thou ought'st to do stand fast But forty dayes will thy temptation last In which time of thou fall'st not thou shal't be For ever cloath'd with Immortality Be like the Angels as thou art possesse E'r-lasting Joys Aeternal Happinesse If not this Body shall another have Of the World's nature subject to the grave And what thou now possessest thou shalt lose Go now or Death or Life Aeternal chuse ADAM'S now left alone in Paradise Unto the mortal Principle his eyes He turns For he has no desire to prove The wrathful Kingdom He 's quite out of Love With it abhorrs it turns his eyes away And lets them on this lower Orb to stray With it he 's captâ—vated and his Lust Puts after it he it desires to tast Or thus more properly These Kingdoms three In equal Concord plac'd in Adam be Nor the dark World nor this low Orb to prove Should he desier but that Orb of Love In that alone should his desire have gon With that not these for to have union But his desier soon awakened The humane property unmaried He quickly was from th' second Principle When once from it unto the third he fell His Body changed is or th' other this More base indues Strange Metamorphosis What was before diaphanous and clear Not now transparent muddy doth appear What was like ayr is now like Earth what light Now 's heavy and for an unbounded sight Each object intervening hindereth For an immortal now a mortal breath He draws His Body which before could flye Clog'd now is with a load of flesh doth lye Fix'd to this Orb his quicker pace now 's gon He tries to flye but he can scarcely run He tries the Waters at the Rivers brinks Passe as before he could not now he sinks Unto the bottom that same Element Small aid for to support his body lent Adam's amaz'd and in the Chrystal Glasse Of Waters he beholds his limbs and Face He feels his hair his nose his teeth his flesh Then views then feels then views himself afresh Then tries to use his nimble feet the Reeds In running cut his naked legs he bleeds He feels the smart he wonders more at this And strangeth at his Metamorphosis With this grosse body he a lesser sight Gaines he has lost th' immense and heaven'ly Light He had before A smaller intellect And understanding now he has Direct Himself he cann't he finds his body's case Like heavy shakels pin him to the place Anon dull sleep sits on his eyes and he Th'row out his body feels a Lethargy Extended on the verdant grasse he lyes And foundly sleepeth with fast closed eyes God sees this lapse he pitys him he saw His heav'nly Image from his sight withdraw ADAM his knowledge lost and power too Help now himself he cann't this did accrue By 's lapse but had he stood in Paradise His bless'd estate had then been on this wise God's Image then he should have born for aye But not as now obscur'd with clogs of clay The heav'nly part should th'row the outward shine Free as the ayr his meat and drink divine Nor as we eat should he have eaten then Magically yet with mouth lips and tongue But not into the body there 's no vent And nothing could turn into Excrement No need should he have had of carnal food The Beasts nor Fowls could do him little good But God forese'ing he 'd lapse from this bless'd state Did therefore them for 's future helps create And yet he should have had his sences free In higher measure and full purity Nor should he have continued alone Such members as we have now he had none To propogate he magically as The Sun 's bright beames the waters surface passe Doth without pain so should he have brought forth In Paradise By a Caelestial birth He should in God's bless'd Image more have got Aeternal all none subject to Fate 's Lot He should both Father be and Mother then For Male and Female God created Man Both Man and Woman Wife and Virgin he Together was in State of purity God saw that he in this new lapsed state Had lost the power now to propogate Deterred by that vail of flesh so would He have continu'd still nor ever could From 's loines an issue spring God just and true T'whom future things are present all fore-knew Therefore that VENUS or that power he had In him before to propagate he clad In flesh like him and of his life and being Framed his EVE both in all things agreeing Man once was whole-man but now broke alass Is but the half of what at first â—e was Such members then as we have now they gat Fit as the Beast does for to propogate ADAM awakes and views his new made EVE He knows she 's part of 's self doth to her cleave And upon her his sole desire doth cast With her he joys in her he takes repast In Paradise as yet they were for sin Actually had yet not enter'd in Nor was the vanity awak'd as yet God's blessed Image in their souls was set Though much obscur'd In great felicity And Joy they liv'd not knowing vanity Nor Good nor Evil Could they so have stood They had been blessed for their state was good Their pronity unto a farther Fall God saw therefore he thus to them doth Call Great Protoplast and Prince of Paradise Take heed thou losest not these happy Joys Once more I thee forewarn already thy Imagination in Earth's property Did work thou seest what thou thereby hast lost Thy Earthly Body did a better cost Of one thou now art twain th' Habiliments A Body made up of the Elements Which yet no jar doth know nor cold nor heat Thy expos'd flesh the temperate ayr doth threat My Heav'nly power yet doth penetrate And cloath thy Body in this naked state Nor know'st thou good or ill In Harmony Thou art nor is awak'd Hel's property As yet therefore if thou wouldst stand for aye Obey what I command mark what I say Seest thou the happy pleasures of this place What verdant Groves and flowring Trees do grace This blessed Soul how many Trees do sute Thy dainty pallat with their happy fruit How many thousands here in order set Fit for thy food do court thy lips to eat Here here is choyce nor will their sweetnesse cloy Thy stomach nor their acritude annoy Thy tast their substance is Ambrosia and Their Liquor Nectar Zephâ—rs to thy hand Do blow the laden bows spare not to eat Thou can'st not suâ—fet with this pleasing Meat Nor needest thou to lay up store nor fear To want Continually these Trees do bear The Fruit renews as fast as thou canst pull All here is good yet thou thy choyce may'st cull See but what store there is enough for thee And thousands more Amongst these Trees one Tree And but one Tree will I debaâ— thee from Near that I charge thee that you never come See where it stands surrounded with the rest
Heaven For the first Principle alone makes Hell But Heaven when the Second in 't doth dwell The first is to the second even as The Fire which makes the glowing weik to blaze From whence proceeds the Light the Ioy the Blisse That in the high Aeternal Heaven is Here in this Sphear those mighty Wonders be Which 〈◊〉 the sporting of the Deity Themselves disâ—lay Wonders indeed they are Which do exceed Man's comprehension far Here'tis that God himself t' himself displays From whence the sence arises up in â—oys A thousand thousand things for aye arise AEternal Waters and Eternal Sâ—ies Hence Paradâ—â—e and the internal Orbs Do cloath themselves in their illustrous Garbs Should all the Stars for Counters serve they were Too few to number all the Wonders here Whilst I am wrap'd in meditating them I am amaz'd amazement stops my Pen. Here Loves and Glories do unite in one Here is that three-times sacred Union 'Twixt God and Man betwixt the Deity And the immaculate Humanity From whence the Lillies and the Wonders grow From whence the Joyes of Love and Blisse do flow This is the marriage of the sacred Lamb The Soul returneth here from whence it came With the additions of Aeternal Blisse SOPHIA to the Soul united is The Soul to Her the virgin Body here Such are the Joyes and Blisses of this Sphear Man of all Worlds is an Aepitomy And with all Worlds that are he doth agree Ah why should th' outward Captivate him so As he the rest should not so truly know That ah pâ—epostrous th' outward World should have Most rule in Him and all the rest in slave Or hide them from his eyes so deeply that He thinks those Worlds and He are separate The outer Case of Flesh doth represent The outer world in which the others vent Themselves th' internal worlds themselves do spread About the Heart th' Eternal in the Head So are they plac'd in Man and so they be In th' inner ground as all the Wise do see All outer pleasures of the World do stretch Themselves but to the Flesh and do but reach The outer sences Carnal pleasures flow In lower Regions and are left below Th' internal worlds are open'd in the Breast There Paradise and all its Joys exprest Are there likewise the darker Worlds harsh source It self in Anguish and in pain doth force The sence of feeling lyeth in that part And Paradise doth open in the Heart But what from this Eternal Sphear is shown Within the Centre of the Head 's made known For there the eye and ear are manifest To which all sights and heav'nly sounds exprest Are all the Wonders of this higher Sphear When they are shown are manifested there This is a Mist'ry unto those that know No other Worlds but this out world below But to our Pilgrim let us now return Whose progress shall to those who will not spurn The Truth make known some Myst'ries of this Sphear Which may be shown but those that thus appear For scorners sakes a little vail'd must be And yet our Vailes are made of Tiffany So that an Eye not altogether blind The sence and meaning of our words may find Our happy Pilgrim who in Paradise In Blisse and pleasure in Love's bosom lies Feeling those pleasures that do scorn annoy And breathing in the Fire of purest Joy Doth Heav'n already as it were possess Seated in Blisse and crown'd with Happinesse But Love's immortal Prince doth now relate To him the glory of an higher state He being fitted by the Prince of Love For this ascension now must farther Move O here it lyes not in the Will of Man For one step selfly forward move he can Not here it must be Iesus he alone Conveighs the Soul to this Caelestial Throne Who whilst 't is wholly passive swiftly whurl'd Is in Love's Coach into th' Eternal World The silver Clouds of Paradise do meet In a Conjunction and at Iesu's feet Conspire who with the Pilgrim back those clear Clouds mounting thence into th' Eternal Sphear But e're the Pilgrim went the Graces all Approaching him into his Lap let fall Their Royal bounties all desiring He T' accept those small Presents would pleased be For by their virtue he his subjects might Rule seated in his Royal Throne aright FAITH gave her golden Shield beset with Gemnis Whose sight Hel's mighty Monarch fears it seems As much as Mortals did that Buckler dread On which was pourtray'd curs'd Medusa's Head For when so e're he spies that glorious Shield Screeching and howling he deserts the Field A golden Anchor he receiv'd from HOPE Which not the force of Hell could e'r pull up When once 't was fix't upon the Billows ride He safely could and all Hel's storms abide Without the least of Danger and by this In mid'st of Stormes h' in mist of safety is ZEAL brought a Sword whose hilt with glittering Gold Shan from whose two-edg'd blade flames sprightly rold The Stygian Princes flesh no Weapon but This terrible two-edged Sword can cut This is the Sword of the bless'd Spirit and Hell for his furies can its force withstand A Royal Miter profer'd PIETY Which Crown'd the Pilgrim's royal brows on high The Helmet of Salvation it was O'relaid with Gold and fram'd of solid Brass Which all Hel's Thunderbolts could never pierce Nor all his shafts though they were ne'r so fierce COURAGE a Breast-plate gave of solid Steel Through which he Hel's black Arrows could not feel Of Righteousness it was whose shining glass Retorted Hel's black shafts into his face So that the more he seeks to wound his foes The more by 's own shafts shall his damage grow True IOY a Royal Robe presented where All Paradise's flowers embossed were Love fram'd the stuff and Innocency wrought Into true True-Love-Knots all that Ioy brought This Robe could not defiled be with sin If Hell flings Durt on 't it fals off ag'en An upright Staff UPRIGHTNESS gave for guide A golden pair of Compâ—sses beside By which all Actions measur'd ought to be Beyond whose bounds his steps ought not to flee Whilst by that Staff and Compasses he goes Hell nor the World did dare his Way oppose TRUTH she presented him the sacred Writ In which he might behold all things that fit Were to be done and what to be eschew'd HUMILITY a Van to sift the Proud Actions and Thoughts to sift the Chaff and the Cockle from the bright Wheat of Purity OBEDIENCE a silvet wheel presented By which all adverse Thoughts to be tormented Were and all Actions that did Rebels prove Unto the Laws and Crown of sacred Love By which close-grinding Wheel the flowr was ta'ne From the enclosure of the fruitless Bran. But RESIGâ—ATION gave a golden Crosse In which contain'd was not one grain of dross Love's glorious badge where all Opposers dy'd And where all humane Wills were crucifi'd A Crosse on which who hung were mounted ev'n From Death to Life from Earth to highest Heav'n 〈◊〉 WISDOM gave a
Paradisiacus HEre lacks an Angel's Tongue to Trumpet forth In his best Layes blest Paradise's worth That by those sweet straines he a tast might give To you what pleasures there for ever Live Here lacks a Tasso or a Bartas or A Spencer's Muse a Quarles or Silvester Or some such Laureate But since their skil Is wanting to my Pen accept my Will For though my Muse cann't reach their lofty vein Child-like the Truth speaks in a stammering strain Thus far sh' has waded and she th'rough must go Although the style is for the Theame too low The horrid Mansion of Aeternal Night Our Pilgrim now forsakes the blessed Light Of Paradise his eyes salutes the smell Of Arabie drives back the sent of Hell Thorow that breach made by the Hand of Love Still by the Angel guided he doth move And mounting up from that infernal pit Upon the skirts of Paradise doth sit O blessed rise no foes he now may fear For over Hell and Death he 's Conquerour This Resurrection is the first and He That rises thus may ever happy be Our Pilgrim's nosethrils which Hel's horrid stink Of Sulphur had drunk Odors now do drink Of Paradise now from Aelysium Clouds of perfumes and rapting smels do come But whilst upon the very verge they stay'd Th' Angel unlock'd his Ruby Lips and said O new-born Pilgrim thou the Grave hast seen Thou know'st now what 't is to be born again This is the happy and the blessed state Where thou may'st say thou art Regenerate Thou art a child become and now must learn Those Lessons which thy eyes did ne'r discern Whilst in the World and in thy sins thou wert Christ is thy Master thou his Scholar art But in one moment thou shalt profit more Now than in all thy Life thou didst before Thou here shalt gain more in an hour than all The Scholars in their great Lycaeums shall No vain Disputes shall studied be by thee But God and Nature shall thy study be To such as thee he giveth leave to go Among his Treasures and his secrets know There 's not a Leaf there 's not a spire of Grass There 's not a clod of Earth nor Tree but has A Tongue to speak which doth Arcana's show But th' ignorant doth not their Lauguage know Nor can they know the cloathing they have on Till they wash in the Fountain of the Sun O're which the Golden Apples hang but this By a ne'r sleeping Dragon watched is Defiled persons never can come to 't Polluted hands can never tuck those fruit To thee and such as thee these things are shown Who live in Paradise unseen unknown But let me warn thee Pilgrim that thou mayst