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
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
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
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
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
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
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
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.
214. 215 An Hymn of Mortification p. 215. 216 The triumph of Death p. 216. 217 The Olive bough of Peace p. 217. 218 The bloody Garment of Christ The souls Resurrection p. 218. 219 Purgaâ—ory p. 219. 220 221 222 223 224 No Imperfection can enter Heaven p. 222. 223 Tâ—e Heathens sâ—lvation p. 224. 225 The Pilgrims passage thorough Hell or the dark Kingdom p. 225. 226 227 228 What the Cherub is that God plac'd at the entrance of Paradise p. 229. 2â—1 The Devil overcome p. 228. 229 The Partition-wall p. 229. 2â—0 231 The Power of Christ extol'd p. 229. 230 Adam's fall the cause of the Partition-wall p. 230. 231 Christ our Saviour's work p. 231 Christ our Saviour only The way to Paradiâ—e is through Hell and how there 's no redemption from Hell p. 231. 232 Christ's descention into Hell p. 232 How it was typified p. 233. 234 The great work of salvation wrought alone by Iesus Christ that dyed at Jerusalem p. 234 The Paradifical world p. 235 The souls resurrection or the new Birth p. 235. 236 The souls study after Regeneration p. 236 The two Principles explain'd p. 236. 237 What Paradise anâ— the second Principle are p. 237. 238 Christ possesses the throne of Lucifer p. 238 How Hell came to be And Lucifers fall The waters above the Firmament p. 238. 239 240. The Aeternity of the world The worlds Creation sucâ—inctly describ'd Adam creatâ—d in Lucifers stead p. 239 The Earth whâ—reof Adam's Body was made p. 240 Adam soul p. 240 Paradise opened in one place of the Earth and why p. 240. 241 What the forbidden tree was p. 241 Of Christs Body after the Resurrection p. 141. 242 Christ gain'd what Adam lost p. 242 The soul prohibited union with the spirit of the outer world p. 242 Paradise p. 243. 244 245 c. The clouds of Paradise p. 243. 244 The Iâ—ea's of all thiâ—gs in this world in their purity in Paradise p. 244 The Flowers and p. 244. 245 246 247 The â—rees of Paradise The Saints Harmony in variety p. 245 The River of Life p. 245 its virtue 246 The fruit of Paradise p. 248. 249 The perfumes of Paradise p. 247 The trâ—â— of Life p. 248. 249 Its virâ—ue The Graces that inhabit Paradise and p. 249 The S ouls â—wrodâ— wiâ—h the Graces p. 250. 251 No◠〈…〉 Paradise p. 251. 252 Aâ— Aâ—gel deâ—crib'd p. 254 Sophiâ— promis'd p. 254 The celebration of the mariage feast p. 256 The inner senses feasted p. 257. 258 259 c. The feast describ'd p. 256. 257 258 259 260 261 262 263 264 c. The Epithalamium p. 257. 258 259 The Feast of Love p. 261. 262 263 264 Miracles not ceas'd p. 268. 269 The Fruits and p. 269. 270 271 272 273 c. The Gifts of the tree of Life Gifts of T ongues p. 269 Gifts of Reason p. 369. 270 Gifts of Wisdom p. 270. 271 272 Gifts of Healing p. 272. 273 274 Gifts of Prophesie p. 274 Of interpretation of Scripture p. 274 Of Dreams and p. 274 Of Prayer p. 274. 27â— Gifts of Poetry p. 285. 276 277 Gifts of discerning of Spirits p. 277. 278 Gifts of union and Communion with holy Spirits departed p. 278. 279 Of uniou and Communion with holy Angels p. 279. 280 281 Of Miracles p. 281. 282 Gifts of seeing p. 282 Of Hearing p. 282. 283 Of Smelling p. 283 Of T asting p. 283 Of T ouching p. 283 Of divine Magic p. 283. 284 The Abuse of Magic and how the divine Magic comes to be lost p. 284. 285 286 87. 189 290 Why so many lost their labour in search of the S tone p. 290. 291 292 The way to gain â—â—e divine Magic p. 292. 223 What a divine Magitian is p. 293. 294 295 His power and knowledge p. 294. 295 Of those skil'd in 〈◊〉 Magic p. 295. 296 The sacred wine of Love p. 297. 298 The Soul drunk with Lâ—ve p. 298 The Daunce of Love p. 299 The Soul 's râ—pt of Love p. 299. 300 301 302 The Soul's Hymâ— The â—oul the Maâ—tyr of Love p. 302 303 The Baptism of Fiâ—e â—â—d â—he Holy Ghost The glorious humanity of Christ appears in Paradise p. 303. 304 335 The Soul's ravishment in the Armes of Love p. 305. 306 The Conclusion p. 306. 307 In the third Part. ENtrance and Invocation p. 309. 