
of
her
joy
and
devotion
;
till
Hermanus
of
Arnsburgh
descryed
the
fraud
,
and
taught
her
to
avoid
it
by
a
means
no
lesse
advantagious
to
that
ill
spirit
,
then
her
former
devotion
:
Yea
,
yet
higher
,
to
Pachomius
,
and
to
Valens
the
Monk
,
as
Palladius
reports
,
he
durst
appear
and
call
for
adoration
,
and
had
it
,
under
the
form
of
the
Lord
of
life
,
blessed
for
ever
.
How
vain
is
the
observation
of
those
Authors
,
who
make
this
the
difference
betwixt
the
apparitions
of
good
Angels
,
and
evill
;
that
the
good
make
choice
of
the
shapes
,
either
of
beautifull
persons
,
or
of
those
creatures
which
are
clean
,
and
hurtlesse
;
as
of
the
shape
of
a
Lamb
to
Clement
,
or
an
Hart
to
Eustace
,
or
a
Dove
to
Gummarus
;
whereas
the
evill
put
themselves
into
the
forms
of
deformed
men
,
or
of
harmfull
,
and
filthy
beasts
:
as
of
a
Goat
,
to
the
assembly
of
Witches
;
of
Hogs
,
in
the
Churches
of
Agatha
prophaned
by
the
Arrians
;
of
Serpents
,
Dragons
,
Toads
,
and
other
loathsome
and
terrible
Creatures
,
to
St.
Hilary
and
Anthony
,
as
Athanasius
and
Hierom
(
in
their
supposititious
relations
)
have
reported
.
And
that
if
at
any
time
he
take
upon
him
the
shape
of
a
man
,
yet
it
is
with
some
notable
defect
,
and
incongruity
of
limbs
;
as
with
a
right
foot
cloven
,
or
with
a
whole
hoof
;
never
intirely
humane
:
when
we
see
that
the
very
glory
of
Angels
escapes
not
their
counterfaisance
.
We
know
how
easie
it
is
for
the
Almighty
to
ordain
some
such
mark
to
be
set
upon
the
false
shapes
of
evill
spirits
,
for
their
better
discovery
:
but
why
should
we
rather
suppose
this
to
be
done
in
the
case
of
humane
bodies
,
then
of
heavenly
Angels
?
why
more
in
the
resemblance
of
men
,
then
of
all
other
creatures
since
their
deceit
may
be
no
lesse
dangerous
in
either
?
But
as
for
these
visible
Devils
,
they
are
in
these
dayes
very
rare
;
and
where
they
have
appeared
,
have
wont
to
work
more
affright
then
spirituall
prejudice
.
Evil
spirits
are
commonly
most
pernicious
to
the
soul
,
when
they
are
least
seen
;
as
not
caring
so
much
for
our
terrour
,
as
our
seduction
.
O
God
,
they
are
crafty
,
but
thou
art
wisdome
it selfe
;
they
are
malicious
,
but
thou
art
goodnesse
:
let
thy
goodnesse
and
wisdome
ever
protect
and
safe-guard
us
;
so
shall
we
be
,
not
more
wretched
,
and
unsafe
in
our selves
,
then
we
shall
be
in
thee
,
secure
and
happy
.
SECT.
VII
.
The
vehemence
of
Satans
last
conflicts
.
THese
spirits
(
because
such
)
are
neither
capable
of
sleep
nor
wearinesse
:
as
they
are
therefore
ever
busie
,
and
restlesse
in
their
assaults
,
so
their
last
conflicts
use
to
be
most
vehement
;
whether
it
be
for
that
,
now
,
the
soul
is
passing
out
of
their
reach
,
as
we
finde
they
did
most
tear
and
torture
the
Demoniack
,
when
they
saw
themselves
upon
the
point
of
their
ejection
:
or
whether
it
be
for
that
the
painfull
agonies
of
death
yield
them
more
hopes
of
advantage
;
since
the
soul
,
whiles
it
is
strugling
with
those
last
pangs
,
must
needs
have
her
powers
distracted
in
her
resistances
.
Cruelty
where
it
would
prevail
,
will
be
sure
to
lay
most
load
upon
the
weakest
:
Hereupon
it
is
,
that
holy
men
have
been
most
carefull
to
arm
themselves
stronglyest
against
those
last
onsets
;
and
to
bend
all
the
forces
of
their
souls
upon
their
safe
dissolution
:
The
holy
sister
of
S.
Basil
,
and
Melania
,
whom
S.
Jerome
magnifies
for
their
sanctity
;
beseech
God
with
great
fervency
,
that
those
envious
spirits
may
not
hinder
them
in
their
last
passage
:
and
devout
Bernard
to
the
same
purpose
,
when
he
drew
near
his
end
,
sues
to
his
friend
for
his
earnest
prayers
,
that
the
heel
of
his
life
might
be
kept
safe
from
the
Serpent
,
so
as
he
might
not
find
where
to
fix
his
sting
.
Hence
it
is
that
in
former
times
,
good
souls
have
been
so
provident
to
hearten
themselves
against
the
faint
pulls
of
their
death
beds
,
with
that
[
viaticum
sacrum
]
the
strongest
spiritual
Cordiall
of
the
blessed
Eucharist
,
which
hath
yielded
them
such
vigour
of
heavenly
consolation
,
that
they
have
boldly
defied
all
the
powers
of
darknesse
,
and
in
spight
of
all
those
assaults
,
have
laid
themselves
down
in
peace
.
O
God
,
I
know
Satan
can
want
no
malice
,
nor
will
to
hurt
;
I
should
be
his
,
if
I
lookt
for
favour
from
him
;
he
must
and
will
do
so
much
of
his
worst
to
me
,
as
thou
wilt
permit
:
whether
thou
wilt
be
pleased
to
restrain
him
,
or
strengthen
me
,
thy
will
be
done
:
O
lead
me
not
into
temptation
:
and
when
thou
doest
so
,
shew
thy self
strong
in
my
weaknesse
;
arm
me
for
my
last
brunt
,
stand
by
me
in
my
last
combat
,
make
me
faithfull
to
the
death
,
that
thou
mayest
give
me
a
Crown
of
life
.
SECT.
VIII
.
Of
our
carriage
towards
wicked
Spirits
,
and
the
wayes
of
our
prevalence
against
them
.
WE
have
seen
what
the
carriage
of
the
evil
spirits
is
to
us
;
it
were
fit
we
should
ask
in
what
terms
we
must
stand
towards
them
:
That
we
must
maintain
a
perpetuall
hostility
against
them
,
cannot
be
doubted
;
and
what
ever
acts
may
tend
towards
the
securing
of
our selves
and
the
abating
of
the
Kingdome
and
power
of
darknesse
those
must
be
exercised
by
us
,
to
the
utmost
Justly
do
we
scorn
to
be
beholden
to
that
deadly
enemy
,
in
receiving
courtesies
from
him
.
Favours
from
such
hands
,
are
both
sins
and
curses
.
He
that
can
so
easily
transform
himself
,
will
seem
to
doe
good
;
What
cures
doth
he
often
work
?
what
discoveries
of
thefts
?
what
remedies
of
Diabolicall
operations
and
possessions
by
the
agency
of
Witches
,
Wisards
,
Magicians
?
what
an
ordinary
traffique
doth
he
hold
of
Charms
,
Spels
,
Amulets
?
Ignorance
and
superstition
are
willing
enough
to
be
befriended
by
such
pernicious
helps
,
whereby
that
subtile
spirit
both
wins
and
kills
the
soul
,
whiles
he
cures
the
body
.
It
is
not
easie
for
a
man
,
where
he
receives
a
benefit
to
suspect
an
enmity
:
but
withall
,
it
is
no
lesse
then
stupidity
,
when
we
finde
a
good
turn
done
us
,
not
to
enquire
whence
it
came
;
and
if
we
finde
it
to
proceed
from
a
mischievous
intent
of
further
hurt
,
not
to
refuse
it
.