Not of that Tree as once did Adam tast Lest thou dost lose those Blessings which the Lord If thou fal'st not will unto thee afford Those secret blessings which we do not dare For fear of curses to the World deelare The Triâ—une God hath generated from Aeternity in 's own Aeternal Womb Two Principles so cal'd because they be Th' out-spoken Word of the great Deity So their PRINCIPIUM is else they have none Their breathing out or manifestation The Dark and Light That we call First and This The holy Light World and the Second is God in the First is known a Judge severe Angry and Jealous Wrathful and Austere But in the Secoâ—d he doth solely move In Light in Meekness gentleness and Love The First gives being to the dark-Dark-world and The Light doth in the Second's Essence stand Nor can that be cal'd Evil Harmonize The Second with 't and it makes Paradise For 't is as 't were the Life of it its seat And office there is as in Man the heat Or Spirit which his body quickens and Maketh the joynts so nimbly move and Bend But let this be w'thout its due Temprament Unharmoniz'd and th' other humours spent How soon it Rages and to fâ—â—e doth turn And with intolerable Feavers burn Distemper'd Man So the first Principle If separate and that the Second quell Doth not its acritude it then is like Nay 't is the Fire which doth the damned strike In discord Sulphure Salt and Mercury Is Hell but Paradise in Harmony For this end therefore did the mighty Lord Them Generate that they might still accord And Harmoniz'd might make this Paradise In which should spring Aeternal Loves and Ioyes Thus did the Tri-une God himself display In making of this place this Orb of Day For here the Spirit 's influence doth flow And the great Wonders of the Godhead show God will'd not Hell then for the damned crew Although their Fate Aeternally he knew Nor the black Devils did he so Create In the first Principle or Wrathful state No one he made But a transcendant bright And mighty Prince He in the Orb of Light Or second Principle Great LUCIFER Created here also created were All other Angels But he on the Throne Sat as a King with great Dominion To him we â—ll did Homage do and he Ruled the Princes of each Hierarchy And this was Heav'n th' Aeternal mansion Of God where standeth blessed Iesu's Throne Now here and in this Principle of Light He only should have shown the Power and might Of Love in Paradise which then was and Where the External World does now did stand But this great Prince of Light now Hel's great King Into that dismal Realm himself did bring For in the fiers mighty strength he flew Scorning the Second Principle subdue The same he would into the First therefore He and his following Angels hurled were Where they in Anguish and the Fier's might Between the third and second have their site Where they for ever must endure with those Souls who with that same Principle do close Thus Hell did come to be But we who stood Enjoy unutterable Sweets the Food Immortal eat the Heart of God for that For ever seal'd to us our blessed State But now when Lucifer in Pride did rove The first and second Principles did move From whence a Third then came the First did then To operate upon it strait begin And like it self by its attracting force It Rocks and stones did form its bitter source The whole masse into such stuff would have brought But that the second Principle then wrought And harmonizing of the First begat A watry fluid substance on which sat And mov'd the blessed Spirit and from that He Heav'ns did create and separate From the subsiding Earth The upper Sea He from the lower did divide That 's the Material Water did divide from those VVhich being gave to them from whence arose All that on Earth doth spring It 's truly say'd God made from Water all that e'r was made And yet we cann't it Water call but yet Nothing can better be compar'd to it The lower waters Congregate The Earth Then to all Plants gave an apparant birth Thence Essence visible became for these Stood in their forms in blessed Paradise As the
Love And did not know which way himself to move Intoxicated and o'returned quite He was with Love's exuberant delight The burning Tâ—ncture of the Heart of God Rol'd o're his Soul a most delightful Flood Which him transported into Rapts divine So that he seem'd like one made drunk with Wine In this strong heat of his exultancy He on the green grasse swift about did flye With all those Graces who compos'd a Ring And dancing round this Hymn with joy they sing Hymn SAcred Flames of LOVE divine In our breasts untainted shine Feed upon our Souls and let Them unto the stake be set O Bless'd Fires quickly come We 're prepar'd for Martyrdom Blessed is the Soul that dyes Unto LOVE a Sacrifice Blessed IESUS from thine Eye There thrice sacred Flames did fly Which now burn without controul On the Tinder of our Soul Blessed Fires O consume What 's prepar'd for Martyrdom Happy is the Soul that dyes Sacred LOVE'S true Sacrifice The Aetherial Flames that are Couched in the Welkin fair Those that Crown the radiant Sun Those which beautifie the Moon Are lesse fair than those which Come For to Crown our Martyrdom Blessed is the Soul that dyes LOVE'S unspotted Sacrifice O how raging yet how sweet Are those burning Flames which greet Our dry Souls with scalding Kisses Pains dispensing with our Blisses But such pains we wish to Come That give Crowns of Martyrdom Happy is the Soul that dyes Purest LOVE'S pure Sacrifice O our Souls are all on Fire We consume in our desire We desire what we possesse Waters but our Fires encrease Those bright Fires which are Come To Crown Souls with Martyrdom O thrice blessed Soul that dyes Purest LOVE' 's blest Sacrifice O what lingring Death is this Bliss inviteth us to Bliss By these tasts of Love we be More inamour'd of the Sea Of Abyssal Love whence Come Flames to crown our Martyrdom Blessed is the Soul that dies LOVE'S most willing Sacrifice O what kind of pain is this Which is sweeter than all Blisse O 't is pain intolerable Pleasure yet unutterable Such are the bless'd Flames which come T' Crown us with Love's Martyrdom Happy is the Soul that dies Thus LOVE'S Living Sacrificeâ— O we cry we cannot bear Love's hot flames which domineer In our Breasts and yet had we Damn'd to Hell far rather be Than to lose these Flames which come To Crown us with Martyrdom Blessed is that Soul that dies Thus LOVE'S daily Sacrifice Fierce was the flame and strong the happy heat Which on the Pilgrim's chafed Soul did beat Quick beat the pulses of his Noble breast High was the Tyde of LOVE which still encreast Its scalding waves so that he thought he shou'd Have lost his Life in that delicious Flood Such were Love's Ardors he could scarce forbear His fettering flesh his free Soul's chaines to tear How oft he mounted nimbly from the ground As if his Soul some passage thence had found How was he griev'd to see he leap'd in vain To see his Body bring her down again O how he wished that his Soul might be Now from the shackling gives of Flesh set free That she might spread her spacious wings and fly Th'row the wide Welkin of Aeternity Unto th' illustrous Throne of Christ and there Among the Crowned Saints new cloath'd appear But chiefly that she without Letts might move In the vaâ—t Ocean of Aeternal LOVE For whilst that Flesh her freedom did restrain The more her pleasures was the more her pain To be deny'd her Liberty that she Engulphed was not in that endlesse Sea Streams could not now content her the Abysse Of Love alone must now compleat her Blisse O happy Souls which in such Flames do move And frying thus LOVE' 's blessed Martyrs prove But whilst Love's Noble Flames heat every part Of 's Breast and make a Bonfire of his Heart This blessed Pilgrim lifted up his eyes Unto the glorious East of Paradise Where Worlds of glory rising from the place Amazing Splendor hurled on his Face And though it were all Day in Paradise A Sun and greater Day began to rise A Light he saw which springing from the East All Paradise's lustrous braveries blest Adding new glories to those Beauties that One would have thought could not have been more great The Rosie-cheek'd Aurora did embright The glorious womb of Day with no such Light The Cynthian Goddesse from the Orb did throw No such bright Rayes upon the World below Nor yet the flaming Giant of the Day Such streams and beams of Light did e'r display Ten thousand Suns ten thousand times more bright Than ours would not have paralell'd this Light Needs must it dazling be what mortal eye Can view the Splendors of Aeternity The Angels and the Graces all when they Behold it clap their downy Wings for â—Joy And with due reverence thrice three times did bow Their Heads and kiss'd the flowry Pavement too As brighter Titan dims the lesser Stars So did this Light devour that light of theirs As for the Pilgrim on the ground he lay Obstupified with that glorious Day But yet with all th' advantage he could make Of that illustrous sight a view did take A crowd of Clouds begilded with the Beams Of the Aeternal Sun whose radiant gleames Had pierced th'row them so a small thin Cloud I oft have seen when Sol himself did shroud His face behind it from my eyes grow clear And tincted th'row a various colour were Appear'd far brighter than our Sun below Dress'd with more paintings than the Iris bow This Mask of Clouds was the Auroâ—a too The Sun of Glory that close after flew But pitching in the midst of Paradise This bright but yet a Vail assunder flyes And gave free leave for every Eagle eye To see the bright Sun of Aeternity It was the Sun of Righteousnesse who there Did in his glorious Ornaments appear The Tongues of Men nor Angels can unfold That Glory which the Pilgrim did behold A stately Throne more clear than Crystal glasse Burnish'd with Heav'nly Gold erected was On which sat down Glories immortal King From whom all Happinesse and Blisses spring O glorious sight who ' le not confounded be To see such Splendor and such Majesty Upon his Head a starry fourfold Crown Irradiating sat from whence flow'd down Fair and soft Volumns of the purest snow Which spread upon his sacred back full low A fount of Light which fill'd all Paradise With Sun-like brightnesse flowed from his eyes His Paps were girded with a Golden Zone Of more than Cynthian lustre was his Gown In 's Hand the Scepter wherewith he did sway The Worlds in Righteousnesse and Justice lay But O th' unutterable Majesty And Lovelinesse that in his Looks did lye A World of Wonders and a â—onâ—rous Grace Were to be spied in his sacred Face A Light more bright than thoâ—sand Suns about His Throne did flow from whence it issued out Behind was seen great Sathan overthrown Death Hell the Woâ—ld and all
pair of Ballances Whose Scales th' impartial Hand of Iustice weighs Whereby He able was to weigh aright And the true Gold to know from what was light All something gave to whom his thanks b'ing pai'd To th' highest Sphear Love's Coach its voyage made Swifter than Eagles in a full Career They mounted up into th' Aeternal Sphear Such was their speed such was their sudden flight As it depriv'd Him of the Act of sight So that he scarcely could denote or tell What in that sudden wrapt to him befelâ— His Soul enflamed with the purest Love Did in Aliah's fiery Charriot move Cutting their way thorow that unseen Skye Which fast together all the Worlds doth tye Which is the Medium whereby Souls do go Unto the highest Orb from Orbs below This Waye 's the Ladder whereby Angels move From lower Sphears unto the Sphears above This â— addeâ—'s basis fastly fix'd is here Whose top doth mount into the highest Sphear This is the Path of Souls and who finds this Hath found the way unto the Highest Bliss But he that finds this Iacob's sleep must find Or else he seeks in vain and grasps the Wind Caelestial VENUS with a glittering Ray And beam of Light immortal points the Way Unto the entrance of th' Aeternal Orb Which 'gan to glitter now with fires Superb Whose lustrous Splendors the â—aint Pilgrim drove Into a stupor 'tween the Armes of Love Who there annoynting with a Salve his eyes Enter'd that Orb and bid him see and rise Within the Circle of th' Aeternal Sphear Three Orbs of glory and three worlds appear Three several Mansions outer inner inmost Answering to Father Son and holy Ghost To Light to Life and to Eternal Love Myriads of Angels about which do move Our holy Pilgrim having enter'd now Into th' Eternal World himself doth bow Under the Ensign of that glorious Crosse Which in its glory there advanced was A Silence unexpressable was there Nothing but stilnesse in that sacred Sphear For all that Orb where now our Pilgrim went Encircl'd was with the One Element Here he beheld the bright and sparkling Eye Of Providence and of Aeternity Here He beholds those Wonders I confess My Tongue and Pen too weak are to express And here he feeds upon those fruits that grow Upon the Tree of Life's superbest bough Here He becomes a true Magitian Here He becomes in Iesus Christ a Man Here now his eyes are so illuminate That they through all things that are penetrate Here he in Silence waits upon that Eye Which sparkles in this Still-Aeternity Words cannot speak this Blisse nor I declare Can more or if I could I should not dare But now the goodnesse of a matchless Love Commands the Pilgrim once again to move Who mounting higher comes to that abode Which ever Eâ—chos with the Name of God The second Orb of the Aeternal World This is arrived here his eyes he hurld On every side on every side he saw Those beams of Light and everlasting Day Which darted down from New Ierusalem With Life Light Glory did that Orb behemm Here he beholds the glorious Lambs abode Here he beholds the sacred Heart of God Here he beholds thrice bless'd EMANUEL Here he beholds where all the Angels dwell Thousands of thousands sees he there to bide Plac'd in their orders upon either side And though that some higher than others were In this respect they all were equal there In that they all were full there was no want Though some had more than some yet none did scant So smaller vessels fil'd till they run o're Cannot complain if they can hold no more Against another vessel though he may Contain it may be thrice as much as they When all are filled to the very brim All are content and all alike do seem Thus largest Souls shall have the largest share Of Glory yet all full no want is there Love's measur'd but by their Capacity All are implete and all but full can be There Hallalu jah's soundeth in his eares There sacred Songs of prayse and Joy he hears There all the pleasure of Aeternal Blisse In hight of Glory still triumphant is Words are too weak And these Arcana's shall Be known to none Til GOD himself reveal Great is his Love and great his Wonders be Those shall confess them that this Orb shall see But O the Bliss Eternal that doth move In constant streams down from the Heart of Love Upon the Pilgrim's Soul so strong the blisses Are of Love's flaming and berapting Kisses That down he fals before the sacred Lamb Prest with the impresses of Love's sacred flame His heart 's inflam'd and full of Love divine His Face with radiant beams of Light doth shine His Soul â—ndued with a Life Supernal Caâ—n't dye for all his â—oys are now Eternal O 〈…〉 are wanting here for to express The tâ—â—usandth part of such an happinesse But one flight more but one step more there is For to Complete our Pilgrim's Joy and Bliss Here he awaiteth for the Spirit his guide That as ascended so he glorified Might be his eye now fix'd is on thi Throne Awaiting for that mystic Union Which as with Wonder so with Ioy delight And everlasting pleasure fill it might The time is come and now by gracious Love He doth into Sanctum Sanctorum move Into the holyest now of holyest he Admitted is where dwels the Deity In Light immortal where the blest abode Is of the sacred Trine the Triune GOD. There in immortal Glory great IEHOVE There blessed IESUS and the sacred DOVE Conjoyn'd in one make up the blessed TRINE A mysterie as sacred as divine Behold the Pilgrim now is come in view Of the third Orb Ierusalem the New With all her glories glittering in that Sphear Bride-like adorn'd doth to his eyes appear Glories of glories doth adorn the place The Wal's like Iasper or the Crystal Glass Four square the City is on every side Equal the length the breadth the height divide Int ' equal parts Both great and high the Wall Is of this sacred and Caelestial IERUSALEM Her twelve Foundations Are laid with twice six several precious Stones The first is IASPER as transparent as The glorious Morning or the crystal Glass Glorious Saint PETER'S great and glorious Name Deeply insculpted is upon the same The second SAPHIR which doth court the eye With all the beauties of the Azure Skye On which ingraven is the name of PAUâ— The second beauty of this Heav'nly Wall The third a CHALCEDONY which doth show Like flames above and glowing coals below Engraven deep the name of IOHN divine On it doth with glorious splendor shine The fourth an EMRAULD whose Caelestial And verdant glories beautifie the Wall There Zebedean IAMES his glorious Name With equal Lustre beautifies the same The fifth's a SARDONIAE whose blushing dies The Wall as Phoebus doth the Morning skies Alphean IAMES'S Name is graven here And with a wondrous Lustre doth appear The sixth a SARDIUS is
