quaere In what by-corner of the Earth it stands Whether in Peru or by â—anges sands Whether it under the Aatartic lyes Or where the Riphean snowy Mountains rise In what place lyes this blessed part which is The Realm of Joyes and the state of Blisse We know that once five thousand years ago It was where rapid Euphrates doth flow But where it ever since has hid its head Into what Kingdom or what Countrey fled We do not know I 'le tell you then where lyes The happy Regions of bless'd Paâ—adise To find this place you need not cut the seas You need not travel to clear Euphrates You need not passe th' Arabian sands nor go Over the craggy Alpes uneven brow Nor visit TEMPES fragrant bosom nor Th' Atlantides nor other Regions for Tho' round the world you go search every Câ—eek And ev'ry Land and every corner seek Of this great Universe your labour lost May be and you reap pains for all your cost Know then that it in every Land doth lye But yet the place none but the Wise can ' spy Vails double dy'd in pitch are thrown thereon And yet it is as naked as the Sun Th'row out the world it is and seems to be Fast link'd unto the other part of the Great World but yet an endlesse Gulf remains Between this Land of Blisse and that of stains Rivers they are not that do bound this Land Nor massive Mountains that do justing stand Nor Woods nor Heaths nor Planes nor Hils nor Seas Nor Groves nor Vales nor Piles nor Pales nor Trees This place from th' other part of Earth divide Nor yet doth it in Caves or Vallies hide It self nor doth between the Mountains lye Whose craggy tops aspiring touch the sky It 's wall is fire which bounds it round about Which keeps the wicked and unrighteous out It 's Ianitor or Centinal doth stand Arm'd with a flaming weapon in his hand But without clouding it it in a word A mighty Cherub only has for guard As Day dwels in the shadows of the Night As darknesse doth involve the splendid Light As the bright flame lyes hidden in the coal So lurking lyes this holy place in all The Universe So lies Ierusalem And SION clouded are with Babylon But yet the Gulf 'twixt them 's as great I say As betwixt Light and Darknesse Night and Day For tho in one another hid they be They yet together cannot stand you see For when the Darknesse spreads its wings the Light Flyes So bright Day doth chase away the Night When Night comes she involves the shining Day When Day comes it hides Night within it's Ray. Thus dwell the Principles in one another Thus Hell and Heaven blended are together Thus is the Good part of the Earth hid in The Evil part the spacious Realm of sin Then wonder not if I to you relate That while you dwell in Babylonish state In midst of Babel and her wickednesse Priding your self in all her whorish dresse Your next near neighbour in the world's account May dwel upon thrice sacred SION'S Mount And in bless'd Paradise for tho he may In Night seem He in Night has found the Day He plows he sows he reaps the Earth so you The Gleab do plow sow reap and husband too But yet your aym and end and his infers He is God's Stuart you are Lucifers From several principles you act and he Is in the second in the first you be He dwells in EDEN and IERUSALEM But you in Aegypt and in Babylon Thrice happy is the Man that thus hath found In midst of Babel this thrice hallowed ground The purest Chrystal nor the whitest snow Nor candid'st Lilies fairest flowers that grow Nor splendid Phoebus nor the nitid ayr Nor shining Phoebe half so bright nor fair Nor half so pure nor immaculate Are as the Soul of this great World yet that Before Man fell lesse pure and divine Than Man was and under his feet did shine But since he joyn'd with it and by it fell He gave admittance also unto Hell And its Magia to infect it so That man by it is oft made subject to Hel's Prince and Law for whilst he in this Room Of flesh remains he 's easily o'recome By the World's spirit Sathan wholly bent To mischief Man makes it his instrument So that what 's pure of it self â—e still Distaines and so converteth Good to Ill. Heav'n also for the good of man doth use The same for by the same he doth diffuse External blessings Wisdom Wit and Wealth Riches and Honors Plenty Pleasures Health But this more plainly shall explained be VVhere we speak of the Good and Evil Tree I do admire that man should ignorant Be of this great World's Soul so greatly want The true sight of 't being so nearly he To it is fastned by a Sympathie For 's outward body cometh from that womb That very LIMYS whence this Earth did come Being that by the same such strange things brought May be to passe such mighty wonders wrought Such miracles of Nature shewn For by The same he may do wonders Prophesie Be by infusion Learn'd in Tongues and Arts And thousand others which this Sp'rit imparts In so much that amazed Man has thought The Devil only such great things had wrought For not the Devil as most men suppose But this world's Seal those Oracles inclose Did of the Heathen So the Sybills So The Dâ—uids did what came to passe foreknow And to those Priests fill'd with Prophetic rage By the same Sp'rit did future things presage So famous actions done by Ganges strand The same day known in the Ausonian Land Were and might well be by this Sp'rit made known As what on all parts of our body 's done We at the instant know this world's Soul so What 's done in any part of th' Earth doth know And so impart the same to Mortals may And Wonders which I mention not display And all this by Man's close conjunction With this great Spirit not the Devils 's done Yet I confesse that oftentimes the Devil That great Imposter Father of all evil Hath had his Oracles and Prophets too That he thereby might his dark Magic shew From whence much ill produc'd was So that all Count him the Father of what 's Mâ—gical Now to this World 's great Spirit there belong Of Spirits an innumerable throng Which only to this outer world pertain With it created and shall dye again When it 's dissolv'd These nothin have to do With those black Spirits that are subject to Hell's horrid Prince and different from those Whom the Prince of the lighter Orb hath chose To be 's peculiar servants These controul Doth being its Instruments the great World's Soul Of these some in the fiery Element Inhabit some within the azure bent Among the starres And others daily sport Within the flameing Rooms of Vulcan's Court Such are within Vesuvius's sulp'ry womb And great Enseladus's fiery ' tomb Such in flame-belching
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
This seen they further passe not far from this Was Tartarus within his huge Abysse â— He look'd and saw nothing but horrid dark Obnigrous clouds heard Wolves and Dogges to bark Lions and Tygers roar men shreech and wail Others Blaspheme and others Curse and rail 'Gainst Heav'n a strange confused noyse He smelt Most horrid stinks and cold damp vapours felt Srait wayes huge fires appear'd below whereby He might the Souls tormented there descry All sorts of torments that you can devise With all the plagues and all the Miseries You can imagin he inflicted saw Upon those miserable Souls below Some torn with wheels some with hot Tongs their tongues Pul'd out and some with scalding flames their Lungs Wash'd were and others in the fire hung From whence they into fâ—ozen Rivers flung Were by and by and others whip't with steel Others on Gridirons brent whilst others feel The smart of Salt and Vinâ—ger which laid Is on their tender flesh be'ing newly flead With divers other sorts of torments then From this deep pit of Hell they farther wen. Now far they were not gon from Tartarus When in this sort spake Hel's mystagâ—gus Whilest we proceed t' our Kingdoms Centre where Our mighty King his Court doth keep declare I will our Kingdom 's first original When we came first into this â—â—ery Ball For do not think that ignorant we be Of our beginning and high pedegree Or that we have no memory of what We once enjoy'd no more then Souls forget What they in Earth have done when they come here For all their deeds Eternal forms do bâ—ar Which here remain and which torments them more Than in cold Styx for to be plunged o're Ah! Could but Souls in Lethe drenched be How little would they feel of misery But this a favour is which now I shew And should be granted unto none but you Know then there is a God and this although We tremble at it we assur'dly know Yet that there 's none we ofâ—entimes suggest Unto the misbelieving Atheist This God or mighty Power which all Worldâ— fill Unsearchable he is we to his Will Obedient are he fills our World his Might And Power 's as great here as in th' Oâ—b of Light By it this World consists and it shall be Thou't had beginning to Aeternity 'T is not against this Power that we â—ear And rend and fight and so opposing are Ne'r to be reconcil'd Our foe is Love The second Pâ—inciple 'gainst that we move In Wrath and bitternesse and natural It is for us to fight against that Ball. As fire cann't but tend upwards so cann't we But to that Orb perpetual Enmity Bear That to us has an Antipathy Think not that God in Wrath did us create Or that for damned Souls he made this state For to torment them in He did not Will That there a Hell should be or any ill Thus then it came God from Aeternity Did generate two Principles which be Contrary to each other God alone Cannot but by these Principles be known These generate he did Aeternally Both in and by himself a mysterie Not to be comprehended Neither tho Is God yet he 's the Root from whence they flow This Principle in which we make abode Is call'd the first An ang'â—y zealous God And full of Wrath Vengeance and Ire here To mortal Men and us he doth appear In th' other Principle of Love and Light To men he doth appear quite opposite The nature of our Principle is this It full of raging anxious prickling is An harsh sowr tart fell â—ager essence and Of bitternesse and stinging full we stand In this The other Principle is quite An other nature to this opposite We know no more of that this I can tell That accidentally is the cause of Hell Proceeding still they now were come upon The entrance to Hel's inmost Region A vast huge Globe of sad dark glowing Fire He saw and in it thousand Devils nigher He fears to go which seen thus said the Fiend What now affraid what is the matter Friend You do forget you have no body on Your Spirit 's here and Spirits cannot burn With this you must be cloath'd in this we dwell And so must you This is the fire of Hell Which never can go out don't you admire What fuel 't is maintains so great a fire Come e'r we farther go I will explain Its cause and nature in a word or twain This Principle of Wrath of which I spake Ev'n now God ne'â— intended to awake For it recluded was he did not will It should be open nor that so much ill Should happen Now before your lower Sphear Had birth or being we created were Our mighty Prince King Lucifer was then Created of such stuff as Souls of Men Created are and we his servants true Caelestial Forms at that time did indue Our Prince more bright than your light-giving Sun In glorious Rayes of Heavn'ly Light out-shon All other Angels sat upon the Throne Of God and like a God himself did reign Out of both Principles compos'd we were As Man's Soul is and other Angels are The first recluded was and we were made â— I' th second there we should for aye have stay'd But our brave Prince I must commend him for 't Did bravely Lord it in a Kingly sort Over the heart of God that meeknesse scorn'd Did higher flye and his high Spirit turn'd Into the fiery property that Rage And fiery flash which Love could not asswage He there begat We as our Master did Raged as he and so defiance bid To Love and Meeknesse and those Angels that With no aspiring Spirits kept their state Thus we deserted with our Prince that Throne Of Light and Love and gain'd this fiery one Where we are potent and with that strong might 'Gainst Micâ—â—â—â— our adversary fight Now those bright Rayes which our brave Prince had on Before with courage high he lefâ— that Throne As scorning to adorn his Princely grace With ought that did belong unto that place He left behind with that fine form which he There had now in the fiery property We other forms have got which we can change Into all sorts of shapes and Figures strange In that great râ—ge and burning of the Wrath This fire you see we live in then hâ—rst forth Which from our selves proceeds and which is made By that strong enmity which doth invade Us 'gainst the â—â—verse Orb of Light and know This Fire doth from bitter harssinesse grow As when you rub your fâ—int upon a wheel Which turneth round and is compos'd of Steel You see from bitter grating Fires proceed So our harsh grating Spirits Fire breed Which is the same you see This is the pain That we and all the damned in remain For all those torments that I shew'd you were But Images the better to declare The nature of this one and yet alass This doth all them a thousand times surpasse Spirits alasse though
