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 [Page] 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 [Page] 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.

[Page]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 [Page] 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 [Page] 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.Prov. 16.7. 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 [Page] 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, [Page] Ye have transgressed against me,Jer. 2. 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,Hos. 4▪ 2. 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 [Page] (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:Act [...] 10.35. and in every nation and condition of [Page] 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.Jude. 3. 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,Ephes. [...].5 one Faith, one [Page] Baptism: And,1 Cor. 3 11. 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 [Page] 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, [Page] 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 self­interests 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 [Page] 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 [Page] 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 [Page] and holy charge of the Apo­stle,1 Cor. 7. 2 [...] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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.

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 [Page] 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 [Page 2] 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 [Page 3] 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 [Page 4] 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;Nulla visibi­l [...]a nisi per invisibilia v [...]dentur: Telle men­tem quae non videtur, & incassum patebit ocu­lus. Greg. 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.

[Page 5]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;Camer. in Act. 23.8. 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 [Page 6] 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. [Page 7] 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,2 Cor. 4.18 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 [Page 8] 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 [Page 9] 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:Omne tempus quo de Deo non cogitat, perdidisse se computat Bern. de spec. mon. 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 [Page 10] 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 [Page 11] 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 [Page 12] 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 [Page 13] 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 [Page 14] 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 [Page 15] 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,Brigit. l. Re­velat. 4. 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 [Page 16] 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,Dionys. Are­opag. 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.Fo [...]ner. de Cust. Ange. Serm. 4. 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 [Page 17] 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,Mat. 26.53. 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,Rev. 5. 11. 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 [Page 18] 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,Dan. 7.10. 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,Job 25.2. 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.

[Page 19]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?Cuique ele­cto ordinarie certum pro­priumque Angelum qui perpetuus sit ejus custos & comes. Zanch de o­peribus creat. l. 3. c. 15. 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 [Page 20] 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;Psal. 91.11. 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 Ex quo fa­ [...]ile colligi­tur, ex vobis unumquem­que habere plus quam decem An­gelos. Forner. de Cust [...]d. Ang. Serm. 5. p. 56. 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, [Page 21] of their Family, Parish, Fraternity, City, Diocese, Countrey, Office, Church, World; Yet even this computation is niggardly and 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. 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 [Page 22] 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.M. Blunts Voyage to the Levant. 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 [Page 23] 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 [Page 24] best knows what is derived from him) styles them by his Apostle,Ephes. 3.10. Colos. 2.10. Ps. 103.10. 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:2 King. 19.35. 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 [Page 25] 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 [Page 26] 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.Joel 3.11. Whence it is, that in their glo­rious appearances, they have been taken for Jehovah him­self,Gen. 16.3. Judg. 13.27. Gen. 22.14. by Hagar, by Manoah and his wife, yea, by the better eyes of the Father of the faithfull.

[Page 27]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 [Page 28] 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 [Page 30] 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:Arist. Me [...]a­ph [...]s. l. 2. but alas, he that is reputed to have known most of all the heathen, whom B [...]navent. Vulcan. pra [...]f [...]t. in lib. de mundo. some have styled the Genius of nature could confesse that the clearest [Page 31] 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;L. Bacon in his Naturall Hist. 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, [Page 32] 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 [Page 33] 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 [Page 34] 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,Exod. 4. 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 [Page 35] 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 [Page 36] men like himself; but Abraham saw an Angel fore-contriving the work;Gen. 24.7. 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 [Page 37] 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 [Page 38] 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.

Qualiter pueri inter tot infantiae discrimina, &c. Gers. Serm. de Angel.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 [Page 39] 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 [Page 40] 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; [Page 41] 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 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. Western parts; wherein the transloca­tion, and transportation of huge massy stones, and irons [Page 42] 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. 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. 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 [Page 43] fall of an unsuspected contignation: If a man distres­sed with care for the missing of an important evidence (M. Will. Cook, sen. of Waltham holy Crosse. 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?Marc. Aurel. Antoninus his Meditat, concerning himself, l. 1. c. 17. The like he reports of Chryses, ibid. 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 [Page 44] 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 [Page 45] 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 [Page 46] 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;Ʋt Com­mensales Deo, Forner. Ser. 4. de Cust. A [...]g. or as Cassa­neus, Cubicu­larii & ser­vi [...]utes, Throni Glor. mund 4 part. 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 [Page 47] 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;Forner. de Custod. Ang. Serm. 5. 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 [Page 48] 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:Compare Ephes.1.21. with Colos. 1.16. especially when I see him that was rapt into the third heaven, varying the or­der of their places in his seve­rall mentions of them:S. Matild. l. Revel. c. 54. Citat. etiam a Forter. 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 [Page 49] 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 [Page 50] 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 [Page 51] 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 [Page 53] 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, Duac. 18. Febr. 1627. ex literis Pet. Rav. 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 [Page 54] resolution of a Demoniack? Who can be so fondly credu­lous,Forn. Ser. 5. 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;Ignat. Loiol. Xavi [...]r. [...]her [...]si [...]. Isidore. Po [...]ippus [...]r [...]us. 4 [...] Ma [...] Anno 16 [...]. 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 [Page 55] 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 over­credulous 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 [Page 56] 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?