depraved and fallen This world and the things thereof falling under the senses whereby they are busied and the Soul hinderâ—d from more internal Contemplations is indeed the great Engine whereby the Devil captivates so many that they have not time to consider the nature of their souls or the state of other worlds They have some slight and supâ—rficial Notions and Ideas of them which they receive froâ— the dictates of others and with which they content themselves and rest satisfieâ— never understanding the deep mysteries contained in themselves Did man search the profundity of himself he would find a great mysterie and then â—his Hieglyphical Figure would not seem so great a Paradox as I question not but it will do to some There are some things in it which will seem stâ—aâ—ge and new and which doth not quadrate wholly with what is generally receiv'd but since there is no difference in any fundamental pâ—rt of our faith in Christ Iesus all may read it though of different opinions without offence CHRIST the great Exemplar of Holinesse and of Cobriety is here set out to be the Pattern of all Christians to walk after and though it is not to be expected tâ—at any can arrive to so sublime a pitch which â—e in being both God and man arrived at yet Man may attain to that degree of perfection in this Life as to walk uprighâ—ly holily and devoutly before God and justly and blamelesly beforâ— men Religion is not a mâ—eâ— notional knowledge of God but a practical feâ—ling of him non magna Ioquimur sed viâ—iâ—ur â—t us live well ratâ—er than talk well for knowledge without practise will but encrease our condâ—mnation in that great day and will but witnesse against us to our prejudice Nor can Ignorance be an excuse to any since God has given and Understanding and Capacity as a tallâ—nt to every mâ—n to know and do enough for his own salvation and which ought to be improved more or lâ—sse according to the value of his Tallent and not sluggiâ—hly to be cast aside in a Napkin or layed out in fâ—volous and unprofitable Thingâ— The great helps Christians have above others for that improvement will call for a greater â—ncrease of their Tallents and greater will their condemnation be for their neglects It is therefore out of that consideration and not ouâ— of any phantastick desire and itch of writing that I have pâ—nn'd this following discourse being the explanation of an Hierogliphical Figure of the Worlds which came into my hands another being the Author That I might not stifle that internal motion which prompted me to it though it was done without intention of making it publike But having pâ—ssed the test of better Iudgements than my own and approvâ—d I have sent it forth in that rude drâ—ss as it fell from my hasty Pen without other Ornaments and flatteries of Rhetoâ—ick and Lang age than what was natural and becoming 〈…〉 more secret parts from rude and profaâ—e eyes If that my good intention of awakening others to look after those Worlds most still ignore and blindly grope after and seriously to consider the immortality of their souls and of the Eternal felâ—cities or everlasting Torments they hereafter mâ—st enjoy take effect I shall think my self happy if not I have done my duty and my peace will be my Reward Casta placent superis purâ cum mente venite Et manibus puris sumite fontis aquam Tibul. Elg. AN ENCOMIUM On I. B. and his Interperer I. Sparrow Esq wrote in Latine and thus rendred into English GReat Saint tho I not in the Rubric see Thy Name in verse I may remember Thee By whom we profit it is good to own By thee I must confesse I much have known Of God Heav'n Nature we the secrets know By thy choyce works they mystic Wonders show Thy Works do shew the way to Paradise To the blest Kingdoms of Aeternal â—oys The Sons of Wisdom only read thee right By Day the Wise read thee th' unwise by Night Treasures and Gemms are open'd to their mind Whilst these an Abysse of thick dâ—â—knesse find Nor let them blame thee for the faults their own T is their dark minds see not when plainly shown â—â—oud Man and Covetous Sophist vain take heed â—ost thou the sacred Works of Behman read 〈…〉 Worldâ—ing you The 〈…〉 too The outside of the Book yoâ— only see Nâ—â— Bâ—hâ—â—n's mâ—nd nor sacred Mysterie O're 〈…〉 hang pâ—â—chy Vaâ—les what there You see to you ou◠〈…〉 Bâ—â— when yoâ— wâ—se and 〈◊〉 read his mind A 〈…〉 and Lighâ— you find For you the pâ—tchy 〈…〉 ay 〈…〉 God 's Spiâ—it's the Key th' 〈◊〉 insâ—â—ration's shew'd Dâ—vâ—ne he was in humane Science rude Thâ— sâ—cred Flame within his Breast did shine When that Hâ— pen'd such mysteries Divine 'T was God himself who dâ—d his Hand direct Who doâ—â— the Infant and the wise respect God was his Master it was he alone That made to him such mystic Wonders known And the â—â—cana's of the Woâ—lds did â—heâ— Boâ—â— of the Light the Dark and this World too To Him the mystic Tongue of Nature's given Thaâ— and the true Cabal â—s shew'd from Heav'n Tha mystic Tongue was Known in Paradise And He like Aâ—am Knew those mysteries Wâ—thin the Centre of his Breast dâ—vine 〈…〉 the Sun of Righteousnesse did shine Wâ—en that he wrote his châ—â—st Bâ—east us'd to be Fil'd with the Spirit of the Deity Fâ—e biting Crâ—tick and evil tonâ—ues that Prate ' Gainâ—t Behman and his Works Calumniate Wo to Bâ—asâ—â—emers To the â—â—ting Tongue Wâ—o to the Saâ—â—ts and all good men do wrong Becaâ—sâ— a simple Laick shall he be Mayn't God choose whom he please contemn'd by thee Do not his Works for new-Coyn'd Words dâ—spâ—se Mayn't God who all words made new Words devise Wilâ— Wise men Gemms in earthen Platters scorn Or Wisdom ' cause her Robes are old and torn Bark on â—ll Tongues that Him bespaâ—ter so Yet 〈◊〉 â—alm under its â—eight â—hall grow His â—alm â—hall flouriâ—â— and it 〈◊〉 mâ—y 〈…〉 Shew nâ—gâ—t to ill Men and to gooâ— Men Day To hoâ—y Men with their 〈◊〉 lâ—ght They â—hew the â—ay to 〈◊〉 and Heav'n aright I warn the scoffâ—r 〈…〉 Thou Behman's 〈…〉 no more Now holy Soul thes◠〈…〉 Whâ—ch at thy shrine is offer'd by my Love And though these perish may thy Nâ—me shall be A living Monument as well as thee In Heav'n thou liv'st for ever there But here Whilst the World lasts thou in thy works shin'st clear Great Saint we thus siâ—g forth out thanks below Which are just debtâ— foâ— what thou didst bestow And learned Sparrow we thy praises too Will sing Rewards too small for what is due The gifts of Glory and of Praise we owe The English Behman doth thy Tâ—ophies shew Whilst English men that great Saints praise declare Thy Name shall joyn'd with Hiâ— receive a share The Time shall come when hâ—s great Name shall rise Thy Glory also shall ascend the Skies Thou mad'st him
English speak or else what Good Had his works done us if not understood To Germany they beneficial prove Alone till we enjoy'd them by thy Love Their German-Robes thou took'st fâ—om them that we Their Beauties might in English Gaâ—ments see Thus has thy Love a vast â—â—ch Tâ—easure showen And made what was exotic now our own What thanks Wâ—at praise oâ—e we 〈◊〉 Love so great What cost can recompence your paines and sweat But yet go on don 't Virtues Race decline Finish in spite of Bâ—hman's foes and thine What yet remaines of his choyse works that they By thee tâ—anslated speak our Language may If we reward you not as is your due A better hand shall give a Crown to you Not Palmes nor Laurels but of more renown Of Light Aeternal Christ will give a Crown Pium est agnoscere per quem profecisti THE SYNOPSIS Of the chief things contained in this POEM In the first Part. THe Inxocation The Invitation The Proem The Figure The state of the righteous deplorable if there were no other worlds but this Page 1. 2 The wicked flourish in this world p. 2 Atheists arguments that there is no God nor other worlds p. 2. 3 That there is a God p. 4. 5 6 7 That there are more worlds than this p. 7. 8 The order of the worlds p. 9 Most men ignorant of the other worlds p. 10 The outer form maketh not a man p. 11. 12 Man has lost his King ship over the worlâ—s p. 12. 13 This worlds description p. 13. 14 15 The Wonders of this world innumerable p. 15 Wonders aud secrets to be found out in the bowels of the earth p. 16 In all her vegitables p. 17 In Animals p. 18 In the Element of water and its Inhabitants p. 18. 19 In the Ayr and its Inhabitants p. 20 In the Heavens Starres and Firmament p. 21. 22 23 Man 's wonderfull foâ—m p. 23. 24 Admirable speculations thorowout the whole world p. 24. 25 The world two-fold Sodom and Babylon in one part p. 25. 26 Sion and Jerusalem in the other p. 26. 27 Hell's Kingdom perspicuous in this world with a Prophesie of its downfall p. 27. â—8 Paradise hidden thorowout the world p. 28. 29 30 Paradise may be found in this world p. 30 The sâ—irit or soul of this world created pure p. 30. 31 The power and Magic of this world p. 31. 32 The Oracles and Sybills inspired by this power Spirits that belong to this world p. 32 Astral Spirits p. 32 Spirits belonging to the four Elements Fire Ayr Water Earth p. 32. 33 34 Of subterraneal Spirits Mortal spirits p. 33. 34 The knowlodge of these spirits p. 34 Man above them Magic three sorts p. 35 A Christians prerogative Those skil'd in the Magic of this world subject to danger p. 35. 36 Why the spirits of this world appear not so frequently as formerly p. 36 Sathan's suggestion that there are no spirits p. 37 That there are Pigmies Sylfes and such like spirits p. 37. â—8 God's great mercy that the hosts of evil spirits in this world are not visible p. 37. 38 The numberlâ—sse Legions of spirits which are sent into this world from the Dark and Light internal worlds p. 38 That they are not subject to the outer senses p. 39 Spirits natures siâ— ple p. 39. 40 Spirits have Bâ—â—ies anâ— of what made p. 40 Spirits of all sorts to be seâ—n by the internal eye and subject to the internal sences p. 40. 41 That spirits can appear to the outer eye and be subject to the sences p. 41 That spirits can assume any form p. 41 The difference in the apparitions of good and evil spirits p. 41. 42 How Spirits assume Bodies p. 42. 43 Their command over the Elements p. 42. 43 Histories tectifie the actions of Spirits p. 43. 44 Examples of evil Spirits p. 44 An History out of Niderius p. 44. 45 46 The Acts of good Spirits as frequent as the Bad p. 47 Examples of good Angels p. 47. 48 49 An Hiâ—â—ory of good Angâ—ls â—â—ts p. 4â— â— 49 Why Angels â—pâ—ear not so 〈◊〉 as in ages pas p. 49 50 Why evil Spirits appear not oâ—â—en to the outer eye p. 50. 51 Why evil Spirits subvert not the order of the 〈◊〉 â—or work the uâ—ter subversio of â—ankind p. 51. 52 Man's destruction from himself p. 52 Of Genii good and Bâ—d p. 52. 53 Their diligence about men The apparition of Gâ—nii p. 53. 54 Examples of Guardian Angels Most men lâ—d by gooâ— or evil Daemons The protection of good Angels p. 54 This world the scope of the internal worlds p. 54. 55 Sathan's priviledge in this world The Devils Love to be embodyed p. 55 They tremble at the thought of the world's dissolution p. 55 The Devils Priviledge by Adam's fall p. 55. 56 This world's Creation p. 56 Mans Creation p. 57 Adam's and perfâ—ction p. 57. 58 The Earth's The one temperature before the curse and agreement upon Earth p. 57. 58 The agreement and harmony of the Creatures p. 58 Adam Lord in Paradise p. 58. 59 Adam why created p. 59. 60 Adam's lapse p. 60. 61 62 Adam's sleep p. 62 How Adam should have been in Paradise p. 62 Eve created p. 62. 63 Adam and Eve's state in Paraâ—ise p. 63 Adam and Eve prohibited the Tree of knowledge of Good and Evil p. 64. 65 Sathan's â—unning p. 65 The Serpent's subtilty p. 65. 66 Eve tempted p. 66. 67 68 69 The tempting Apple what it probably was p. 69 Adam's and Eve's farther fall whereby the curse entered into the world p. 69. 70 God's judgement on Adam and Eve pronounc'd p. 71. 72 Christ promised p. 72 Adam and Eve driven out of Paradise p. 72. 73 The curse takes hold on this world p. 73 What the curse is â—ow it lay hid The discordancy and mortality of all things produced by the Curse p. 73. 74 75 The Devil's joy at the worlds misâ—ry p. 76 The opposition of the dark and light worlds The first and second Principles opperation on the third p. 77 Lucifer's boasts p. 78 The Devil 's great Engine to gain soules p. 78. 79 Sathan's malice to mankind p. 79 The seed of God in all Men p. 79 Great Lucifer's charge to the Spirits of the dark world with their Commission to destroy man p. 79. 80 81 His charge to Baalzebub Belial Python Samaliel Asmodeus Meriri Asteroâ—h p. 80 To Abbadon Mammon and other spirits p. 80. 81 Pride Envy Avarice Wrath Despair Iealousie Adultery Lying Lust Luxury Drunkennesse Hypocriâ—ie Swearing Blasphemy Theft Murder sent into the world p. 81. 82 The Stygiaâ— Troops and Deaâ—â— entâ—r the world p. â—2 Maâ—'s 〈◊〉 p. 82 Chriâ—◠〈◊〉 the spirits of the lâ—ght world p. 83 His immense Love p. 83 His Kingâ—om promiâ—ed p. 8â— 84 His charge 〈◊〉 gâ—od Angâ—ls for the protection 〈…〉 p. 84. 85. 86 His charge 〈…〉 Miâ—tatâ—on p. 84 To 〈…〉 Psaâ—kiel Uriel Raphilel â—â—aniel p. 85. 〈◊〉 and others â— 86 Humiluâ— Love