310 Carpers inveigh's against p. 310 Pearls not to be cast before Swine p. 310. 311 That Hâ—av'n may be attain'd on Earth p. 311. 312 Heaven every where both within and without Man p. 312 Heaven not locally beyond the starres only p. 312 Heaven the Câ—ntrâ— of all things p. 313 The Soul sees not without a Body p. 313. 314 The outward Body a prison to the Soul p. 313. 314 The true Body of the Soul p. 314 The true Elements not seen p. 314 Most Visions mentioned in Scripture not seen by the outer Eyes p. 315. 316 A Confession p. 316 Hell and Heaven separated and yet one in another p. 316. 317 A great Happinesse to be the Instrument of Good and converting of Souls p. 317 The Aeternal world p. 317 God not to be known out of Nature p. 318 The Mysterie of the Trinity p. 318 The cause of Heaven and Hell p. 318. 319 And of the torment of Hell and the Ioyes of Heaven p. 318. 319 The Gulf between Heaven and Hell p. 318 How Heaven and Hell are in one another p. 318. 319 The innumerable Wonders of Heaven p. 319. 320 Man the Aepitomy of all worlds p. 320. 321 Christ carries the soul into the Aeternal world p. 321 322 The Gifts of the Graces p. 322. 323. 324 The inexpressable Ioy and ravishment of the Soul p. 324 The entrance into the Eternal World p. 324 Three distinct Mansions or Orbs in the Aeternal World p. 325 The first the still Aeternity p. 325 The farther ascension of the Soul into the Sphear of Angels p. 325. 326 Angels superiority and inferority p. 326 The unexpressable pleasure the Soul receives in this place from the Heart of God p. 326 The Sanctum Sanctorum or fixed Glory p. 327 The Habitation of the Trinity p. 327 The new Jerusalem describ'd p. 327. 328 329 The Soul cloath'd with the new Body p. 330 The Soul's union and Gâ—orificaâ—ion p. 330 God out of Nature unsearchable p. 331 God not to be figured in the Imagination p. 331 Man prohibited to look into the hidden secrets of God p. 331 Conclusion p. 331. 332. The ERRATA in the First Part. PAge 8 verse 19 read 〈◊〉 p 9 v 9 r one VII r once p 13 v. 35 some p 14 v 3 r his p 16 v 29 r Orpine p 19 v 13 〈◊〉 v 19 r mâ—nv p 25 â— 4 r or Ameriâ—â— v 37 â— Sathans p 2â— v 20 r justling v 38 r ore p 31 in the Margert r p 09 v 1â— r â—â—â—us v 30 r soul v 33 â— so p 32 v 30 r fill p 33 v 18 r Asphaltes v 19 r such p 3â—
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
matter simply too Do bodies tho spiritual indue Unto our inner sences they thereby Tho not t' our outer sences subject ly They therefore who acquainted are with the Internal Worlds and their grand mysterie Whose sences are unlockâ—d by that hand Which doth all sences and all Worldâ—s command Can Spirits see and with Lincean eyes Behold their Bodies features shapes and guise Can also touch them and their Bodies feel Can also tast them and their scents can smell The Sulph'ry stinks which from dark Spirits rise The sweet perfumes from those of Paradise Can also hear the Angels sacred Songs The dark Worlds Cursings belch'd from fiery Tongues These are Arcana's which I 'l not rehearse Cause scoffers breathes shall not betaint my Verse Whos 's these things see see with enlightned eyes A word 's enough unto the truly-Wise But go unbelieving Thomas's who sware You will believe not that there Spirits are Except them with your outer eye you see Except they subject to your sences be Who scoff at the internal sences and Deride as whimsies what you understand Not Spirits can such Sadduces to fear In outer Bodies and groffe shapes appear So that your Ear your Nose your Hand your Eye May them both plainly hear smell feel and spy No formes there be within great Tellus womb But Spirits freely may and can assume And Spirits never come in shapes that fright The Evil cann't assume the shapes of Light Some starry Halos still attends the Good Some dark unbrattic shade the Stygian brood Good Sp'rits still in humane shapes appear In star-like Lights or brightnesses more clear Than tho third Orb 's fair and resplendant Queen Seldom in any other bodies seen The dark Orb 's Spirits take an Humane garb Or any other shape within this Orb There is no creature 'mong the numerous swarm But they into its likenesse can transform Themselves and all such shapes assume and use The which the Earth doth any way produce However most times they assume the feature Or of some