Soul 's blest tye Sees God beyond Thoughts Intellectually This is the stâ—te in which SOPHIA will Souls emptied thus with her blest Spirit fill Then is the Soul made fit for to receive Those Bounties which Heav'ns blessed Hand doth give For whilst thoughts do her empty vessels fill Receive she cann't Heav'ns higher Bounties well A Cup fill'd to the brim can hold no more Nor stomachâ— meat desire if full before Then is the Soul fit to be wrought upon And to receive Heav'ns seal's impression What in this state she doth or hear or see Must needs be true she cann't deceived be Unutterable were those Sweets which here Our Pilgrim felt before his eyes appear The Beauties of the inner Worlds and on His Soul divine irradiation Is pour'd and now his soul with Constant eye Beholds true glances of AEternity Pens are too weak for to expresse the Blisse Which in this silent state enjoyed is Thunders and Whirâ—winds are not Heav'ns choyce He softly whispers in a silent Voyce The Souls eares then are eyes what Heav'n then shows The Soul both hears sees â—eels and truly knows Deep is the sight when that no thoughts controul For Heav'n then gives eyes to the passive Soul Past reach of Reason then she flyes and there With a new Light sees demonstration clear But on our Pilgrim passes and to ease Himself oft rests in such blest Groves as these Which thick stood in the Way there quiet rest From working thoughts his passive Soul possest And now unto this World he bids adiew The inner World appeareth in his view No new relations he receives who from Spiritual tyes and Heav'ns kind hand doth come Those who do travel in the Way with him By Heav'ns Venter are his Bretheren And Sisters tyed by a neerer Bond Than ever Earth or Nature yet had don'd They are his Brothers be they rich or poor Who in their Hearts his Father's Image bear Those are his Fathers and his Mothers that Into Regeneration begot His Soul Nature's Children do ne'r to their Parents the Love which Heav'ns to theirs do bear Though he Loves all yet there 's degrees in Love Some are more near and some do farther move As in the building of an House you see Some stones do touch while others farther be Some are more near some keep a distance yet All to the Structure are exceeding fit So Spirits joyned are in that divine And heavn'ly building they do thus Combine Some they are nearer knit than others thus Iohn unto Christ the most beloved was Here Spirits signatur'd alike conjoyn And in a mystic union combine Here Spirits be espous'd and here they see That they meet helps unto each other be Some cann't receive from every vessel though Their thirsty souls drink what from others flow One gives another he receives and he Gives to another here 's the harmony Saints thus combin'd are like a Tower that Unshaken stands against the Devils shot He fears such unions therefore all his Art And cunning he still uses them to thwart O blessed union whom God thus doth joyn Let no man venture for to discombine This doth produce a Love implete with Blisse Which far above natural affection is No Man but he that has 't the Virtue knows Of this Love which from pure union flows Words cann't exprest that heart which feels it doth Know certainly that here I speak a Truth The highest love of Friendship which doth shine So bright 's the Image of this Love divine The Stars alone that doth concatinate Nature and Grace bind fast this firmer state He who this Love Possesses would rejoyce And with great joy ' count it an happy choyce To dye and suffer torments for his Brother And loose his blood with joy to free another In this state two are one one cannot smart Feel but it thrilleth th'rough the other's heart One cann't be sad but by a Sympathie The other's sinking Soul doth almost dye Joy never bloometh in the Face of one But gladnesse in the other's eyes doth shine Although â—eas and a thousand Leagues do part Their Bodies yet by sympathetic Art Their Spirits meet and kisse and do declare At the same moment how each other fare In the black lines writ by each others handâ— A flowing Fire of constant Love thy find No sooner can their eyes be plac'd on them But th'rough them to their hearts a flaming stream Of sweetest Fire runs and every Line Unto that Fire doth new fewel joyn O blessed Love which from true Union flows Thy sweetnesse none but those that tast thee knows Base Earthly Lust and wanton Love's alloy Is all but dâ—oâ—â—e and counterfeited joy Is mix'd with them hut here true sweetnesse is True Joy and an unutterable Blisse Our Pilgrim tasted this felicity Whereby he found all earthly Harmony Below this sweetnesse Sweets Affection But far more sweet is heav'nly Union In Bodies joyning is Earth's Lovers blâ—sse In Souls uniting Heav'ns true Lovers is Most justly did the Holy Spirit Call The Serpent the most subtle Beast of all And though in subtilty he doth excel His envy runneth with it parallel This sets abroach that this desires the ill That 's the Instrument for to perform it still And where he cann't do what he would to Man He ' l shew his Teeth and do what e'r he can Think you our Pilgrim though so far he be Gon past the reach of his fell Subtilty No Hell must shew his envy still and to The very last try what his power can do When he had try'd all Stratagems in vain The Pilgrim's union with the Saints to strain To burst that League which breaks the Leagues of Hell And their united Forces oft repel To spoil that mariage of Spirits from Whose happy juncture sacred Powers do come Which overthrow those Legions of the Great Prince of Hell and all Impiety To break that true-Loves Knot which only can Bind fast the hands of this fierce foe to Man When he in vain to hinder this had try'd And saw our Pilgrim by an happy Guide Had it attain'd he seeks some other Way In midst of all his Sweets him to betray His envious eye beholds the Pilgrim's Soul Oft to carouse it in Loves sacred Boul Where she whole streams of Nectar gulped down Sweeter than Honey or the Honey-Comb Down to his Stygian Kingdom goes the Foe And there assembles all his Cooks below Makes them to cull the fairest Fruit the Tree Of ills doth bear First then Complacency Then Covetousnesse then Pride then Sâ—lfishnesse Envy and Iealousie and such as these He takes and by a cunning Chymistry Draws out their blacknesse and deformity Extracts their bitternesse and makes them fair Refin'd like Crystal and as pure as ayr But yet the poyson still was left behind Which stronger grew the more they were refin'd From these a juice he drew most fair and clear And up he mounteth to the Pilgrim's Sphear Sculking behind a cloud this Serpent lay And for an
opportunity did stay To poyson him and VIGILANTIA did No sooner turn her back and step aside But to the Boul he stept for she alasse The noble Pilgrim's chief Pincerna was And in he pour'd that Hellish juyce among Heav'ns blest Nectar mixing that poyson strong Th' unawary Pilgrim by and by the Cup Takes and in 's Nectar drinks Hell's poyson up Anon the several poysons 'gin to work Whilst Sathan laughing in his sleeve doth lurk Unseen to see the sport Oh! how he smil'd At the conceit of Man's being thus beguil'd The Pilgrim did not feel that he was ill Or that Hel's poyson did his Nectar spill But now it 'gan to work he did not cast His eyes unto the Fountain but embrac'd Too much the streams Too much Complacency He took in the fruition of those high Gifts of the Spirit too much dotes upon Visions Voyces Spirits union He fears to lose them and cannot resign To Heav'n his Nectar or his gifts divine Now to himself all Spirits he 'd engrosse He Covets gifts and ' counts no greater crosse Than for to lose them thus doth Coâ—etousnesse Spring in his Soul in its refined dresse Pride started up and though spiritualiz'd A curious cloathing for his Soul devis'd Wherein he prides himself he 's not content Except that others know he 's eminent In all the Gifts and graces of the Spirit He loves to be sought after for his merit Cloath'd with Heav'ns Pride of gifts and graces he Aspires and would accounted something be Next Selfishnesse did operate and that Self-Int'rest and Propriety begat In Spirits Gifts and Graces This doth seem For to belong to him and none but him Then Envy work'd and he is not content To see another be more eminent In Visions Raptures or the like or that Others enjoy them and he go without Then Iealousie spread thorow every vein It s virulent poyson fuming in his Brain He every one suspects and jealous is Left others rob him of what he Calls his He fears to lose a Spirit that another His gifts or Graces shining Light should smother He jealous is lost his Lights be out-shon Or that another's should eclipse his own This Hell 's refining poyson spreading through His Breast e'r he aware was brought him to And thus the noble Stone was almost spoil'd When for't the Pilgrim had long stoutly tovl'd That eye whose Rayes pierce the Earth's Centre and Sees to the bottom of the Stygian strand Which spite of Night and Hell 's calliginous Mantle beholds what ever Satan does That Eye which every secret thought betrays And to its self hid actions open layes That Eye behel'd the spight of Hell and saw Upon the Pilgrim's heart his poyson gnaw Nothing so soon as th' objects of the eye Pity attracts for others misery The ear so soon doth not affect the Heart With generous pity as the Optic part He that 's all Eye and every thing doth see Can he w'hout pity view man's misery No he 's all pity and his Bowels roul At every pang of an afflicted Soul Poyson i' th' Pilgrim's Breast no sooner flows But he his pity and his mercy shows His Angel-guardian is Commission'd strait To shew to him the Stygian Prince 's hate And 'gainst that poyson which so strongly wroughâ— In 's breast to offer him an Antidote Glad of the message down the Angel flies Whilst sparkling Joy beam'd from his sacred eyes Glad to do service to Heav'ns Servitour He shews himself clad with refulgent ayr In 's hand he brought a Crystal Glasse which â—â—ll'd Was with pure Light from Heav'ns Alimbeck still'd This he unto the Pilgrim gave and bid Him drink it up The which he strait wayes did No sooner had he gulp'd it down but he Beheld his Error and Hell's treachery He saw the infestous poyson though 't was clear By this draught now his eyes far purer are And can behold all its impurities Which had caus'd all irregularities This draught the Vail pull'd off and he espies Where Hell 's strong poyson in Heav'ns Nectar lies So had he seen a noxious Serpent dwell I' th' green grasse and Toads in a Crystal Well Startl'd at this sight seal my eyes again He cryes or else from me this poyson drain 'T is better I were blind and could not see Then to behold an helplesse misery It is a double pain hard haps to bear And seeing them remedilesse to fear An unseen harm lesse dâ—ead doth cause I pray Or take my eyes or this foul Ill away It is thy self the Angel doth reply That to thy self must give the remedy There is a pill will do 't I 'le shew it thee If thou wilt take it freely follow me The willing Pilgrim soon consents they go Strait forward without turning in Heav'ns Way Now far they had not gone e'r they came to A pleasant Green whose lustâ—ous verdant hew Cheered the Pilgrim's Sp'rite and in the midst Thereof he saw a flaming Altar plac'd And coming nearer fairly wrote upon The sides he saw TRUE RESIGNATION 'T was to this Altar that blest Abraham The Angel said to offer Isaac came And here it is and in thâ—se flames divine And on this Altar thou must offer thine Here what somever thou dost dearly prize To Heav'n must prove a pleasing sacrifice 'T is true thou didst pleasures and sins once bring Unto the Fire A fairer offering Now must th' Oblation be As Earth by you Was offer'd up so offer Heav'n too Not only Earth's but Heav'ns fair gifts divine Thou on this Altar must to God resign Amongst those Flames which were Aetherial The Angel put his hand and cull'd a coal A Carbuncle set in a Ring of Gold Glow'd as the Coal between his fingers hold Lo here a Pill sayes he that doth contain An Antidote against that deadly Bain Thou hast drunk down in this one Pill there are The Lemnian Earth and precious Bezoar Treacle and Metridate lock'd up This pure Pill will effect not an Acâ—sian Cure Not all the drugs of Aâ—sculapius Or Galen can do half so much as this The joyful Pilgrim takes the flaming Pill Which from his mouth down to his heart did thrill No sooner was it â—in his Breast but straight He Hel's soul Poyson did Evacuate That glowing Pill fir'd from his heart 's fast hold And utterly destroy'd Hel's bainful Cold. Thus by the Heav'nly Therapâ—utick he Receives by Heat for cold a Remedy Now basâ—el'd Sathan with an hideous roar To Hell flyes vex'd more than he joy'd before Shall Servants grumble to repay their Lord His own or not be willing to afford Him back what he lends them Shall Stewards grieve When their Lords at their hands their own receive Why then doth man so often shrug and pine When God bids him his lendings to resign A carefull Father that hath sent unto His Son some sums honestly to employ Is it not requisite he should be still Exactly subject to his Fathers Will And that the money back be paid again