behold The sacred Secrets that the Worlds enfold But if that holy Ray of Light you want You may in darkness sit and ignorant Despise the Knowledge of the Truth divine Rich Pearls unfitting for the snouts of swine Are and unlesse God with a pow'rfull Gale Of Love shall draw aside th' obscuring Vail Their puzling brains dull'd with the Earth below May still ignore those things we plainly show But you whose hearts concentred are in Love Whose eyes withdrawn from Earth are fix'd above Whose minds plac'd on Coelestial Objects free From mortal cares and carnal pleasures be And you who rancour have disâ—el'd your breasts Who shun all fruitless and most vain Contests I here invite accept my homely fare And freely grant your pardon where I err I look for kindnesse from the learn'd and wise But scorn from those that Carp and Criticise The Hieroglâ—phick see my Muse alone Travels in Numbers for to make it known PROAEMIUM ISing no Hero's douty gests in warrs 〈…〉 With glozing prayses Nor unto the Skies Advance some common Justice in a King Nor the dread fury of the Wars I sing Nor with bewitching Layes 〈…〉 The Sacred the base toyes of wanton Love Nor praise the Courtly beauties of the times With Wine-inspired and lascivious Rhithmes With Mâ—rs or Venâ—s doth my Muse coâ—â—oyn◠〈…〉 I Sing fill'd with Eâ—bean â—age the way To Heav'n above and everlasting Joy The vanity of cursed Earth beneath Where we poor helpless Mortals live and breath Th' Eternal horrors of the larger Sphear Where great Beelzebub and his Princes are The constant Joyes and everlasting Bliss Of the light World or blessed Paradise The holy Myst'ries of the Worlds above The lasting pleasures of the Sphears of Love These are the holy subjects of my Song Which doth the quavers of a sweeter Tongue Then mine deserve But yet accept my Will Which better would had I had better Skill The Hieroglyphical FIGURE Of the WORLDS THE EXPLANATION OF AN Hieroglyphical Figure SHEWING THE MYSTERIES OF THE External Internal Eternal WORLDS The first Part. SAd and deplorable's the state of man Whose day 's a vapour and whose life 's a span Whose years a bubble and whose bliss is pain Whose joyes are trouble and whose hopes are vain Should there indeed no other Worlds but this Terrestrial be in which he dwelling is Vain were the hopes of just and righteous men Than they none were more miserable then For who indeed more miserable seem More wretched and despis'd forlorn then them Earth's fat and bounty often is with-held Oft they 're deny'd the riches of the feild A life here poor and needy oft they have And oft return aâ—flicted to the grave Whilst the unjust and wicked man the while Flows with his Hony Butter Milk and Oyl Whilst that his Wine-press gusheth forth a stream Of purple juyce to feed and fatten him Whilst bounteous earth doth plenty him afford Whilst fill'd with pleasures both of bed and bord Unpunisht he afflicts the just and poor And empty turns the begger from his door Grindeth the face of needy men Commits Murthers and Whoredomes yet triumphing sits Till he returneth to the greedy grave And yet is seen no punishment to have Sure this most plainly other Worlds doth shew To be where each of these shall have his due God's alwayes equal ever just we see His acts in number weight and measure be Dives in plenty Lazarus in pain Yet God is just shall in this world remain A world of pain there for the rich man is For Lazarus another full of bliss Let Atheists scoff and seeing these things declare Profanely that no other worlds there are Let them cry pish and mock them to their face Who threat them judgement in another place Let them accurst cry May we live but here In pleasures God nor your vain Hell we fear See we not all men to the grave return Their dusty ashes gather'd in their urn Their flesh consume their harder bones to rot Their fames and names both perish'd and forgot Who like the beasts unto the earth do go Their souls in t ' air dissolv'd are seen no moe Deceit the mother of this folly is To think there 's any other world but this For Sophisters to tye men to their Law Them with Religion and a God did aw And with invented worlds hereafter where They answer should for what they had done here Where good and just men should in pleasures dwell The wicked be perplex'd with torments fell Let Atheists argue thus Let them alone For at the last the worst will be their own When to their sorrow and eternal pain They find the notion of a God 's not vain When they shall find when they this world forego Another world of torment pain and woe I mean not therefore with them to dispute Nor strive with arguments for to confute Their cursed Tenents for the stourest doth Oft' times when scar'd in 's heart misdoubt the truth Of what he holds who by his conscience aw'd Is forced to confess there is a God Who boldly dares deny the same in light The same again doth doubt the same at night When fearfull darkness reigneth o're the world And fear and horror in each corner's hurld When dreadfull lightnings through the world do fly When roaring thunders rattle in the skie When blustring storms do rend the stoutest oakes When mighty mountains rend with thunder strokes When the great Moles of the earth doth quake When roaring seas with dreadfull murmurs speak Th' Almighty's power the Atheist struck with fear Crying aloud for help runs here and there And will he nill he then his thoughts do flie For hepl to and think there 's a Deity Like that poor Godling who ran under bord And cry'd I am no God when thunders roar'd â—f then these wretches doubtfull are sometimes â—o obstinate me thinks they in their crimes Should not be for it that it doubtfull were This way more safe than that it is to err For to believe there is a God and him To fear no damagement can bring to them No hurt at all when on the other side They'n dangerous seas of Death eternal ride For if a God there be as we well know There is into damnation's pit they throw Themselves so whilst their wisdom they 'd expresse They damn themselves by their own foolishnesse But that there is a God we need not prove When all things shew his matchlesse Pow'r and Love For wheresoever we shall cast our eye Sure tokens of a mighty God we spy The glorious Splendor of the Lamp of Day The Mistresse of the Night 's resplendant Ray. The silver Spangles of the azure Skie The winged folk which in the ayr do flie The spangle-coated fishes of the Sea The Brutes the herbs the flowr'rs and every tree Do daily tell us that they being had And life and growth from an immortal God For who but diligently noteth them Must needs as GALEN did confesse the
case In PLUTO'S Court they would usurp a place For when the outward body doth consume In Hell such take their Hell-prepared room Their souls there having some such shape or hue Of beasts whose actions they inclined to Assuming there some hideous form or feature Rarely resembling their deformed Nature Thus may you see within this outward place We 're either Men or Beasts when here our race Is run we shall to the Tartarean den Go if we beasts are but to Heav'n if Men. Man was a Man created and a King And Lord and Ruler over every thing But now that state h 'as lost for which he groans Having gain'd dunghils for his Crowns and Thrones Now of a King he is a servant made Who once immortal now to Death betray'd Therefore behold him pourtrai'd to thine eye See where himself his Crown and Scepter lye The Lamb the Type of Innocency too Which LUCIFER with ADAM overthrew Under the great and massy Globe of Earth As if deprived both of Life and breath This is the fallen state of Man who must His Crown not unregarded in the Dust Permit to lye but what sum e'r it cost Strive for to gain the Scepter that he lost And tho he now lyes slain depriv'd of all Crush'd with the weight of this terrestrial ball Yet shall this fallen Man at last arise And o're his now lost Kingdoms Regalize O man with joy expect this blisseful day Rouze up thy self enquicken'd with the ray Of life divine Shake off this clogging Earth And strongly presse after another birth For that attained once thou shalt be then As once thou wast a Lord and King agen In the Hieroglyphic see the lowest Globe Which represents this vast terrestrial Orb This World wherein we Live this outward Earth Where we poor mortals draw a fading breath Where Souls immortal in a mortal case As in an Ergastule remain a space Which World 's a mighty Prodigie and those Who it consider in its Mazes lose Themselves for every thing perspicuously The power shews of Heav'ns High Majesty How admirable is her Form and Nature How beautiful and well compos'd each Creature How full of beauty and of Lovelinesse How sweetly brave is she in Nature's dresse So that the eyes of man do dote upon her And Highest Trophies raise unto her honour How various and delightful are her climes Some smiling later some bedress'd betimes Some wearing all the year a liv'ry green Some diversly with painted mantles seen While others dress'd in mantles made of snows Themselves as'twere in silver garbs expose How variously delightful dressed is Each clime and Countrey with a native blisse How variously through ev'ry Region are Her happy riches and her costly ware Her helps and her commodities for Man Her treasures and her pleasures too which can Delight her heart spread by a bountioâ—s hand And all exposed unto his command Aspiring mountains here their heads do show Their pleasant dales empal'd with woods below Here th'row the midst of them the silver streams Run trickling o're the stony pearly gems Here pleasant Hills adorn'd with lofty pines With Oakes and Cedars there the Elms and Vines Sweetly embracing all the Hillocks side Towards the East fill with their branches wide Here stand the Laurels with a verdant hue Here spreading Beaches lofty Ashes too There by the Brooks grow brittle alder stems Willows and Sallows love the silver streams A thousand other trees here make a Grove Where the sad Tuttle murm'ring wooes his love Where the sweet Nightingalls compose their layes Where other Songsters sing on several sptayes Praising their great Creator with their Notes Proceeding from their pretty warbling throtes Hard by are Meads in ammelled with flowers Cover'd with grass sprung from Zephyrian showers Where seems to be an everlasting spring Where Grashoppers in their shrill notes do sing Where feed the branched stag the fair horn'd Ox The clambring Goats the silver fleeced flocks The fair spread Mare and the couragious horse Who kicks the rocks down with his heel's strong force Among the woods the several beasts of prey The roaring hests of their strong Prince obey The fowl Ioves mighty Bird doth rule Within The Chrystal river several fishes swim And all these for the use of man were made Good who oft times converts them into bad About the Earth the liquid Ocean beats Scareing his sister with his boistrous Threats Athough she knows JEHOVAHS word is gone That she shall never drowned be ag'en Within whose liquid depths such wonders are As with the Earths or heavens may compare But round this Globe with a vast azure bent Is bended round the starry Firmament Wherein the twinkling Lamps beday the nights Where are fixt wandring less and bigger lights There Cyathâ—a ruleth Mistriss of the night With the clear splendor of her borrowed light The Sun day's King and Lord of all the rest The clearest hottest brightest and the best Bâ—gilds the day and with a glorious splendor His dayly service doth to mortals tender Thus hath the great Creator full of Love His wondrous blessings poured from above Upon this world that on this earthly stage Man comfort take might in this pilgrimage And not abuse them as most men have done And souls and bodies by them overthrown But if that now such outward bliss remains After the change of Adams faulty stains What was the beauty and the comliness The splendor and incomparable dress The Earth had when she from her Maker first Came e're that she was by his mouth accurst E're that she had put on inglorious weeds And cherished accurs'd and banefull seeds Should I lanch out into this endless main My shallow Barque could n're return again Sâ—ch seas of water and of wonder too Appear and shew themselves unto my view My eyes no objects on this earth do meet But they my globes do with their wonders greet For not the smallest fly nor creeping Ant Do wonders and what 's admirable want So that I am amazed and must cry Great is the power of his Majesty Great are the wonders that this Globe doth hold So great that they 're not able to be told Therefore expect not at my hands that I Should open here Dame natures Mystery Or that the nature of all things below I here should in this Epique Poem shew Or that I here the mighty wonders tell That in this Orb terrestrial do dwell This were an endlesse task would Ages tyre Not Books of Worlds but Worlds of Books require This would for not the heat-born gnat in truth Or worm but of 't deserve a Poem doth A glorious study 't is to study Nature To read the great IEHOVAH in the Creature To meditate his mighty wonders here And Trophies to his Name thereby to rear The great Creator made all things that be For profit pleasure and commodity Of man alone therefore His holy Name He ought to praise and thank him for the same Let some therefore dive to Earth's Centre and The secrets of
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
did this mighty Kingdom colonize Because we would be free here we Command Are Kings there servants did obedient stand We are grown mighty and our powers we 'l try To make all World's bow to our Majesty Our fires Love's Waters shall consume we 'l see Who shall be greatest either I or he A World betwixt us not long since was made Wrath's essence there as well as Love's was shed Ours made Rocks stones flints Mines of Iron and Lead His Rivers Trees Ayr Gold and Silver bred In ordering them there was an higher hand Which to conjunction did them both Command And strange such opposites should mixed be In every thing in equal Harmony But that Usurper got the upper ground And under his our Essence strictly bound So that he Lord was ours a slave and thus He thought for aye to Lord it over us O how I raged O how the fire flew From my bright eyes how I shook Hell you knew Full well But yet no way there was that I For to release our essence could espy I a sworn Foe to Harmony did gret At Heart to see our essence bound and fret Did to behold my mortal Foe to sport Himself on Earth and call it his own Court. Making a Paradise of it whilst there I for to set a foot did scarcely dare O how I long'd for a confusion and To have my Essence like to his Command To vex me more and to encrease his blisse He made a Man for to enjoy all this By what I thought would hurt me most of all Gained I have the Rule of Earth's fair Ball No way our Essence to release was left But by the fall of Man alwayes to sift I then began In Paradise there stood A Tree was partly evil partly good This was to Man prohibited Love knew If he should eat thereof what would ensue For by that meanes alone our Essence might Released be Loves Essence put to flight I then bestir'd my self and by my guiles Made them to eat thereof who poor exiles Do now repent their fact their Joy and Blisse And every thing on earth subverted is Our essence now doth ev'ry where appear And like it self begins to domineer Now we 'l command the Earth Love's essence scoff For I intend you shall be Lords thereof Are not we mighty now who like to us Hah who can match us when we can do thus Our Foe who thought in Earth to captivate Us prison'd is thus alter'd is our state But let us now provide for th' Future Gain We may a Kingdom better than maintain It being got Our Foe hath footing there Still who will strive for to regain his share And beat us back again the which he can Ne'r do but by redeeming fallen Man About him all our strife will be for Love Still loves this Man all Creatures else above For him I know his Forces he 'l engage Therefore the World must be the fighting stage For our two Powers He 'd not let us have one Would Man obey him or with him Conjoyn But wee 'l deal well enough his Paradise Now cann't be seen wee 'l set before Man's eyes The Earth's vain pleasures which shall captivate Him to us rob him of his future state For present Pleasures far more pleasing are Than those hereafter promis'd few know where Wee 'l have a thousand wayes experience Shall make you masters in our Arts