That
there
have
been
diseases
remedied
,
wounds
healed
bloud
stanched
,
thorns
pluckt
out
,
Serpents
stupefied
,
winds
procured
by
Charms
,
is
so
notorious
,
that
whoso
would
doubt
of
it
,
should
make
himself
a
wonder
of
incredulity
;
now
then
,
by
what
power
doe
we
think
these
things
done
?
Naturall
it
cannot
be
,
for
there
is
no
such
efficacy
in
words
or
characters
,
(
being
but
of
meer
devise
and
arbitrary
imposition
)
as
may
produce
reall
effects
.
Preter-naturall
then
it
must
be
;
and
if
so
,
then
either
divine
,
or
diabolicall
:
of
God
,
it
cannot
be
;
where
hath
he
given
warrant
to
any
such
practise
?
where
any
promise
to
concurre
with
it
?
Nay
,
how
oft
hath
he
testified
his
prohibitions
,
and
detestation
of
these
courses
?
Needs
must
it
therefore
be
by
devilish
operation
;
whose
agents
,
Witches
and
Sorcerers
are
;
and
whose
means
of
working
,
are
these
superstitious
inventions
;
which
by
a
secret
compact
,
receive
their
force
and
successe
from
those
infernall
powers
.
Let
those
,
then
,
that
have
given
to
Satan
their
souls
,
take
favours
from
him
for
their
bodies
:
Let
us
that
defie
the
author
,
abhor
the
courtesie
.
Mine
enemy
offers
me
a
rich
garment
,
I
know
it
is
poysoned
,
else
he
would
not
give
it
me
;
shall
I
take
it
because
it
is
rich
,
or
refuse
it
because
it
is
infectious
?
Let
me
be
sick
rather
then
receive
help
from
such
hands
;
Let
my
goods
be
lost
,
rather
then
my
soul
hazarded
:
Let
me
die
rather
then
owe
my
life
to
my
Makers
enemy
.
SECT.
IX
.
How
we
are
to
proceed
against
Evil
Spirits
.
WE
may
not
yeeld
to
that
evill
one
;
our
next
thought
must
be
how
to
oppose
him
:
Our
skilfull
Leade●
hath
prescribed
a
spirituall
panoply
,
both
for
defence
and
victory
:
The
helmet
of
salvation
,
the
brest-plate
of
righteousnesse
,
the
girdle
of
verity
,
the
sword
of
the
spirit
;
and
above
all
,
the
shield
of
faith
,
wherewith
we
may
be
able
both
to
quench
and
beat
back
the
fiery
darts
of
that
wicked
one
.
These
well
put
on
,
and
well
managed
,
shall
both
secure
us
,
and
foil
our
adversary
.
But
the
art
of
repelling
severall
●emptations
is
a
long
work
▪
and
wor●hy
of
a
just
volume
How
we
ought
to
deal
with
evill
spirits
in
their
bodily
apparitions
and
possessions
,
may
be
seasonable
for
our
present
enquiry
.
Whereas
,
then
,
there
is
pretended
to
be
only
a
double
way
of
proceeding
for
their
ejection
;
the
one
,
by
Pact
,
the
other
by
Command
:
as
the
former
is
disclaymed
by
all
faithfull
Christians
;
so
the
other
is
wont
to
be
challenged
and
practised
by
some
who
lay
no
small
claim
to
holiness
:
This
we
call
Exorcism
,
or
Conjuration
;
a
course
so
well
approved
of
the
Churches
of
the
Roman
correspondence
,
as
that
they
make
this
office
one
of
the
seven
stairs
,
whereby
they
ascend
to
their
highest
Order
:
But
so
dis-relished
by
us
,
that
we
ordinarily
place
Conjurers
in
the
same
rank
with
Sorcerers
and
Professors
of
the
Black
and
damned
Arts
;
although
indeed
,
upon
a
strict
inquisition
we
shall
finde
them
far
different
;
for
Conjuration
or
Exorcism
implyes
a
kinde
of
force
and
violence
;
whereas
those
that
are
in
league
with
Satan
,
go
on
,
as
upon
a
set
match
in
a
way
cursedly
amicable
:
this
latter
is
hainously
sinfull
,
as
being
directly
against
the
divine
law
,
and
a
professed
affront
to
the
majesty
of
God
;
the
former
unjustifiable
,
as
being
without
divine
warrant
.
It
is
most
true
,
that
the
Disciples
of
Christ
,
and
their
primitive
successors
ejected
Devils
by
command
;
and
could
rejoyce
to
see
those
evil
spirits
subjected
to
their
over-ruling
charge
:
but
withall
,
the
same
persons
healed
all
diseases
,
were
perfect
poyson-proof
,
spake
divers
languages
:
why
should
any
in
these
latter
times
challenge
a
right
of
succession
i●
one
of
these
,
and
not
claim
i●
in
the
other
?
All
these
wer●
given
with
one
,
and
the
sam●
breath
,
continued
by
the
same
power
;
called
in
and
stinted
by
the
same
providence
,
with
their
fellow-miracles
:
And
if
still
this
priviledge
were
ordinarily
left
in
the
Church
,
it
were
not
a
work
for
puisnes
,
and
novices
,
but
for
the
greatest
Masters
,
and
the
most
learned
,
and
eminently-holy
Doctors
,
which
the
times
can
possibly
yield
:
And
if
this
were
really
done
,
as
is
commonly
vaunted
by
them
;
yet
with
how
much
difference
from
the
Apostolick
practise
and
issue
?
With
them
of
old
,
there
was
no
more
but
a
word
of
command
,
and
an
instant
ejection
:
here
,
what
a
world
of
business
?
what
sprinkling
?
what
censing
?
what
blessing
of
herbs
,
and
other
ingredients
of
suffumigation
?
what
variety
of
direfull
ceremonies
?
and
when
all
is
done
,
the
successe
shuts
up
no
otherwise
then
in
just
suspicion
or
censure
.
Not
that
free
scope
is
given
in
these
last
times
,
without
any
check
to
the
tyranny
of
evill
spirits
:
The
good
providence
of
the
highest
hath
not
left
us
unfurnished
with
means
of
our
freedome
and
deliverance
;
whiles
we
can
pray
,
we
cannot
be
remedilesse
:
when
the
Disciples
power
stuck
at
the
dispossession
of
a
Demoniack
,
they
heard
from
our
Saviour
,
This
kinde
goes
not
out
but
by
fasting
and
prayer
.
Whence
it
is
plain
,
that
as
there
are
severall
kinds
of
Devils
,
one
worse
and
more
powerfull
then
another
,
so
the
worst
of
them
are
to
be
vanquished
by
prayer
,
sharpened
with
abstinence
.
What
a
difference
then
there
is
of
times
,
and
means
?
at
the
first
it
was
a
greater
work
to
disposs●sse
Devils
by
prayer
and
fasting
,
then
by
command
:
now
,
it
were
far
greater
to
do
it
by
a
meer
command
,
then
by
prayer
and
fasting
:
That
which
was
then
ordinarily
done
,
were
now
strangely
miraculous
;
and
that
which
is
the
ordinary
course
now
,
was
then
rare
and
unusuall
:
The
power
of
an
adjuring
command
we
see
ceased
,
the
power
of
fervent
prayer
can
never
be
out
of
date
.
This
,
and
this
only
is
the
remedy
of
both
bodily
and
mentall
possession
:
thus
,
if
we
resist
the
Devill
,
he
shall
flee
away
from
us
:
Upon
the
ground
of
this
Scripture
it
was
(
as
my self
was
witnesse
)
that
in
our
age
,
Mr.
