hours doth run By three times fifty and sixteen degrees Exceeds the World But who that Planet sees Deems him but smal How far beyond that Star As they account th' Emperial Heav'n's are You may imagine when the space they ' count 'Twixt Earth and the eighth Heav'n to surmount Sev'nteen hundred millions of Miles and more How vast a distance did Steven's eye therefore Behold our Saviour But that eye by which He say no bounds to it can distance pitch Paul's eyes were closed with what eye saw He The Glory then of Heav'n's bright Majesty Peter entranc'd was with what eye Beheld He then the sheet with clean and unclean fill'd And lastly with what Eye and with what Ear did divine Iohn in Patmos see and hear If thus the Eye may Heav'n see also The Body of that Eye may thither go It is not strange to them therefore that are Acquainted with true notions of that Sphear Wherein Iâ—hovâ—h and the Angels be That Man on Earth th' Aeternal Heav'n's may see For such do know how Souls abstracted may Be from their House of impediting clay And that whilst in their Bodies they remain May Heav'n by Faith not only here attain And be conversant in the highest Sphear Abstracted from the World though they dwell here But least because I here so stifly plead You should suppose I have been there indeed I will confess as ' counting it great shame To be accounted better than I am That I not worthy have accounted been O no I cleans'd am not am enough from Sin I am a Pilgrim and do thither wen Strong is my Faith I shall come there Amen! Assur'd I am although a very few Attâ—in whilst here on Earth this Court unto That here on Earth it may attained be Though Flesh and Blood impeed its clarity But you that ask me how I come to know Those things of Heaven which I here do show Since as I do confess I have not been There nor those myst'ries that I speak of seen Pray tell me also then how you come by Your knowledge of a Heav'n beyond the sky Were you e're there Yet confidently you Discribe the place affirm your notion true You 'l tell the Joys of everlasting Blisse Describe the Glory that in Heaven is And will you then if you did never see The place you speak of angry be with me For doing what your selves do daily do You say 't is UP to Heav'n and that is true And is 't not also INTO Heav'n you 'l grant That God's the Centre of all things and sha'nt The Centre which is inmost highest be Or Up or In it is all one to me But this I know that Heav'n and also Hell Though separate in every place do dwell Although as I confess I have not been In Heav'n nor there its spendid glories seen Yet I account it grace enough to be The Praecâ— of his heav'nly Majesty I may the Candle hold and light the way Into the place of everlasting Day I may the Mercury be to guide aright Caelestial Pilgrims with my glimmering sight We may see right unto the Mountain's top And point the way whilst we are getting up Unto our fellow-Travellers that they if faster go they can may see the Way We Joy if by our means aright they move Those that see more may thank us for our Love That upper Globe which you see pourtrai'd there Doth represent the high Eternal Sphear This is the highest Noblest brightest best The Glory Life and Centre of the rest The place of mighty Wonders the divine Seat of the sacred everlasting Trine The habitation of the blessed Saints Where glorious Angels spread their heav'nly Tents Where stands Mount Sion and the glorious Lamb Where is SOPHIA and Ierusalem This is the everlasting place of rest The Heav'n the habitation of the blest This Man may find in the deep Centre and How this through all devolveth understand Here is the spatious glassie Sea and the Crystalline Earth the Ayr of Purity The purest fire which conjoyn'd in one The matter is of the Caelestial Throne Of Everlasting Joyes This place it is The Empyreum and the Seat of Blisse GOD out of Nature Comprehended may Not be a Nothing so to us I say He seemeth but as he Himself doth show In the Eternal Forms of Nature so We apprehend him can The Father then Hath from Eternity begot the Son This Birth 's the Heart of God which ever was And though begot yet 't no beginning has From whence proceeds the sacred Spirit who From both begotten is Eternal too All three distinct in Person yet but One Aeternal GOD in a strict Union This is the Mysterie of the sacred Trine Which in this everlasting Orb doth shine But now the Father with a strong desire Thirsts for the Son from whence springs up a Fire Which Fire not reaching God's most sacred Heart Is full of Anguish Bitternesse and Tart. This is the Fire that inkindleth Hell Where all the damned and the Devils dwell But the same Fire when that sacred LOVE Or Heart of God it self to it doth move Strait blazeth forth into a meek and Bright Joy and desire of Aeternal Light This is the Light of Heav'n and pleasant Joy In which all Blisse is not the least annoy And thus O Reader if thou are not blind Heav'n's Blisse and Joy Hel's pain and torment find Thou wilt to come from one deep Root and even Perceive the true cause both of Hell and Heaven And thus thou seest how they together dwell Hell hid in Heav'n Heav'n in the midst of Hell And yet so great a Gulf between that they In Hell behold not the least glimpâ—e of Day Nor they in Heaven feel the least of wo Their separation's thus Eternal too Though Similies are too too base to shew This Mystery of Mysteries of Mysteries to you But that our weak and duller eyes may see More clear by them think on this Simile Take thou a lighted Tapor put it out The week thou ' lt see with Fire glow thr'owour From whence a stinking vapour and a Fume Displeasing to thy nosethrils fills the room The stinking glowing weik gives little light And the Fire far doth differ from a bright And burning Tapor Light the same and then Thou 'lt see the former darknesse fled agen Thou 'lt see a blaze which from the weik doth rise With a bright splendid Glory 'fore thine eyes Which Blaze without the Fire could not be made The Fire 's without that blaze a deady shade The Heat and Light distinct and several be Though joyntly they do in the blaze agree Nor can the 〈◊〉 without the Heat have being But joyntly in 〈…〉 agreeing They make that Glory brighter than the Gold Which in a lighted Taâ—or we behold But Heav'n's splendrâ—â—â— Light doth not contain Such scorching heat as 〈◊〉 such Lâ—ghâ—â— remain The Application's very 〈◊〉 'T is â—ven Thus 'twixt the Fire of â—ell and Light of