Commence For to beguile poor Man wee 'l do it tho We nothing gain by it to rob our Foe Of his delights But Man is mighty great Without him our Kingdom cann't be compleat Which is exceeding vast you know it wants To fill each corner such inhabitants Who most men gain shall I with Love do vie Nor can he Man's Soul Correct more than I. He without Man cannot his Wonders show Nor I without him what my power can do Therefore when one you gain'd have to your lore He 'l sooner gain to you a thousand more But all of you mark this No Soul doth come In flesh no Babe springs from its Mothers womb But that my Foe a little spark doth place The which he calls his Image or his Grace Within the Centre of its Soul This then You must endeavour to root out of Men And in its place place mine for that once gon He 's perfect with us and is sure our own But if extinguish it you cann't I say Smother't with the World's pleasures what you may And be you sure it ne'r begins to glow For if it does the better gains our Foe I know you will be circumspect therefore To such free Agents need I say no more But go and do your work maintain our might Within the World against Love's power fight My ayd you shall not want Go mighty Prince Lord of the ayr with all your Forces hence March to the lower Orb Do thou abide I' th' Airy Regions over storms preside Tempests and blust'ring Winds Do thou direct Some naughty influence from bad aspect To new-born Infants with blasts mildews blites Afflict the Earth and spoil her best delights Mighty Baalzebub follow him and be Thou Lord of discord plagues discordancy Man Beast and Earth falls under thy large Lot Do thou Men disunite send murrain rot Amâ—ng the Beasts send Locusts vermine and Do what thou canst for to aâ—flict the Land Great Belial with thousand Legions wend Thou next into the Earth thy Forces bend To make of no effect Love's goodnesse seek Holy Idea's in Man's mind to break Disturb his intellect Chymera's vain Strange untrue fancies cause thou in his brain Next Pitâ—on go with thy innumerable Legions of Daemons be throu strong and able For to pervert the Truth infatuate Man's understanding Cause him Truth to hare Potent Samaeliel Saâ—â—an Enemy To Love and goodnesse thou thy Forces try Justice for to pervert Wrath Terror Ire Disperse th'row out the World set all on fire And bring confusion if thou canst For us Do thou destroy all things Asmodeus Thou fiery Spirit raise such to the seat Of greatnesse who Lovâ—'s Forces may defeat With Pride and Cruelty indue them Hie Thou next with thy Troops bitter Meriri Seek thou to hinder Man's perfection Disturb his happinesse and union With our Foe Love and let thy Pride expresse Thy high and mighty Forces statelinesse Next march swift Asteroth to men of Parts Make known our secrets Sciences and Arts Let 't be thy work continually to fill Their busie brains with our delighting skill Ten thousand Legions I assign to thee Abaddon Spirit of Impiety Take thou away all comfort sicknesse death Destruction cause to all that are beneath Thy power Mammon tho the last nor least For thy power reach shall from the West to East See that that thou all dost cause the world to love Preside o're riches and all things that move Below the Moons sphear tie the world to Man And they cann't mount unto Loves Kingdom thenâ— Under your banners march may those mixt sp'rits
For usual scouts to scare black shades and Nights Hobgoblins Lemures Ast'ral spirits to talk About the fiâ—lds some in Church yards to walk Ghosts Fairies Night-mares dark tâ—â—icula's Affrighting Spectres haunting Empâ—saâ—â— Cadds airy Dâ—mons strange Phaâ—tâ—sms and Legions of other sp'rits to fill the band Press closer numerous swarm your ranks disclose Let yoâ— ' brave Princes nigher draw repose My chiefest strength in them I do for us With man their fight will still be cominus I know they 'r active you great Daemons show Them where to fight let them alone to do Do you dispose them let the aiâ—y Prince Cast mans natâ—vity then learn from thence His inclinations then may you choose Which of these Princes you had best to use Which will most fitting be where one cann't come Another may and have a spacious room Brave Pride who art so like to us you shall Be constitute Lieutenant General Next under thee let Envy march to thee Grand Avarice the third allotted be Then furious Wrath Dispaire and Ielousie March with your bands and let Idâ—latry Go next Adâ—li'â—y Lyâ—â—g 〈◊〉 Lust Luxury 〈◊〉 march you next to these 〈◊〉 your â—wy-sac'd bands in order Seâ— them march after Perjury and Murther 〈◊〉 and Blaâ—phemy your charge is thus By any means to gain Man's Soul to us Take all advantages and bravely fight Against our Foes the Troops of Love and Light I need to say no more nor need I fear But I shall overcome all Men when here I see such mighty powers who can withstand Your mighty â—orces and Hel's powerful Band Go and the World poâ—â—â—â—â—e I doubt not now But Man to us and Love's Prince too shall bow The Sâ—ygian Princes bow their snaky heads And Joy their Captain in their Faces reads â—o they 〈◊〉 and from 〈◊〉 sulph'ry throats Belch oâ—t ten thousand loud confused notes Then from their Centâ—e thousand Myriads go Of teter Sâ—ygian Bands where here below The Earth thâ— ayr and the vast hollownesse Betwixt the Ceruâ—le â—ky and Earth possesse They do And all coâ—bin'd are to annoy Man and his Soul immortal to destroy Black 〈◊〉 triumphing with a sable Bow 〈◊〉 Earth with armes displayed marcheth too Where murthering Hag her skilful hand to try With satâ—l Darts made Abel's life to â—â—ye The 〈◊〉 that ever yielded mortal breath Tâ—â— first that ever felt the Dart of Death And thus this World her misery indu'd Which guilty Adam's crime and Sin pursu'd Can Man escape such powers as these can he In tasety sleepâ— or one poor minute be Secure what can defend him from these armes Or who repel mâ—y Sathan's threat'ned harmes Spirits encounter Spirits must The Light â—orlâ— that aloâ—â— must match the dark Worlds might The Prince of Love of Light of Peace of Truth Beholds poor Man and his sad state with Ruth And tho Man's guilt brought down this sad distresse He Love immense doth still to him expresse And lest that mighty Wrath his Soul devour He will protect him with his mighty Power Heav'n's brighter Bands he therefore Convocates And thus his Royal Will to them relates Blest Princes of this lighter World and ye Vast Troops indu'd with immortality Know Man for whom a Paradise we made By his own folly is to Wrath betray'd He hath deserted us this happy Realm Hath lost now misery doth overwhelm Him and our Image in obscurity Doth buried by the World 's grosse Spirit lye Wrath's Principle hath poysoned the Earth Spoyl'd Paradise with his infectious Breath He now triumphs But what lose we 't is Man That suffers most for his own folly then Shall we desert him leave him to his Foe Strict Iustice might but Love cannot do soâ— Can fier cool or can cold Water burn No more can I from this my nature turn Nor his neglect nor his strange follies move May me to Wrath. O no! I still am Love My nature cannot change I pity have I must I will endeavour Man to save So long as he my Image doth retain Although obscur'd â—le seek him to regain To me and that immortal spark divine Shall like the Sun in its fair splendor shine Can I the Principle of Wrath dethrone Out of his heart and th'out Worlds he 's my own Wrath's Principle although he triumphs now One day again shall to our Powers bow The Earth a Paradise shall be and then All things shall turn to Harmony agen My Foe shall then be captivate Man shall Most happy live upon the outward Ball. Six dayes first past must be that principle Thousands of souls shall to its centre pull I' th' intrim I mans nature too must take My self and dy that I wraths power may breakâ— This I 'le effect such love to man I bear We are as strong as wrath we need not fear His fires our waters shall put ouâ— our Dove Shall fight his Dragon Nought's so strong as Love Noâ— Death nor Hell can conquer it The wrath Already sent hath his black Legions forth Into the Earth Poor man 's in danger hast Unto his succour Let your Troops be plaâ—'t â—ust opposite unto those teter bands Which Hells 〈◊〉 commands Arch-Prince of Angels MICHAEL of all Heavens brighter Legions be thou General Conduct our forces to Earths Orb and there Oppose the Dragoâ— bid man not to fear His â—â—ygian crue Do thou match Satan and To his dark troops oppose thy brighter band Maintain thou Love and Iustice 'gainst his might Do thou with equal force and valour fight â—ll heaven's Host attend thee shall and let Some powerful Angel o're the stars be set To let their male-conjunctions and thence For to direct their better influence Unto the Earth to cause the seasons due Unto the Earth her pleasures to renue And thou Mittatron thy strong Legions place In rank and order 'gainst Baalzebubs face Do you unite whilest he doth discord move Conjoyn thou all in amity and love Whilst that he causes Battails Plagues and Dearth Thou peace and health and fructiâ—ie the earth Next Caphtiel 'gainst Belial thy foe With Myriads of brighter Angels go Illuminate man's minde and make him see For his distraction Belial's policie His stranger fancies cause to vanish quite And of my goodnesse let him have a sight Go Iophiel and hinder Python's force Obstruct his vile infatuating source Exhibit truth to Man open his eyes That he may clearly see grosse Python's lies Ten thousand Legions take thou Ptsadkiel And bravely meet the firy Asmodel Be thou as well as he concomitant With Princes keep them that they may not vaunt Of their high state Let Pride and Cruelty Be banish'd from them let humâ—lity Supply their place whilst that he raiseth jars Cause Amity oppose thy Peace to Wars Bright Prince Uriel flags of light display And 'gainst Meriri with thine march away Stop thou his full carrer and se that you With wisdome and true happinesse endue Man give him eyes to see perfection If that with us he will have union Coelestial Rapâ—iel
and pain A Language or some Rhetorick to gain The juice of this fine fruit did Herod lick When he a God was styl'd for 's Rhetorick And that round apple which hangs dangling there Will make you be a cunning Sophister You apple which is so variegate Will make you cunning in mechanicks strait This Apple here which hangs so fair to view With Mathematick cunning will imbue See what Cylindres and Rhamboides What Quadrats Dâ—agâ—amms Isoce'les With other lines and â—gures printed in Black red and yellow streakes upon the skin These shew its Nature But yon with a Star So fairly mark'd makes an Astrologer Should'st thou eat this which hangeth over us More cunning then was Aeculapius thou 'ldst be and skilfull too in Chirons art If that which hangeth on that bow a th'wart But yon fair fruit which takes up so much room Will make you know before what is to come Of this did Baalam often fâ—ed when he Did by our divination Prâ—pheâ—â—e In former time this Apple was in use Much when Delphean Priests did suck the juice And on the next they fed when they in verse Their Oracles â—id uâ—ually reherse But you five Apples which I shew you now And which do triumph on the upper bough Shall be thy food See here I 'le reach them down Make much of them for now they are thine own Well may'st thou prize them Heav'n nor Earth such fruit Can give which may so well thy nature suit These with thee take and feed upon below But first to thee I will their vertues show This purple colour'd one more cold than Ice Or Riphae an snow extinguish in a trice Will that Scintilla Love hath plac'd in thee Then shalt thou wholly from his chaines be free Flouds of temptations nor whole streams of sin Nor pleasures which the World may draw you in Are strong enough to dout that little spark Which closely gloweth in thy hollow ark Well may they cloak it that it may not flame But 't is this fruit that must put out the same This next although more black than pitch it be Will firmly glew together Hell and thee A thousand chaines shall sooner break than this Resolve thee of so strong a nature ' t is With all Hel's Peers and our great Prince you wil By it hold highest Correspondence still By this third snaky-colour'd one below Thou shalt most strange-amazing Wonders do Th' Eternal flames which wend above the sky Unto the Earth thou may'st call by and by The Hyperborean sconce thou mayst command To aestuate the Sea to Mountains and Mayst at thy bidding Taurus rend in twain Or Atlas fling into the Western main This reddish one bespotted thus with jet The lock'd gates of thy sences ope will set Your quicker eyes although on Earth you stand Shall pierce the Centre of our darker Land Then shall you see us when you please and know How that your Prince and we your Brothers do Our shriller voyces shall assault your ear Your nose shall smell the sulphur of our Sphear And our hot breaths feel blowing in your face Our Kingdom 's dainties tast in every place Banquet and deeply drink with us so you May be on Earth and in our Kingdom too By this last teter one all evil Sprites That b'longs to Hell to please you with delights You when you please may call nay if you will Ten thousand Legions shall attend you still All that belongs toth ' Necromancy Art And Conjuration 't will to you impart That at your beck from hence you may adjure The blackest Fiend to be your servitour Iannes and Iambres Simon and Faustus eat Tho not to fill them of this pretious meat See now what power thou' rt indued with By these rare fruits pluck'd from the Tree of Death The gold of In'd nor Peru not the Seas Rich Treasure purchase may such Fruits as these The fabuliz'd Hesperian fruit of old Were durt to these although they were of Gold Come now thou great Magitian thou shalt go Unto the Body which remains below Our Pomp and Power thou hast seen and I To you our Kingdom 's nature did descry You need no conduct hither now for when You please you my come visit us agen This said he strait his body reassumes And thus Hel's great Magitian becomes My Muse returned from the darker Sphear Her garments rank of Sulphur smell I fear Which may offend with those strange sights which late She saw affrighted now shel'd titubate Should she proceed Like one which newly come From long restraint in some dark Dungion Cannot indure the splendid Light nor dares Sol's beams behold so with my Muse it fares Who newly flown out of the house of Night Dares not as yet describe the Orb of Light Till that in Iordan she hath bath'd her eyes And Virgin Limbs that she may brighter rise New modulizing of his Harp again To sing Heaven's Blisses in a higher strain The end of the first Part. THE EXPLANATION OF AN Hieroglyphical Figure SHEWING THâ— MYSTERIES OF THE External Internal Eternal WORLDS The second Part. LOng mayst thou Phoebus pull my tender 〈◊〉 E'r I will my exalted notes for â—ear My Muse belongs not to thy miteâ—'d Hill Nor to thy teachings dos she owe her skill She from the double-top't 〈…〉 Unto the flow'r-spread Hills of Paradise And there inspired by the Angels notes Her self and Musick to their King devotes Who with the verdant Wreath of Love not Bayes Crowns the choice accents of her tender layes Great Prince of LOVE dain but to touch my tonguâ— With some small coal from off thy Altar flung Inspire my Soul ah let my words bespeak Thy Glory th'row them Hearts assunder break Glaâ—'d o're with steel Here highest Complement 'T is to become thy happy instrument O so intrance me that in Raptures I May sing the glory of thy Majesty The misty horrors of Eternal Night I 'ave shewn the far surpassing joyes of Light Let 's visit now a sight of much more worth May then my teeming Muse with ease bring forth An happy issue May my Numbers show The way to Heaven from this Earth below How deare's Man's Soul unto the Prince of Light Who all doth to his blessed Home invite Where all the pleasures and blest joyes of Hea'vn To crowned Saints by his own hand are given Who would not Heav'n acquire if 't only were T' avoid the terrors of the darker Spheat Where howling Devils spitting fire and flame In Wrath and fury 'gainst bright Heaâ—'n blaspheâ—e Where nought but Sulphur Fire and brimstone hurld About gives light unto that impious World Where pains Eternal in dark cares below With ugly Devils thou must undergo But what allurements hath blest Heav'n to give To Souls that Chastly and divinely Live What Joys what pleasures what true happinesse Do those blest Souls in Paradise possesse One single grain whereof more value holds Than all the pleasures that this World enfolds Ah! these are mix'd with sorrows those have none