Dayrel
,
a
godly
,
and
zealous
preacher
,
undertook
,
and
accordingly
(
through
the
blessing
of
God
upon
his
faithfull
devotions
)
performed
,
those
famous
ejectments
of
evill
spirits
both
at
Nottingham
and
Lanoashire
,
which
exercised
the
press
,
and
raised
no
small
envy
from
the
gain-sayers
:
Shortly
,
all
that
we
have
to
do
concerning
malignant
spirits
,
is
,
to
repay
them
with
hatred
,
to
perswade
our
hearts
of
their
continuall
dogging
of
us
for
mischief
,
to
arm
our selves
with
constant
resolutions
of
resistance
,
diligently
to
watch
the
wayes
of
their
tentations
,
to
keep
the
strongest
guard
upon
our
weakest
parts
,
to
fortifie
our selves
by
our
faithfull
prayers
,
and
by
the
vertue
of
our
faith
to
make
him
ours
,
who
is
able
to
strengthen
us
,
and
to
make
us
more
then
Conquerors
.
SECT.
X.
Of
the
wofull
estate
of
the
Souls
of
the
damned
.
IT
is
not
for
our
discourse
to
sever
those
whom
the
divine
Justice
will
have
put
together
:
Devils
,
and
damned
Souls
.
There
is
none
of
those
evill
spirits
which
doth
not
(
wheresoever
he
is
)
carry
his
hell
about
him
:
yet
doubtlesse
there
are
degrees
of
their
torture
:
Art
thou
come
to
torment
us
before
our
time
,
said
those
Devils
to
our
blessed
Saviour
;
and
how
do
they
beg
not
to
be
commanded
to
the
deep
?
Reprobate
souls
are
no
lesse
partners
of
their
pain
,
then
objects
of
their
fury
.
No
sooner
is
this
living
spirit
of
ours
dislodged
from
the
body
,
then
it
is
presented
as
in
a
privy
Sessions
,
to
her
Judge
;
from
whom
she
receives
a
speedy
doom
of
life
,
or
death
:
the
Sentence
is
instantly
seconded
with
an
answerable
execution
.
The
good
Angels
are
glad
actors
in
the
happy
instalment
of
the
Just
,
in
their
glory
:
The
evill
angels
seize
upon
the
guilty
soul
,
and
drag
it
to
their
hell
:
As
for
any
third
place
,
or
condition
;
let
them
take
thought
that
beleive
it
;
For
me
,
I
must
professe
,
I
never
saw
any
colour
of
ground
for
it
in
the
sacred
Oracles
of
God
,
and
shal
not
easily
beleeve
that
a
truth
mainly
importing
us
,
would
have
been
concealed
from
our
eyes
.
Wo
is
me
,
what
a
dolefull
,
what
a
dreadful
spectacle
is
this
which
is
now
presented
to
my
soul
?
the
burning
Tophet
,
the
bottomlesse
pit
,
the
lake
of
fire
&
brimstone
,
the
region
of
horrour
and
death
:
wherein
there
is
the
perfection
of
all
more
then
conceiveable
anguish
,
the
full
consummation
of
the
divine
vengeance
to
sinners
;
exquisitenesse
,
eternity
of
torment
;
despair
and
impossibility
of
release
,
or
intermission
;
perpetuall
dying
,
perpetuall
living
in
a
death
that
can
never
end
.
How
are
my
thoughts
at
a
losse
in
this
place
of
confusion
?
whether
shall
I
more
tremble
,
O
God
,
at
the
consideration
of
thy
terrible
justice
,
or
be
swallowed
up
with
astonishment
of
these
infinite
and
intolerable
sufferings
?
I
should
not
know
thee
,
if
I
did
not
with
holy
Chrysostome
beleeve
,
●hat
the
utter
l●sse
of
thy
presence
alone
,
is
as
a
thousand
hels
:
to
be
for
ever
banished
from
thy
sight
,
in
which
is
the
fulnesse
of
joy
,
what
can
it
be
lesse
then
fulnesse
of
torment
?
But
alas
,
this
is
farre
from
a
meer
absence
.
The
very
sin
of
the
damned
is
no
small
part
of
their
hell
;
for
as
all
their
powers
,
parts
,
faculties
,
are
as
so
many
subjects
of
their
insupportable
pain
and
torture
;
so
out
of
that
insufferable
extremity
,
they
conceive
a
desperate
indignation
,
and
hatred
against
God
;
not
as
he
is
in
himself
infinitely
good
,
(
for
goodness
can
be
no
object
of
hate
)
but
as
he
is
to
them
,
a
severe
(
though
most
just
)
avenger
of
sin
;
to
which
is
ever
added
a
will
obstinately
fixed
in
evill
;
whiles
they
were
in
their
way
,
they
were
in
a
possibility
of
reclamation
,
now
,
that
they
are
(
in
termino
)
they
can
be
no
other
then
they
are
;
As
therefore
the
glorified
souls
are
in
a
condition
like
to
the
Angels
of
heaven
;
so
the
damned
,
are
in
the
state
of
Devils
;
not
more
capable
of
avoiding
torment
,
then
sin
;
equally
reserved
in
everlasting
chains
of
darkness
to
the
judgement
of
the
great
day
.
When
(
wo
is
me
)
that
which
seemed
little
lesse
then
infinite
,
shall
yet
receive
a
further
aggravation
of
pain
and
misery
:
when
the
addition
of
the
body
shall
give
a
further
extent
to
this
wofull
cru●lation
,
without
all
possibility
of
release
for
ever
.
Alas
,
what
anguish
do
I
feel
in
my self
to
see
the
body
of
a
malefactour
flaming
at
a
stake
?
and
yet
this
is
but
the
act
of
a
few
minutes
;
for
the
air
so
vehemently
incended
,
instantly
stops
the
passage
of
that
free
breath
,
which
should
maintain
life
,
and
the
flesh
,
by
apposition
of
that
combustible
matter
,
which
encompasses
it
,
is
soon
turned
into
dead
cinders
:
but
,
I
could
conceive
of
a
body
frying
a
whole
day
in
a
continued
flame
:
Lord
how
should
I
be
affected
with
the
sad
compassion
of
that
intolerable
torment
&
burn
inwardly
with
the
sense
of
anothers
pain
?
but
to
think
of
a
whole
years
broyling
in
such
a
fire
,
how
can
it
but
turn
our
bowels
within
us
?
What
then
,
Oh
,
what
is
it
to
conceive
of
lying
in
a
fire
more
intense
then
nature
can
kindle
,
for
hundreds
,
thousands
,
millions
,
yea
millions
of
millions
of
years
,
yea
further
beyond
these
then
these
are
beyond
a
minute
of
time
to
all
eternity
?
where
(
besides
the
indurance
)
every
thing
that
makes
towards
the
mitigation
of
other
pains
,
addes
to
these
.
Here
is
society
of
tortures
,
but
such
as
tortureth
more
:
Those
perpetuall
howlings
,
and
shriekings
,
and
wailings
of
so
many
millions
of
the
damned
,
were
enough
to
make
the
place
an
hell
,
even
to
him
that
should
be
exempted
from
those
sufferings
:
Here
is
some
glimpse
of
knowledge
of
the
blessed
estate
of
glorified
souls
;
enough
to
heighten
their
envie
,
enough
to
perfect
their
torment
;
even
as
meat
is
set
before
that
man
which
is
doomed
to
famish
:
Shortly
,
here
is
exquisite
disconsolateness
,
gloomy
darknesse
,
extreme
horror
,
pain
insufferable
,
hideous
ejulations
,
utter
hopelesness
,
vexing
indignation
,
furious
blasphemies
,
infinite
dolour
and
anguish
,
without
relaxation
,
without
pity
,
without
possibility
of
remedy
,
or
ease
,
or
end
.
How
can
it
be
otherwise
?
O
God
,
if
thy
mercy
have
prepared
such
an
heaven
for
thy
poor
servants
,
whose
very
best
works
,
for
their
great
imperfection
,
deserve
nothing
but
punishment
,
what
an
hell
hath
thy
justice
provided
for
those
enemies
of
thine
,
that
wilfully
despight
thee
,
and
offend
of
malicious
wickedness
!