raâ—'nous or some ugly creature But let good Spirits how they please appear Or in what'ever form or figure here Be manifest a magic still attends That doth distinguish them from Hellish Fiends They bring good news are messengers of joy They clear from fear from sadnesse and annoy The Seers hearts by their sweet presence and Do make them what they are soon understand But those dark Fiends of the Tantâ—â—ean Den How e'r disguis'd strike horror into Men By some hid Magic 's secret influence At the first sight 't is easie then from whence They come to know for tho a sudden fear The good may cause when they to men appear Who'r unacquainted with them recompence That fear they do with a sweet influence Which from their presence flows immediatly Which them doth ravish with its suavity Ask not what Taylor fits their fine array Or makes those cloathes or gowns so fit which they Appear in oft or of what stuff they 'r made Who dons their garments How they are array'd They are self-Taylors and self-helpers too And in a moment can all shapes indue Have they a mind for to be seen they call The Elements who subject to their thrall Do lye unto their help and then of these They form what Bodys for themselves they please But so compos'd that in a moment they Can them dissolve and soon disperse away Th'apt-toâ— be-formed aire doth matter yield Fit for all shapes for oft I have beheld The hanging clouds sometimes a Horse to frame Then to a Lion or a Dog the same Convert and so vicessively to make A thousand Forms a thousand shapes to take So most times Spirits when here seen â—do shroud Themselves within some grosse and airy cloud Which they transform can to what shapes they please And then disperse them into ayr with ease For aire condensed will admit we know Colour and Form witnesse the clouds and Bow Both Good and Bad the Elements can take And of them for themselves fit bodies make The nimble Fire the moistful Water and The Earth do subject lye to their command Dead bodies they can doubtlesse enter that Can them possesse when in a living state And e'r they 'r rotten agitate them so That they about as if alive may go Mouth Arms Legs Tallons and such members they Their force and powers better to display Assume of a grosse substance with their Hands At once they fell a thousand armed Bands With their sharp tallons pierce the flesh and beat To dust the top of Taurus with their Feet With Swords and such like instruments they slay Beat strike and wound and fiercely chase away Mortals sometimes But doubtlesse they may these Things do w'thout Armes or members if they please But whensoever Spirits Bodies here Assume and to our outer Eye appear They put on such as may convenient be And with their inner Bodies best agree For look what shapes their inner Bodies have Such shapes if visibly appear they crave I cannot better represent it than Thus Let a waxen Picture of a Man Be made compleat exactly like and fit And Hollow let the Man then into it Be put the Picture 's like the Man but he In it inclosed close you cannot see So Spirits when they ' ppear unto our eye Their bodies cloath with visibility So that the outer forms the assimulate In all things answer their internal state But that those shapes our outer eyes may see These seen may only by our inner be But how should I this Volumn swell if that I mention should what Histories relate Concerning those stupendious acts which made Men wonder much of spirits good and bad The title of which would swell too high for me And ask more sheâ—ts than in this book shall be So that I wonder much that men should grow S' incredulous think there 's no Spirit though Plenty of actions their beliefs might gain As not to judge the Melancholick brain Or phantasie to be the Father that Did Acts of Spirits Good and bad create So palpable they are that who denies Them may as well Histories Verities Question in all things else Perversity Sticks not to give the Sun it self the Lye What were those spirits that Eubatis house In Corinth haunted What was that did use For to disturb Pausanias his rest Or that who Nero did so much molest Or that which Otto terrifi'd Or those That us'd to sport about the shady brows Of the sad grave of curs'd Coligula What was that ayr and pestilential Ray Which from Apollo's Fane at Babylon Flew th'row the Earth which was no sooner gon From whence it seems it had been lockâ—â— up But all the World drank Plague's infernal Cup And what were those so oft appear'd unto Lancastrian and Warbosian witches too What spirit Iob tormented What was he Caus'd Sarah Raguels Daughters misery Forcing her Grooms by Hymen crown'd at noon To passe the Ferry-boat of Charon soon I should want time to write and