And smiling thus unto the Will she spake What is the reason that you would forsake The Pilgrim to his Blisse Shall pleasures sence And Passions strong conspiracy from thence Detain you 't is the World and Sathan that Hatâ— circumvented you into this Plot. All what they promâ—se are meer shaddows know That all things â—e so that are here below Why fear this Gate This will indeed conduct You to a higher Sphear your Way obstruct Back to the Dunghill Earth what then if here You pleasures find much more in that bright Sphear You shall unto Eternity enjoy And there where is an everlasting Day You shall reside inthron'd in 〈◊〉 shall be One with that Will which first created thee Shall Earth to Heav'n be prefer'd below How full of uglâ—nesse do all things show To eyes which heav'n's Beauties see dung ne're Did unto Jewels half so vile appear Wilt thou not then forsake this world and passe Thorow this Gate unto this blessed place Let my entreats of Love prevail so far When for your happinesse they spoken are Be not a Captive to the world but be One unto Heav'n and that is to be free A thousand Rayes fled from her eyes as fast As from her mouth flew Word with which they past Into her Heart wherewith such melting Love Like soft oyl mixt with Wâ—ne about they move Down falls the will and by her looks doth show That now she 's willing th'row the Gate to go The Will thus gain'd the Pilgrim values not The Sences not the Passioâ—s weaker plot By her he ' d tame them whensoever they Shall dare t' appear for to obstruct his Way Now Faith and Hope anew their plumes do â—ear And from him with their Wings brush Doubt and Fear No longer now the World nor Sathan can With-hold him their intreats and Threats in vain Are now he is resolv'd and though they fling Themselves upon his neck and 'bout him cling He passes on and th'row the Gate doth presse Those Hooks and Sythes his heavy load redresse One pulls off Sathan by the heels The Sp'rite Of the Great World another â—ook doth light All grosser sinnes and vainer pleasures by A Sythe cut off jumbled together lye Upon the ground a I anâ—e the flâ—sh rips up And noughty thoughts cuâ— from the head do drop Unto the Earth Flesh feels the worser smart Which pierced is unto the very Heart Past through he views himself extuberancies Which obvious were are all cut off he sees But smaller wenns stack closer to his skin And other hidden Griefs lay close within Which hooks nor Sythes had yet cut off but these A haâ—der task par'd must be by degrees For now he knows Mortality he must Loose ere he sees Ierusalem the blest No sooner past this narrow Gate but they Enter an asper and a narrow Wâ—y At first nor Trees nor grasse he found nor did See any place for to repose his Head Both sides with Rocks were wall'd Asperity The one side pav'd the other Poverty The way of SELF-DENIAL this they call'd The VValk of Trial where Obedience dwell'd The Stygian Proteus varies shapes more than The cloudy Pictures in the Sky a Man There you may see and by and by the same A Lion Horse and then a Bear become So he who at the Circumcising Gateâ— In shape of Grosser sinns pull'd off of late More Spiritualâ—z'd becomes like Anicus grows More strong by 's falls whilst to the Earth one throws Him in one shape he rises up anon Cloath'd in another and as strong agen Like Pâ— lius therefore with him we must Cope With chaines of Persevâ—rance bind him up Or else like Hercules this Anteus Croud To Death betwixt the Armes of Fortitude We must not think but he will tempt us still Untill we come unto that sacred Hill Where we may say Sathan avoid and know A Deity commandeth thee to bow Then otherwise he shall not dare to do Us then shall Angels minister unto Long in this path our Pilgrim had not gon But on a sudden he is set upon By a great Satyr on his back he wore The bristly Jacket of a new-slain Bore His sleeves were hispid Goat-skins and upon His Crest a great bunch of Satyrion Orchis and Southernwood instead of plumes Wav'd All his garments stunk of strong perfumes The juyce of Ash his Face besmear'd his hair With Nutmegs powder'd was his right hand bare A Shield in which was pourtrai'd Pasipha Faustina Messalina Hellena I who have made the mightiest Monarchs bow Must I fight with so small a Pigmy now I 'le stop thy farther passage cries he out The first blow of this fair-fac'd Sword shall do 't Straight this sallacious Monster from his side A Weapon drew whose strength he oft had tri'd At him he ran with it But from the Sword His head the Pilgrim with the Crosse to guard Did think when straight the Sword converâ—ted to A naked Nymph who in that shamelesse hew Yet full of a fictitious Beauty flung Her Ivory armes about his Neck and clung Close to his Body wrestling all the while To trip him up yet in his face did smile In the mean time the Satyr with his clawes Endeavoured to ope his closed jawes Having a poys'nous Filtre in his hand The which he meant to make him swallow and Fescinan Songs singing with Goatish breath The Pilgrim h' almost stifled had to Death Great danger was he in both Faith and Hope Strove till they weary were The Will did Cope Be'ng now resolv'd most strenuously and now Her armed courage did to purpose shew But in his greatest danger almost spent With this certation GRACE assistance sent A Nymph doth one of her bright Train appear Whom purple Wings of chasest Turtles bear From the polluting Earth More white than snows Her garments were a Lillied Crown her brows Precing'd her neck a chain of Saphirs and No spots had ever her pure garments stain'd In her sweet eyes Rare Modesty kept Court Alternate blushes on her Cheeks did sport Sâ—lence sat on her Tongue and Beauty spread A lovely splendor all about her Head Of all the Nymphs the Pilgrim yet had seen This in his eyes for Beauty seem'd the Queen Hearts could not chuse but do her homage not If Heav'n Love refrain from loving her Day ne'r came forth out of the Eastern Gate With so bright face or so immaculate A Shield one hand did bear where you might see Ioseph Diana and Penelope Susaâ—na and the Apostles Maid who bare The World's Redeemer and Him pourtrai'd there Green Lettice sugared with Continence Upon a snow-white plate of Abstinence Sharpned with Laboâ—â—r in her other hand She brought and did close by the Pilgrim stand As fair Aurora with the brush of Light Strikes down the Cobwebs of the â—ordid Night From off the face of Heaven every morn The Light which did this Nymphs bright face adorn Strook from the Pilgrim those black clouds of Lust And to the Earth both Nymph and Satyr
his wantâ—n wast Binding his Hands that oft had prisners made With his own Scaâ—â— he to a Tree him ty'd Robbing a 〈◊〉 of its boughs a Rod He â—â—deâ— and soundly whipt this wanton God He flea'd his back and with his wanron blood Dy'd all the grasse in ' Crimson where he stood Then broke his bow and arrows His fine Quiver And Crown of Roses flung into the River This done he let him loose since which disgrace He ne'r was seen to come anear this place Lost in the Face which he did contemplate Oâ—r Pâ—lgrim was nor would he extricate Himself and if he could He ne'r did prize â—nough before the blessing of his eyes Ravish'd he was but blessed CHASTITY Spake to her CUPID with her speaking eye He understood the Dialect and drew A Golden arrow from his Quiver Blew The Feathers were the point was living flame This notch'd in 's silver Bow he took his aym Like a good Archer of the Pilgrim's heart And th'rough the same he shot the flaming dart A gentle Fire and sweetly glowing heat The Pilgrim feels his quicker pulses beat Th'row his Limbs the living flames do spread With pleasures joyn'd not to be uttered No blood ran from the Wound he feels no smart Although the shaft had cleft in two his Heart Those flames made Wounds of Joy heal'd those of pain Dispel'd all ills did Life and Health retain A constant ardor now burns in his Breast Being with th' immortal fire of Love possest And wholly swallow'd up in them he fryes In pleasing Flames becomes Heav'ns Sacrifice He lives in Flames but they 'r chast flames of blisse He is in Love but with SOPHIA ' t is Is not it madnesse to indulge a Foe Do men cry when they from their prisons go Do men love chaines and fetters to suppresse Their eager flight unto their Happinesse Yea sure they do all this who here do move In chaines of flesh and do such prisons love The free-born soul were it not chain'd below Above the Stars its nimble Fires would throw See all the World at once and swiftly run About the Heav'ns and clearer than the Sun Had not the Pilgrim had a fleshly case He longer might have seen SOPHIA'S Face Alasse our Souls enchain'd to Dust and Nighâ— Cannot behold the splendors of that Light Too strong for flesh and blood Whose flames will be To flesh as â—ove prov'd once to Semele Our eyes without apparent hurt cann't gaze Against the Sun Nor can those heav'nly Rayes Of high Beatitude the Soul see here Maried to flesh long 'cause that cannot bear The Soul 's high flight but that she suffers so She holds the Soul lest she should from her go Apocalypsis well man's frailty knew Therefore she blest Sophia's Face withdrew And vail'd it from the Pilgrim's eyes To whom Thus Chastity whose words flew in perfume Is not one glimpse of thy Caelestial Bride More glorious than all the World beside Didst ever tast in those dull streamâ— of Blisse The World affords a pleasure like to this Thou hast received by a Vision then How far more great wil 't be how ample when Thou full fruition shalt enjoy and be Blest with her Blisses to AEternity When that thy Soul cloath'd with immortal Day Has shaken off these shackling Robes of clay In Vailes she now is forced to appear 'Cause Flesh câ—nnot her ample Beauty bear See that she only Mistresse of thy Heart Remain for she ' l not be content with part Thou must not share it 'tween Mortality and Her she ' l bear no such indignity If ever Mistresse Hearts intire deserv'd If ever to be punctually serv'd 'T is she see then although thou canst not merit One grain of what thou shalt by her inherit That thou prove faithful to her Love and she Hers with Heav'ns Kingdom will return to thee Down bows the Pilgrim to the ground his Breast And in these Words his constancy exprest I know my frailty and my weaknesse and That I alone and of my self can stand Not one poor moment By the help of Grace Supported First the Sun shall change his Face And glorious splendor into pitchy Night Flames first shall cease for to ascend upright The brinish Seas shall over Atlas flow The Vine and Olive in Asphaltes grow First Sol shall rise out of the Western main And in the Iapon Sea his flaming Wain At evening drench December shall be May And Trees in Iune shall sheets of snows d'splay Noon shall be Night Nature inverted be Before I yield unto Inconstancy Before I leave her whom my Soul hath chose And her forgetting to another close Those ardent flames which now surround my Heart Will so dispose me that I ne'r shall start From her to whom whilst in this flesh I breath I do my Life Heart Acts thoughts all bequeath O noble Resolution which doth move From those bright flames of Zeal and ardent Love Hell trembles when he hears th' inspired tongue Of valiant Souls resolv'd to speak such strong Hel-battering Words such sounds do quickly go Both to the Angels and the Devils too Piercing both Worlds sound quickly in their ears Fill those with Joy these with disturbing Fears If the dull flames of the Idalian brat In tired Souls most strangely operate Making them bow unto their Idol-toy That from her presence they receive no Joy And ' count the pleasures of a Crown lesse bliâ—â—e Than those they gain when they her Lips do kisse If they so strangely Man can alter so As for to make him all the World forego For this one Idol never feeling ease Longer then while he doth his Mistresse please Doth she but frown Hell nor AEternal Night In their worst shapes could scarce so much affright The trembling Lover for her wrinkled brow More terrible than doth Avernus show 'T is not her power he fears But yet he can Not disobey Love's a Magician If by his power men dare to undertake The hardest things and nothing of them make If for their Loves their Lives they 'l venture and Be proud to spill their blood at their Command Dye if they bid them if such Love can cause So great obedience to his giddy Lawes If by his hidden and abstrucer Art Knowledge he doth to ignorants impart Make Clowns prove Eloquent nay Poâ—ts too If thus and much more this blind-God can do What shall that Love do unto which this seems As the worst Pibbles to the best of Gemms That Love divine whose fires immortal be Whose constant Pleasures never changes see That Love immense which filleth to the brim Capacious Souls where may whole Oceans swim Of Joyes divine unutterable then Shall not this draw Obedâ—ence from Men Shall not this sweeten whatsoe'r may seem Bitter make easie what is hard to them Fear can do much but Love much more can do Fear false obedience gives Love just and true Heav'n's Pilgrim now with these diviner flames Possess'd h' alone to please Sophia aimes Love regulates him now