How
infinitely
art
thou
more
just
then
sinners
can
be
miserable
!
But
it
is
enough
,
O
my
soul
,
to
have
lookt
into
the
pit
;
enough
to
make
thee
lament
the
wofull
condition
of
those
that
are
there
shut
up
:
enough
to
warne
thee
to
avoid
those
sinfull
wayes
,
that
lead
downe
to
these
chambers
of
death
:
enough
to
make
thee
think
no
tears
can
be
sufficient
to
bewail
the
desperate
carelesnesse
of
wretched
sinners
,
that
run
on
in
a
known
course
of
wickednesse
,
without
any
regard
of
an
insuing
damnation
:
Alas
,
(
so
as
they
are
bewitched
)
they
have
not
the
grace
to
pity
themselves
;
and
to
foresee
the
danger
of
their
own
utter
perdition
;
which
if
they
could
but
look
into
,
they
would
be
ready
to
run
mad
with
horrour
:
Poor
souls
,
could
they
but
recover
their
reason
,
they
would
then
think
,
if
a
thousand
daies
pleasure
cannot
weigh
with
one
hours
torment
,
what
do
I
buy
one
hours
pleasure
with
the
torment
of
more
then
ten
thousand
ages
?
how
do
I
dare
to
dance
for
a
few
minutes
upon
the
mouth
of
hell
with
the
peril
of
an
everlasting
burning
?
Surely
,
if
Infidelity
had
not
rob'd
men
of
their
wits
,
they
could
not
resolve
to
purchase
the
momentany
pleasures
of
sin
with
so
dreadfull
and
eternall
damnation
.
SECT.
XI
.
A
Recapitulation
of
the
whole
discourse
.
ANd
now
,
what
is
to
be
done
?
Surely
,
as
some
Traveller
,
that
hath
with
many
weary
steps
passed
through
divers
Kingdoms
and
Countries
being
now
returned
to
his
quiet
home
,
is
wont
to
solace
his
leasure
by
recalling
to
his
thoughts
,
a
short
mentall
landskip
of
those
regions
,
through
which
he
hath
journyed
;
here
conceiving
a
large
Plain
,
there
a
Lake
;
here
a
track
of
Mountains
,
there
a
Wood
;
here
a
Fen
,
there
a
City
;
here
a
Sea
,
there
a
Desert
:
so
do
thou
,
O
my
soul
,
upon
this
voyage
of
thine
through
the
great
invisible
World
;
bethink
thy self
of
what
thou
hast
seen
,
and
so
abridge
this
large
Prospect
to
thy self
,
as
that
it
may
never
be
out
of
thine
eye
.
Think
first
,
that
whatsoever
thou
seest
,
thou
canst
not
look
besides
the
invisible
majesty
of
thy
God
;
all
this
materiall
world
is
his
,
he
is
in
all
,
rather
all
is
in
him
;
who
so
comprehends
this
Universe
,
that
he
is
infinitely
without
it
;
think
of
him
as
with
thee
,
as
in
thee
,
as
every where
.
Do
thou
,
therefore
,
ever
acknowledge
him
,
ever
adore
him
,
ever
enjoy
him
,
ever
be
approved
of
him
:
see
him
from
whom
thou
canst
not
be
hid
;
relye
on
him
without
whom
thon
canst
not
subsist
;
glorifie
him
without
whom
thou
canst
not
be
happy
.
Next
,
as
those
that
have
their
celestial
life
and
being
by
from
,
and
in
him
,
wonder
at
the
glorious
Hierarchy
of
the
heavenly
Angels
,
blesse
him
in
their
pure
,
and
spirituall
nature
,
in
their
innumerable
numbers
,
in
their
mighty
power
,
in
their
excellent
knowledge
blesse
him
in
their
comely
orders
,
in
their
divine
offices
,
in
their
beneficiall
imployments
,
in
their
gracious
care
,
and
love
of
mankind
:
And
(
so
far
as
weak
flesh
and
bloud
may
with
pure
and
majestical
spirits
)
converse
with
them
daily
,
entertaine
them
(
so
thou
knowest
they
are
present
)
with
awfull
observances
,
with
spirituall
allocutions
;
ask
of
thy self
how
pleasing
thine
actions
are
to
them
;
receive
from
them
their
holy
injections
;
return
to
them
(
under
thy
God
)
thy
thankful
acknowledgments
;
expect
from
them
a
gracious
tuition
here
,
and
an
happy
transportation
to
thy
glory
.
After
these
represent
to
thy self
the
blessed
society
of
the
late
charge
,
and
now
partners
of
those
heavenly
Angels
,
the
glorified
Spirits
of
the
just
:
see
the
certainty
of
their
immortall
being
in
the
state
of
their
separation
;
see
them
in
the
very
instant
of
their
parting
blessed
with
the
vision
,
with
the
fruition
of
their
God
;
see
how
they
now
bathe
themselves
in
that
celestiall
blisse
,
as
being
so
fully
sated
with
joy
and
happiness
,
that
they
cannot
so
much
as
desire
more
:
see
them
in
a
mutuall
interknowledge
,
enjoying
each
others
blessednesse
:
see
the
happy
communion
which
they
hold
with
their
warfaring
brother-hood
here
upon
earth
,
whose
victory
and
consummation
they
do
in
a
generality
sue
for
to
the
throne
of
Grace
:
Foresee
them
,
lastly
,
after
a
longing
desire
of
meeting
with
their
old
,
and
never
forgotten
partner
,
joyfully
reunited
to
their
now-glorified
bodies
,
and
imploying
their
eternity
of
life
in
continuall
Hallelujahs
to
him
that
sits
upon
the
throne
.
Take
up
thy
rest
here
,
O
my
soul
,
for
ever
,
but
do
not
as
yet
thus
end
thy
prospect
;
it
is
good
for
thee
to
know
worse
things
.
If
in
Paradise
the
Tree
of
the
knowledge
of
good
and
evill
were
forbidden
to
our
first
parents
,
the
act
of
the
knowledge
of
both
is
not
forbidden
to
us
;
Even
to
know
evill
in
speculation
,
may
avoid
the
knowledge
of
it
in
a
wofull
experience
.
See
then
,
O
my
soul
,
the
best
creature
falling
from
good
into
evill
;
in
choosing
it
,
see
him
,
by
misinclining
his
own
will
,
apostatizing
from
his
infinite
Creatour
,
and
hurled
down
headlong
from
the
height
of
heavenly
glory
,
to
the
bottome
of
the
nethermost
hell
:
see
the
irrecoverable
condition
,
and
dreadfull
numbers
of
those
precipitated
Angels
;
see
their
formidable
power
,
their
implacable
malice
,
their
marvailous
knowledge
,
craft
,
skill
,
to
do
m●schief
,
their
perpetuall
machinations
of
our
destruction
,
especially
in
their
last
assaults
;
see
their
counterfaisance
in
their
glorious
,
and
seemingly-holy
apparitions
,
for
a
spirituall
advantage
;
and
when
thou
hast
recollected
thy self
to
a
resolution
of
defiance
,
and
unweariable
resistance
,
c●st
thine
eye
upon
the
deplorable
condition
of
those
damned
souls
,
whom
they
have
either
betrayed
by
their
fraud
,
or
by
their
violence
mastered
:
and
whiles
thou
doest
blesse
and
magnifie
the
divine
Justice
in
their
deserved
torment
;
spend
thy
tears
upon
those
,
who
would
needs
spend
their
eternity
of
beeing
,
in
weeping
,
wailing
,
and
gnashing
;
And
lastly
,
rouz
up
thy self
in
this
moment
of
thy
remaining
life
,
unto
all
carefull
and
fervent
indeavours
to
save
thy self
,
and
to
rescue
others
from
this
fearfull
damnation
.