[Page 57]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 [Page 58] holy Martyrs and Confessors under the pressure of tyranny for the dear name of their Sa­viour:Theodor. l. 3. c. 11. 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 [Page 59] 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 [Page 60] 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: [Page 61] 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 [Page 62] 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;Goulart. Hi­stoir mem'r. ex Melanct. in Dan. c. 20. 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 [Page 63] 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:Bromiard. Sum. praedi­cant. v. Hu­militas. 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 [Page 64] 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.S. Maternus. Madernes in Cornwall, was wrought upon a poor Cripple One John Trelille. whereof (besides the attesta­tion of many hundreds of the neighbours) I took a strict and personall examination, in that At Whit­sontide. 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 [Page 65] here was neither art nor collu­sion, the thing done, the Au­thor invisible.Sim. Goular. ex J. Manlio. 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; [Page 66] 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; [Page 67] 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.Bern. in Psal. Qui habi [...]at. 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 [Page 69] 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,Rev. 19.10. with a See thou do it not, I am thy fellow servant: The excesses of respects to them,Hieron. Quest [...]o [...]d Al [...]g [...] [...]m. 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 [Page 70] 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;Angelici. 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,Prateolus [...]l [...]nch. v. Angelici. in his Epistle to the Colossians, forbidding a voluntary humility in wor­shipping of Angels; whether [Page 71] 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;Rejecta ex­positio a Pontificiis, ut non modo periculosa sed & falsa. Vid. Binium in notis in Pium pap [...]n Tom. 1. pag. 103. 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 [Page 72] 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;Reading it Angulos in­stead of An­gelos. 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, [Page 73] what he said, when he gave this blessing to his Grand-chil­dren: The Angell that redee­med me from all evill,Gen. 48.19 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 [Page 74] 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.Jo. Bromiar. Sum. pradic. v. superbia. The story is famous of the Angell and the Hermite, walking together; [Page 75] 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 [Page 76] 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 [Page 77] to give such charge, for but the observation of an out­ward decencie; not much be­yond the lists of indifferen­cie, because of the Angels;1 Cor 11. 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 [Page 79] 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 ( [...]) like, not [...]he 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 [Page 80] 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: [Page 81] 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 [Page 82] 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, [...]icero de Senectu [...]e. &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, [Page 83] 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, [Page 84] ratiocination; wher­of,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. 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, [Page 85] 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: [Page 86] 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▪ [Page 87] 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 [Page 88] 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 [Page 98] 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, [Page 91] and the life was the light of men,Lumen ali­quod sub­stantiale a­nim [...]s habe­re hand im­probe vide­mur adverte­re, quando iu 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. 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:Calvin in loc. 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. [Page 60] 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,Psal. 36.6. even whiles it is over-shaded with the interposition of this earth, it is already entered within the verge of glorie: But, so soon [Page 92] 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 [Page 93] interposition of this earth, which we carry about us,2 Cor. 5.1. 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;Heb. 12.22. 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 [Page 94] may passe through degrees of blisse, when they are once seve­red.B. Andrews in his an­swer to Bel­larmine. 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 [Page 95] not seen: addes; For we know that if our earthly house of this Tabernacle be dissolved,2 Cor. 5.1. we have a building not made with hands eternall in the heavens; more then implying, that our eye is no sooner off from th [...] 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 [Page 96] 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 [Page 97] 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,) [Page 98] 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,Job. 17.24. Father I will that [Page 96] 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;V. 22. 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:1 Cor. 13.12. 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 [Page 100] 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 eye­lids have been some little rai­sed by divine Meditations, yet how narrowly, how dimly art [Page 101] 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 [Page 102] 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 [Page 103] 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 [Page 104] 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 [Page 105] 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 [Page 106] 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? [Page 107] 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 [Page 108] 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,C [...]los. 1.12. 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▪ [Page 109] 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,Eccles. 11.7. 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 [Page 110] 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. [Page 111] 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,Cant 6.10. (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 [Page 112] 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! [Page 113] 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 [Page 114] 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 [Page 115] 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 [Page 116] 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:Psal. 27.4. 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 [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page 120] 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; [Page 121] 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? [Page 122] 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, [Page 123] 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,Revel. 6. 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,Zach. 1.12. 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:Luk. 15.7.10. 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 [Page 124] 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,Job. a Jesu. Mar l. 5. de vit. The­res. c. 3 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 [Page 125] 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,Nos coelestes ac vos exules amore ac pu­ritati sae de­rate esse de­bemus, &c. 