you to read Should I but mention every horrid deed Of evil Spirits which in History Is noted who shall doubt this verity But one I 'le here recite Niderius His Pen the same made known hath unto us Upon the Confines of Bohemia lies A Stygian Vale where shady Mountains rise â—urden'd with aged trees whose bushy heads Fill th'under-lying Vale with horrid shades Denying Phaebus in the brightest Day Leave amply there for to project his Ray. Here every Night after that Sol was gon To court Queen Thetis in the Ocean And that the horrid shaddows of the Night With pitchy Vailes had muâ—â—led up the Light Hell and its Princes mustered their Forces Their bands of Foot-men and their Troops of Horses And in disport to Exercise and play Their Stygian Troops imbattel'd in array They did divide meeting with strange effort Pel-mell they joyn'd and skirmish'd thus in sport â—he Mountains eccho'd and the Vallies rung With the strange noises of this Stygian throng The ayr re-ratled with their Canons noyse Their armours clashing and the horrid voyce Of fighting roaring howling hissing Fiends Like to the loud-mouth Thunder when it rends The tallest Cedars and the strongest Rocks With unresistible and deadly knocks Here flakes of fire here curled Clouds of Fume With Sulphur mix'd and other stinks did come From out the Vale as if that Aetna there Had spet his fiery entrals in the ayr And by and by they such a yell would send As if at once they Heav'n and Earth would rend Pompey and Caesar on the fatal Plaine Of Pharsalia or great Tamerlaine And Baâ—azet great Alexander and Darius who all Asia did command Met with lesse clamor and lesse noyse of armes Then made these Devils with infernal Charmes Thorow the gentle air these â—lamours flye Which gave Alarums to the dwellers by The fearfull ran away the stoutest dare Not go to see what fighting Foes these were Until at last two stout and hardy Knights Alaâ—um'd with these noyses several Nights Accounting it disgrace for them who were The Sons of Mars for to admit of Fear Resolv'd to go into the Vale and see Who those noctarnal Combatants might be The night appointed arm'd and mounted they Dauntlesse and stout together take their way Fair Phaebe tripping th'row the azure skies Favour'd with smiles of light their enterprize And on the Rode her silver beams doth shed Which to this Close and haunted Valley led By whose fair beams of Light discry they might Two Armies battail'd and prepar'd to fight Their Troops well marshal'd prest and ready bent And Colours streaming in each Regiment The Foot prepar'd the Horsemen mounted and Th' Artillery fitted and in order stand Here Drumms were beat here Fifes were play'd upon Here the shril-sounding Trumpets strongly blown Tantara go and other musick that Men prest to blood and rage doth animate This seen the heart of one strong fear subdues And farther on to go he doth refuse I 'ave seen enough said he nor is it good To match with Friends for feeble Flesh and Blood Let 's now retire while that we may from these Fiends and not dally with such Prodigiâ—s Coward stay thou the other strait replies Iâ—le try their mettal e'r I go Then hies Upon the gallop to these Armies but He in the midst is by a Champion met They draw their Weapons stoutly fight but he Strait loses both his head and Victory The other lesse Fool-hardy flies relate He doth next day this Champions desperate Fate The People thither go by heaps The dead Body they find some furlongs from his Head But neither print of mens feet nor of Horses Nor any sign of all these warlike Forces Were to be seen Sâ—ch stories Histories Afford in plenty And let this suffice Nor are the sacred Acts of Spirits good Inferior or lesse frequent than the Bad â—or they do mortals help as often still As those black Fiends appear to do them ill Doth not the sacred Writ most clearly shine In every place with Angels Acts divine What were those Sacred Nuncio's that came And eat and drank and Talk'd with Abraham They eat