SECT.
XII
.
The
Comparison
of
both
worlds
:
&
how
our
thoughts
and
affections
should
be
taken
up
with
the
Invisible
World
.
NOw
then
,
having
taken
a
view
of
both
worlds
;
of
the
materiall
world
,
by
the
eys
of
sense
and
reason
;
of
the
Invisible
by
the
eyes
of
reason
and
faith
;
I
cannot
but
admire
God
in
both
,
and
both
of
them
in
God
;
but
the
Invisible
so
much
more
,
as
it
is
infinitely
beyond
the
other
;
For
God
himself
is
the
world
of
this
world
:
whom
,
whiles
in
the
materiall
world
we
admire
in
his
creatures
,
in
this
immaterial
we
admire
in
himself
.
Now
,
himself
must
needs
be
infinitely
more
wonderfull
then
many
worlds
(
if
such
there
were
)
of
those
Creations
that
should
proceed
from
him
.
As
for
the
parts
of
the
created
,
but
Invisible
world
,
it
must
neods
be
said
,
that
the
lightsome
part
of
it
hath
more
glory
,
then
any
piece
of
the
materiall
world
can
be
capable
of
:
on
the
contrary
,
the
dark
,
and
privative
region
of
the
Invisible
world
,
hath
infinitely
more
horror
then
the
other
:
for
what
is
the
worst
and
most
disconsolate
darknesse
of
this
visible
world
,
but
a
privation
of
the
light
of
the
Sun
;
which
yet
can
never
be
so
absolute
as
to
exclude
all
imperfect
diffusion
of
those
in
sensible
glimmerings
;
whereas
the
darknesse
of
this
spirituall
world
,
is
an
utter
privation
of
the
sight
of
God
;
joined
with
an
unconceiveable
anguish
Even
in
nature
,
spirituall
essences
must
needs
be
more
excellent
then
bodily
,
and
earthly
;
and
of
onely
spirits
it
is
,
that
the
Invisible
world
consisteth
:
Besides
,
what
vanity
and
inconstancy
do
we
find
every where
,
in
this
materiall
and
elementary
world
?
what
creature
is
there
which
doth
not
exchange
life
for
death
?
being
for
dissolution
?
sanity
for
corruption
?
what
uproars
do
we
find
in
the
air
?
what
●ommotions
,
and
turbulencies
upon
earth
?
the
best
state
of
things
is
an
uncertain
vicissitude
;
the
worst
,
certain
desolation
,
and
destruction
:
whereas
,
the
Invisible
world
is
setlted
in
a
firm
and
steady
immutability
:
the
blessed
Angels
and
souls
of
the
Saints
being
so
fixed
in
their
glory
,
that
they
are
now
no
more
capable
of
alteration
.
Shortly
,
he
that
saw
both
worlds
,
shuts
up
all
in
one
word
,
The
things
that
are
seen
are
temporal
,
the
things
that
are
not
seen
eternal
.
As
then
,
I
can
never
open
my
bodily
eyes
,
but
I
shall
see
the
material
world
,
and
I
hope
,
I
shall
never
see
it
,
but
I
shall
praise
the
power
,
and
wisdome
,
and
goodnesse
of
the
infinite
Creatour
of
it
;
so
shall
it
be
one
of
the
main
cares
of
my
life
,
to
blesse
the
eyes
of
my
soul
,
with
the
perpetuall
view
of
the
spirituall
and
Invisible
world
:
Every
action
,
every
occurrent
shall
mind
me
of
those
hidden
and
better
things
:
and
I
shall
so
admit
of
all
materiall
objects
,
as
if
they
were
so
altogether
transparent
,
that
through
them
I
might
see
the
wonderful
prospects
of
another
world
.
And
certainly
,
if
we
shall
be
able
so
to
withdraw
our selves
from
our
senses
,
that
we
shall
see
,
not
what
we
see
,
but
what
we
thinke
,
(
as
it
uses
to
be
in
the
strong
intentions
of
the
mind
)
and
shall
make
earthly
things
,
not
as
Lunets
,
to
shut
up
our
sight
,
but
Spectacles
to
transmit
it
to
spirituall
objects
:
we
shall
lead
a
life
as
far
rem●ved
from
those
beasts
which
we
see
,
as
near
approaching
to
those
Angels
whom
we
converse
with
,
and
see
not
.
Neither
shall
it
be
enough
for
us
to
know
an
Invisible
world
,
as
to
consider
that
all
we
see
,
is
the
least
part
of
what
we
see
not
;
unlesse
we
bee
so
affected
to
the
unseen
world
,
as
we
ought
;
It
is
our
knowledg
that
must
shew
us
how
to
be
Christians
,
but
it
is
our
affection
that
must
make
us
so
:
In
the
acknowledgment
therefore
of
an
Invisible
glory
,
and
infinitenesse
,
our
hearts
must
be
ever
taken
up
with
a
continuall
awe
and
reverence
If
some
great
Prince
shall
vouchsafe
to
let
me
be
seen
of
him
,
although
he
please
to
keep
himself
unseen
of
me
;
and
shall
only
(
according
to
the
state
of
some
great
Eastern
Monarchs
)
speak
to
me
behind
a
Vail
,
or
Traverse
;
or
(
as
the
great
Prete
of
the
South
had
wont
to
grace
Ambassadours
)
shew
me
only
some
part
of
his
leg
,
so
as
that
I
may
understand
him
to
be
present
;
I
should
thinke
it
concerned
me
to
carry
my self
in
no
lesse
seemly
fashion
towards
him
,
then
if
I
saw
his
face
;
for
his
sight
of
me
,
cals
for
a
due
regard
from
me
,
not
my
sight
of
him
:
Since
therefore
we
have
so
certain
demonstrations
of
the
undoubted
presence
of
God
and
his
holy
Angels
ever
with
us
,
(
though
not
discernible
by
our
bodily
eyes
)
with
what
fear
and
trembling
,
with
what
reverence
and
devotion
should
wee
alwayes
stand
,
or
walk
before
them
?
making
it
our
main
care
to
be
approved
of
them
,
to
whom
we
lye
no
lesse
open
then
they
are
hid
to
us
.
As
for
the
glorified
Saints
of
God
,
who
are
gone
before
us
to
our
home
;
with
what
spirituall
joy
should
we
be
ravished
at
the
consideration
of
their
blessed
condition
?
who
now
have
attained
to
the
end
of
their
hopes
,
glory
and
bliss
without
end
;
ever
seeing
,
ever
enjoying
him
,
at
whose
right
hand
are
pleasures
for
evermore
;
how
should
we
blesse
God
for
their
blessedness
,
and
long
for
our
own
?
Lastly
,
how
should
our
joy
be
seasoned
with
a
cautious
fear
,
when
we
cast
our
eyes
upon
those
objects
of
dread
,
and
horrour
,
the
principalities
and
powers
of
darkness
,
not
so
confined
to
their
hell
,
as
to
leave
us
untempted
,
and
increasing
their
sin
and
torment
by
our
temptation
?
How
should
our
hearts
bleed
with
sorrow
,
and
commiseration
of
those
wretched
souls
,
which
we
see
daily
intangled
in
the
snares
of
the
Devill
,
and
captived
by
him
at
his
will
here
on
earth
,
and
frying
under
his
everlasting
torments
in
the
pit
of
hell
?
-
How
should
our
hearts
be
pre-possessed
with
a
most
earnest
and
vigilant
care
to
resist
all
the
dangerous
assaults
of
those
wicked
spirits
,
and
to
prevent
the
perill
of
our
own
like-wofull
destruction
?
If
we
i
shall
make
this
use
of
our
beeing
in
this
visible
world
,
happy
are
we
that
ever
we
came
into
it
,
more
happy
in
our
going
out
of
it
:
for
having
thus
used
it
,
as
if
we
used
it
not
,
we
shall
so
enjoy
the
other
,
as
those
that
shall
ever
enjoy
it
,
and
,
in
it
,
all
glory
,
honour
,
immortality
.