they When Dye passe by this purging Region may But tell me Man what shall those Pilgrim's do VVho in Heav'ns Way have gone but come not to Be dead and risen with our Lord when by The Way they lose their mortal Life and dye They are not fit for Paradise What then Must they be hurled to the Stygian Den Must they be damn'd with God's great Mercy rather Doth it not stand to bring their Spirits hither Where they may finish what they had begun And to the end of Sion's Race may run Dost say 't is by Christ's Blood they 'r purg'd we know 't But dost thou know what time he ' l take to do 't 'T is he that doth it here 't is by his Blood And in this place that they are purifi'd It was dear Pilgrim Man's stupidity That me enforc'd to this Apostrophe But now I 'le tell thee more This is the place Which by Christ's Sermon once made happy was When he to those who perish'd in the flood Repentance preach'd and made predictions good 'T was to the dead departed souls that he Bestov'd his blessed bounteous Charity After his own death when he had in one By an Hypostatical Union His humane Soul and Deity conjoyn'd And not in Noâ—h's time as some divin'd To Spirits not to Men in flesh he spake And did their Prison then a Temple make I would a question ask of peevish man Who doth to Death those you call Heathen damn Se'ing God all-mighty did with those souls bear Who 'fore the flood would not his servant hear But perish'd by the Waters and did them Not to an everlasting Death Condemn But to this Region brought their souls where they Their Ransom might with true Repentance pay Whither the Gentiles who but ' bate their name Do in morality most Christians shame Who before Christ's time liv'd by Nature's Law And conscientious unto what they saw Who had indu'd a moral Honesty Studious of that and all Sobriety Seeing that their Nature's dim taper had Only to walk by though their Light was bad They walk'd as well as that could guide and though They wanted that bright Sun which we do know They God in some part knew whether these be Condemn'd to Hell for all Aeternity Or whether God his Mercy has not shown To them and brought them to this Region Where they by Christ might saved be se'ing none Are saved but by blessed Him alone Seeing the Lord 's more merciful than to Require of them more than they ever knew Being Transgression's not without a Law And none damn'd for breach of what he ne'r saw This I would ask Man but I think that he Sarcasmes would return not answer me Let not the World presume nor yet surmise Because the Heathens works they equalize That they shall hith ' â— attain God has an higher And brighter Light gi'n to the World Require He therefore now doth at the Hands of Men Far greater things than he expected then Man's Talent's greater now the Stars upon The Heathens only now on Men the Sun Doth clearle shine Who falls for want of sight God pitty'd but will not now men have Light But let 's proceed for I have stai'd too long To speak of what the World doth count a Song The Pilgrim hearing this his eyes withdrew And bid the Spirits Eâ—gaâ—lule adieu Now hand in hand they went but straight they were Come to the entrance of another Sphear The place seem'd like a grave 't was where such dead As he was used to be buried The Pilgrim looked in but in the place Nothing but a most horrid darkness was Which equaliz'd the pitchy clouds which fume At black Avernus from Hel's horrid womb 'T was Taenâ—â—us or th' entrance into Hell Or from the third to the first Principle But thus the Angel to the Pâ—lgrim said This is the grave in which no man was laid Before the mighty Son of God 't was here His sacred Virgin Limbs first layed were Here was he buried here must also thou Into this Grave as he did enter too I 'le be thy Guide fear not thy Coat will keep Off all the vapours of th' internal deep From hurting thee This said they both into That Cave of darksome Night together go Fancy not Reader that our Pilgrim crept Into some Cave or down some Cavern stept Or that the Worlds by outward distance are Disjoyn'd they are contingent every where And yet there is a Gulf between but this The entrance is into that dark Aâ—ysse A sinking down from the third Principle Towards the Centre of the deepest Hell The darkest pitchy Night that ever was Her saâ—ses could not to this horrid place Compare This is the Fountain when she lacks Whence she expromes her jetty deep-dy'd blacks Here 't is she dips her inky Mantles Here In soot or pitch she dyes what she doth wear Hence she those black Screens has which from our sights Oft times do hide Heav'n's little twinkling Lights But th' happy Pilgrim and the Angel here In spight of all Hel's pitch their Way see clear No Carbuncle whose fiery Rayes doth Night Chase from his presence ever gave such Light As that Purpurean Garment he had on Which like ten thousand joyned Rubine's shon And those bright Rayes which from the Angels Face Calligenous Night did from their presence chase Backward she flew as they approach'd and â—ell Just at the Feet of the great Prince of Hell But as they onward went a pointed Ray Beam'd neer the place where all the Devils lay Hell started back and all the damned Crew Under dark inky waves together flew Nothing moâ—e terrible is to their sight Than the least beaming or a Ray of Light Great PLUTO trembled and his Throne did shake He fear'd least Christ another Voyage make Might th'rough his Kingdom to aâ—d pains to pains Câ—oser Confinement and more chaines to chaines But having drunk a draught of Stygian Nectar He â—wrodâ— grows Am not I Hell's PROTECTOR 〈◊〉 he Did not I dare at once to flye 'Gainst Heav'n's own Face and all his Hierarchie Do I so many Legions Command And do I here sneaking and trembling stand And dare not venture to see who these be That dare to venture on my Hell and me That dare in Hostile manner thus invade My Realm and Captivate with Light my shade I 'le see who 't is If 't be not him I fear So much my looks shall hence all others scare With that an hideous rore he gave and from All parts of Hell Legions of Devils come These hellish Troops follow their Princely Lord Cloath'd with the darkest pitch Hell could afford Each had a shield lin'd with ten thousand shades To keep off Light when it their eyes invades Yet not secure each musâ—les up his sight With Tartarus's black Lawnes and furrs of Night These met the Pilgrim but no sooner had His eyes and garment their bless'd Beamings shed Upon these Troops but they fall back and
degenerate That Miracles are ceas'd dost praedicate E're since the World did from a Chaos spring Upon its Theatre God still did bring His acts of Wonder spreading them abroad As Witnesses to all there was a God All ages of the World can testifie Those matchless Wonders of the Dcity But why less frequent in these later times Is cause of Mortals unbelieving Crimes Faith now is wanting whosoever hath That may do Wonders with a grain of Faith Rocks may be mov'd the Seas divided and Earth's floted o're the Ocean made dry Land Man's unbelief and much unworthiness Has caus'd exuberant Miracles to cease But yet these later dayes so barren grown Are not but they true miracles have shown The Romish Church although Priests oftâ—n fain Some through the cursed thirst of rotten gain True miracles has seen O Man despise Not all because some Priests have forged Lyes For nothing is to thee more dangerous Than to say what God doth Belzebub does But to that pass men now adayes are grown That they no miracles at all will own But if ought pass beyond their apprehension They strait cry out it is black Hel's invention As if th' Immortal King to Hell had given The glorious Wonder-working Power of Heaven Or had resign'd to him his right or swore Never to shew his Arm of Wonders more Long shall not Man retain these thoughts for why As Lightning breaketh th'rough the Crystal Sky So shall miraculous Wonders have a birth And with new Light illuminate the Earth And shew that Heav'n's Magâ—tians can do More than Belzebub or his Magâ— too For those who eat shall on these fruits you see Shall only God's true sacred Magi be And these shall make them so thou shalt be one Their several virtues therefore shall be shown Seest thou that Dish those fruits in Scarlet dy'd Who seem to brave it in Pomona's pride Such is their virtue that they far excel In giving Eloquence the Clarean Well Hermes himself less Eloquent shall be Than those whose Tongues these tip with swavity These tasted strait the Tongue-ty'd sweetly speaks And all impediments assunder breaks Tongues stammering strings are scru'd to Heav'nly strains The blattering Mouth the highest Measures gains They to the Eater straitwayes do dispence The divine accents of true Eloquence Rhetoric Honey through their Lips do speed And such are termed golden-Mouth'd indeed Their virtue 's ty'd not to one Tongue alone It the true Grammar of all Tongues makes known And in a Moment the unlearned'st Man Can teach the deepest Characters to scan And make him speak all Languages that are More smoothly than his own vernacular To Mose's Mouth the fluent Aâ—â—on this Fruit granted was for the Isachians Blisse This sacred Fruits high Virtue did imbue A many of the holy Prophets too Whereby in charming Notes they did diffuse God's sacred Word unto the stubborn Jewes The holy Spirit when in cloven flame He on the Heads of the Apostles came Touched their Tongues with this Fruits sacred juyce And of all Tougues they straitwayes had the use Such is the virtue of this matchlesse Fruit Unless by those that are adjoyning to 't But mark that next Dish where green Leaves inclose Fruit which in scarleâ— Robes out-braves the Rose So fulgent Rubies court and charm the eye When with clear Smuragds they invelop'd lye The Pestum flower peeps th'row her infant Skreen With paler blâ—â—hes wrap'd with duller green The jayce of these impregnates strait the Brain Not with discourses Kicksie nor with vain Disputes true Logic art it doth diffuse And teaches Syllogisms how to use For Heav'n's own int'rest True Dilemma's too Can by infusion to the Taster shew This doth the understanding purge the eye O' th' Soâ—l the Mind from Motes do purifie This Reason doth illuminate and shews How the true Dialectic Art to use Reason's corruptions spots and fallacies This purgeth out and gives it purer eyes This givâ—th Armes unto Truth 's Champions and Inables them in Dispute's Wars to stand This unto Paul was borne by some of us When He with Beasts battail'd at Ephesus By this at Athens to the Schoole he flew And th' Epicures and Stoicks overthrew With solid Arguments This means did show His persecutors how to overthrow The Iewish Rabbies Gentile Doctors Mute At last were made 'gainst him was no dispute That third Dish where in Seas of Beauties wallow The slick-skin fruits bestrip't with Red and Yellow Screening their Virtues in a double fold Of Crimson Satin and of yellow Gold The ground is Gold upon whose face is spread A thousand striplets of a grain-dy'd Red. That Dish contains fruit of unvalued prize Whose sacred virtue makes man truly wise That Magic makes and true Phiâ—â—â—hers That â—isdoâ— and true Knowledge still infers Those Fruits unlock the fast-shut Cabinet Of Nature and her Treasures open set Nature's true â—ewels rol'd in pitch do lye Not to 〈…〉 by an Heav'nly Eye And such an one these give an Eye that looks Upon and reads her most mysterious Books An Eye that thorow Neptune's Region goes And all things in his brinish Kingdom knows An Eye that walketh thorow all the Mines An Eye that to Earth's solid Centre shines An Eye which doth perspicuously see What virtues in all Vegitables be That the true Nature of all things that grow From the tall Cedar to the shrub doth know An Eye that from the Earth to Heav'n doth rise And rangeth th'rough the myst'ries of the Skies That views the stations of the Wanderers That sees the mansion of the Northern Bears That knows the nature of those glittering Fires That reads their Lectures and Heav'n's Hand admires That knows their good and evil influence They on the World and Mortals do dispence That knows the causes of all natural things Seas and Earth's motions and the Winds swift wingâ— The streaming Metours and the blazing Stars The hairy Comets sad predicts of Wars That truly sees and knoweth all the parts O' th' Ptolomic and Eucledean Arts. These sacred Fruits besides all these disclose Nature's hid Magic which th' unwise oppose The Ancients wisdom whereby they could do Things wonderful yet natural and true Not jugling tricks nor by ill Spirits might But by Dame Nature's just and sacred Light Almost extinct now in the World unknown 'Cause men have sought praestigiae of their own And following airy Notions caught the shade Whilst the true substance did their hands evade Such are the Virtues of these Fruits divine Which with such matchless lustrous Beauties shines Of these the Father of the Faithful eat Sucking true Wisdom from the blessed meat And those who liv'd nine Ages to descry The Planets dances iâ— the azure Skye Great Salomon that mighty Magus had His Wisdom and his Rnowledge from this food This sacred Fruit was lovely to his eyes For he this more than 's Crown or Gold did prize He wisely said For all things there a Time Was did but Mortals on the Earthly clime Exactly
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
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
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.