quaere In what by-corner of the Earth it stands Whether in Peru or by â—anges sands Whether it under the Aatartic lyes Or where the Riphean snowy Mountains rise In what place lyes this blessed part which is The Realm of Joyes and the state of Blisse We know that once five thousand years ago It was where rapid Euphrates doth flow But where it ever since has hid its head Into what Kingdom or what Countrey fled We do not know I 'le tell you then where lyes The happy Regions of bless'd Paâ—adise To find this place you need not cut the seas You need not travel to clear Euphrates You need not passe th' Arabian sands nor go Over the craggy Alpes uneven brow Nor visit TEMPES fragrant bosom nor Th' Atlantides nor other Regions for Tho' round the world you go search every Câ—eek And ev'ry Land and every corner seek Of this great Universe your labour lost May be and you reap pains for all your cost Know then that it in every Land doth lye But yet the place none but the Wise can ' spy Vails double dy'd in pitch are thrown thereon And yet it is as naked as the Sun Th'row out the world it is and seems to be Fast link'd unto the other part of the Great World but yet an endlesse Gulf remains Between this Land of Blisse and that of stains Rivers they are not that do bound this Land Nor massive Mountains that do justing stand Nor Woods nor Heaths nor Planes nor Hils nor Seas Nor Groves nor Vales nor Piles nor Pales nor Trees This place from th' other part of Earth divide Nor yet doth it in Caves or Vallies hide It self nor doth between the Mountains lye Whose craggy tops aspiring touch the sky It 's wall is fire which bounds it round about Which keeps the wicked and unrighteous out It 's Ianitor or Centinal doth stand Arm'd with a flaming weapon in his hand But without clouding it it in a word A mighty Cherub only has for guard As Day dwels in the shadows of the Night As darknesse doth involve the splendid Light As the bright flame lyes hidden in the coal So lurking lyes this holy place in all The Universe So lies Ierusalem And SION clouded are with Babylon But yet the Gulf 'twixt them 's as great I say As betwixt Light and Darknesse Night and Day For tho in one another hid they be They yet together cannot stand you see For when the Darknesse spreads its wings the Light Flyes So bright Day doth chase away the Night When Night comes she involves the shining Day When Day comes it hides Night within it's Ray. Thus dwell the Principles in one another Thus Hell and Heaven blended are together Thus is the Good part of the Earth hid in The Evil part the spacious Realm of sin Then wonder not if I to you relate That while you dwell in Babylonish state In midst of Babel and her wickednesse Priding your self in all her whorish dresse Your next near neighbour in the world's account May dwel upon thrice sacred SION'S Mount And in bless'd Paradise for tho he may In Night seem He in Night has found the Day He plows he sows he reaps the Earth so you The Gleab do plow sow reap and husband too But yet your aym and end and his infers He is God's Stuart you are Lucifers From several principles you act and he Is in the second in the first you be He dwells in EDEN and IERUSALEM But you in Aegypt and in Babylon Thrice happy is the Man that thus hath found In midst of Babel this thrice hallowed ground The purest Chrystal nor the whitest snow Nor candid'st Lilies fairest flowers that grow Nor splendid Phoebus nor the nitid ayr Nor shining Phoebe half so bright nor fair Nor half so pure nor immaculate Are as the Soul of this great World yet that Before Man fell lesse pure and divine Than Man was and under his feet did shine But since he joyn'd with it and by it fell He gave admittance also unto Hell And its Magia to infect it so That man by it is oft made subject to Hel's Prince and Law for whilst he in this Room Of flesh remains he 's easily o'recome By the World's spirit Sathan wholly bent To mischief Man makes it his instrument So that what 's pure of it self â—e still Distaines and so converteth Good to Ill. Heav'n also for the good of man doth use The same for by the same he doth diffuse External blessings Wisdom Wit and Wealth Riches and Honors Plenty Pleasures Health But this more plainly shall explained be VVhere we speak of the Good and Evil Tree I do admire that man should ignorant Be of this great World's Soul so greatly want The true sight of 't being so nearly he To it is fastned by a Sympathie For 's outward body cometh from that womb That very LIMYS whence this Earth did come Being that by the same such strange things brought May be to passe such mighty wonders wrought Such miracles of Nature shewn For by The same he may do wonders Prophesie Be by infusion Learn'd in Tongues and Arts And thousand others which this Sp'rit imparts In so much that amazed Man has thought The Devil only such great things had wrought For not the Devil as most men suppose But this world's Seal those Oracles inclose Did of the Heathen So the Sybills So The Dâ—uids did what came to passe foreknow And to those Priests fill'd with Prophetic rage By the same Sp'rit did future things presage So famous actions done by Ganges strand The same day known in the Ausonian Land Were and might well be by this Sp'rit made known As what on all parts of our body 's done We at the instant know this world's Soul so What 's done in any part of th' Earth doth know And so impart the same to Mortals may And Wonders which I mention not display And all this by Man's close conjunction With this great Spirit not the Devils 's done Yet I confesse that oftentimes the Devil That great Imposter Father of all evil Hath had his Oracles and Prophets too That he thereby might his dark Magic shew From whence much ill produc'd was So that all Count him the Father of what 's Mâ—gical Now to this World 's great Spirit there belong Of Spirits an innumerable throng Which only to this outer world pertain With it created and shall dye again When it 's dissolv'd These nothin have to do With those black Spirits that are subject to Hell's horrid Prince and different from those Whom the Prince of the lighter Orb hath chose To be 's peculiar servants These controul Doth being its Instruments the great World's Soul Of these some in the fiery Element Inhabit some within the azure bent Among the starres And others daily sport Within the flameing Rooms of Vulcan's Court Such are within Vesuvius's sulp'ry womb And great Enseladus's fiery ' tomb Such in flame-belching
matter simply too Do bodies tho spiritual indue Unto our inner sences they thereby Tho not t' our outer sences subject ly They therefore who acquainted are with the Internal Worlds and their grand mysterie Whose sences are unlockâ—d by that hand Which doth all sences and all Worldâ—s command Can Spirits see and with Lincean eyes Behold their Bodies features shapes and guise Can also touch them and their Bodies feel Can also tast them and their scents can smell The Sulph'ry stinks which from dark Spirits rise The sweet perfumes from those of Paradise Can also hear the Angels sacred Songs The dark Worlds Cursings belch'd from fiery Tongues These are Arcana's which I 'l not rehearse Cause scoffers breathes shall not betaint my Verse Whos 's these things see see with enlightned eyes A word 's enough unto the truly-Wise But go unbelieving Thomas's who sware You will believe not that there Spirits are Except them with your outer eye you see Except they subject to your sences be Who scoff at the internal sences and Deride as whimsies what you understand Not Spirits can such Sadduces to fear In outer Bodies and groffe shapes appear So that your Ear your Nose your Hand your Eye May them both plainly hear smell feel and spy No formes there be within great Tellus womb But Spirits freely may and can assume And Spirits never come in shapes that fright The Evil cann't assume the shapes of Light Some starry Halos still attends the Good Some dark unbrattic shade the Stygian brood Good Sp'rits still in humane shapes appear In star-like Lights or brightnesses more clear Than tho third Orb 's fair and resplendant Queen Seldom in any other bodies seen The dark Orb 's Spirits take an Humane garb Or any other shape within this Orb There is no creature 'mong the numerous swarm But they into its likenesse can transform Themselves and all such shapes assume and use The which the Earth doth