Lo
then
,
O
my
soul
,
the
glorious
world
which
thou
art
now
aspiring
unto
;
yea
,
whereinto
thou
art
now
entring
;
There
,
there
fix
thy self
never
to
be
removed
:
Look
down
upon
these
inferiour
things
with
an
overly
contempt
;
forget
what
is
past
,
as
if
it
had
never
been
.
Bid
a
willing
farewel
to
this
visible
world
▪
wherein
as
thy
Creatour
hath
a
just
interest
of
glory
,
for
that
the
substance
of
it
is
the
wondrous
workmanship
of
his
hands
;
so
Satan
(
styled
he
Prince
of
it
)
claimeth
no
small
share
,
in
regard
of
its
sinfull
depravation
.
Farewell
then
ye
frivolous
and
windy
honours
,
whose
management
is
ever
wont
to
be
in
others
hands
,
not
in
our
own
▪
which
have
ever
been
no
lesse
fickle
then
the
breath
ye
have
depended
upon
;
whose
chief
use
hath
been
for
temptation
,
to
puffe
up
the
heart
with
a
proud
conceit
of
eminence
above
others
;
not
requiting
in
the
mean
while
the
danger
with
any
solid
contentment
.
Farewell
ye
deceitfull
▪
Riches
,
which
when
we
have
,
we
cannot
hold
;
and
even
while
we
hold
,
we
cannot
enjoy
:
and
if
we
offer
and
affect
to
enjoy
,
is
it
not
with
our
spirituall
losse
?
for
what
love
we
yeeld
to
cast
away
upon
you
we
abate
to
him
that
is
the
true
and
all-sufficient
good
;
More
then
for
necessary
use
,
we
are
never
the
better
for
you
,
often
times
the
worse
,
your
load
is
more
uneasie
,
then
your
worth
is
precious
.
Farewell
pleasures
(
if
I
ever
knew
what
ye
were
)
which
have
alwayes
wont
to
afford
more
sting
then
honey
:
whose
onely
scope
hath
professedly
been
,
under
a
pretence
of
delectation
,
to
debauch
and
emasculate
the
mind
,
and
to
dis-relish
all
spirituall
comforts
,
where
your
expectation
hath
been
somewhat
delightfull
,
your
fruition
hath
been
unsatisfiing●
,
your
loose
displeasing
,
your
remembrance
irksome
.
Farewell
friends
,
some
of
whose
unsteadinesse
and
unfaithfulnesse
hath
helpt
to
adde
to
my
load
,
which
the
fidelity
of
others
had
not
power
to
ease
,
whose
love
might
be
apt
to
condole
my
shipwrack
,
but
could
not
spare
me
a
plank
to
swim
to
the
shore
:
Shortly
,
whose
common
misery
may
be
more
ready
to
receive
,
then
give
comfort
.
The
honour
that
I
now
reach
at
,
is
no
lesse
then
a
crown
,
and
that
no
fading
and
corruptible
(
as
all
these
earthly
Diadems
are
)
but
immarcescibly
eternall
,
a
crown
of
righteousnesse
,
a
crown
of
glory
.
The
riches
that
I
am
now
for
are
not
such
as
are
digged
out
of
the
base
entrails
of
the
earth
,
obnoxious
to
spoil
and
plunder
,
but
treasures
▪
laid
up
in
heaven
.
The
pleasures
that
I
now
affect
▪
are
the
fulnesse
of
joy
at
the
right
hand
of
the
Almighty
for
eve
more
.
The
friends
that
I
ambitiously
sue
for
,
are
those
that
shall
receive
me
into
everlasting
habitation
.
Lastly
farewell
vanishing
life
,
and
welcome
blessed
eaernity
:
Even
so
Lord
Jesu
,
come
quickly
.
FINIS
.
THE
CONTENTS
.
THE
FIRST
BOOK
Of
God
and
his
Angels
.
THe
Preface
.
§
1.
That
there
is
an
Invisible
world
.
§
2.
The
distribution
of
the
Invisible
world
.
§
3.
Of
the
Angels
of
heaven
Their
Numbers
.
§
4.
The
power
of
Angels
.
§
5.
The
knowledg
of
Angels
§
6.
The
Imployment
,
and
operations
of
Angels
.
§
7.
The
Degrees
and
Orders
of
Angels
§
8.
The
Apparitions
of
Angels
.
§
9.
The
respects
which
we
owe
to
the
Angels
.
The
Second
Book
.
Of
the
souls
of
blessed
men
§
1
Of
their
Separation
and
Immortality
.
§
2.
Of
the
present
vision
of
God
upon
the
egression
of
the
soul
.
§
3.
Of
the
perpetuall
vigilance
of
the
soul
and
its
fruition
of
God
.
§
4.
Of
the
knowledge
of
the
glorified
.
§
5.
Of
the
glory
of
heaven
enjoyed
by
blessed
souls
.
§
6.
Wherein
the
glory
of
the
Saints
above
consisteth
,
and
how
they
are
imployed
.
§
7.
In
what
terms
the
departed
Saints
stand
to
us
,
and
what
respects
they
bear
us
.
§
8.
The
re-union
of
the
body
to
the
soul
,
and
both
glorified
.
The
third
Book
.
Of
the
Devils
and
damned
Souls
.
§
1.
Of
the
evill
Angels
.
Of
their
first
sin
and
fall
.
§
2.
Of
the
number
of
Apostate
Spirits
.
§
3.
Of
the
power
of
Devils
.
§
4.
Of
the
knowledge
and
malice
of
wicked
Spirits
.
§
5.
Of
the
variety
of
the
spirituall
assaults
of
evill
Spirits
.
§
6.
Of
the
apparitions
and
shapes
assumed
of
the
evill
Spirits
.
§
7.
The
vehemence
of
Satans
last
conflicts
.
§
8.
Of
our
carriage
towards
wicked
Spirits
.
§
9.
How
we
are
to
proceed
against
evill
Spirits
.
§
10.
Of
the
wofull
estate
of
the
damned
souls
.
§
11
:
A
recapitulation
of
the
whole
discourse
.
§
12.
The
comparison
of
both
worlds
.
And
how
our
thoughts
and
affections
should
be
taken
up
with
the
Invisible
world
.
FINIS
.
COURTEOUS
READER
,
These
Books
following
are
Printed
for
John
Place
,
and
are
to
be
sold
at
his
Shop
at
Furnivalls-Inn
Gate
in
Holborn
.
Books
in
Folio
.
1.
THe
History
of
the
World
,
by
Sir
VValter
Raleigh
Knight
.
2.
Things
new
and
old
,
or
a
Store-house
of
Similies
,
Sentence
,
Allegories
,
Addages
,
Apologies
Divine
,
Morall
and
Politicall
,
by
John
Spencer
of
Sion
Colledge
.
3.
Observations
on
Caesars
Commentaries
,
by
Sir
Clement
Edmunds
Kt.
4.
Shepparts
Epitomy
of
the
Law
.
5.
The
Reports
of
the
learned
Judge
Popham
,
sometime
Lord
chief
Justice
of
England
.
6.
The
Reports
of
the
learned
Judge
Owen
,
chief
Justice
of
the
Common
Pleas
.
7.
Londinopolis
,
or
a
History
of
the
Cities
of
London
and
Westminster
,
by
James
Howell
.
8.
The
History
of
Swedes
,
Gothes
,
and
Vandals
,
by
Olaus
Magnus
Bishop
of
Vpsall
.
9.
The
Reports
of
the
learned
Serjeant
Bridgman
.
10.
Cowells
Interpreter
of
hard
words
in
the
Law
,
&c.
11.
Maximes
of
Reason
,
or
the
Reason
of
the
Common
Law
,
by
Edward
VVingat
▪
Esq
late
one
of
the
Benchers
of
Grays-Inn
.