and drank not that they needed it For unto nothing soon resolv'd their mâ—at And who were those who Lot protected from The Sulph'ry flames which did on Sodâ—m come That the Aegyptians first-born slew and that Which did Senac'hrib's Host exterminate That which with Manoa commun'd and he Which Daniel help'd in his extremity Which talk'd with Esdras and those five that fought In golden armes for Machaâ—eus stout And what was he who Mary visited And he who Peter from his prison led Full every where are holy Histories Of holy Acts of Angels like to these Who by the Mandate of their masters Will Attend the good of Fragil mortal still This one I 'le cite to them who more would know The Ecclesiastic Histories will show When Christianism's fair and sacred Light Contested with the foul and cursed Night Of Paganism Then the raging Fiends Brought many Saints unto most cruel ends And then the holy Angels of the Lord Bestirr'd themselves to propagate his Word And in the Christians great extremities Apply'd choyce comforts to their Miseries So that with hearts undaunted evermore The Rage and fury of Hel's Prince they bore Among the rest stout LAURENTINUS and His valiant brother PERGENTINUS stand As Champions stout and bid defiance to Hell their pernicious and immortal Foe Their holy Tongues fiered with Zeal decry The Heathens Idol and Idolatry Their holy charmes enchain the Peoples hearts And Sathaa's wounded by the sacred darts Shot from their pious mouthes and fearing now To be o're-come voweth their overthrow TIBURTIUS then Areciam's Lord is bent To be the Prince of STYX his Instrument He these seeks to disswade but all in vain They scorn his hony'd words and sugar'd traine The more TIBURTIUS lauds his Iupiter The more he up their holy zeal doth stirr Enraged he as Sathan did command Caus'd them with cruel cords for to be bound And then with batts for to be beaten â—ore Till their white backs were covered with gore But mark an Angel with a steely wand And frowning brows doth by these Martyrs stand Unseen he strikes their Executioners Which blow its dyre effects full soon infers For strait their armes who beat these Martyrs so Are now not able for to strike a blow Dry'd up they are like sticks their sinnews shrunk And dryth hath up their strength and vigor drunk Cruel Tiberius then to prison hales These Brothers Hell now claps on all his Sailes Blown with the blasts of Rage fell mischiefs barque Seeks to o'rewhelm the Christian 's new-built Ark There as it were within the jawes of Hell Where horrid Night and Stygian stinks did dwell Where mire and filthy durt and stinking dung Bespread the floor and the black wall 's behung There are the Brothers noble Brothers put And there from food as well as Light are shut But
Within its golden Fruit should you but tast You 'd be for ever happy ever blest No longer then in stupid Ignorance Should you enchained be then happy glance From brighter Light would in your Souls arise See then would your blind Soul and dimmer eyes Made bright discern betwixt all good and ill Tâ—anscendant knowledge then your brains would fill You should be wise and like the Gods this knew They well should happen if you eat to you Therefore they did prohibit you this Tree Lâ—st you by eating like themselves should be Thus should you dye fear not such scare-crows now See how the glit'ring Fruit doth lade each bow Look how they 'r painted with Vermilion dye Like golden starres set in a verdant Skye Or like the blushing Roses which are seen New peeping forth thorow a verdant Screen Look how the Apples blush see how they stand See how the boughs bow down to kiss thine hand All 's at thy choyce which on this fair-spread Tree Come tell me Eve most liked is by thee See here 's a fine one this or this best likes Thee do but look what many pretty strikes Of red and yellow paint here 's one that skipps Unto thy mouth here thine own Cherry lips Are answered thy softer skin thou mayst Here find but there 's a mellow one whose tast So sweet delicious that 't wil ravish quite Thy looser sences with extream delight Thou hast such choyce thou know'st not which to choose Come take this on my word try what accrews By this here take it prethee eaâ— and try If thou a Goddesse art not by and by Tempted by these fine words and that fair Fruit Fear holds her Hands desire prompts her to 