Propochampech sport Such cause the noyses in Mount Heclesort Where flakes of fire and black stinking smoke The Countrey round for many Leagues do choke Where hammers noyse and Cyclop's strokes like thunder Till all that dare go hear the same with wonder Others there be which do their nests prepare Within the â—epid bosom of the Ayr These are swift Curriers who with news can go And things transport from Ganges unto PO These are those airy birds that soon can bear Your whisper'd Treason unto Cesar's ear These these are those muster'd by higher hands That in the aire 's clear Region shew their bands Where skirmishing in battel 's order shew Warrs future evils and events to you Such Germany and our dear Albion has Seen just before dire warrs have come to passe Some dwell within the caves of Aeolus Some likewise dwell in dropping Auster's house Some ride upon the back of Taurus some From Western Seas with sweet Favoniâ—â— come Some on the wings of blustring Borâ—as ride And some sweet Zepher's fragrant blasts bestride Others love Neptunâ—'s Courts and Thâ—tâ—'s Lap Oâ—hers themselves in Chrystal Rivers wrap Such was that Triton who met Caesar on The sedgâ—-fring'd Bank of rapid Rubicon And bravely sounding hâ—s recurved shell Presag'd good Fortune which to Caesar fell Others in Fountains have their habitations Others in Lakes sporting in inundations Some love the River some a stinking Pool Some clear-spring'd Iordâ—n some Asphales foul Some stinking Lakes which as Maeotis love Some likewise never from Avernus move So some the lesser Rivers some the Great Do chuse some wander for a constant seat Some to the Earth belong and these abound In numbers great or on or under ground The subterran within their hidden den Hide treasures from sometimes disclose to Men Sometimes such move the Treasures that they hide Sometimes by these are Mines to Men deny'd Sometimes great treasures they disclose anon To durt convert them or thence steal ag'en Others which on the Earth do dwell some Love The Rocks and Caves and some the shady Grove Some Woods Trees some stones some fields some Planes Some Vales some Hills some Marshes Meadows Draines Some in Islandian Heâ—la love to lye Others in Hechelberg to roare and cry Some one place some another Love but all Are frequent almost throughout all the Ball. Some love for to converse with men but some More solitary rather'd have their Room Some also love among the dead to be Church-yards and Tombs do best with such agree I do not mean those shapes of Men that walk About Church-yards or bloody feilds do stalk For these are th' astral bodyes of dead men Which to the earthy fain would joyn agen But these dissolving those are forc'd to die And to the Chaos whence they came to fly Now some of these have bodies others none Some borrow shapes some shapes have of their own Some are great Lords and Princes others are Servants to them some peace and others war Do cause some govern Cities Countries large Some have a greater some a lesser charge Some they are oft some they are seldome seen Some meerly mortal at a certain time Die as the Beasts and to their AEther go Some ' bide so long shall as the world shall do Who then shall with the soul of this great world Into the womb from whence they came de hurl'd By these Arcanas deep are oft made known To men and secrets of this world are shown Farther they search not for their skill doth lie In knowing solely this worlds Mystery There lyes their Essence But the Devils can The dark world's secrets and the Outer's scan And so the Angels know their own and this World 'cause their Essence in them hidden is But man compos'd of all the worlds may know The things of this the light and dark world too A thousand Myst'rys here disclos'd might be Fetch'd from these knowing spirits treasury And would man dive into their depths he there Sould find great secrets and Arcana's rare Concerning only this great world But I Do man advise a lof'tier flight to fly And not into this out-world's Magick quaere For noble Man 's not born a subject here But this world's spirit to command and so Should from a higher Magick all things know Magick is threefold this world 's natural Sacred the light dark diabolical Great is the Magic of this world but yet Greater the dark the light more great than it When this worlds secrets Man knows from the light He knows the Magic of this woâ—ld aright But otherwise he deals preposterous Le ts go a Jewel doth a bauble choose As it unlawfull is for man for to Investigate the dark world's Magic so He leave this lower Magic should and strive To gain what it through Adam did deprive Him of for 't was the Magic of this orb Which clothed Adam in his fleshly garb Let man therefore wisely investigate The ancient Glory of his pristiâ—e state And through the Magic of the light worlds see This world's Arcana's and grand Mystery The Heathen that advantage had not as Through mercy now the holy Christian has For Christ our Saviour hath thrown down the Wall Which wrath erected had through Adams fall Which bard us from the secrets of that place Illuminated by our Saviours face And gives free leave unto the Holy-wise Adams lost Magic now to reagnize Through which true-man may able be to know Th' internal Worlds and this worlds secrets too This is the true and safest way to see Into the Magick of this world and be Acquainted with all its Arcana's for Through ignorance great danger else incur You may Satan that great Impostor that Doth for to mischief Man all times await With higher Magic can deceive you soon And by the world's sp'rit can procure your ruin Since he through Adams fall within this Sphere Has got a place he doth so dominere That to his will he bowes this Magic and Makes this worlds spirits follow his command So that all mischief that these Spirits do The Man the Devil doth enforce them to One skil'd in the dark-Magic can do more Then he who 's skil'd in this World's but before Them both is he who in the Light-â—oâ—ld's skil'd By him the plottings of the Devil 's spil'd He cann't deceived be to his doth bow This World 's deep Magic and the Devil 's too He then this World 's whole Host of Spirits and The dark World 's too shall have at his command Inferiors bow unto Superiors shall This out World's Spirits passive lye to all Both Dark and Light Magicians so that they Sometime the dark sometime the Light obey Let Christians therefore the true Magic gain And nothing hidden from them shall remain Then without danger to deceived be By Hell the myst'ries of this World they 'le see For this end Iesus at whose mighty Name All evil spirits bow their Heads for shame And fear beholding Sathâ—â—n's Subtleties How he by this
World's Spirits injuries To Man did do has them restrained so That they appear not as they 're wont to do To him they bow'd where e're he came their heads And ever since where his bright Gospel spreads They 're not so frequent for the glorious Rayes Of it with splendor doth them much amaze In â—ormer time the Heathen swallow'd were More into th' Spirit of this outer Sphear Then men are now and yet more wickednesse Abounds now in the World I do confesse Because Hell's Centre now is open'd more Within this World than e'r it was before Because the wrath of God's more irritated Because through Light our sinnes are aggravated Therefore these Spirits were more frequent then Appear'd to and conversed more with Men. Men now more near conjoyn to Hell therefore They Men frequent not as they did before Not now by Vice-Royâ—s but now Hell commands In person and in theâ— Hearts Centre stands The Devil like a subtle Captain deals Who from 's Foe 's actions still advantage steals And strives to make his Foe 's brave Policies Prove helps to him to himself injuries Sathan perceiving the high hand of Heaven For to restrain the power it had given To Spirits and that now they in this Sphear Did not as they did formerly appear He strait suggests to Man that there are none And so to think a vain opinion Makes him believe it is Through which sad Evil He might induc'd be to believe no Devil And so no Hell nor Heav'n for by this mean He hopes Atheism to bring in again That he Mens souls might get But who believe This great Impostor do themselves deceive Laugh not at Fairies Pigmies Gnomies Sylfes Mâ—losinae Sylvestres Syrens Elfes At Lemures Neuferanâ— Diamae At Nymphs Penates Durdalâ—s Undâ—nae For name them what you will or as you please Baptize them there such Spirits are as these As likewise Planetary Spirits and Such as do Places and the Winds command With thousand other mundane Spirits that God did when he did this great World create But who their Power and Mysteries would know May to Agrippa and Trithemius go But ah how many scoff at Spirits and Deride the things they do not understand For more then ever Hell in this Prevailes That Truth 's are ' counted old-Wives idle Tales You self-conceited who so slyly jere 'T is happy for you Spirits disappear That God for to convince you don 't affright You with the horrors of Aeternal Night With those black â—hades sprung from the Stygiâ—â— Sphear Which are tho' unseen by you conversant here You ignorants it is a sign you know Scarce what belongs unto this world below Much less to those which from your blinder eye In vails of Pitch and night enfolded lye Had I the Key that could your eyes unloc Had I the art to pull those Curtains back Or rub those scales off which before them be You Truth and Hell 's black swarms at once should see You 'd startle then into belief and cry Wâ—'l never more that Spirits are deny Beside the numberless spiritual throng Which do unto this outer world belong Within the Region of this world there are Vast troops which come from the internal sphere Both from the dark Tartarean Centre and From that Orb where doth Loves great Prince command Being this world of good and bad 's compos'd Spirits both good and bad are here disclos'd For as these seek the hurt of man so those Their vertue to their venom do oppose Innumerable are the Sulphâ—y swarms Hell belches forth to cause poor mortal harms Vast teter Troops continually from thence Are sent to fight the battles of their Prince Who ranging thorow out the world contrive How they may man of bliss and rest deprive Go count the motes that in the Sun-shine fly Go count the sands that on the shore do lye Go count the rolâ—ing billows of the sea Go count the stars that in the heavens be Number me those and thou perhaps mayst tell The Legions which do hither come from Hell Scarce is a place throughout this world so wide But where ten Millions of these spirits ' bide But now to match these evil spirits come There do as many from the sacred womb Of the Light-world which sacred spirits do Equal their numbers and their powers too So that the world divided is betwixt Them both and of them good and bad is mixt These seek to spill kill hurt and destroy man Those comfort please ease help him all they can Nay gaze not round so with thine outer eye As if thou mean'st to give this truth the lie And 'cause thou blinded can'st not spirits see T' affirm and boldly â—wear that none there â—e You Linccus tell me canst thou see the wind If not a spirit how that 's more refin'd Winds blasts thou feelest if not made of steel So spirits dire effects I 'm sure most feel Although they ignorant may be from whence Proceeds their felt tho unseen influence Nay spread not so thine hands and arms abroad Thinking to feel and catch them 'cause I said They every where did stand forbear forbear Open thine hand and see how much of air Thou hoâ—dst spirits can pass thy body thorow Lye in thy bosome yet not felt by you Nay gape not so not snap at every blast As if thou spirits hadst a mind to taste For they into thy mouth themselves can put Its ruby gates and strong porcullis shut Nor snuff the wind as if thou meanest to smell Them out if near thee by the stink of hell To find them out thou surely now dost think By their sulphurious smell and Stygian stink They can deceive thee with the sweeter air Or fume themselves in thy perfumed hair But hell and all its stinks lye round about Thee yet thou sensless canst not smeel them out Nay prick not up thy ears to hear the noises They make in going nor to hear the voices Of those that talk they softly whisper so That thou not hear them canst on wool they go They talk can by thee yet thou ne're the near And never move the air unto thine ear We by our outer senses understand Nothing but what 's compos'd of matter and Form and what is corporal and what Not of a simple essence is but that Which of a mixture doth partake I wis Each Spirit of a simple nature is And therefore not t' our outer sences subject Except connexed to some outer object Where there is Matter Form or coâ—poâ—eity Which not in Spirits nor the sacred Deity Are simply Spirits to our outer eye And th' other sences then do subject lye Mistake me not that Spirits bodies have I 'le not deny but these I do believe Spiritual and incorporeal are And of their Natureâ— very much do share These also to our outward sences be Not Subject As I said the Deity No form nor matter has a body tho It has for Christ God's Body is we know Spirits not made of
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