12.
The
History
of
Edward
the
Fourth
,
of
the
Wars
between
the
Houses
of
York
and
Lancaster
,
by
VV.H.
Esquire
.
13.
The
Minister
of
State
,
wherein
is
shewed
the
true
use
of
Policy
,
by
Monsieur
de
Siton
Secretary
to
Cardinal
Richlew
,
Englished
by
Sir
Henry
Herbert
Kt.
Books
in
Quarto
.
1.
The
Compleat
Clerk
,
or
Scriveners
Guide
,
containing
the
Draughts
of
all
manner
of
Presidents
,
of
Assurances
,
and
Instruments
now
in
use
,
as
they
were
penned
by
the
most
learned
and
eminent
Lawyers
.
2.
Commentaries
on
the
Originall
Writs
,
in
Natura
Brevium
,
by
VVilliam
Hughes
of
Grays-Inn
Esq.
3.
An
exact
Abridgment
of
the
Common
Law
,
with
the
Cases
thereof
drawn
out
of
the
old
and
new
Books
of
the
Law
,
&c.
by
VVilliam
Hughes
of
Grays-Inn
Esquire
.
4.
An
exact
Abridgment
of
the
Acts
and
Ordinances
of
Parliament
,
beginning
at
the
fourth
year
of
King
Charles
,
to
the
year
,
1656.
5.
Declarations
and
Pleadings
,
&c.
in
the
Upper-bench
,
by
VVilliam
Small
of
Furnivals-Inn
,
late
one
of
the
Clerks
in
the
Upper-bench
Court
.
6.
Declarations
,
Counts
and
Pleadings
in
the
Common
Pleas
,
by
Richard
Brownlow
Esquire
,
late
Prothonotary
;
The
second
part
.
7.
A
Collection
of
learned
Speeches
and
Passages
in
Parliament
,
beginning
in
the
yeare
,
1640.
and
ending
in
the
yeare
1642
,
8.
The
Faithfull
Counsellor
,
or
the
Marrow
of
the
Law
in
English
,
by
VVilliam
Sheppard
Esquire
,
now
Serjeant
at
Law
.
9.
The
Dead
speaking
,
or
the
living
man
revived
,
in
a
Sermon
preached
at
the
Funeral
of
Mr.
Sam.
Oliver
,
by
Mr
Chitwind
M.
A.
with
two
exhortations
of
Mr.
Thom
M.
A.
10.
The
floating
Island
,
by
Dr.
Strowd
,
acted
at
Oxford
.
11.
The
Tragedy
of
the
fair
Irene
the
Greek
,
by
Gilbert
Sumhoe
Esquire
.
12.
Witchcraft
condemned
,
or
Dr.
Lamb
revived
in
the
unheard
of
practice
of
Anne
Bodenham
,
Arraigned
at
Sarum
Ass●●es
.
1653.
13
Bethell
,
or
the
form
for
Families
,
by
Matthew
Grifith
.
1.
The
Jurisdictions
of
Courts
,
by
John
K●tch●n
of
Barnards
Inn
2.
Books
of
Entries
of
all
manner
of
Judgments
in
the
Upper-bench
and
Common
Pleas
.
3.
The
Grounds
and
Maximes
of
the
Law
,
by
Michael
Haulke
of
the
Middle
Temple
.
4.
A
perfect
Guide
for
a
studious
young
Lawyer
,
by
Thomas
Fidell
of
Furnivals
Inn
,
Gent.
5.
The
Arraignment
of
the
Anabaptists
,
in
a
Dispute
at
Aberg●veny
in
Mo●mouthshire
,
by
John
Cragge
M.A.
6.
A
Cabinet
of
Jewells
,
wherein
Gods
Mercy
,
Mans
misery
,
&c.
is
set
forth
in
eight
Sermons
,
with
an
Appendix
of
the
nature
of
Tithes
,
and
expedience
of
Marriage
,
by
a
lawfull
Minister
,
by
John
Cragge
,
M.A.
1.
The
Abridgment
of
the
Lord
Dyers
Reports
,
by
Sir
Thomas
Ireland
.
2
Observations
on
the
Office
of
a
Lord
Chancellor
,
by
the
Lord
Elsmore
,
late
Lord
Chancellor
.
3.
The
Laymans
Lawyer
,
or
the
second
part
of
the
practick
part
of
the
Law
,
by
Tho.
Foster
Gent.
4.
The
County-Court
renewed
,
or
all
manner
of
proceedings
there
,
by
William
Greenwood
,
Studient
of
Furnivals
Inn.
1.
Transactions
of
the
High
Court
of
Chancery
,
collected
by
VV.
Tochell
.
2.
Brookes
Cases
in
English
,
by
J.
Marsh
of
Grays
Inn
Barester
.
3.
Poems
,
by
Matthew
Stevenson
▪
4.
Perkins
of
the
Laws
of
England
.
5.
An
exact
Abridgment
of
Dctoor
and
Student
.
6.
Invisible
World
,
and
the
Mystery
of
Godliness
,
by
Joseph
Hall
,
Bishop
of
Norwich
.
7.
Imposition
of
Hands
,
by
Jos.
Hall
,
Bishop
of
Norwich
.
8.
Treatise
of
Phlebotomy
,
demonstrating
the
necessity
of
it
in
Diseases
of
Terms
of
Election
,
with
the
use
of
the
Cupping-Glass
,
with
a
Treatise
of
the
Crisis
written
in
French
by
Da.
De.
Plumis
Campi
Chirurgion
,
now
translated
into
Engl●sh
,
by
E.
VV.
a
well-wisher
to
Physick
and
Chyrurgery
.
9.
The
Peace-maker
,
by
VVilliam
Page
Doctor
in
Divinity
.
10.
A
Sermon
preached
at
the
Funerall
of
Sir
James
Penyman
,
by
Allen
Smalwood
.
11.
Clara
stella
.
by
R.
Heath
Esq
12.
Doctor
Prestons
Saints
Infirmities
.
13.
A
Comment
on
the
Times
,
or
a
Character
of
the
Enemies
of
the
Church
,
by
Thomas
VVall
,
Mr.
in
Arts
.
14.
A
Catechisme
containg
the
Principles
of
Christian
Religion
,
written
by
Moses
.
VVall
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A45280e-150
Prov.
16.7
.
Jer.
2.
Hos.
4
▪
2.
Act●
10.35
.
Jude
.
3.
Ephes.
●
.
5
1
Cor.
3
11.
1
Cor.
7.
2●
Notes for div A45280e-700
Nulla
visibil●a
nisi
per
invisibilia
v●dentur
:
Telle
mentem
quae
non
videtur
,
&
incassum
patebit
oculus
.
Greg.
Camer.
in
Act.
23.8
.
2
Cor.
4.18
Omne
tempus
quo
de
Deo
non
cogitat
,
perdidisse
se
computat
Bern.
de
spec
.
mon.
Brigit
.
l.
Revelat.
4.
Dionys
.
Areopag
.
Fo●ner
.
de
Cust.
Ange.
Serm.
4.
Mat.
26.53
.
Rev.
5.
11.
Dan.
7.10
.
Job
25.2
.
Cuique
electo
ordinarie
certum
propriumque
Angelum
qui
perpetuus
sit
ejus
custos
&
comes
.
Zanch
de
operibus
create.
.
l.
3.
c.
15.
Psal.
91.11
.
*
Ex
quo
fa●ile
colligitur
,
ex
vobis
unumquemque
habere
plus
quam
decem
Angelos
.
Forner
.
de
Cust●d
.
Ang.
Serm.
5.
p.
56.
*
How
scant
then
is
the
account
of
the
great
&
voluminous
Abulensis
,
who
upon
Mat.
18.
v.