't At last she takes the sugar'd bait doth eat Findes it for th' present very pleasing meat Now on its pleasing hue her looks she cast Then with her tongue the sweeter Liquor tast She doth mean time her husband passing by The place she thus attempts Look here what I Have got said she so fair an Apple yet Thou never saw'st 't is passing pleasing meat Melts in my mouth I wonder'd much that we So strictly were forbid this pleasing Tree As mortals here we shall not make abode I shall a Goddesse be and thou a God We shall be wise as they here eat thou this I first have prov'd me thinks it pleasing is Adam invited thus receives the fruit And without long delay falls rashly to 't He that hath drunk the juice of Aconite Or the lethiferous Henbane strait his sp'right O're fir'd or too much cool'd a punction feels With grievous smarting rage his body reels His eyes grow dim his sences stupid stand The blood doth in his Face nor Feet nor Hand Can he scarce wagg the World turns round his Head Grows dizzy by and by his spirits fled From his swell'd Carcase dead they leave him so These guilty couple 'gan to feel their wo Strait operates the Fruit a shivering cold Upon their naked Carcasses takes hold A sudden tremour shakes their Limbs their Eyes Close on a sudden and dark mists arise Mix't with thick vapours 'fore their sight they found Themselves amaz'd Cast in a kind of stound The light they had they loose Some drunken sot Oâ—'e charg'd with Wine or Bear till h' has forgot To use his reason a strong drowsinesse His fume-farc'd Brain and weakned eyes possesse Whilst that he 's drench'd in Lith and sleepeth fast His fellows for a punishment do cast Agreed they thence him to a Wood do bear Pull off his cloaths and naked leave him there Fast sleeping on the grasse When sleep the Fume That did molest his drunken Bâ—ain o're come Had he awakes and his unclosing eyes Rubbs with his hand he is about to rise When that he feels himself a cold he sees Before his eyes the Skies and wavering Trees Finds that he has no cloaths gets on his feet And ev'â— ' object with'amaz'd eyes doth greet Amaz'd he stands wonders how he came there Looks still about views round and every where For to resolve him none he spies doth go Doubts wh'r he dreams or is awak'd or no Now on the ground now to the skies are hurld His eyes Like one dropt from another World He stands and knows not what to say or do Just so do stand and act these guilty two They are amaz'd they scarcely know the place All things do seem now with another Face Gods Image shrinks into a cloud the light Of that bright Sun obscur'd is from their sight But by and by the Wrath 's awakened And now they see their eyes are opened They know they 'r naked see their beastial Form They are asham'd of it they know the harm They 'ave done unto themselves both Good and Ill Indeed they know that Shun but this thy will Sathan rejoyces at his victory His poyson doth diffuse immediately Thorow their Bodyes now they ' ave fading breath Bodies to sicknesse subject and to Death Now they Sol's heat do feel now Hyems cold Which to keep off themselves in leaves they'nfould Now have the starres a power over them A death they pick may now from ev'ry stemm The Beasts no longer them obey if nigh They come they dread them and away they flye Fowles use their wings to shun them Sorrow Feare Anguish and Trouble Heavinesse and Care Anxiety Tears Sighs and Passions they Are subject to Their Bodies made of clay To all distempers now This they brought forth By feeding on the Principle of Wrath. God doth no longer unto them appear Now as a Father but a Judge severe They tremble at his Voyce behind the Trees They think themselves from his all-piercing Eyes To hide He sees them and amidst their feares He thundereth these words into their eares You guilty Souls where are you have you thus Transgrest See now how you are like to us Ah foolish Adam that wert thus befool'd When I before to thee the danger told Art thou a God or thou a goddesse Eve See how the Serpent did you both deceive Now ye are like the Beasts This banefull fruit From which I charg'd you so hath brought you to 't Thou Eve with Grief Pain Sorrow Trouble Care And great discomfort shalt thy children bear Subject to Adam and thou Adam get Thy food shalt with hard labour toyl and sweat Curs'd is the Earth for this thy folly Stay Here thou no longer must Hence pack away Thou 'st lost the pleasures of bless'd Paradise They are obscured from thy blinded eyes Nor may's thou e're return A flaming Sword Plac'd in a Cherubs hand the door doth guard Thou hast endued now mortality Go and enjoy this World in misery Thus spake God's Justice then his Mercy brake A deeper silence and him thus bespake Where art thou Adam is that Face of thine Muffled in Clouds that was so like to mine Where art thou lost O sad my Wrath doth say Thou should'st in this sad case remain for aye But