Plenty of Goods and great possessions Here dangles Pleasures here Morality Good Carriage Parts and civil honesty Degrees of State whence Kings and Lords arise Earles Barrons Knights Gentry Nobilities Here Power and Authority and here This Bow innate Concupiscence doth bear On th' other side all manual Arts and Trades In clusters hang among the greener shades Here you may find both Grammer Rhetoric With Logic opticks and Aâ—tlâ—etic Musick Physicks Metaphysicks too With Geometry hang dangling in your view Astronomy and Geography there Astrâ—logie and Surgery appear Here nat'ral Magic and Theology Accompan'ed with antique Poetry Here Chimistry Ethicks oeconomicks Phisosophy all sorts and Politicks With many more do grow This is the food Which Man's Soul eats and finds it very good If that you well revolve these in your mind Nor Good nor Bad them in themselves you 'l find Yet may toâ—poyson be converted or Made wholsome nourishment convenient for Man's soaring Soul Here the two opposite Worlds forces often meet and strongly fight Both would his Cooks be both desire to carve Both willingly would at his Table serve That they their Tinctures might infuse for meats Do operate much in his Soul that eates For Beauty which a pleasant harmony Of Blood and humours is just symmetry Of all the parts no evil is nor is 't A sin to have it or a sin to mist't Yet Sathan this to poyson may convert If thorow it he should elate the heart Make those that it possesse make 't nothing worth By spending precious Time to set it forth Sathan endeavours thorow it to cause Pride and to make them greedy of applause To dresse it forth with highest vanities To make adorers with their wanton eyes Then Lust creeps in with other sins and thus Beauty though good is evil made to us Loves Forces strive if thou hast Beauty to Make it most wholsom and good food for you He 'd make thee Chast and strive his Grace to set As Jewels in so fair a Cabinet Vertue shines brightest in a beauteous frame That graceth Beauty Beauty to the same Adds splendor Oft the Beauty of the Soul Is disregarded in a Face that 's foul Therefore if thou art beautiful thou art More fit to serve God with a purer heart For is't not fit that he who Beauty gave Before all others should thy Beauty have Thus pleadeth Love who 'd make it good and thus It may be made both Good and ill to us To ill the Devil would convert thy Wit And understanding by employing it In vanities or some ill Arts or by Converting it to guile or subtilty Loves power would draw it unto goodnesse and His sacred Mysteries to understand Cause by converting it to Wisdom so Wit may our Friend be or may be our Foe All Arts and Sciences may be abus'd Made Good if rightly Bad if wrongly us'd So nat'ral knowledge us indammage may But do great good if it we well employ So whilst that we inspect Astrology Or the starres motions by Astronomy View we may there Gods Wonders contemplate Which may to Earth our eager Love abate Whilst we in Natural Magic look and see The various Wonders that there hidden be We may with greater ardour praise his Name Who out of nothing thus all things did frame Thus it redound may to God's glory But It by temptation we do solely put Our mindes therein or greater things neglect For them or to the stars an indirect Power ascribe or natural Magic passe To necromancy or Hells arts alas How are we lost thus recreatâ—ons May help the mind or prove temptations To greater ills Thus Logick may be bent For to maintain Errors by Argument And Syllogisms when the Truth it shou'd Alone maintain Thus bad it proves Thus good So Rhetoric with all its figures may A false cause to Truth 's prejudice display What may do greater good than may the Tongue And yet what is there that doth greater wrong So Eloquence which should to heaven invite By Satans means doth unto Hell excite How good a fruit's divine Theology Yet it by Satan may corrupted be How many Errors Schisms Heresies Strange Fancies Whimsies horrid Blasphemies Hath sprung from those who thus have study'd by Our Adversarie's subtle ingeny Caus'd Musick Satan doth impoyson too And makes more hurt than good by it accrue To most for those whose minds he doth possesle It stirs to Lust provokes to wantonness Allures to riot and to vanityâ— Thus is't the fruit made of the evil Tree When that it should so minds to Heav'n erect Do find it unto happiness direct Our fleeting thoughts and by those warbling measures Ravish our souls from earth to Heavens pleasures Make us to enter contemplation Of those sweet voices which before the Throne Sing evermore with Halalujahs raise Our duller spirits and make us sing with praise Heav'n's mercies to us and above the poles Divinely carry our harmonious souls Where in a kind of extasie a bliss Not to be spoke they find Thus good it is And now my heart glows with a sacred fire Just is my zeal nor sinful is my ire Gainst those vitiators who in these our times Make Poesie hateful by their wanton rithmes Who feel no sacred glowing heats who prize No flames but what come from their Mistress ' eyes Leave off you looser rithmers cease your pains For shame and trouble shall be all your gains Abuse no longer what in times of old God hath himself made use of to unfold His sacred Mysteries nor let it be Made by you thus fruit of the evil Tree Luxurious wits who feed on Poetry Are thus by subtle Satan drawn awry Whilst they the creame of wit do spend to grace With Eulogies some disproportion'd face Let these low lines you witty ones excite Your ready quills on some such theame to write Then shall mine cede to yours not while you erre And mortal beauties do to heav'n preferre The end of Poesy is the praise of God Us'd to that end it is exceeding good The food of man's soul thus describ'd you see The fruits are of the the good and evil Tree Which may be made or good or bad or so Bring Man to blisse or everlasting woe Therefore take heed to Satans subtle traine That by these fruits thy soul he may not gain For here he shews his cunning and his skill To make thee only feed upon the ill Heav'n's forces strive and if thou wilt obey This Tree shall be the Tree of good and joy And since we must upon it feed we shou'd Eschew the Evil and accept the Good The subtle Serpent our sworn foe with his Vast Troops do use to keep us from our bliss A thousand wayes a thousand stratagems And tricks he haâ—â— he round about behemms Our yielding 〈◊〉 and 〈◊〉 about he sets To catch us â—â—st his strong and wide spread nets Hel's Troops like Ants do never idle stand But movâ— about Earth's mighty Moles and All wayes to gain the Soâ—l of Man to
be too Lest they with pinguitude his Soul imbue And make's lesse apt to search those hidden arts Which Hell to his obedient ones imparts But if he in them Master will Commence He must attain it by obedience To whatsoever Hell commands for he Must gain the Will then act by sympathy He now it may be for some yeares hath serv'd This Principle nor from his Laws hath swerv'd But still obedient been nor his desire Thereto doth slack implete with hellish fire His serving Dâ—emon still attending too With Stygian vigor doth his heart imbue Pleases his fancy with some stranger art Hels sacramental Mysâ—eries impart He doth till at the last he doth bequeath To him the fruits of the black Tree of Death Rough hairy Satyrs with their cloven feet And staring eyes if that a stranger meet Should all alone in some dark Wood and night How pitifully would they him affright â— Or any other ill-shap'd monster yet A fâ—equent sight no wonder would beger And should such Satyrs often be with him No whit at all affrightful would they seem So those dark Spirits apparitions might Man 's weaker sences at the first affright But after some familiarity No fear at all would be especially To those whose natures as their natures be In a strict league with Hell and would be such Did not their Souls in a flesh'd body couch Toads are not venomous to Toads nor is The Lion truculent to those of his Kind nor are Monsters frightful unto theirs Satyrs to Satyrs not are Bears to Bears So Man whose Soul 's drench'd in the Stygian pool Thinks not Hel's worst deformed spiriâ—s soul. And this they know or else I do suppose They'd not so boâ—dly their strange shapâ—s disclose Hel's mighty Prince sees now his servant â—it To see his Kingdoms pomp he doth commit The charge thereof to some great Prince who goes To him and thus his message doth disclose Hel's mighty Monarch Prince of Acherâ—n Great Duke of Styx Primate of Phlegiton Of Lethe Earl great Lord of Cocyâ—â—â— of deep Avernus Orcus Eâ—ebus And of the whole dark world best part of this Gain'd by his forces and now joyn'd to his My soveraign Leige hath sent me unto you His faithful servant with his leave to shew Our Kingdom 's glory whereby you may see That you do serve no petty Majesty Our high and mighty Prince hath had regard To all your services he now reward Will your fidelity he Crowns and thrones As well as LOVE hath for his faithful ones A Throne and Crown he hath prepar'd for thee And of our Kingdom thou a Peer shalt be When thou this Body shalt put off and set Thy Soul at liberty which now doth let Perfect enjoyment In the mean time tho This favour 's granted that I thee may show Our pomp and Glory art thou willing say To whom Hel's servant thus without delay Great Prince and servant to our soveraign King What joyful news is this that you do bring I scarce contain my Soul What shall I see The glory of his Stygian Majesty E'r I depart this VVorld this favour would More strictly bind me his and if I could Be more his than I am what in this Ball I have I willing am to part withall To purchase this Love's great inticements I Abhor and do spontaneously deny Come let us go I burn with strong desire For to be in and see this Orb of Fire Hel's Nuncio thus speaks Valiant heart delay I will not thou thy hearts desire enjoy Shalt and when thou hither returnest then Thou shalt be Hel's highest Magitian Such gifts we will bestow and thou shalt see Before thou back returnst what Gifts they be Your staffe is needlesse nor your Horse-you need For I am able to make greater speed For whilst that you can ride a League assoon I can be mounted higher than the Moon I can transport your Corpse no need of that There is at this time for our Journey 's not So great only make fast your Closer door That none may enter to disturb you for Your Body here shall lye Then shall you see How nimble Spirits without Bodies be You misse it shall not for you 'l think you bear It still but feel it lighter than the Ayr. Alasse that is a prison to the Soul She free from that is then without controul Nor could that bear indeed what you will feel Be'ing made of flesh nay were it made of steel It could not 't would consumed be your sp'rit Can bear the punctions of eternal Night Being in union with us and may passe Into our Kingdom for your Nature as Ours is your sences will be open too You 'l think you see feel hear as now you do But why do I forestal you thus Delay I will no longer Come I 'le lead the way This spy'd his hand upon his eyes he lay's To which Ethaean stupor he conveighs Down falls his Carcasle like a Trunck bereft Of Life no sence is in his Body left His Spirit 's fled and by Hel's Fiend is brought Into that Kingdom swiâ—ter than a Thought Thus then he felt himself He was like one Who in his sleep sees some strange Vision And dreams himself awake but yet doth find Some kind of misty Aâ—oms which do blind His sight from a clear view He thus at first Did find himself untill he farther thrust Was from 's attractive Corpse He nimbly than And with a clearer sight to mount began Thus then his Jornal was Nor Moon nor Sun Nor any other Star upon him shon But yet not quite of Light devoy'd he had Such as wherewith a misty ev'ning's clad A kind of twylight Earth nor raging Seas Nor any thing but misty ayr he sees A circling Cloud darker then pitch appears Vast and of huge extent aloft it rears In forms of Cliffs and pointed Rocks The Sp'rite Thus speaks these pitchy cloudy mounts in sight Impale our Kingdom 'T is Avcrâ—â—â— call'd With such continued Rocks our Kingdom 's wall'd This is the Entry Here involved lies Continual Light none there a Ray espies Of any Light part of this Rock God threw In't Aegypt when that thicker darknesse flew Th'row out the Land our dearest servants he With our own weapons plagues continually 'T is not so dark within the pale now this Is caused by Antiperistasis And that cold Region which ingendreth hail And thunder which when Icy clouds assail Each other's made becomes so violent From two contraries which from both sides sent Causes its forces shrink together so More violent pent in lesse room they grow This darknesse then flies from that Light within And from the Light Woâ—ld's shine so lies between Shrouding together pressing close and thick Fast cleaving closely doth together stick These palpable dark clouds they enter where He doth a thousand shrecks and howlings hear Cursings Blasphemings swearing murmuring voycâ—â— Bellowing with a thousand ugly noyses But horrid darknesse so encompas'd him That who these noyses made could not be seen