the Devil rejoyc'd to see this Baâ— To Blisse Mine own he cry'd all Mortals are None can break this I'm sure none now shall see Nor into Paradise admitted be Was it not sure enough what Man could pass Thorow this Fire and o're this Wall of Brass And thus was Man excluded Paradise But less obscure and trulier thus it is After that Unity had broken been And Discord introduced by the sin Of Adam strait the second Principle Drew from the Third and in its Aether fell To its own Centre fled the VVorld bereft Of 't was as well as Adâ—m naked left Then the first Principle of Wrath was seen VVhich strait the third and second stept between Th'rough which till Christ no man could ever pass This is the Cherub and the wall of Brass This is the flaming Sword which turns about To keep of Paradise all Mortals out And thus excluded they had ever been If Christ had not in Mercy entrance giv'n In fulness then of Time down from above To take an humane Soul came mighty LOVE The second Person in the Trinity O sacred and thrice sacred Mysterie To make a way for poor excluded Man Th'rough Hell to Heaven for this end he came This none but mighty He could do and this Had â—e not done Man ne'r had tasted Blisse VVhen he therefore the Cup of Wrath had drunk Upon the Crosse and into Death was sunk Into these deeps he came and that Way too By which from earth we hither came but now The common Road to Hell this is not still None this Way go but against Sathan's will This is the private path th'rough Hell to Heav'n By Christ to those who his steps follow given This is the Path by his blest death made Good Gained with pain purchas'd with so much blood This is the Path which Hell still strives to hide Least Mortals by 't to Paradise should slide This is the Path which shews Christ's Power It is The Path which leads from miseries to Blisse A spacious Road leads unto Pluto's Court On the left hand where Mortals much resort Paved with pleasures and external Blisse With Riches honours and such baites it is This Road brings to a Gate of Aebony Whose lofty portals mounted are on high Whose wide-leav'd Gates by Pluto's strict command Both Night and Day for ever open stand So wide they are a World at once may in Get but a mâ—te cannot return ag'in Such is the Hospitality of Hell Gratis all Men may there for ever dwell This is the Gehenna this the Lions Den From whence there can be no Redemption This Road Christ's sheep do shun for that Way is The way to Torment not the Path to Blisse 'Till Christ this Way made there no other was Therefore when first he came into this place Hell was amaz'd and its foundation shook Its mighty Piâ—lars all assunder broke Great LUCIFER fell from his Aebon Seat And 's neck subjected unto Iesu's feet The trembling Devils roar'd and with a Yell Upon their faces before Iesus fell Then with ten thousand chaines of Adamant He loaded them and them of Room did scant Ty'ng them move strictly to their Centre and Enforcing them to yield to his Command He broke the Power Hell had over Man That by his might he might triumph ag'en His eyes tormented Hell his very breath Assunder broke the cruel jawes of Death The damned yelled and his sacred Sight That cursed crew put in t ' an horrid fright Then he the Dev'ls restrain'd so that they could Not hurt thoâ—e who this path trod if they would Then th'rough the Cherub's flaming Sword he went Unhurt to whom his Head the Angel bent Down to his Feet the flaming Fire no power Had the least hair of his Head to devour Scarce was there any thing that Iesus did For Man's Salvation but 't was typifi'd Long e'r he came in flesh and all before Of Note some shadow of this Substance bore And it was fit that Heav'n's high Majesty Should into Earth by Prodâ—ums usher'd be How did the Priestly Ceremonies too His Office and his Acts exactly shew How did the Prophets prophesie of Him How was his acts praeacted e'r he came But all in shadows He the Substance was And they all vanish'd when he came in place So did the brazen Serpent shew that he For Soul and Body should Physitian be So did the scape-Goat to the Iews declare That he theirs and the whole Worlds Sins should bear So Ioshua who to Canaan led the Jews That Christ his lead shall to his Kingdom shews So Davâ—d who Saul's fury did remove Shews that Christ should Wrath overcome by Love So Isaac offered did typifie That offer'd Iesus for the World should dye So Ionas buried in the Whale did tell The World that Christ descend should into Hell And that he should arise again And so Were Shadrach Mesheck and Abednego When in the seaven-times heated Furnace they W'thout hurt or singing of their hair did stay A Type of Iesu's walking th'rough this flame Of Wrath th'rough which help'd by his Pow'r we came So Sampson's strength did Iesu's typifie Who at his feet bow'd Hel's great Majesty And when on his broad shoulders he did lay Strong Gaza's Gates and bear them quite away Of Christ's great power and mighty strength He was A Type who bore away these Gates of Brasse VVhen Hell thought to imprison him Alone He by his strength pul'd this Brass Fortress down For when that he came near he put his Hand Unto this Wall which as a Bar did stand Between the World and Paradise straight shook Its strong Foundations when his hold he took On it strait trembled every part and down To Iesu's feet fell his high-crested Crown Then was this breach made which you see and then A way was made to Paradise ag'en VVhich had so long denyed been to all The progeny of Adam since his fall O glorious yea thrice glorious happy Breach By which fall'n Man again to Heav'n may reach O Noble Work O mighty strength of the Blest Son of God's glorious Humanity 'T was his Humanity this work did do Or else no passage here had been for you Nor for an' humane Soul O David's Stemm O Iesus who dy'd at Ierusalem Can any Man speak such fell Blasphemy To say that all that 's sav'd not 's sav'd by thee Dear Pilgrim 't was none but that Christ alone That for Man hath wrought this Salvation But ' count it not a vain Tautologie If I once more relate it unto thee Thus in a word it was The blessed Love Upon the Wrath its gentle self did move Both Principles were reconcil'd In one VVere joyned in an happy union The first and second Principles arise Immediatly from them did Paradise Thus Wrath and Love by Christ we reconcil'd Who brought forth Paradise an happy child Unto which place thou now shalt go and th'rough This happy breach which Christ has made for you Mundus Luminosus vel
things trodden down Under the glorious Lamb who once was slain But now in triumph doth for ay remain Death's and Hel's darts were broke o're whom he stood Incompassed with an illustrous flood Of Light ineffable displaying there His Conquest written in a Banner fair The blessed Crosse in Heav'n's bright Ensign shon With streaming Gold far brighter than the Sun So what was once contemptible and base Now stands in Glory in the highest place There also seen were those who had put on Their new Bodies and gain'd thâ—ir royal Crown And Scepter whom great Iesus did instal Princes and Kings and mighty Lords of all Sharing his Royal Scâ—pter and his Crown Such is his matchlesse Love with every One. Thrice bow'd the Angâ—ls thrice the Graces and Took up their places then on either hand Awaiting when they should Commanded be To any Office by his Maâ—esty Th' amazed Pilgrim as yet prostrate lay Too weak to view the Godhead's glorious Ray But the same Light which his weak eyes annoys His Soul fil'd with incomparable â—oyes And still the flames of ardent LOVE did roul Upon the Altar of his sacred Soul But by and by his Guardian Angel Came By Iesus first b'ing bid to do the same Who rais'd him up and spread his downy Wing Before his feeble sight and so did bring Him to the Throne of Iesus at whose Seat He fell and ravish'd kiss'd his sacred Feet Th' immortal Kingâ—strait took him from the place And honour'd Him with a divine Embrace Seal'd all the Joys the Pleasures Blisses sweets Upon his ravish'd Soul an Angel meets With in his blessed station O high Exalted Pleasures of Aeternity The Pilgrim then to Iesus would have Cry'd 〈◊〉 that the Rapt his Tongue had chain'd and ty'd That he unworthy was of all that Bliss Those favours and that matchlesse Love of his And 〈◊〉 he would have had his Tongue confesse His constant frailty and unworthinesse His Heart confess'd it but his Tongue was mute For Joys and Pleasures would not let him do 't For that Embrace unto his Soul did move Enflaming more and more the Fire of Love Whose heats at last unto that hight did come That he received there a Martyrdom Such matchlesse pleasures now enjoy'd this Saint That neither mine nor Angels Pens depaint Can nor Man think who never felt the same Who ne'r into Love's Armes and bosom came But such they were and of such price to Him That thouâ—and Worlds should not have purcha'st them Nay such they were he 'd be content to gain Such Pleasures with ten thousand years of pain Therefore O Man be wise and let not this World's pleasures rob thee of Aeternal Blisse Muse breath a while and give me leave to pray That I a Pilgrim too may once enjoy Such happinesse and high exalted Blisse Such Pleasure Rapture and such Joy as this Then shalt thou sing touch'd with Caelestial Fire Of LOVE Divine in sacred Notes much higher Than these low straines Thy Lively measures then Shall quicken up the drowsie Hearts of Men From their Lethargic sleep True Joy and glee Shall sweetly Couched in thy Numberâ— be True Joy's true Peace's Rest's and Blisses King I 'le sigh and mourn ' til thou say'st rise and sing 'Till thou say'st rise and sing I 'le Sigh and Mourn By me the Crosse not yet the Crown is worn Lord when thou pleasest Crown my Soul that I In Joy may Sing thy Prayse Aeternally The end of the Second Part. THE EXPLANATION OF AN Hieroglyphical Figure SHEWING THE MYSTERIES OF THE External Internal Eternal WORLDS The third Part. ONce more my sacred Muse doth take her flight And on the top of glorious SION light Where she beholds those glorious wonders which For ever the Aeternal World enrich Those Wonders and those Miracles of Grace Which beautifie and splendorize the place Those Wonders that are past her Skill to shew Which if she could it were not fit to do For there such glorious Wonders may be read As are not lawful to be uttered But what she may and what she Can express She shews unto you in a homely dress Accept I pray this Offering she brings For Rapt with Wonders all amaz'd she sings O Thou Aeternal Everlasting Day Illuminate my darker Soul I pray O let her eyes be fixed upon thee Thou King of Glories and of Majesty Grant that she may behold those Wonders that Th' Aeternal World thy bless'd Seat decorate O now inspire me with a Power divine Put Life into my Numbers sacred Trinâ— That whilst Heav'n's beautious Glories here I sing Unto your Throne I Souls may ravish'd bring That whilst my own wâ—apt in these Heaâ—s doth see Heav'n's Splendor and thy glorious Beauty she May be united to the Lord so close That nor the World nor Hell the tye may loose That while to others thus I sing I may O Lord not be my self a Cast-away Ho! Moâ—us cease to Carp Ho! Zoilus Cease Your scoffs and taunts Ho! Criticks hold your peace And say not now I Miracles reherse Beyond the lofâ—y Limits of a Verse Say not I write my Brainsick-Whimsies Lies Or Fables or I meerly Poâ—tize Ye are the Swine who grunting in the mire Would spoyl the musick of the sacred Quire But for your dissonance and grunt'ling noyse The World might often hear a Seâ—â—ph's voyce Piggs think their whining best the jetting Crows Themselves the fairest of Heav'n's Fowls suppose The Owles and Cuccows think their Notes to be 〈◊〉 sweet as Philomel's sweet harmony So you suppose your Canting best and then Like snarling Currs do Carp and snap at Men. You 're Swine indeed whose dull eyes stil below Behold the earth and hunt and scent your trough Your necks are too too short to view the Skye How come you then to judge of things so high Because some Wind-fals on the ground you see Think you no fairer Fruit hangs on the Tree Swine cann't look up it is a Man alone Not slothful Beasts can pull the fair Fruit down Buzzards are blinded by Sol's glorious Rayes Eagles unhurt against his splendor gaze Here then are Pearls but unto wise Men such But wrapt in pitch least Swine such gemms should touch Pearls must not naked be expos'd to Swine So say'd that mouth that wholly was divine Least that they trample and despise the same And Him who so unwisely offer'd them Therefore a wise Man cautiously shrouds Gemms of great value in obscurer Clouds And in the Pitch of Words those Pearls divine Hides from the eyes of such perverting Swine Which in their spendrous beauties otherwise Should Vail-less be exposed to their eyes But now me thinks I hear them Carp and say How come you thus Heav'n's beauties to display And the Arcana's of the Aeternal Sphear When you your self never arrived there If you should tell us that you were we cry We are assured that it is a lye For none to Heav'n ever can attain Whil'st his kept-Soul doth in his Corpse remain For when the Body's
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
is now in us through Adam's Transgression that unlesse by Christ it had been impossible to recover it again * See more of this Tree pag. * i. e He awakens the first Principle in it which was in all connexed with the second or good but in equal harmony and agreement shâ—dding his Essence in the very creation of it from whence it had its subtilty though iâ— it self it was good Sâ—e Behm Myst. Magnum pag. 89. 90. This like the Devil exhibited the forbidden Tree in a most exquisite dress for Eve thought it good and pleasing with a vain hope of becoming as God or else she had never chosen it * ' Tâ—s pâ—obaâ—le that Eve chose Concupiscence which is a fruit of the forbidden Trâ—e See the fâ—uits p. But in whatsoever it was the eating was but the breaking off their wills from the â—ill of Goâ— by disobâ—dience thereby awâ—kâ—â—ing keeping the wrathfull or first Principle of Death which diffused it self by this means on the whole world The first Principle was now awaken'd in them and the second or the Image of God was wholly disappeared tho not utterly extinct as it is not till Man come to the perfection or rather imperfection of being in highest union with the dark Woâ—ld as is shewed p. Purgatory or the refining or purifying Fire see where it stands pag. * Adam or the Image of God as he was first created Christ promised or the opening of the second Principle * The losse of Paradise was from the Curse the Curse is nothing but Paradise or the second Principle withdrawn or obscur'd by the first and third Principle it held then all the four Elâ—ments as it were in Captivity and in humanity but now they bury the second Principle under them * That is the first Principle then brake loose and domineered over the second in the third when before the second wholly reâ—gned and held captive the first which proceeded from Adam's lapse for thereby the Devil gain'd power to infuse his virulent Tincture 'T is true the World partaking of both Principles at the Creation the first remained there but so captivated as it did not appear but as a spark raked up in the Ashes which was blown into a Flame by Adam's fall which awakened the wrath fire Principle or as all passions rest in Man which are no disturbance to him if they are not awakened but usefull so the first Principle was usefull being in subjection to the second and gave a strength and consisting power to the third * For had not Man fell the Creatures had remained in love and unity as they were created but when the first Principle of wrath was awakened and diffused it self thorow out the world it also was diffused thorow out them * Here is meant those fallen Angels that with Lucifer their Captain fell into the wrath and ever since were the chief Princes thereof See their fall pag. * i. e. The first Princip which is not simply evil but as it is in opposition to the good * The two Essences of the first and second Principles * Love or the second Principle * Indeed this is the thing if rightly considered thâ— gaines Hell so many Mâ—n the present and pleasant condition without reflection of hereafter * For all men are not alike inclined either to virtues or vices some more to this sinne some more to other virtues which may be by the influence of genial starres in the time of coâ—ception * Here is meant the very spirit or essence of pride and so of the rest which came into the world and so into men presently after the fall * A thousand years are as one day in the computation of God so that probably this may come to passe in the age of the world 7000. Which will be compleated in thâ— yeare of Christ 2051. â—hich is 394. years hence so Christs cocoming into the world in flâ—sh will be about the midst between mans Creation and his restauration into that Paradisical state he had lost Then it is like the Sabbath of rest shall be until the conâ—lagration of the world But we may not determine any thing concerning this for it may be sooner for Christ promised that the dâ—yes should be shortned for the Elects sake The time none knows but all expect Come Lord Iesus come quickly * â—â—re is also meant the very essence and Spirit of Humility and so of the rest * The will câ—â—not suâ—fer 〈◊〉 and yet it may brfall Mâ—â— for through the power of temptation mâ—â— may go co 〈◊〉 to his 〈◊〉 will * That it is so that he is a sweâ—ble to the câ—nstrain â—or if I am possâ—ssed with an 〈◊〉 sprit oâ— the pâ—rmission of Goâ— aad thâ— fâ—â—â—e my lips to spâ—ck 〈◊〉 that cannot 〈…〉 * 〈…〉 the same as the 〈◊〉 would but yet contrary to Love and in it 〈…〉 of God is not evil of it self but it is 〈…〉 of the dark world and without which there could be no Hâ—ll * To us mortals nor is it the forbâ—dden tree to us only the evil part thereof which stâ—â—deth in the wrath of God and in the first principle But Adam was in Paradise without this moâ—al terrestrial body and was not to have put his imagination into the earthly nature at all nor to have desired after the fruits of this Tree but to have known all things in that principle in which be stood and to have held both this and the first in subjection under him This now cannot be perform'd by us wholly so loâ—g as these bodies remain for we cannot maintain our bodies without the fruit of this Tree now is the fruit evil of it self but may serve us for the better glorification of the Alâ—â—â—ghty Regio Fantastica * I mean not here Hereticks and such more grosly abused by the Devil 〈◊〉 at least those who do not think themselves in the right way but I intend all those who desire cordially after Heaven and happinesâ—e in what sect form or condition soever And yet entring into this faâ—tastick Region and relying upon any 〈◊〉 or form of warship though it may not be evil of it self make a retardation or move in this dark Circle without pressing â—orward to the life of that which they may suppose they have found in their self-chosen worship when indeed they are deceived and are but in this fantastick Region * This is the Gate of Circumcision see describ'd P. 