any way produce However most times they assume the feature Or of some raâ—'nous or some ugly creature But let good Spirits how they please appear Or in what'ever form or figure here Be manifest a magic still attends That doth distinguish them from Hellish Fiends They bring good news are messengers of joy They clear from fear from sadnesse and annoy The Seers hearts by their sweet presence and Do make them what they are soon understand But those dark Fiends of the Tantâ—â—ean Den How e'r disguis'd strike horror into Men By some hid Magic 's secret influence At the first sight 't is easie then from whence They come to know for tho a sudden fear The good may cause when they to men appear Who'r unacquainted with them recompence That fear they do with a sweet influence Which from their presence flows immediatly Which them doth ravish with its suavity Ask not what Taylor fits their fine array Or makes those cloathes or gowns so fit which they Appear in oft or of what stuff they 'r made Who dons their garments How they are array'd They are self-Taylors and self-helpers too And in a moment can all shapes indue Have they a mind for to be seen they call The Elements who subject to their thrall Do lye unto their help and then of these They form what Bodys for themselves they please But so compos'd that in a moment they Can them dissolve and soon disperse away Th'apt-toâ— be-formed aire doth matter yield Fit for all shapes for oft I have beheld The hanging clouds sometimes a Horse to frame Then to a Lion or a Dog the same Convert and so vicessively to make A thousand Forms a thousand shapes to take So most times Spirits when here seen â—do shroud Themselves within some grosse and airy cloud Which they transform can to what shapes they please And then disperse them into ayr with ease For aire condensed will admit we know Colour and Form witnesse the clouds and Bow Both Good and Bad the Elements can take And of them for themselves fit bodies make The nimble Fire the moistful Water and The Earth do subject lye to their command Dead bodies they can doubtlesse enter that Can them possesse when in a living state And e'r they 'r rotten agitate them so That they about as if alive may go Mouth Arms Legs Tallons and such members they Their force and powers better to display Assume of a grosse substance with their Hands At once they fell a thousand armed Bands With their sharp tallons pierce the flesh and beat To dust the top of Taurus with their Feet With Swords and such like instruments they slay Beat strike and wound and fiercely chase away Mortals sometimes But doubtlesse they may these Things do w'thout Armes or members if they please But whensoever Spirits Bodies here Assume and to our outer Eye appear They put on such as may convenient be And with their inner Bodies best agree For look what shapes their inner Bodies have Such shapes if visibly appear they crave I cannot better represent it than Thus Let a waxen Picture of a Man Be made compleat exactly like and fit And Hollow let the Man then into it Be put the Picture 's like the Man but he In it inclosed close you cannot see So Spirits when they ' ppear unto our eye Their bodies cloath with visibility So that the outer forms the assimulate In all things answer their internal state But that those shapes our outer eyes may see These seen may only by our inner be But how should I this Volumn swell if that I mention should what Histories relate Concerning those stupendious acts which made Men wonder much of spirits good and bad The title of which would swell too high for me And ask more sheâ—ts than in this book shall be So that I wonder much that men should grow S' incredulous think there 's no Spirit though Plenty of actions their beliefs might gain As not to judge the Melancholick brain Or phantasie to be the Father that Did Acts of Spirits Good and bad create So palpable they are that who denies Them may as well Histories Verities Question in all things else Perversity Sticks not to give the Sun it self the Lye What were those spirits that Eubatis house In Corinth haunted What was that did use For to disturb Pausanias his rest Or that who Nero did so much molest Or that which Otto terrifi'd Or those That us'd to sport about the shady brows Of the sad grave of curs'd Coligula What was that ayr and pestilential Ray Which from Apollo's Fane at Babylon Flew th'row the Earth which was no sooner gon From whence it seems it had been lockâ—â— up But all the World drank Plague's infernal Cup And what were those so oft appear'd unto Lancastrian and Warbosian witches too What spirit Iob tormented What was he Caus'd Sarah Raguels Daughters misery Forcing her Grooms by Hymen crown'd at noon To passe the Ferry-boat of Charon soon I should want time to write and
and spight would be against the Good Whom he should think were past his reach or those Who naked should themselves to him expose Hoping thereby to make them sin or that They should grow through oppression desperate But God who bounds the Seas doth Hell command And binds the Devils with the self-same Hand Man as the Sages not untruly say'd Peculiar Genii has both good and bad Each good Man has an Angel guardian And evil Daemon has each evil Man For to attend upon him one doth still Egg Man to Good the other unto ill As doth a careful Nurse attend the child She suckles lest by harm it be beguil'd Or hurt and as she joys to see it grow In strength and all perfections even so The Angel tuâ—ular attends his Ward And daily it doth from all evil guard He joys to see his charge to grow apace In Heav'n's perfections and the strength of Grace He guards his charge from ills and doth undo Hel's plots and snares and stops his fury too And were it not for such an Angel's guard To shun Hel's snares a Saint would find it hard What owe we then unto Heav'n's Love that sends So good a Nurse that Man so frankly tends So evil Men ill Daemons wait upon Who joy to see them in Hel's Races run They have their several charges too and they Also upon their charge attend alway Each seeks his charge to hale to TOPHET even As the good Angel to bring his to Heaven Sometimes these Genii bodies take and then Themselves they do exhibit unto men For Bishop Bruno heard a voyce cry thus No Bishop I am thy ev'l Genius E're long I 'le fetch thee and e're long indeed A Roof fell down upon his cursed head So Marcus Brâ—tus his ev'l Genius spy'd Whose Fate presag'd the night before he dy'd Cassius Parmensis saw a Daemoa that With horrid looks presag'd his evil Fate Who being asked what he was he thus Reply'd I am thy evil Genius Good Men likewise have their own Genii seen And with them also conversant have been Bâ—din relates a story of a Man Who was directed by his Guardian Angel at all times who forewarn'd him still That he prevent it might of any ill That threat'ned him or if he did not well He by some sign him of it still would tell And ev'ry morning such his holy care Was him awak'd and stir'd him up to prayer And every night he in a dream did shew Those accidents that should next day ensue So that he was fore-armed still and thus Preserv'd till Death by his good Genius One Iacob Behre a very pious Man By prayer obtain'd an Angel Guardian Which both himself and 's Wife saw every Night About their Bed like to a shining Light Such is God's Love and such the Angels care That we as children they as Nurses are I do believe that there are many now That by the guidance of their Angels go Steer as they do direct are guided by And have converse with their own Genii And tho men may not often see their own Genii and though themselves they have not shown Often unseen they act and do direct Our actions and us from Hel's harms protect They do inspire us and as God commands Sometimes they help sometimes with-hold their Hands Good Angels help good men the evil still Entice and draw them to the pits of ill Most men are by Good or ' ill Genii led In all their actions tho they 'r undescry'd Therefore behold within the Globe I paint An Angel Guardian waiting on a Saint An evil Daemon which another leads Who in the pathes of sinn and Tart'rus treads But the deep Magic of each mystic Sphear We shall below at full describe not here We here proceed shall tho in homely garb To shew the Myst'ries of this outer Orb. 