Besides an ugly filthy stink he simelt An horrid tast clove to his tongue he felt The dark clouds presse upon him Th'row they passe And with swift steps leave this abhorred place B'ing past his truchman thus What you did hear Caus'd was by Spirits that inhabit there Who spoâ—ting were together Teter haggs In th' outward World feed these with shriâ—'led baggs The which they suck There dwell the Incubi And Succubi deformed Spirits lye By millions there those who desire to feed On humane morsels such who shed their seed Into old Haggs and these are those which they Call down to their assistance these obey To â—eâ—er charmes oyntments persumes and these Appear to them in various shapes and please Them with their antic Tricks make hoggs to dance On hinder feet platters to skip and prance With such like sports make Cows and Cattel languish And mortal men strike too with pain and anguish And these old haggs command unlesse they are By the other World resisted then they dare Not do 't These are our slaves we them command And when we need them on our â—rrands send In these th' old Haggs delight for ofâ—en they Such power they have their Bodies do conveigh From place to place and often meet theirsp'rights Their Bodies left where fed with grosse delights They back return These are our Prince's slaves Who bring him many Souls when that the graves Their Bodies take But oft times these do flye And tear in pieces as in sportful play Those whom they serv'd when that their date is outâ— Now we are Princes and alasse but flout Those powting Witches when with charmes they think To call us downt ' obey their dreiâ—y wink No we stir not but when our mighty Prince Imposes his Commands then wend we hence Into the World When that you do return These Sp'rites you heard shall all obey your charm Nay we and if our Prince that power gives But yet that power has no man that lives For to call down an Angel of his Throne He first with him must have high union Still on they passe upon the right handâ—stood Oblivious Lethe 'bout whose sâ—ow-pac'd flood Lay many sleepy Sp'ritâ— whose office was From that place to the outer World to passe With Pitchers full of that same Water by Which they brought Souls into a Lethargy And kind of stupor lest the sâ—ark of Love Whose nature 's agâ—l ' should with Life remove Their Syncopy to goodnesse On th' other side About dark Erebus as many ' bide There did who those Erebean waves did bear Into the Earth which they to Souls did share With liberal dole the which no sooner ta'ne But darknesse and obscurity remain There dos upon their souls which doth remove The glowing spark of the bright Light of Love Further they passe untill or last they come Unto th' joylesse extreams of Acheron Here he beheld many a naked soul Drench'd in those waves by Spirits black and foul Their Faces sad and heavy melancholick Nor were those Spirits there so brisk and frollick As those in other places which it seems Caus'd by the operation of these streams Was form'd like Death Despair sat in their eyes And every moment caus'd new miseries Others apace did thence that water bear Into the Earth which caused sad despair To souls that â—ast thereof Who passe this stream Their Bodies dead none may their souls redeem Over that stream they passe when that he hears Sad Lamentations for the Vale of Teares They enter'd had sliding along the Vale Cocytus ran upon whose banks did wail With lamentations sad whole troopes of Souls A stream of Teares into the River rouls From their sad eyes Before their faces hung Tablâ—ts of braâ—â—e where all that they had done In their life-time was wrot which now renew'd Their sorrow This Spectacle being view'd They furâ— er passe where scummy Orcus ran Wâ—â—h â—aetid waves from the cold Stygian Lake about whose most horrid banks he spy'd All sorts of evil Beasts The Stygian guide Thus spake Sâ—cst thou those mighty Herds these are The Souls of Men who did these natures bear Whâ—n they were on the Earth Yond' herd of Swine Were greedy Gluttons who with Beer and Wine And all the dainties that the Earth did yield Four times a day their greedy paunches fill'd Their belly was their God such natures then They had which here they have and shall retain Yond' herd of Goats were lustful persons those Grim Currs were such who ever would oppose Love's Reign and Kingdom snappish greedy and Such as were lawless Lords that grim-look'd band Of Lions Those rough Beares were such who still Dispoyl'd their Neighbours such who rob and pill With subtilty those wilely Foxes were Such as were envious speckled Toads now are Th' Avaritious Tigers Monsters Doggs too long 'T will be for to rehearse that numerous throng But crawling wormes Vipers all ugly Creatures Are such who once exactly bore their natures In hâ—mane shapes which now these forms retain And in this guise for ever shall remain This said they passe along Their way they take Directly now unto the Stygian Lake The Pool appears in sight an horrid stink Invades his nostrils e'r he gains the brink Like fâ—etid sut mixt with sulphurian fumes The slow-pac't Watâ—â— moves with Icy scumms Upon its surface than the brumal snow Far coldeâ— 't is upon its banks did grow Taxi with sable leaves darker than ink Or blackest pitch the water was the brink Dy'd was with sable hew the froery scum Left black impressions on the bank a fume More dark than Night in curling clouds arose The strongest poyson that on Earth's Orbs grows Is not by the tenth part so strong as that Cold-icy stream thousand of Souls there sat Shivering for cold when strait a Troop appears Of hâ—rrid Devils with long flagging Eares Down to their shoulders saucer eyes and lips Of mighty magnitude like souced tripes Hung lower than their chins their snaky haires Hung over their cornuted fronts like Beares Their feet and armes were their cruented pawes Were arm'd with bristles and advanced clawes With these they gripe those naked Souls then on Their shoulders hoyst them and away they run Come let us follow these the torments are The damn'd for ever and for ever bear In this same place thus said the guiding Fiend With hasty steps as fast as they they wend When presently they are arriv'd upon The burning Banks of fiery Plâ—geton In here they souse them Crys and shrecks they make But hard-heart Devils can no pity take Over and over here they plunge them then To cold-stream'd Styx they bear them back agen And thus by turns these torments with delight They give without a moment of respite Swiâ—â—er than Tygris or â—anubâ—â— this Tartarean River runs far hotter is Than boyling Liquor here it bubbles Fumes Which turn to Flame flow from its Sulph'ry wombs The banks are lick'd by Living flames from outâ— Of gapeing chincks both fire and brimstone spout
did A Dove and Serpent seemed to be hid Her right hand bore a Dove her left did hold A Serpent which iâ—s tail about her rowl'd Meeting the Pilgrim from his hands she took The slack'ned reines and thus her mind she broke Sâ—â—y zeal-sparr'd Pâ—lgrim if thou safe wilt be Thou must commit the Reines of Zeal to me In this rough paâ—â— and 'tween the Mountains let Me be your guide least that you danger meet Zeal drives so fast that he will quickly crr Unlesse my Dove and Serpent draw the Carr. Those who without me go become forlorne Lose the right Path prove to the World a scorn Cast Pearls before the snowts of Swine and feed The ravenous Dogs with holy Childrens breadâ— Dangers incur which they might fairly shun Do what they by and by wish were undone Admit of me and I will be your guide I know which Way how where and when to ride â—rust me and I will bear you in my armes Untouched through the Multitude of Harmes That Majesty which beamed in her Face Constrain'd the Pilgrim to consent a place Upon his right hand for her he provides And now he soberly and softly rides Prudence is joyn'd with Zeâ—l nor does this want It s former heaâ— but lesse extravagant By that is made He who will rightly move Must first conjoyn the Serpent and the Dove Now safely goes our heav'nly Traveller Nor from this blest though rugged path doth err Nothing appears that may obstruct hisâ— Way But it he even with the Earth doth lay Dame Vigilantia all about doth seek For â—s foes which found Zeal doth their powers break Conquers them quite and by their fall doth raise Trophies of Honour and immortal praise By halves God will not have his work be done Nor must those faulter who this Race do run Clean must the house be swept to find the groat All must be sold before the Pearl be bought No Delilah must shave thy Locks but she Must be o'recome lest that she conquer thee Though thus far thou art gone as yet there may Some Delilah be left for to betray Thee to thy foe let Vigilantia find Her out then let Zeal all her powers bind And cast her from thee whatsome'r it be Thou 'rt loath to part with Delilah's to thee But when she conquer'd is faster thou ' â—t move On wings of speed unto the Gates of Love Thus Vigilantia to our Pilgrim brought His Delâ—lah the which he little thought For to have parted with and must she dye Cryes he who did within my bosom lye Yes answer'd Zeal God will with none dispence Slain on the Altar of Obedience She must be e'r we farther passe she slain He posteth forward without stop amain With full Carere he runs and full of Joy Leaveth behind him all the rugged Way He enters now a place where all about Light like the Sun from bright Clouds issues ouâ— By this clear Light he now begins to see What hurtfull rebels all the Passioâ—s be And how the Sences hurt irregular Affections also how they hurtful are Therefore he these now takes to task and first The Rebel Passions that oppose him durst He conquereth these now his slaves become Who had so often Lorded over him He will not kill them quiteâ— because they may Be useful to him whilst they him obeyâ— Not meerly Stoical in order he Keeps them He 's Lord and they his servants be Then all the Sences he doth Regulate And their excursions wisely moderate Makes them to know that he 's their Lord and they Are forced now his pleasure to obey Carnal affections stoop These Crucifie He doth lest they should draw his mind awry Where he God's Image seeth most he there Doth his affections as in justice share By this same Light he also sees that he Can in the Earth own no propriety All that he hath he offers to the Lord He 's but a Steward and must nothing hoard Contrary to his Master's Will but here Pâ—udence directs him how his Goods to share Else subtle Sathan would step in the while And with his tricks would him of all beguile By this Light also he espies his flesh To be a Case made up of Earthly trash A prison to his Soul now he espies Another Body in that Body lies The inward man which as the outward dies Lives gathers strength and doth in triumph rise This Body now he longeth to attain And by the death of all things it to gain Now every motion opposite must die Flesh and its Members he doth crucifie All things are sacrific'd by Diligence Upon the Altar of Obedience â— The fleshly body every hour dies The sp'ritual doth as fast in triumph rise He 's now diswedded from the World He knows He 's not to be now at his own dispose Therefore his Body Soul and spirit he Doth consecrate to Heav'ns high Majestie All that he has to Heav'n he offers and All he retains comes from its bounteous Hand Now joyes surround him Comfort is the Way Nor Night is seen all is a mystic Day The Sun of Righteousnesse his brighter Beams Displays and th'rough his Heart his sweetest streams Of brightnesse run his spiritual foes stand off And dare not venture for a Counter-buff They tremble now and fear the world's grand tye Will be assunder burst by Chastity For she appears unto the Pilgrim now Who to her feet his humble Head doth bowâ— Her eyes gave â—lames as pure as those which lye Beyond the blew Seas of the azuâ—e Skie Her countenance a brighter Light did grace Than that which â—hineâ—h in Diana's Face But when her virgin Lips she opened Th' incircling ayr with purity was spread Thither their Purple Wings the Turtles move To draw the ayâ— in of the purest Love The joyning Corals happy Kisses break She did and thus did to the Pilgrim speak Hail happy Pilgrim who thus far art from Earth's durty soyl and foul pollutions come Not far thou art from the blest City but Before thou thither come 't is requisite That thee and I should joyn therefore receive From me the Bounties that I daily give Unlesse thou with my Mantle cover'd be Thou never shalt the heav'nly Salem see Polluted eyes polluted hearts and hands Must not come there Heav'n will admit no stains Flesh must not enter Heav'n nor can you come Cloathed with that into the secret Room Where the grand Mysteries are revealed by Heav'n's gracious Prince the Son of Majesty The fleshes quickly-vanish'd pleasures foul With spots the cloathing of the purest Soul Spread clouds before her eyes so that she may Not see the brightnesse of the purest day And hang a Vail between her â—elmed eyes And the blest Ark of sacred Mysteries 'T is I that must make white the Soul and that Dark Cloud before her dull eyes dissipate 'T is I must draw aside this Vail 't is I That lead the Way to Heav'ns great Mysterie Christ doth all this by me 't is I that am Sent for