'T is like he loves a Baalam better than a drunken Nabal for he is more capable of doing him service than the other * Which has relatiâ—â— to the first Principle See Behm * Though Hell be here after a portical manner desâ—ribed yet kâ—â—â— that it is not to be believed nor is in any particular place of the world but thorow out the whole world yet in 〈◊〉 it may be said to be wall'd because of its eternal separation from the seconâ— Principle * Iâ— regard that thâ—â—â—orld being outermost is also
Trâ—tâ— Mâ—â—knessâ— Hâ—pe Liberality Courage strength Zeal 〈◊〉 â— 86 Wisdom Iâ—â—â—cence Resignation Oâ—â—dience Uprâ—ghâ—â—â—sse Vâ—rgiâ—â—ty Peace sent into the world p. 86. 87 Free will p. 87. 88 Angels nor Devils can force the will of Man p. 87. 88 The good and evil Angels warr p. 88. 89 The Tree of Good and evil fed upon by all men p. 89 The fruits of this Tree p. 89. 90 How made good and how evil p. 90. 91 92 Scurillous Poets inveigâ— ' against p. 93 The Good only to bâ— chose p. 93 The Devil's Stratag ms for to captivate man p. 93. 94 The fantastick Region p. 95. 96 The Errors of all Sects p. 96 The Devil 's cunning Luâ—ifer's desire of Man's perfection in Diabolical Arts and Sciences and his longing desire of dark Magi to exhibit the wonders of his Kingdom p. 96. 97 Princes in the Devil's Kingâ—om p. 97 The dark world p. â—7 98 A dark Magitiaâ— The Devil God's Ape p. 98 Why the monstrous shapes of evil spirits are not frighâ—full tâ— Magitians p. 98. 99 The Prince of Hell's Embassie to a dark Magitian p. 99. 100 The Magitians contract with the Devil p. 100 The Devils Power p. 100 The Magitian's voyage to Hell p. 101. 102 Hell poetically described p. 102. 103 104 The habitation of the Incubi and Succubi and all such foul spirits invocated by witches and wizards p. 102 Witches power p. 102. 103 And how evil Spirits mock at their charmes p. 103 Their rewards p. 103 Spirits employments p. 103. 104 Lethe Erebus Acheron Cocytus Orcus p. 103. 104 Remembrance of things past in Hell p. 104 Different sort of spirits p. 103. 104 The horrible shapes of evil souls in Hell p. 104. 105 Styx Phlegeton Tartarus p. 105. 106 Hell's torments p. 105. 106 107 The Devil's cruelty p. 106. 107 Evil souls misery The Devils not ignorant of their fall or of God p. 107. 108 Their enmity against God p. 107. 108 God never made Hell to torment souls p. 108 How all things have proceeded from one Root p. 108 The first Principle opened p. 108 Heaven how the cause of Hell Luâ—ifer's Creation p. 109 His glorious seat and beauty p. 109. 110 His fall with the evil Angels How Hell firâ— is made p. 110. 111 Thâ— trâ—â— pâ—ins of Hell p. 110. 111 The Devils not ignorant of their own Principle p. 111. 112 The horrible shapes of the Devils p. 112. 113 The Species of most things in Earth in Hell p. 113 The order and Port of the dark Kingdom p. 113. 114 Lucifer and his Princes describ'd p. 114. 115 116 Lucifâ—r's bâ—nediction p. 116 Tâ—e fruits of the tree of Death p. 117. 118 The descâ—â—pâ—ion of the Tree of Death p. 117. 119 120 And their qualities The great power of the dark world p. 118. 119 120 121 Granted also by the Devil to his Magitians Conclusion of the first Part. p. 221. 122. In the second Part. THe entrance p. 123. 124 And Invocation The Earth's vanity p. 124. 125 The second Principle p. 125 A Pilgrim to the new Jerusalem propos'd p. 125 Man 's bewilder'd condition p. 126 The Pilgrim's Prayer p. 126. 127 An Angel sent p. 127 His Embassy p. 128 The sleep in sin before Conviction or the Natural state of Man p. 128. 129 Conviction p. 129. 130 Horror of Conscience p. 130 Repentance p. 131. 132 Pardon of sin p. 132. 133 Loathing of sin p. 133. 134 Faith and Hope p. 134. 135 Free Grace p. 135 Christ within p. 135. 136 Christ's Love The soul's Lethargie p. 136. 137 Notions without substance p. 137. 138 Misapprehenâ—ion and Deceit p. 138 False perswasion and Security T itular Angel's help p. 138. 139 The Soul's return p. 139 Grace appears p. 140 The Vision of new Jerusalem p. 141. 142 143 144 The eye-salve of Purity The difficulty of the way p. 143. 144 Faith and Hope return p. 144 Truth Watchfulnesse and Humility describ'd p. 145. 146 Their assistance to Man p. 146 The usâ— of the Crosse p. 146 The Gate of Circumcision p. 146 The Devil's fury p. 147 His 〈◊〉 p. 147 The will tempted p. 147 The will senâ—es and passions rebel p. 147. 148 Grace assists p. 148. 149 The will râ—solv'd to obey p. 149 The Gate of Circuâ—cision past p. 150 The way of self-denial p. 150 The Devil's shifts p. 150. 151 The Soul's war with Lust p. 151 Châ—stitie's description p. 152 〈◊〉 overcome p. 152 Pâ—ide overcome p. 153 Describ'd p. 153 Wrath Overcome p. 154. 155 Mâ—eknesse describ'd p. 154. 155 Eâ—vy overcome p. 155 Charâ—ty describ'd p. 1â—6 Patience describ'd p. 156. 157 The Soul's exulâ—ancy in a Hymâ— p. 157. 158 The Soul tempted by the world p. 158. 159 Deceit p. 159. 160 161 Truth p. 161. 162 Deceit detected p. 162. 163 The world despis'd p. 164 The Imitation of Christ p. 164. 165 The birth of Christ p. 165. 166 His Life and Habit p. 166. 167. 167 His Pouerty His self-denial Humility and Meeknesse p. 167 His breaking of Bread p 167. 168 His Patience suffering and Passion p. 168 Christ dy'd for all men p. 168. 169 169 Election and Reprobation conditionally Christ's Flesh and Blood p. 169. 170 Christ's Death p. 170. 171 None enter'd Heaven nor received perfect Happinesse before the Ascension of Christ p. 172 Christ's Resurrection and Ascension p. 173. 174 Zeal p. 175. 176 Prudence p. 176. 177 Delilah destroy'd in man p. 177. 178 The Senses Passions and Affections subdued p. 178 No propriâ—ty p. 179 The inner man it 's growth p. 179 Chastitiâ—s prayse p. 179. 180 181 The Soul's Spouse p. 181 Sophia's description vision p. 181. 182 183 184 Caelâ—â—â—ial and Terrestrial Love p. 184. 185 The soul wounded by Love p. 185 The Flesh an hinderance to the souls sight p. 185. 186 God must have the whole heart p. 186 The soulâ—s resolution p. 187 The power of words p. 187 The Power and essicacy of Love p. 187. 188 Fear and Love p. 188 The soul inflam'd with divine Love p. 188. 189 The souls exultancy express'd in an Hymn in the praise of Sophia p. 189. 190 191 Love's Banquet and attractions p. 192 The five internal sences opened p. 192. 193 Their pleasures but the way to Blisse p. 194 Imagination or Phansie describ'd p. 194. 195 The danger of Imagination p. 195 Imagination overcome p. 195. 196 The state of Silence p. 196. 197 The Nature and benefit of Union p. 198. 199 200 The Saints union and Communion The exceeding subtilty and envy of Satan p. 200 The soul empoysoned through Complacency p. 200. 201 202 Gâ—â—'s pitty p. 202. 203 The soul sees its errour p. 203 Tâ—ue Resignation p. 204 Subjection to God's VVill p. 205 The soul's offering p. 206. 207 An Hâ—mn of Resignation p. 207. 208 209 210 True VVisdom p. 211 Reaâ—oâ—â— blindnesse 〈…〉 p. 211 The Child-like state p. 211. 212 The world left p. 212 The beâ—â—fiâ— of mortification p. 213 The soul 's true Death and mortification to all things p.
Love will mercy shew In Enmity The Serpent's and the Woman's seed shall be This Love in mercy to you will infuse He shall thy heel but thou his head shalt bruise The Gate of Life is shut lost's thy blest state But Time shall come when it recuperate Shall be the Gates of Death broke down and one What thou hast lost recover shall again From Paradise they go or Paradise Rather departs from them their blinded eyes Cann't pierce into the holy Element Which in this World as in a prison pent Remains Like to a Tree whose springing sap Causes the Tree grow green when to the top It doth ascend but when unto the root It goes how bears the Tree of leaves and fruit There it lies buried and the Tree seems dead Till its remounting all begreens her head So did the World appear lost was its grace A darker Vail now hid its brighter Face Far greater difference this change dâ—d bring Then 'twixt cold Winter and the pleasant Spring Or like a burning Torch which being sat I' th midst of some great Room doth dissipate The darker shades which by and by immur'd In some dark Lanthorn all the Room 's obscur'd And scarce a Ray of brighter Light is seen So is the World to what it once hath been The Devil's poyson is diffus'd th'row all Things that compose or circundate this ball Both good and bad together blend in some Things more of Good in others more doth come Of Bad the Rose hath more of Paradise Then faetid Hemlock Pinkes than Margs or Crise The Lamb then Tygers Apple-trees than Yew The Doves than Hawkes Nightshade hath lesse than Rew. The Devil chose those creatures that were arm'd With Teeth Hornes tallons clawes that others harm'd By them might be for had he chose the Dove Or Lamb could they like Hawk or Lion prove Discording Seeds now grow in every thing Confusion thorow all the Earth doth spring Wrath's Principle doth penetrate this Ball And what aboâ—t it is coporeal Both good and ill together mixed are All things created of them have a share This ill lay hid before We poyson may Into our Bodies safely take allay The same with other good ingredients In such and such a quantity It rents The Body else if it superabound So this great Orb in pristine state was found Or as in Man all Passions hidden lye Which none if not awaken'd can descry Nor do they hurt him But awaken those The Mind and Body both they discompose So dormant lay the wrathful Principle As sparks of fire in ashes wrapt untill By Adam's fall it was awak'd the same Hid spark by Sathan's blown into a flame The Planets now forego their wonted Love Contrary'ng do in opposition move Th◠〈◊〉 Aspects the starry Orbs immense Do now receive a naughty influence Such to the Earth they give The Heav'n and she Now seem to be at deadly enmity From her thick vapours and bad stinks arise Which as her darts she sends against the skies Sol sucks her moisture forth with vehement heat Her parched sides as with his scourges beat He doth And Heav'n her flowring Corn with round Ice-bullets forceth to the very ground Syderial blasts Mildew and storms he sends Then from his window agil lighâ—'ning wends When that enough he with his Summer scourges Has beaten her comes Winter then with surges He doth bedrench her Face Contracting cold Robs her of all her Beauties very old She seems when snows hang dangling on her head Chaps which for heat did now for cold do spread Then storms of Rain and blustring Winds do make Her Brooks o'reflow her Trees and Mountains quake Thus they oppose each other now the Seas Beat with the Wind do threat the very Skies Sometimes excurring from his wonted place With brinish floods doth wash his Sister's Face Now Love is lost no longer unity But wrath and hatred 'mong the Creatures be The Lamb now fears the Wolf The Lion tears The Kid for food Bees rob'd are now by Bears They stings receive The tusked Bore the Cow Assaults The tender Dear and Hares are now Slain by the Dogs The mighty Elephant Serpents and the Rhinoceroth supplant The harmlesse yields to those of greater power All fill'd with Ire each other do devour Serpents now stings receive strong poyson Toads Reptils with Reptils Plants with Plants at odds Are now Now death-Hemlock and Woolf's-Bain hold With too much heat this that with too much cold Doth kill Now Bryars Nettles Thorns and Weeds With hurtful Plants the Earth accursed breeds Now Whales eat other Fish Trout Dace devoures Minnows the Perch The Pike the Rivers scoures To catch the smaller Fry Eeles Gudgions eat And them the Herns Fish now for Fowl are meat They too on each another prey The Kite On tender Chickens Hawkes on Sparrows light Thus Enmity arose thus wrath and strife And thus each Creature seeks each others life And all or most seâ—k humane blood to spill Because that Man was cause of all their ill All this did spring from the first Principle Which open'd strait when our first Parents fell And thus the World from its first happy state To this we now do see it in was brought But now the Time 's at hand all long to see This World again a Paradise shall be The Wrath shall be dethron'd the Lamb shall Reign In purity when Christ appears again O hast thy coming Lord This blessed Day Let us behold Lord Jesus hast away Wrath 's mighty Monarch se'ing how he had wrought And the whole Orb under his power brought By Adam's lapse rejoyced much and straight He doth his Kingdom 's Princes convocate With the whole Host of Hell to whom he thus Speakes Princely vassals Who is like to us What power can contend with us I see The Light World's strength cann't match our Policy This Day brave Princes have I subject made A World and Man too by our guiles betray'd I need not tell what you already know That I to Love am an Eternal Foe So he to Me or that continual Jarrâ— Betwixt us rise and everlasting warrs Our Kingdoms opposite you know Contend For mastership which strife shall never end We differ in all things nor shall a Truce A minutes quietude from Armes produce We are as strong as they I scorn to bow To him for I a way have gained how For to encrease our strength You Kingdoms and Whole Worlds shall have now under your Command So many vassals shall this Kingdom stuff Wer 't not so vast 't would scarce be large enough For to contain them you great Princes now I will advise you what you are to do The World and Man which I have gain'd I see By strength and cunning must preserved be You know aspiring Princes you and I Left Heav'n for prying into the unity Because we scorn'd but for to be above For why should mighty Wrath give place to Love We left those Orbs and did them all despise And