〈◊〉 This Woâ—ld from th' inward Worlds its being gat And of their natures doth participate The curse with blessings good with bad doth blend Both Centres hither do their forces send This is the stage on which both act 't is here Their influence and power doth appear This is the field in which these powers do band And strive which of them may Man's heart command This is the receptacle here below For Heav'n and Hell their Wonders both to shew So that here is as 't were conjoyn'd in one Both Sodom Aegypt and Ierusalem The Devil crafty in his hellish art Rejoyced much to see this World produc'd From two more inward beings now he us'd His utmost skill and it stood him upon This World's and Adam's soul in union For to conjoyn For well he thereby knew A place of pleasure should to him accrew Infernal Spirits find some ease when they Imbody in some earthly bodies may The herd of Swine they 'd rather enter than Return into their smoaky hole agen Leaving their fiery Centre they as 't were Come forth of prison for to take the ayr Here they disport themselves and closely lurk With eagernesse to do their fathers work Which is to draw th' immortal Souls of men For to inhabit their Sulphurious den The Devils tremble when they think upon This outward Fakrick's dissolution For then more strictly shall they wrapped be In their own Centre to Aeternity This wily Serpent all his craft did use His poyson th'row this Earth for to diffuseâ— Which he no way effect could b' Adam's lapse Only a way is made He him intraps Assaults his free-will doth expose to view This World 's rare beauties when 't was formed new Shews him the tree forbid whose dangling fruit So pleasing with a new made creature suit He well knew would This was the only gate By which he hop'd to overthrow him at He knew beâ—orehad the sad consequence Of Adam's â—all Therefore he strives from whence He waâ— created to attract him and Thereby to lessen him of his Command Adam was King sole Pâ—ince and Lord of all The Eaâ—th but lost it by his fatal fall Sathan knew he millions of Souls should gain By this meanes to encrease his hellish train And hop'd it may be for to conquer all That should produc'd be on this earthly Ball If Adam should not fall he likewise knew He in this World should nothing have to do But should be banish'd quite which is the state Is promised for which the Angels wait To see Hel's power banish'd Heâ—v'n's alone To have with this World's Spirit union Then shall the curse be fled and Paradise To flourish here we shall see with our eyes But Adam's fatal lapse from what to what In briâ—f my slender Muse shall now relate Th' Aeternal one or th' one Original Th' internal World's which Principles we call Or his right hand or left hand Wrath oâ— Love Considering doth with his Spirit move On them what Images there Spiritual Were he gave them substance corporeal And by his Fiat this great Machine made Of nought and in such
degenerate That Miracles are ceas'd dost praedicate E're since the World did from a Chaos spring Upon its Theatre God still did bring His acts of Wonder spreading them abroad As Witnesses to all there was a God All ages of the World can testifie Those matchless Wonders of the Dcity But why less frequent in these later times Is cause of Mortals unbelieving Crimes Faith now is wanting whosoever hath That may do Wonders with a grain of Faith Rocks may be mov'd the Seas divided and Earth's floted o're the Ocean made dry Land Man's unbelief and much unworthiness Has caus'd exuberant Miracles to cease But yet these later dayes so barren grown Are not but they true miracles have shown The Romish Church although Priests oftâ—n fain Some through the cursed thirst of rotten gain True miracles has seen O Man despise Not all because some Priests have forged Lyes For nothing is to thee more dangerous Than to say what God doth Belzebub does But to that pass men now adayes are grown That they no miracles at all will own But if ought pass beyond their apprehension They strait cry out it is black Hel's invention As if th' Immortal King to Hell had given The glorious Wonder-working Power of Heaven Or had resign'd to him his right or swore Never to shew his Arm of Wonders more Long shall not Man retain these thoughts for why As Lightning breaketh th'rough the Crystal Sky So shall miraculous Wonders have a birth And with new Light illuminate the Earth And shew that Heav'n's Magâ—tians can do More than Belzebub or his Magâ— too For those who eat shall on these fruits you see Shall only God's true sacred Magi be And these shall make them so thou shalt be one Their several virtues therefore shall be shown Seest thou that Dish those fruits in Scarlet dy'd Who seem to brave it in Pomona's pride Such is their virtue that they far excel In giving Eloquence the Clarean Well Hermes himself less Eloquent shall be Than those whose Tongues these tip with swavity These tasted strait the Tongue-ty'd sweetly speaks And all impediments assunder breaks Tongues stammering strings are scru'd to Heav'nly strains The blattering Mouth the highest Measures gains They to the Eater straitwayes do dispence The divine accents of true Eloquence Rhetoric Honey through their Lips do speed And such are termed golden-Mouth'd indeed Their virtue 's ty'd not to one Tongue alone It the true Grammar of all Tongues makes known And in a Moment the unlearned'st Man Can teach the deepest Characters to scan And make him speak all Languages that are More smoothly than his own vernacular To Mose's Mouth the fluent Aâ—â—on this Fruit granted was for the Isachians Blisse This sacred Fruits high Virtue did imbue A many of the holy Prophets too Whereby in charming Notes they did diffuse God's sacred Word unto the stubborn Jewes The holy Spirit when in cloven flame He on the Heads of the Apostles came Touched their Tongues with this Fruits sacred juyce And of all Tougues they straitwayes had the use Such is the virtue of this matchlesse Fruit Unless by those that are adjoyning to 't But mark that next Dish where green Leaves inclose Fruit which in scarleâ— Robes out-braves the Rose So fulgent Rubies court and charm the eye When with clear Smuragds they invelop'd lye The Pestum flower peeps th'row her infant Skreen With paler blâ—â—hes wrap'd with duller green The jayce of these impregnates strait the Brain Not with discourses Kicksie nor with vain Disputes true Logic art it doth diffuse And teaches Syllogisms how to use For Heav'n's own int'rest True Dilemma's too Can by infusion to the Taster shew This doth the