60.
determines
that
the
blessed
Virgin
had
two
Angel-keepers
;
one
,
the
most
noble
of
the
Angeli●●ll
order
,
which
guarded
her
all
her
life
,
the
other
Gabriel
an
Arch-angell
of
the
second
Order
,
who
attended
her
from
the
time
of
Christs
conception
,
untill
his
passion
.
Barrad
.
l
6.
c.
10.
As
also
that
of
Degrassalius
:
that
the
French
King
hath
two
Angel-guardians
,
one
in
regard
of
his
private
person
,
another
in
respect
to
his
royall
Dignity
.
Degrassal
.
l.
1.
Jure
20.
Regal
.
Franciae
.
M.
Blunts
Voyage
to
the
Levant
.
Ephes.
3.10
.
Colos.
2.10
.
Ps.
103.10
.
2
King.
19.35
.
Joel
3.11
.
Gen.
16.3
.
Judg.
13.27
.
Gen.
22.14
.
Arist.
Me●aph●s
.
l.
2.
*
B●navent
.
Vulcan
.
pra●f●t
.
in
lib.
de
mundo
.
L.
Bacon
in
his
Naturall
Hist.
Exod.
4.
Gen.
24.7
.
Qualiter
pueri
inter
tot
infantiae
discrimina
,
&c.
Gers.
Serm.
de
Angel
.
In
the
Churches
of
Foye
Totnesse
,
&
Withicomb
.
Of
the
same
kinde
were
those
prodigious
tempests
at
Millain
Anno
1521.
and
at
Mechlin
Aug.
7.
Anno
1527.
*
Nestoires
prodigieuses
de
P.
Boaistuan
.
cap.
8.
Of
the
same
kinde
was
that
fearfull
Tempest
which
in
the
4
year
of
K.
Will.
Rufus
,
blew
down
600
houses
in
London
,
and
reaving
Bow
Church
carried
away
six
beams
of
27
foot
long
,
and
struck
them
into
the
earth
(
the
streets
being
then
unpaved
)
so
deep
,
tha●
o●ly
four
foot
remained
above
ground
.
Chron.
of
S.
Rob.
Baker
of
the
reign
of
Will
.
2.
†
M.
Will.
Cook
,
sen
.
of
Waltham
holy
Crosse
.
Marc.
Aurel.
Antoninus
his
Meditat
,
concerning
himself
,
l.
1.
c.
17.
The
like
he
reports
of
Chryses
,
ibid.
Vt
Commensales
Deo
,
Forner
.
Ser.
4.
de
Cust.
A●g.
or
as
Cassaneus
,
Cubicularii
&
servi●utes
,
Throni
Glor.
mund
4
part
.
Forner
.
de
Custod
.
Ang.
Serm.
5.
Compare
Ephes.
1.21
.
with
Colos.
1.16
.
S.
Matild
.
l.
Revel.
c.
54.
Citat
.
etiam
a
Forter
.
*
Ad
nutum
&
arbitrium
fibi
assistentis
Daemonis
vel
declinabat
negotia
,
vel
petebat
.
Minut.
Foelicis
Octav.
Duac
.
18.
Febr.
1627.
ex
literis
Pet.
Rav.
Forn
.
Ser.
5.
Ignat.
Loiol
.
Xavi●r
.
●her●si●
.
Isidore
.
Po●ippus
●●r●us
.
4
〈◊〉
Ma
〈◊〉
Anno
16●●
.
Theodor
.
l.
3.
c.
11.
Goulart
.
Histoir
mem'r
.
ex
Melanct.
in
Dan.
c.
20.
Bromiard
.
Sum.
praedicant
.
v.
Humilitas
.
S.
Maternus
.
*
One
John
Trelille
.
*
At
Whitsontide
.
Sim.
Goular
.
ex
J.
Manlio
.
Bern.
in
Psal.
Qui
habi●at
.
Rev.
19.10
.
Hieron.
Quest
●o●d
Al●g●s●m
.
Angelici
.
Prateolus
●l●nch
.
v.
Angelici
.
Rejecta
expositio
a
Pontificiis
,
ut
non
modo
periculosa
sed
&
falsa
.
Vid.
Binium
in
notis
in
Pium
pap●n
Tom.
1.
pag.
103.
Reading
it
Angulos
instead
of
Angelos
.
Gen.
48.19
Jo.
Bromiar
.
Sum.
pradic
.
v.
superbia
.
1
Cor
11.
Notes for div A45280e-4610
●icero
de
Senectu●e
.
Quicquid
est
illud
quod
sentit
,
qud
sapit
,
quod
vult
,
quòd
viget
,
coeleste
&
divinum
est
,
ob
eamque
rem
aeternum
sit
necesse
est
.
Tull
Tusc.
quaest.
l.
1.
Lumen
aliquod
substantiale
anim●s
habere
haud
improbe
videmur
advertere
,
quando
in
Evangelio
legitu●
,
quod
illuminat
omnem
hominem
venientem
in
mundum
:
Deinde
quod
in
cogitatione
p●siti
nescio
quid
tenue
,
volubile
,
clarum
in
nob●s
inesse
sen●imus
,
quod
respicit
sine
sole
,
quod
videt
sine
extraneo
tumine
:
Nain
si
ipsum
inse
lucidum
non
esser
,
●erum
tantam
c●●spicientiam
non
haberet
:
Tenebrosis
ista
non
sicut
data
;
omnia
caeca
torpescunt
.
Cassiodor
.
de
Anima
.
Cap.
10.
Calvin
in
loc.
Psal.
36.6
.
2
Cor.
5.1
.
Heb.
12.22
.
B.
Andrews
in
his
answer
to
Bellarmine
.
2
Cor.
5.1
.
Job
.
17.24
.
V.
22.
1
Cor.
13.12
.
C●los
.
1.12
.
Eccles.
11.7
.
Cant
6.10
.
Psal.
27.4
.
Revel.
6.
Zach.
1.12
.
Luk.
15.7.10
.
Job
.
a
Jesu
.
Mar
l.
5.
de
vit.
There
's
.
c.
3
Nos
coelestes
ac
vos
exules
amore
ac
puritati
sae
derate
esse
debemus
,
&c.
Nos
coelites
intuentes
divinitatem
;
vos
exules
Euceharistiam
venerantes
;
quam
eo
affectu
quo
nos
divinitatem
suspicimus
,
colere
debetis
.
Ibid.
Notes for div A45280e-5700
Fr.
Haytonus
in
passagio
terrae
sanctae
.
Anno
1300.
editus
a
Nicol
▪
Salcone
.
Isa.
14.12
.
Naturalia
in
damnatis
Angelis
manent
splendidissima
.
Job
.
1.16
.
Obscientiam
nominati
.
Aug.
l.
9
de
Civ●
.
2
Cor
2.11
Gerson
de
variis
Diaboli
tentationibus
.
Diabolus
gloriosa
forma
,
diademate
g●mmeo
&
aureo
redimitus
,
veste
regia
indutus
,
apparuit
Martin
.
precanti
,
se
Christum
dicit
,
cui
postsilentium
aliquod
sanctus
:
Ego
Christum
nisi
in
illo
babitu
,
formaque
qua
passus
est
,
nisi
crucis
stigmata
proferentem
,
venisse
non
credam
;
hînc
evanuît
.
Hoc
narravit
Sulpitio
Martinus
ipse
,
ut
refert
idem
Sever
Sulp.
in
vita
Martini
.
*
Bodin
Daemonomania
,
ubique
.
*
Sim.
Goul.
Hist.
admirables
.
Casstod
.
Reney
en
ses
Relation●
,
zuinger
.
Theatre
de
vie
Human
.
Bodin
.
Daemonomania
,
l.
2.
Est
haec
res
mirabilis
;
nunquam
visos
esse
daemones
utroque
pede
hamano
ullibi
apparuisse
.
Forner
.
de
Ang.
Ser.
9.
J●.
Leo
Africk
d●scr
.
●●t
.