killing Dart. Thou shalt slay me but when I yield my breath I Victor am for my last foe is Deaâ—h DEATH then appear'd though terrible he seem To others doth he pleasing shew'd to him 'T was not the common Deafh that takes away The little breath we in this world enjoy T was not that heap of Bones that frightful Death Which digs mens graves and robs them of their breath That slays whole thousands every Day and feasts His fleshlesse Carcasse both on Men and Beasts No 't was another Death which yet would seem To some more terrible and sierce than him This Death 's both foe and Friend a foe to all The sinful Man Friend to the Spiritual This kills the sinful Man but durifies The outward slayeth that this rectifies The sinful Man trembled to see the â—ace Of Death and his vile execution place O how he strugled but it was in vain The Pilgrim scorn'd him longer to retain His willing armes he gave to Death who straight Both Feet and Hands with Nailes did perforate And fix'd them to the Crosse and there upon That Tree to true mortification He did attain the Flesh the World and Sin Was slain all which so long alive had been This dying Swan now drawing near his end In such sweet notes his latest breath did spend Vain world adieu No more on you I le cast my dying eyes This sacred crosse Than all your drosse To me 's a greater prize Vain Flesh be gone No longer on Your Beauties will I dote The World and you I bid adieu To sail in Death's safe boat Too long I 'ave been Alive to Sin But now upon the Crosse That life I 'le leave And Death receive Yet gain Life by Life's losse I have o'rethrone Temptation And often giv'n the soil But now I 'le quell The Root of Hell And 's nest in my breast spoil By me hath sia Resisted been But now its root I will Though by the strise I lose my life For growing ever spill My Feet are nayld Affections quail'd Unto this Crosse my Hands My active Life Now ceaseth strife Are bound with iron bands Refined things May take their wings And speed to others now I passive am And dead become To live I know not how My Face grows pale My Spirits fail My dying breath doth flye Hast Death I pray Take life away For I do long to dye Death at these words struck th'rough his tender heart And Life and death at one stroke did impart Rivers of sinful blood ran down from his side The sinful Nature groaned thâ—ice and dy'd Flesh left the stroke and was enforc'd to yield And to triumphing Death bequeath the Field Thus he to Blood resisted and did share In this first Death nor doth he others fear Now he has tasted this By this who fall Fear not th' Eternal nor the Natural A pleasing Victim on the Crosse he lay Heav'ns Sacrifice and Death's most blessâ—d prey Go Hell and tempt him now with sugard Pills Thrice gild thrice dulcifie your bitter ills Use all your Art use all your Eloquence Conjoyn your Words and your false Excellence Go all conspire in one him to deceive See if he ' l either hear you or believe Your subtle prating Strength and policy Together knit with all your subtilty And see if either will admission gain Away all your endeavours are in vain Do not not you see he 's dead think you that he Then with your subtilties will moved be Go spread a Table and set on the Board The choysest vyands fruitful Earths afford A thousand Cups with all her pleasures fill Tempt him and see if eat or drink he will Away vain Ideots you have lost your prize Hell and the World 's cousen'd when Man thus dies O blessed Death that seals our eyes our eaâ— Our mouth that they nor tast nor see nor hear Can what Hell gives or shews or speaks to us Thrice happy Man whom this blest Death frees thus A dead Man 's wholly passive what you list You may do to him he cannot resist So here our Pilgrim dead upon the Crosse At the disposal of his Father was And truly mortifi'd he hangeth on The Crosse until the â—ngel takes him down Th' Heav'nly Nuncio with Peace's Olive bough And with victorious Palmes and Laurels flew From the Aetherial Court a wreath he brought Which cann't be by Earth's Gold and Silver bought It was a Branch of purest Gold which he Commissionated pull'd from Lifes fair Tree To make a Garland for the Pilgrim's Head And happily to crown with Life the Dead One Hand bore this as precious a thing And 's Sacred he in 's other Hand did bring A garment 't was of Scarlet dy'd in grain Whose Tyrian blushes Virgins blushes stain The Pinks and Roses as he passed by Hung down their heads to see a better dye Blushed for shame but growing pale with spite They being outvy'd themselves disrobed quite This Garment tincted was in that blest Blood That Crimson spring that deep dy'd Scarlet flood Which flow'd from Iesu's sacred side when he Dy'd that the sinful World might saved be The Ermin-lined Purple which doth lye Solely upon the back of Majesty Though cover'd over with Avacan Gemms To this rich Robe a simple Garment seems Man though he 's cloath'd is naked without this With this cloath'd though he 's naked cloathed is Unto the Crosse's foot the Angel came And with his lovely eyes considers him He sees the Pilgrim dead the sinful man Flesh and its Members crucifi'd and slain No gashly sight this was Death not enhance Did those fresh glories of his countenance This Death although h' had made him freely bleed Wrapt not his Body in his sheets of Lead His eyes were sweetly clos'd his cheeks did look Like those of the departing Feavour-struck A dying Fire seemed there to lye Which able was to court the nicest eye From thence the helpful Angel takes him down And with the Golden wreath of Life doth Crown His pious Temples on his Head he pours Out of transparent Viols crystal showers Pure water taken from the Fount of Blisse Which every Limb from head to foot doth kisse Which cleanseth every Limb and part And so The Stone 's deep black converted is to snow Stript naked of his former rags upon His back he puts the bloody Garment on A Noble colour White is turn'd to red The Work 's now almost throughly finished Thus cloath'd and drest to Life the Pilgrim came Another Man and yet the very same He look'd as if he were new born agen His eyes saw now what he had never seen His wandring Orbs on every thing do passe As if enquiring in what place he was He saw a Region which his eyes ne'r did Before behold The Region was hid Before but now lay open to his view His speaking eyes the willing Angel drew For to declare what place it was He brake Silence and thus unto the Pilgrim spake Locus Purgatorius inter
Idea's of what ever was Or shall upon this Earthly Globe take place Thus is the World Aeternal and shall be Never dissolved to a nullity For the great God will ne'r annihilate The least thing that he ever did create But yet the substance perish shall but the Forms shall remain unto Aeternity Some in one Principle some in the other VVhen all things shall return to their first mother On the fourth Day after the Third-Dayes even The Sun the Moon and all the Lights of Heaven Created were the first Day 's flitting Light Now fixed was and in the Sun took site The Heav'n impregnates then the female Earth And first her Seas to Fish and Fowl gave birth Assoon as God his mighty FIAT spake Then from the Earth all living Creatures brake Made by the same Hand that the Earth had made And from the Earth's own Mother being had And yet the Earth was their own Mother too They from her Mother in her womb indue Four Elements which when the FIAT was Spake Essence into living Forms did pass And thus the World and all things God had made VVas Good and in 't no evil being had But the bright Throne from whence the Prince of Hâ—ll As I have told you into darkness fell Stood empty still and to supply his place There not one Angel ' counted worthy was Therefore conspire the Holy Trinity To make an Image of the Deity This Man we call to whom a Soul was giv'n The perfect Image of the God of Heav'n He was ordain'd for God did him prefer â—or to possâ—ss the Throne of â—uciser Had he but stood Of Earth this man was made But not of such on which you Mortals tread It is an Earth which may in secret ' bide Under the covering of your fleshly hide 'T is such an Earth that Stone can penetrate 'T is such an Earth as has in Heav'n a seat 'T is such an Earth as Man's blest Saviour Put on when he rose from the Grave in Power As clear as câ—ystal and aâ— thin as ayr As bright as Venus or the Morning Star Fâ—om the same Mother of your Earth it came In which there harmonized doth remain The quintessence of the four Elements In which there are no disagreeing rents Such was the Body of the first made Man Such cloathing his ennobled Soul had on In this the Soul the Image of our God By th' Holy Spirit breathed in abode His Soul as you'rs are was created from Three Principles and from three Worlds did come Of all she did partake and seem'd to be Conjoyn'd Rays or one Beam made out of Three Man being thus created our great King The Lord of all things him to Earth did bring Unto the new-made World and there his God In Aeden bid him to make his abode Then in that place this inner World so gay It s everlasting Beauties did display This place to which thou now art come did there With all its lovely Beauties then appear In this did Adam live this is the place Which ever since was called Paradise God had appointed this Felicity In Aeden only at that time to be Because he knew that Adam there would fall Which made him not to spread it over all The new made World If â—dam had brought forth In innocence then over all the Earth Had this World open'd been and which one day Th'rough all the whole Globe shall it self display Aeden was not the Paradise for there All sorts of Beasts and other Creatures were Sathan had power to enter there but in Bless'd Paradise he nor the Beasts were seen Adam alone did dwell in Paradise In Aedâ—n Aeden held this World of Joys Here Adam dwelt and happy had he stood For neither evil nor the mundaâ—e good Should he have known for whilst he here abode He should have press'd after the Heart of God His mind to the Aeternal World alone Should have and not unto the dark World flown Nor to the earthly Orb He should indeed The Wonders of the Light World have display'd But down a precipice himself he hurl'd After the Soul of the terrestâ—ial Woâ—ld He long'd which was the Tree forbid and when He tasted the material fruit he then Was captiv'd by the Spirit of that Orb And was indued with a fleshly garb And had his Soul not lived in that suit He had been mâ—tamoâ—phiz'd to a Brute Thus Adam fell thus Paradise and all His issue feel the effects of his sad fall Thus Adam lost that Body which he had Bâ—fore he with his fleshly one was clad And so 's Soul was as all the Souls of Men Imprison'd are within a fleshly Den. To gain that Body then Man's work should be Which Adam lost by the forbidden Tree The which must cloth the Soul when she doth flye The Tabernacle of Mortality If not she naked goes to Hell and there Doth some black horrid ater garment wear Thus our King Iesus when he triumph'd had O're Hell and Death his humane Soul he clad With that bâ—igâ—t â—ody th◠〈…〉 Which coâ—ld â—ppear alâ—ho the dooâ—s were fast Among his Lov'd Discâ—ples In this place He 〈◊〉 dayes aâ—ter his rising was Herâ— in thâ—s Oâ—b he stay'd tâ—ll he did move Into the bosom of 〈◊〉 Love Tâ—ll his â—sâ—â—nsion dâ—y till he on high 〈◊〉 into Heav'n's Aeternal Gloâ—y flye Tâ—en 〈◊〉 Humanity he in the Thâ—one That 〈◊〉 diâ— once posâ—â—ss â—at down And there he 〈◊〉 at God's right Hâ—nd and makes Atâ—onâ—ment for his dear Beloveds sakes O blâ—ssâ—d Iesus were it not foâ— thee Not â—ne poor moâ—tal e'r could saved be â—ha◠〈◊〉 lost thou hast regain'd and now The Woâ—ld waits when thou thy great Power wilt shew When 〈◊〉 in Glory wilt come from the skies An◠〈◊〉 â—â—nveâ—â— into a Paradise Dâ—ar 〈◊〉 I declâ—re these thâ—ngs to thee That thoâ— fore 〈◊〉 also fore-â—rm'd might'st be Foâ—t 〈◊〉 thou caâ—'st not here as Adam did 〈◊〉 to moâ—tality yeâ— here forbid Tho◠〈◊〉 to joyn unto the â—oâ—ld's great Sp'right For tâ—oâ—gh thoâ— cann'st noâ— to Eternal Night Faâ—â— back yâ—â— thou that Body may n't indue Whâ—ch otherwâ—se may grâ—nted be tâ— you Yoâ— may not pass into the uppeâ— Sphâ—ar To 〈◊〉 the â—lories and the Wonâ—eâ—s there If tâ—at you should uâ—on the Oâ—b below Offeâ— yoâ—r Will and thirsty mind to throw Till 〈◊〉 shall flesh put off Your mind and will After 〈…〉 press forward still 〈◊〉 foâ— there 〈◊〉 fixâ—tion and â—here In â—lâ—â—y all the 〈◊〉 new Bodies wear 〈…〉 the â—lâ—asure of that â—ove Which 〈◊〉 time thy fleshly cloathâ—s remove Wâ—ll aâ—d tâ—at thoâ— mayst never garments want Unto thy Soul a â—lorious Body grant 〈◊〉 thy mind upon 〈◊〉 set That thou in brightnesse to her Court mayst get She questionâ—ess whilst thou art here will spread Her Bâ—untiâ—s and showr down upon thy Head Her everlasting Graces nought deny'd Shall be by her who is design'd thy Bride But now surveigh thou shalt with thy own eyes The splendid Beauties of our PARADISE PARADYSUS