understanding purge the eye O' th' Soâ—l the Mind from Motes do purifie This Reason doth illuminate and shews How the true Dialectic Art to use Reason's corruptions spots and fallacies This purgeth out and gives it purer eyes This givâ—th Armes unto Truth 's Champions and Inables them in Dispute's Wars to stand This unto Paul was borne by some of us When He with Beasts battail'd at Ephesus By this at Athens to the Schoole he flew And th' Epicures and Stoicks overthrew With solid Arguments This means did show His persecutors how to overthrow The Iewish Rabbies Gentile Doctors Mute At last were made 'gainst him was no dispute That third Dish where in Seas of Beauties wallow The slick-skin fruits bestrip't with Red and Yellow Screening their Virtues in a double fold Of Crimson Satin and of yellow Gold The ground is Gold upon whose face is spread A thousand striplets of a grain-dy'd Red. That Dish contains fruit of unvalued prize Whose sacred virtue makes man truly wise That Magic makes and true Phiâ—â—â—hers That â—isdoâ— and true Knowledge still infers Those Fruits unlock the fast-shut Cabinet Of Nature and her Treasures open set Nature's true â—ewels rol'd in pitch do lye Not to 〈…〉 by an Heav'nly Eye And such an one these give an Eye that looks Upon and reads her most mysterious Books An Eye that thorow Neptune's Region goes And all things in his brinish Kingdom knows An Eye that walketh thorow all the Mines An Eye that to Earth's solid Centre shines An Eye which doth perspicuously see What virtues in all Vegitables be That the true Nature of all things that grow From the tall Cedar to the shrub doth know An Eye that from the Earth to Heav'n doth rise And rangeth th'rough the myst'ries of the Skies That views the stations of the Wanderers That sees the mansion of the Northern Bears That knows the nature of those glittering Fires That reads their Lectures and Heav'n's Hand admires That knows their good and evil influence They on the World and Mortals do dispence That knows the causes of all natural things Seas and Earth's motions and the Winds swift wingâ— The streaming Metours and the blazing Stars The hairy Comets sad predicts of Wars That truly sees and knoweth all the parts O' th' Ptolomic and Eucledean Arts. These sacred Fruits besides all these disclose Nature's hid Magic which th' unwise oppose The Ancients wisdom whereby they could do Things wonderful yet natural and true Not jugling tricks nor by ill Spirits might But by Dame Nature's just and sacred Light Almost extinct now in the World unknown 'Cause men have sought praestigiae of their own And following airy Notions caught the shade Whilst the true substance did their hands evade Such are the Virtues of these Fruits divine Which with such matchless lustrous Beauties shines Of these the Father of the Faithful eat Sucking true Wisdom from the blessed meat And those who liv'd nine Ages to descry The Planets dances iâ— the azure Skye Great Salomon that mighty Magus had His Wisdom and his Rnowledge from this food This sacred Fruit was lovely to his eyes For he this more than 's Crown or Gold did prize He wisely said For all things there a Time Was did but Mortals on the Earthly clime Exactly
know the same they would not err So oft and toys to precious Gemms prefer Of Wisdom it no Mean part is to know The means not only but the Time to do For what these blessed Fruits so freely give Men in all A ges after deeply dive Nor is 't unlawful for them to do so Did they true Time take and right Wayes to go Else all is vanity For what 's all this If Man should know 't and yet ignore his Blisse On this the King pitched his Mind's clear eye When he cry'd out all things are vanity What are these Jewels though they Jewels be If Man 's not sure of Aeternity These are no means to gain the Heav'nly Race These are but Crowns for those that gaine the space They are unwise who first do seek those Arts Before that they have circumcis'd their Hearts For what they gain before is vanity What afterwards our King doth sanctifie What men acquire they usually abuse it What Heav'n himself gives he shews how to use it Let Man therefore the Time observe and see To gain Heav'n first these but additions be The World's eye who in twice twelve hours and four The mighty Moles of the Earth views o're In all her choysest Hort-yards cannot see Fruits half so fair and precious as these be Which in that neighbour Dish inchant the eye With painted Robes and fulvid bravery Those are Panchresta's for all ills of Man And who shall tast them shall Physitian Be to himself and others these impart Both Esculapius his and Chiron's Art As the Heraclian Stone draws iron and To rubbed Steel imparts the same Command So these with perfect Health do Man imbue And t' others make him Health's Physitian too Simples from his Hand â—a'ne more virtues hold Than Bezoar or dissolved Pearl or Gold His touch or Breath or Word or healing Eye May Physical Medicaments supply The Taster gaineth from these Fruits alone The healing virtue and the med'cinal Stone Raphiâ—l this jâ—yce 'mong the Fishes Gall did scruse Which Tobit t' heal his Fathers sight did use Part of this Fruit was mix'd with that Perfume Which did the evil Spirit overcome King Hezekia's Figs which heal'd his sore This Fruits blest Liquor in their intrails bore By this Aelia's Life bestow'd upon The widow of Zarepta's stone-dead Son By this Elishâ— did represse Life's flight And rais'd the Son of the good Shuâ—amite Some of this juyce he mingled with the Meal Which did the Propâ—ets poyson'd Poâ—tage heal This in the crystal streams of Iordan lay When they wash'd Na'man's Leprosie away This mix'd was with the Salt which cur'd the so Unwholsome Springs of pleasant Ierico This to the hâ—mm of our King's garment dropâ— When by its touch the bloody issue stop'd This in his healing Spittle hidden lay When that he an Opthalmic made of clay Which eyes restored to the born-blind and This in his Breath made whole the wither'd Hand Great Iesus our thrice blessed King did feed On all these Fruits which are before thee spâ—ead When he did flesh indue But He that Food Lik'd best which most was for poor Mortals good Therefore he this us'd much for through his Breath Diffusing it to Life he rais'd from Death He toth ' Blind Lame Deaf Dumb Dead power did give To see to walk to Hear to speak to Live To the 〈◊〉 Pool once eveâ—y year One of my Brothers of this Fruit did bear Whose virtue to those Waters virtue gave The sad afflicted from their pains to save Legs to a Cripple through this viâ—tue Paul At 〈◊〉 gave Cur'd Eutichus his fall Healed himself cur'd a possessed Maid Made Vipers hurtless cur'd where 's hand 's were laid So the Disciples all by this alone Became Physitians unto every one That next Dish prest with its exuberance Of matchless Treasures which their heaps advance Above the low sides of the Pattin seems The chiefest Archive of Caelestial gemms How thrust it is that it can scarcely hold Those silver apples in its purest Gold Preachers upon this sacred food should feed This makes Divines to be divine indeed This keeps the Eaters Mouth from speaking wrong Gives sacred Truth a dwelling in his Tongue So chimes that Member that she utters what â—o pass in after agâ—s shall be brought Makes Her so swift in Her predicting chime That she out-flyes the swiftest wings of Time By anti-Chronicles of things not done Forestals the ages of the World