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, [Page 126] [We celestiall ones behold the Deity,Nos coelites intuentes divinita­tem; vos ex­ules Euceha­ristiam ve­nerantes; quam eo af­fectu quo nos divini­tatem suspi­cimus, cole­re debetis. Ibid. 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 [Page 127] 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 [Page 128] 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 [Page 129] 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 [Page 130] 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 [Page 131] 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 [Page 133] 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, Fr. Haytonus in passagio terrae sanctae. Anno 1300. editus a Ni­col▪ Salcone. 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: [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] 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 [Page 138] 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 [Page 139] 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 [Page 140] 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,Isa. 14.12. 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 [Page 141] 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 [Page 142] 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 [Page 143] 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 [Page 144] 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 [Page 145] 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.Naturalia in damnatis Angelis ma­nent splen­didissima. 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. [Page 146] 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 [Page 147] 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 [Page 148] 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;Job. 1.16. 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 [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] 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?Obscientiam nominati. Aug. l. 9 de Civ [...]. whose knowledge and skil is no whit inferiour to their power: They have not the name [Page 154] 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 [Page 155] 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 [Page 156] 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 [Page 157] 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 man­slayer 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. [Page 158] 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:2 Cor 2.11 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 [Page 160] 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, Gerson de variis Dia­boli tenta­tionibus. 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 [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 165] 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 [Page 166] 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 [Page 167] 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 [Page 168] 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 [Page 169] 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 [Page 170] 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 [Page 171] 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 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, for­ma (que) 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. examinations, and confessi­ons [Page 172] of Witches and Sorcerers, in severall regions of the world,Bodin Dae­monomania, ubique. 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. Sim. Goul. Hist. admi­rables. Casst­od. Reney en ses Relation [...], zuinger. Theatre de vie Human. Bodin. Dae­monomania, l. 2. 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 [Page 173] 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 [Page 174] 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 [Page 175] 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 [Page 176] 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 wi [...]h that evill spirit, found means freely to discover to the [Page 177] 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 [Page 178] 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 [Page 179] 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, [Page 180] 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 [Page 181] their supposititious relations) have reported. And that if at any time he take upon him the shape of a man,Est haec res mirabilis; nunquam visos esse daemones utroque pede hamano ulli­bi apparu­isse. Forner. de Ang. Ser. 9. 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 [Page 182] 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 [Page 183] 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: [Page 184] 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: [Page 185] 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 [Page 186] 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 [Page 187] 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 [Page 188] 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 [Page 193] 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 [Page 194] 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 gain­sayers: 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 [Page 195] 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 [Page 196] 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.

[Page 197]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 [Page 198] 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 [Page 199] 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 [Page 200] 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 [Page 201] 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!

[Page 202]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 [Page 203] 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 [Page 204] 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 [Page 205] 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 [Page 206] 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 [Page 207] 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 [Page 208] 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 [Page 209] 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 [Page 211] 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 [Page 202] 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.

[Page 213]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 [Page 214] 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;J [...]. Leo Africk d [...]scr. [...]t. and shall only (according to the state of some great Ea­stern Monarchs) speak to me behind a Vail, or Traverse; or [Page 215] (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 [Page 216] 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?

[Page 219]-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 [Page 218] 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 [Page 219] 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 [Page 220] 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 [Page 221] 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
  • [Page]§ 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.
[Page]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.
  • [Page] § 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 Store­house 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.
  • [Page]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 Ʋpsall.
  • 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.
  • [Page]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 [Page] 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 [Page] 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 [Page] 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.

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