their cheeks do lye but see Thâ—â—â—â—qual measures raise theâ—r suavity How sweet a method in their make was seen See how their Gold is chequered with green How passing sweet their outward beauties shine Nor are their inner beauties lesse divine Too long I cannot on these Eulogize Nor too much pâ—ayse their heav'nly suavities Heâ—v'n's Choristers when they begin their Songs Of prayse with this Fruit's juyce do oyl their Tongueâ— The sacred Sâ—riphs when they tune the Keyes Of their shril Tongues for everlasting prayse And Halleluâ—ah's of this Fruit they eat Which doth their prayse-â—ip'd Tongues on fire set Whilst Sion's Harpers strike their trembling Chords Marying their Ayres unto their quavering Words All of us Love this Fruit for it inspires Our Songs inflames our Tongues with Heav'nly Fires Thâ—s Fruit it is which makes a Pâ—et shine And makes his Numbers and himself divine This Fire inkindles in his noble breast Which makes him Loves lascivious layes detest Supâ—-caelestial are his harbour'd Fires His layes are tuned to the Angels Lyres 〈◊〉 divine and spiritual Songs do bear 〈…〉 Soul unto the highest Sphear 〈◊〉 Pâ—â—â—mes and rapting Hymn's high Keyes Fâ—oâ— gâ—aver Epods up do often raise His Soâ—l then with 〈◊〉 fury He Makes Dis to tremble at his meloâ—y In this â—â—uit's juyce his lipâ— he drenches this His 〈◊〉 and Hippocrenâ— iâ— One 〈◊〉 of this sweet juyce can make him do More than 〈…〉 Muâ—es and Apoâ—â—o too The Kingâ—â— Hâ—â—per eat this blessed Food When 〈…〉 Spirit he so sweetly chew'd By this inspir'd he wrote those Heav'nly Layes Those Hymns of Joyes and those Psalmes of prayse This made the maâ—tyâ—'d Fathers often sing When scorching Flames their burning armes did fling About their naked flesh whilst furâ—ous kisses Sent their rejoycing Souls to lasting Blisses That neighbour Pattâ—n which transparent seems Doth also hold inestimable Gemms They apples are although unto our sight Each one appears a big-swell'd Maâ—garite The Persic gulf not yet the Eastern Seas Did ever Unions yield so fair as these Not all the Children of the Cheripo's Could half the value match of one of those Fair radiant Globes whose lustrous beamings forth Sufficiently do testifie their worth These to the Eater give a Beam of Light A more than Lynx's â—ye a piercing sight Which through the feigned Cloaks of Spirits can See their true shapes although they false put on Though Hel's â—rince should his swarthy hide paint o're With Virgin Beauties though such wings he wore As I have on Should he Angellic cloathes Put on his visage paint with purest snows His Snakes to Amber Curles convert his brow His Horns pull'd in with pollish'd Ivory strow His jagged Teeth in order set and from His horrid Mouth breath nothing but Perfume His knotty tail tye round about his wast And over that ten snowy Mantles cast Pare all his clawes hide his deformity And uglinesâ—e with borrow'd braveâ—y And strive his utmost egg'd by cunning hâ—te Our speech as well as cloathes to imitate Yet will this Fruit discover his deceit Lay ope the Monster and make known his cheat The Eyes it gives cannot deceived be They th'row false paintings and adornmeâ—â—s see Discern Impostors who usurp our room Desâ—ry Wolâ—â—â— which in borrow'd sheep-Skins comâ— See Sathan's blacknesse th'rough his painted skin See th'row his Angels shape a Devil within Those eyes it gives are acuous and divine And know false borrow'd shapes from genuine O how should Mortals for this fruit entreat Which frees them from the Sâ—ygiâ—n monsters cheat Which shews his fuco's and his subtilties Heretic Errors and prestigious Lyes Which though he cometh in an Angels dress Betrayes him to his genuine ugliness For want of this good souls have been misled And into ills lâ—y false shapes ravished Those snares do most intangle which he uses When Moâ—tals he under our shapes abuses By this bless'd Paul th' imposture's shape espi'd Although of Christ and him he testâ—fy'd And having seen him he to Hell betray'd Him and deliver'd the Divining Maid By this the Infant Church had eyes to sâ—e Iesus from Idols Truth from Heresie The cunning tricks and wondrous subtilties Sathan still us'd to blind the Heathens eyes This then discover'd his impostrous cheâ—ts Made known fair Truth and his most foul deceits The next though palenesse in their cheâ—ks appear Lesse Lovely nor of lesser virtues are How sweetly kissing in the Diâ—h they lye These are the Apples of true unity This precious Fruit bears Adamantine glew Can chain a thousand Hearts aswel as two With truâ—-Love Links fast in a Knot together That Hell nor all his Ramms shall break the tether 'Twixt Spirits this frames a true unity And binds with bands of best Community An hundred Hearts it can so fastly bind That they shall seem but all one Heart and mind This can do more for the dread stroke of Fate By this Friends heares link'd cannot separate It tyes immortal gives though Death can slay The Carcasse yet cannot take these tyes away For spite of Death their Souls together still Being joyn'd they visit one another will By this the Saints a sweet Communion have With those who long since past the silent Grave For Death to a Communion spiritual To such is no impediment at all Those out of Bodies with perspicuous eyes Can see Hel's plots and cruel subtilties And to their Friends they oft permitted are Those precipies timely to declare By this the Patriarchs the Apostles the Blest Saints and all the Martyr'd Fathers be Alive to this Day and by this alone Man may with them still have Communion Thus Friends divided by the Hand of Fate By this alone are made inseperate For this gives tyes that cannot broken be By the weak Hand of frail Mortality All the Apostles of this Fruit did tast Which link'd their Hearts so fast By this Communion with each other they Kept though they o're the Earthly World did stray Apart and those who did survive the rest Communion kept with those whose Deaths were blest By martyrdom which Courage stout did give To know the Blisse in which their souls did live Thus blessed Denis joyn'd in unity After their Deaths did Paul and Peter see Crown'd with glorious Crowns of sacred Light Array'd with Roâ—es of more than snowy white By this Fruit thus they after Death with one Another held a strict Communion That golden Pattin which stands next to this Of Fruits with brightnesse cloath'd the Arca is Heave'n's brightest Tapers in the Skies do blaze With lesser Lustre and lesse sparkling Rayes Than these whose beamings and illustrous shine Preach their ownâ— Beauties and their Worth divine We much desire that man should seed on this Illustrous Fruit for by this Fruit he is Acquainted with us by this Fruit alone We have with Him and He has union With us by this our several Hierarchies Our Beauty splendor and Attires he sees To Man by this illustrous Fruit alone Our Care and kind Philanthropie
o'rethrew By it Ierubaal did overthrow The Midians mighty Host without a blow Iesus with Heav'nly Magic also fed Four thousand people with sev'n Loaves of bread By it he fasted fourty dayes he by The same did with invisibility Adorn himself and 'mong a Multitude Of foes unseen he passed th'row the Croud By it he walked on the Seas and yet His soles the brinish Waters did not wet By it although the Doors fast locked were He could when e'r it pleased him appear So Paul by the Caelestial Magiâ—'s might Depriv'd the Sorcerer Elymas of sight So Peter when Hel's Magus Sâ—mon flew Thorow the Ayr him from the Clouds he threw Unto the Earth by Heav'n's true Magiâ—'s Skil Which Fall did both his Life and Magic spill For Hel's dark Magic unto Heav'n's must yield Nor darâ—s that come when this is in the Field With great-attention all this while attended The Pilgrim 'till the Angel thus had ended But ravâ—sh'd with the Knowledge of that Fruit Leave 〈◊〉 given he wiâ—h joy fell to 't Fell to that Feast which was more excellent Than twenty thousand out-worlds Complement That Feast which by Heav'n's proper Hand was dress'd That Feast which by Heav'n's sacred Breath was bless'd That sacred â—â—nquet which instal'd the man Heav'n's divine and Arch-Magitian O with what pleasure and delight he eat On that Caelestial and thrice sacred meat But yet with humble reverence he fed Bowing to Iesus for those gifts his Head Confessing still his own unworthinesse Of that Felicity He did expresse But seeing Iesus by the Angel had Granted him leave to eat he freely fed Whilst thus the Pilgrim with a full content Of â—oy and Blisâ—e and highest ravishment Feeds on those blessed Fruits an Angel from Th' Aeternal Throne doth to the Banquet come The presence of this unexpected Guest Starâ—l'd the Pilgrim and rejoyc'd the rest Such Crowns of Glory sat upon his Head Such beams of Light about his Garments spread Such Heav'nly Splendor flashed from his Eye That made him seem Heav'n's fair Aepitomy With a fair speed he came whilst the sweet ayr Wav'd the soft streamlets of his golden Hair And ruffling his white Gown rub'd flame-tip'd darts Against the tender Wounds of bleeding Hearts For his fair Garment pouder'd was all o're With flaming Arrows whose sharp points still bore Themselves against fresh bleeding Hearts the Wind At every puff seem'd cruel and unkind For those by clashing seem'd to wound indeed And these afresh to be inflam'd and bleed These were the Ensigns of the Sacred'st Love At whose Command this Messenger did move But in his right Hand all of shining Gold Thick set with Rubies he a Cup did hold Immortal Amaranthuâ—'s made up Into a Purple Garland Crown'd the Cup. But in the Mazure's golden Concave lay Of Wine of Love divine a blushing Sea A deep drought of that Heav'nly Nectar which Is broach'd for those who gain the highest pitch The Purple streams which fruitful Tmolus yields Th' exuberant Vines which crown the Massic Fields The Purple Grapes that on the Râ—ene do grow The scarlet Liquor that in Creet doth flow Spains sprightly Nectar Greece's pleasant wine Should they compared be to this divine Ambrosiac Liquor all of them would prove But Gall and Wormwood to this Wine of LOVE Approaching those who feasting were on the Choyce Fruits excerp'd from Life's thrice sacred Tree The Angel on the Pilgrim pitch'd his Eye In which was plac'd a Throne of swavity And reaching to him that Wine-filled Boul From â—s fluent Tongue these melting words did roul Take here said he a Cup of sacred VVine Squeez'd from the Grapes which grew on Iesu's Vine That Vine which spreads her spacious Branches even O're all the fair walls of the Court of Heav'n This is the new Wine which our Hearts doth chear Which bringeth gladnesse and expelleth fear This is Lovâ—'s sacred Wine in it doth move The very Spirit of the King of Love Which is not flitting but for ever fixed For he himself is with this Liquor mixed Our royal King himself commanded me For to present this Present unto thee This said the Pilgrim three times bowed and The Goblet took out of the Angels Hand And putting to his Ruby Lips the Cup With ravishment he drunk the Liquor up Not all the Honey streams of Hybla may Such gusts of sweetnesse to a Tongue display As what the Pilgrim tasted in that Boul As the Heav'n-nectarized VVine did roul Into the Breast He never yet did meet With any Wine so ravishingly sweet So that the pleasure did beguile his draught For e'r he was aware he deeply quafft The Boul was big but had it bigger bâ—en He would the bottom questionlesse have seen For here he knew he might drink in excesse And without sin drink unto drunkennesse For who can blame those holy Saints this Odd Expression pardon who are drunk with God No sooner had the Pilgrim drunk of this But Living Flames of everlasting Blisse Surround his Heart whose clipings without measure Yield Raptures and unutterable pleasure The Wine 's quick Spirits move in every part And corner of his Head his Breast and Heart And piercing th'row each Limb do cause them move In sweet Trâ—pudiations of Love Up starts he all inflamed with that Flame Which drove from David's breast Love stifling shame When he in an ecstatic Rapture danc'd Before the Ark of God as it advanc'd Th'row all the Streets of fair Ierusalem Taking the Graces all he danc'd with them The holy Dance of Love Nor can exprest Be that sweet prickling Joy raigned in his Breast His sence of feeling feasted to the hight And as the rest were swallow'd in delight Unusual Gestures forced him to rear That he the better Love's excesse might bear For Nature 's weak and strives to Congregate Those Spirits which extream Joyes dissipate For Her own safety lest by flying out Too much she should be quite left destitute Thus Flesh and Blood the Soul's Crosse alwayes is Depriving Her of Joys of Sweets of Blisse Not all the Joys and Pleasures the Dull VVorld On the most sensual Mortals e'r has hurl'd Not all the Fleshes various pleasures nor Foul Cyprian delights themselves compare May with the smallest part of that delight And pleasue which the Saints poor Souls â—â—cite Vain are the World's Joy momentany too Heav'n's everlasting undefil'd and true O what Tongue able is to tell the pleasure The Pilgrim felt Not all the Earthly Treasure Can purchase such delight for the true God Himself descended in a flaming flood Of Love upon his Soul Iesu's divine And sacred Body couched in the Wine It self in pieces brake upon his Soul The sacred Spirit too without controul Descending filled all his Soul about With Rayes of Light and Love which nought could d' out Whole streams of Love upon his Soul was poured Festatic pleasures through the same were showred Seas of delight unutterably sweet Love-Extasies his Soul together greet So that he was quite overcome of
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