to come Making his Lincâ—ous eyes to see so far Things yet to come like God as if they were This to the Eater gives the golden Key Which doth unlock the Letter's mysterie Which doth unseal the most mysterious Wells Whâ—ch doth reveal Gemms hid in Parables This doth unfold the mysteries of the Night Visions appearing to th' internal sight When the eyes double-guarded porâ—a's be Fast locked up with Morpheu's Leaden Key When Night o're half the World in silence reignes Then noted Dreams Court undisturbed Brains These Fruits give oyl which oynt the Tongue and make 〈…〉 fervent daily speak To Heav'n and render Essences so strong That in stout ardoâ—s move the heated Tongue And with such fervoâ—r call on Heav'n that she Ev'n forces him with importunity Such flagitations don't with Heav'n dissute When they rise from the virtue of this Fruit. The Patriarch IACOB of this fruit did tast Before he gave unto his Sons his last Prophetic Blessings wherein he relates In Hieroglyphicks all their future fates This fruit of Naâ—oh all the Propheâ—s fed When Saul's fierce Nuncio's also prophesied And Saul this though unseen when pressing through His Lips was also made a Prophet too This all those eat who to the Iews foretold That Mortals should their God in flesh behold This gave them spiritual eyes to see before He came that Iesus whom we all adore This Fruit was rolled in Ezekiels Role This fruit was squeezed into Esdra's Bole This in the Leaves lay of Iohn's Book which He Eat with the promise He should Prophesie This Fruit Christ his Disciples granted too Whereby his words profunditly they knew Ioseph and Danâ—el also of it eat When of Kings Dreams interpreters they sat Elâ—sha eat of this when he by Prayer Stop'd up the watery Fountains of the ayr When he again by fervent prayer's power Chear'd the dry Earth with a continual showre When he from Heaven with like fervent cryes Fetch'd Fire to consume the Sacrifice When he from Heaven Caelestial Flames twice drew The which two Captains and their fifties slew Such is the virtue of that fruit you see A Gemm more rich than all Mortality But view the next Dish Did a greater prize And less than Heav'n it self e'r bless thine eyes Could Aretusa's tempting fruit more please Spectator's eyes with greater gay than these Doâ— golden 〈◊〉 rising from the main The gray-ey'd Morn with deeper Scarlet stain Thâ—â— thâ—â—hich bluâ—hes on their cheeks or may Hâ—s â—â—ams gild with a better Gold the Day What â—harmes upon
their cheeks do lye but see Thâ—â—â—â—qual measures raise theâ—r suavity How sweet a method in their make was seen See how their Gold is chequered with green How passing sweet their outward beauties shine Nor are their inner beauties lesse divine Too long I cannot on these Eulogize Nor too much pâ—ayse their heav'nly suavities Heâ—v'n's Choristers when they begin their Songs Of prayse with this Fruit's juyce do oyl their Tongueâ— The sacred Sâ—riphs when they tune the Keyes Of their shril Tongues for everlasting prayse And Halleluâ—ah's of this Fruit they eat Which doth their prayse-â—ip'd Tongues on fire set Whilst Sion's Harpers strike their trembling Chords Marying their Ayres unto their quavering Words All of us Love this Fruit for it inspires Our Songs inflames our Tongues with Heav'nly Fires Thâ—s Fruit it is which makes a Pâ—et shine And makes his Numbers and himself divine This Fire inkindles in his noble breast Which makes him Loves lascivious layes detest Supâ—-caelestial are his harbour'd Fires His layes are tuned to the Angels Lyres 〈◊〉 divine and spiritual Songs do bear 〈…〉 Soul unto the highest Sphear 〈◊〉 Pâ—â—â—mes and rapting Hymn's high Keyes Fâ—oâ— gâ—aver Epods up do often raise His Soâ—l then with 〈◊〉 fury He Makes Dis to tremble at his meloâ—y In this â—â—uit's juyce his lipâ— he drenches this His 〈◊〉 and Hippocrenâ— iâ— One 〈◊〉 of this sweet juyce can make him do More than 〈…〉 Muâ—es and Apoâ—â—o too The Kingâ—â— Hâ—â—per eat this blessed Food When 〈…〉 Spirit he so sweetly chew'd By this inspir'd he wrote those Heav'nly Layes Those Hymns of Joyes and those Psalmes of prayse This made the maâ—tyâ—'d Fathers often sing When scorching Flames their burning armes did fling About their naked flesh whilst furâ—ous kisses Sent their rejoycing Souls to lasting Blisses That neighbour Pattâ—n which transparent seems Doth also hold inestimable Gemms They apples are although unto our sight Each one appears a big-swell'd Maâ—garite The Persic gulf not yet the Eastern Seas Did ever Unions yield so fair as these Not all the Children of the Cheripo's Could half the value match of one of those Fair radiant Globes whose lustrous beamings forth Sufficiently do testifie their worth These to the Eater give a Beam of Light A more than Lynx's â—ye a piercing sight Which through the feigned Cloaks of Spirits can See their true shapes although they false put on Though Hel's â—rince should his swarthy hide paint o're With Virgin Beauties though such wings he wore As I have on Should he Angellic cloathes Put on his visage paint with purest snows His Snakes to Amber Curles convert his brow His Horns pull'd in with pollish'd Ivory strow His jagged Teeth in order set and from His horrid Mouth breath nothing but Perfume His knotty tail tye round about his wast And over that ten snowy Mantles cast Pare all his clawes hide his deformity And uglinesâ—e with borrow'd braveâ—y And strive his utmost egg'd by cunning hâ—te Our speech as well as cloathes to imitate Yet will this Fruit discover his deceit Lay ope the Monster and make known his cheat The Eyes it gives cannot deceived be They th'row false paintings and adornmeâ—â—s see Discern Impostors who usurp our room Desâ—ry Wolâ—â—â— which in borrow'd sheep-Skins comâ— See Sathan's blacknesse th'rough his painted skin See th'row his Angels shape a Devil within Those eyes it gives are acuous and divine And know false borrow'd shapes from genuine O how should Mortals for this fruit entreat Which frees them from the Sâ—ygiâ—n monsters cheat Which shews his fuco's and his subtilties Heretic Errors and prestigious Lyes Which though he cometh in an Angels dress Betrayes him to his genuine ugliness For want of this good souls have been misled And into ills lâ—y false shapes ravished Those snares do most intangle which he uses When Moâ—tals he under our shapes abuses By this bless'd Paul th' imposture's shape espi'd Although of Christ and him he testâ—fy'd And having seen him he to Hell betray'd Him and deliver'd the Divining Maid By this the Infant Church had eyes to sâ—e Iesus from Idols Truth from Heresie The cunning tricks and wondrous subtilties Sathan still us'd to blind the Heathens eyes This then discover'd his impostrous cheâ—ts Made known fair Truth and his most foul deceits The next though palenesse in their cheâ—ks appear Lesse Lovely nor of lesser virtues are How sweetly kissing in the Diâ—h they lye These are the Apples of true unity This precious Fruit bears Adamantine glew Can chain a thousand Hearts aswel as two With truâ—-Love Links fast in a Knot together That Hell nor all his Ramms shall break the tether 'Twixt Spirits this frames a true unity And binds with bands of best Community An hundred Hearts it can so fastly bind That they shall seem but all one Heart and mind This can do more for the dread stroke of Fate By this Friends heares link'd cannot separate It tyes immortal gives though Death can slay The Carcasse yet cannot take these tyes away For spite of Death their Souls together still Being joyn'd they visit one another will By this the Saints a sweet Communion have With those who long since past the silent Grave For Death to a Communion spiritual To such is no impediment at all Those out of Bodies with perspicuous eyes Can see Hel's plots and cruel subtilties And to their Friends they oft permitted are Those precipies timely to declare By this the Patriarchs the Apostles the Blest Saints and all the Martyr'd Fathers be Alive to this Day and by this alone Man may with them still have Communion Thus Friends divided by the Hand of Fate By this alone are made inseperate For this gives tyes that cannot broken be By the weak Hand of frail Mortality All the Apostles of this Fruit did tast Which link'd their Hearts so fast By this Communion with each other they Kept though they o're the Earthly World did stray Apart and those who did survive the rest Communion kept with those whose Deaths were blest By martyrdom which Courage stout did give To know the Blisse in which their souls did live Thus blessed Denis joyn'd in unity After their Deaths did Paul and Peter see Crown'd with glorious Crowns of sacred Light Array'd with Roâ—es of more than snowy white By this Fruit thus they after Death with one Another held a strict Communion That golden Pattin which stands next to this Of Fruits with brightnesse cloath'd the Arca is Heave'n's brightest Tapers in the Skies do blaze With lesser Lustre and lesse sparkling Rayes Than these whose beamings and illustrous shine Preach their ownâ— Beauties and their Worth divine We much desire that man should seed on this Illustrous Fruit for by this Fruit he is Acquainted with us by this Fruit alone We have with Him and He has union With us by this our several Hierarchies Our Beauty splendor and Attires he sees To Man by this illustrous Fruit alone Our Care and kind Philanthropie
His Three-fold Life of Man in 40. His Book concerning Election Predestination 40. 40 Questions concerning the Soul of Man Answered On the two Testaments of Christ viz. Baptism and the Supper 40. His Prophesies concerning the last Times 40. His Book of the Incarnation of Christ 40. His Great fix Points and smal points 117. Theosophick Questions with Answers Of the Heavenly and Earthly Mysterie A Prayer-Book Of the Divine Vision An Exposition of the Table of the three Principles Of the knowledge of God and all Things and of the true and false Light being an Epistle A Tabâ—e of the Revelation of the Divine secret Mystery Behmes Way to Christ in 12. The life of Iacob Râ—hmens written by Durand Hotham Esq Mr. Tombe Artic. pede Baptism 40. Mr. Horns Considerations of Infants Baptism 43. An Exposition of the 11 first Chapters of Ioâ— by Mr. Caryl in 40. A Doubt Resolved concerning the Ordinances of Christ by Mr. Willam Allen 40. The Doctrine of Justification asserted and vindicated against Mr. Eyve and Mr. Baxter of Kiderminster by Mr. Iohn Eedes Minister of the Gospel 40. The Christians daily VValk in holy Scurity and Peace by H. Sâ—xden 12. The Right use of the Promise by Ier. Lewis 12. Three Questions of Justification Christian Liberey and the use of the Law by Mr. Samuâ—l Forshâ—â— of Banbury 8. A Treatise of the morality of the Sabbath by Mr. Abbot 40. An Exposition of the Canticle by Tho. Brightman 40. The Antiquity of Magick and the Descent thereof from Adam proved by Bugenius Philalethse 80. Lumen de lumine a new Magical light communicated to the World by the same Author 80. Prophetical Prognostocks on the Warrs of Christendom written in high Dutch by Paulus Felgenhowre Translated into English in 40. The Protestants Practise Containing the sum of Christian Divinity written by a Reverend Father of the Church of England 12. The whole ground of Physick and Chyrurgery by that great and famous Physitian Daniel Sennertus Dr. of Physick Englished by I. O. late of Trinity Collodge in Cambridge 80. The Orthodox Evangelist by Mr. Iohn Norton of Boston in New-England 40. The Chymists Key or the true Doctrine of Corruption and Generation by that Judicious Artist Henry Nollius Englished by Eugenius Philalethes Short Arithmetick or the old and Tedious way of Numbring Reduced to a new and brief Method by Edward How 's 12. Philosophy Reformed or the great and deep Mysteries of Nature discovered by that Learned Chymist and Physitian Oswold Collins To which is added Paracelsus his Philosophy to the Athenians Englished by Henry Pinnel 80. A Book of Graces and Prayers for Children 80. A Fresh discovery of the High Presbyterian Spirit by Mr. Iohn Goodwin 40. An Epitomy of Stenography or an Abridgement and Contraction of the Art of short-Writing by Characters being a Collection of what is useful and the best in other Writess with other additions by Iob Everard The History of the Life and death of Dr. Iohn Thauler who lived at Coleu in Germany in the year 1346. and who from a vain Conversation was miraculously turned to an Extraordinary Degree of holiness of Life 80. An English Greek Lexicon containing the derivations and various significations of all the words in the new Testament with a compleat Alphabetical Table where the English words are put first and the Greek is joyned together with the several Interpretations of all the proper Names of Men Women Cities Countreys Hills and Rivers Published for the encrease of Knowledge by Ioseph Caryl George Cokayne Ralph Venning William Bell Matthew Barker William Aderley Matthew Mead and Henry Iessey Whereunto is also added an English Greek Grammar by which the meanest Capacity may attain to a competent knowledge in the Greek Tongue 80. Mâ—ntiuntur qui dicunt se non sentire esse Dium nam etse tibi affirmant interdiù noctù tamen sibi dubitant Sen. Claudius 1 Cor. 13 12. Heb. 11. 3. * The flesh * The first Principle The second Principle See Pag. Ecl. 10. 20. * Spirits Concerning Magic see farther pag. Paraâ—el * That is simply of it self for as the Soul is not of matter Form c. yet it has a body wherein its Image is exhibited So Spirits are not of Matter Form c. yet they have Bodies which are distinct from them but not as our gross bodies subject to our outward sences but to our inward For had they not bodies they could not be visible to our internal eyes which pierce into their Kingdoms and habitations which bodys are of a very like nature to themselves Now as the good Angels and Spirits have Bodies wherein they are sensible of all the blessings of the Eternal Sphear So the evil Angels and Spirits â—ave in which they are sensible of the wrath and fiery property of the dark World For without bodies there could be no sensibility c. Their Bodies likewise are of a spirituall substance made out of Sulphur Mercury and 〈◊〉 in the inward ground of Eternal Nature the bodies both of Angels and Devils being of the same Matter but that those are Harmoniz'd by the property of the Light or second Principles these 〈…〉 by that of the dark or first ' Pâ—inciple * â—i e. may be seen felt heard smelt c. See pag. Ioâ— 1. Tobit 7. Nidor lib. ult Formic Gen. 18. Gen. 19. Exod. 12. 29. 2 Kings 19. Iudges 13. Dan. 6. 22. 2 Esd. 4. 2 Mac. 10. 30. Luke 1. Acts 12. Marull Spalat lib. 1. cap. 8. See p. Mr. Lawrence Communion and warre with Angels pag. 16. 〈◊〉 〈…〉 Mat. 13. 10. Plutarch Vit In vita Behm See p. p. They 'd rather enter the herd than return to the fiery Centre Matt. 3. 31. The fall i. e * The first Principle overcome the second or Paradise thorow all See further pag See p. Gen. 2. 7. * i. e. Labouring under an imperfect sight * The Tree of life is the second Principle or love of God See pag. The Tree of Good and evil the properties of this World See p. The Tree of Death the awakened properties of the dark World or wrathfull Principle the seat and habit ation of Luciser â— and the evil Angels See farther p. * i. e. His lotsing or sleeping to the heavn'ly Image by being awakened to the earthly This is meant of the second Principle where Adam should constantly feed and where there is always a coatinual variety and full plenty of that Heavenly meat which entises the soul and which is freely given * This is the Tree of good and evil which is the spirit of this World in which the Devil had shed his â—ssence though it was not manifested nor should have been but by Adam's putting his mind into it and transgressing the Command of God then the Devils Tincture prevailed and the Curse blended with the Blessing and so Paradise was lost * i. e. They shall utterly dye to or lose the Hav'nly Image or be so obscured as
lowermost See pag. * That is iâ— that Principle * The Kingdom of 〈◊〉 rath * This is out of the Eternal nature the â—nsearchable ens increatum or nothing abysse But God is God only in the second Principle or Love * From this sight tho not clearly comprehending it the Ranters fell into that erroneous notion of all things proceeding from God aswell the evil as the good and that they serv'd him in all manner of wickednesse and sins aswell as in uprightnesse and Love seeing he was the Author of all Indeed they ferv'd the first Principle and unlâ—sse they repent may therein serve to Aeternity * The first Principle describ'd * For Hell is the privation of Heaven and were there no joy ease and pleasure there could be â—nowâ— no sorrow pain and Tâ—rment Should the second Principle shed â—t self thorow out the first that would also become Heaven so the absence of that causes Hell The â—all of Lucifer with his Angels * The Devil is able to impart all Arts and Sciencâ—s by iâ—fâ—sioâ— into tâ—ose whâ— aâ—â— in a sâ—rict uâ—â—on with him â—e hath a power permâ—ttâ—d him to do very great wonders fo 't is said that there shall be signes and wondeâ—s wrought by him even bringing down of 〈◊〉 from Heaven with other strange signes and miracles before the second Principle ofâ— Love shall come to act his for though many have arrived at a great height in wickednesse yet they have not come 〈◊〉 that unio◠〈◊〉 the Devil here described which may be attâ—â—ned nay shall be by some and for which the Devil earnestly longs that be might â—e exaâ—â—ing his mighty power in the earth that he might deâ—ude the people with the strangenesse and greatnesse of his Arts which must be overcome by those of the second Principle * Christ's Humanity * The second Principle which is the Life and light of Paradise Natural states of man is sin Conviction Acts 2. 37. Horrour of Consâ—ience Repentance Pardon of sin * Christ. * Their Affections * Vision * Truth * Watchfulnesse Lustâ— Chasâ—iâ—y Pride Wrath. Meeknesse Envâ— Charity * A scarf 2 Cor. 13. Patience * The world * The way of self-denial moâ—nification * The Cross. * The pleasures of the world Deceit See these objectionsâ— answered pag. Truthâ— Mâ—t. 6. 33. Mat. 19. 24. Mat. 10. 37. * The Inâ— And tellect Luk. 14. 33. Luke 9. 58. Matthew ch 10. v. 9 10. See p. * That it signifies some great mystâ—rie not but that it was really acted and done upon the Earth and on the flesh of Iesus our Saviour Iohn 8. 56. * Exod. 20. 18. * Ioshua or Jesus is all one nâ—me Ioh. 16. 28. Ioh. 14. 6. Ioh. 3. 13. Eph. 4. 8. Psal. 61. 18. * In the Anger and wâ—ath of God which being quenâ—hed as it were by the Light and Love of the second Person shâ—dding it self abroad and by his Soul standing in the stâ—â—d of the whoâ—e worâ—â—s or Adam's in the anger of God indured the same â—till it had answered the Fathers Iustice or till that pricking sting of the Wrath was abated through the penetration of the Love or second Principle and then the Devil Hell was more strictly compressed and remained in the anger of God and shall to all AEternity but a Gate then was opened by Christ into Paradise and the second Principle which was not before and his breaking thorow with an humanâ— Soul recovered what Adam had lost and so unbaâ—'d that way which before was shut up for all those that shall follow him words extreaâ—nly darken this mystesteâ—ie but to an understanding and pure mind it shall be given * Forty hours * Wrath of God * Ioh. 8. 59. * Iob. 20. 19. * i. e. Before he was Glorified or ascended to the Father * Into his glorified Body into a state beyond Adams in Paradise which Adam lost by joyning to the spirit of the outward great world Now Christ would not be touched by Mary because he was not yet glorified Iohn 20. 17. * If you ask where these were all this Time questionlesse they were 〈◊〉 a quiet rest and Peace or still silence not where any pain or Aâ—â—â—â—sh was which is the bosom of Abraham the Father of the faithful But wheresoever they were it is plain by Scripture that they were not entered into Paradise where they are now till they entered with Christ and had not he dyed and broke this gate of Wrath shut by the fall of Adam we could never have entered the holy place Zeal Luk. 14. 26. Prudence Mat. 10. 16. â—hastityâ— cant * Sophia Imagination or phansie * i. e. Gods Col. 2. 5. Ezek. â— Pauls Epâ—stle to 〈◊〉 Corinth 1 co◠〈◊〉 18. Mâ—â— â—8 6. 〈…〉 15. 26. Heb. 12. 4. Paul to the Romans Rom. 6. 9. Rev. 20. 6. Optima corruptio est pessima Mat. 7. 14. â— Cor. 15. 50. * And stay Donec longa dies profecto temporis Orbe concretam exemit labem purumque reliquit Aethereum sensum atque auraï simplicis ignem Virg. * 1 Pâ—t 46 * 1 Pâ—t 3â— 19 19. * Zach. 9. 11 12. Esay 61. 1. Mat. 12. 22. Nor in this world nor in the world to come shall they have pardon * Scaliger See more page 7 2. Gen. 3. 24. Noctes atque dies patet atria Janua Diâ—iâ— * Gaza in the Heb. signifies Strength Rev. 20. 6. * First Principle * In the inward ground of Nature from whence our outward Sulphure Salt and Mercury as also other external things proceed according to the opinion of that highly illuminated Man J. B. â—ev 21. Gifts of the Tree of Life Gift of Tongues Of Râ—â—son Of wisdom Of Healâ—ng Of Propâ—esie 〈…〉 Oâ— Dreams 〈…〉 Of Poetry Oâ— discerâ—ing of spiriâ—s Acts 16. Of union and Communion with holy spirits depaâ—ted * Dyonsius Arcopagita iâ— Epâ—st ad Tim. Of Union and Communâ—oâ— with holy Aâ—gâ—â—s This is the opinion of some of others See P. 49. 50. Here is 〈…〉 and sigâ—â— Gifts of Miracles Euseb. Eccles Hist. lib. 7. c. 25. Gifts of seeing Of Hearing Of smeling Of tasting Of touching Gifts of divine Magic The abuse of Magic and how the divine Magic comes to be lost Why so many have lost their labour in the search of the Stone The way to gain the divine Mâ—gâ—c What a divine Mâ—gitian is Those skil'd in divine Magic * Gidion * The Soul * The first Principle * The second Principle * Second Principle * I mean in the Tapor for otherwise it were false for heat may be without Light and Light without Heat contrary to the opinion of the Peripateticks learnedly proved by Sir Christopher Heyden Iohâ— 15. I am the Door * Moâ—s oeuli câ—bâ—l Rev. 12. 16 17 c. Augustine in Civitate De.