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
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
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
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
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
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
the true seekers of the noble Stone Have golden Spurs to spurious such unknown These be the Reasons why so many misse The STONâ— and their investigated Blisse To thee dear Pilgrim need I not to shew The way to Magic 't is the Way which you Have come and there 's no other Path which guides To this Caelestial Art of Arts besides 'T is not the selfish Wise man this can gain 'T is not the Covetous shall this attain 'T is not the thirsty after Glory shall Be able once to touch this Magical And happy Fruit from such it 's safely kept By an huge Dragon whose eyes never slept Those who this Fruit will gain must first outright O're-come this Dragon in a single Fight O man thou must Regenerated be Before thine eyes this happy Fruit can see Foâ— none but Children gain this Diadem Children of Love it is preserv'd for them Châ—ldren of Innocence who washed are In blâ—st Regeneration's Lavar fair This happy Fruit by the free Hand of Heav'n To such Regenerated Babes is given By which from Babes to an exalted pitch They ' â— rais'd and so become Men wise and Rich Rich in those Treasures whose most simple Gemm The World doth and its richest Riches shame Thâ—s gift is Free and yet it must be sought Yet by true Resignation 't is bought God gives a portion small at first but so As it Man uses shall his Talent grow But never let Man hope for this estate ' Til 's heart is pure and Regenerate You know great Riches and high Honours are The Devil's strongest unresisted snare By which oft-times he Souls doth overthrow Who pious were e'r they those Bâ—â—ts did know Think you that God thâ—n in t ' Man 's hands will put So sharp a Weapon his own Throat to Cut Think you he will to him the Stone disclose ' Til how to use it for his good he knows Nor knows Man how to use it 'till that he First truly Dead Regenerated be Then let all who this Art investigate In Soul and Body be regenerate Then if they ask they shall receive the prize If Knock the sealed Door assunder flyes If seek they find if pray they 'r heard Thus I Have shew'd the true way to Felicity The way whereby this Fruit may be attain'd Whereby the much desired STONE is gain'd He then who pure is and Regenerate And blessed so that he may freely eat Of this beatifying Fruit he then Becomes Heav'n's SOPHUS or Magitian O those bless'd Bonds which fast together tye God and the Soul Man and the Deity Nothing 's impossible for him to do Who this blessed state and pitch attain'd has to For if to him to God it must be so His Will is God's they are no longer two He willeth nothing but by Heav'n's own Will Then what shall dare not his Command fulfill He now is Soveraign over the World and all Things that therein are shall obey his Call For by this Art of divine Magic he May shroud him in invisibility Walk on the Clouds stand in a flame of Fire And th'row the walls if dores be shut retire May walk upon the sâ—â—liest Seas while they Smoothing their rugged Fronts his feet obey To him diseases bow their eager heads And at his touch they leave their nasty beds And fly to Hell from whence they came for by His touch and Word restor'd is Purity Of Vegitables the true use he knows The poyson in each herb away he throws And perfect Chymist by Spagyric Art Hell from Heav'n's Essence Drosse from Gold can part Both Aâ—â—mals and Minerals also He not by guesse but perfectly doth know As Man may in a Mirrour see his Face So he their virtues through their outward Case No thing 's unknown to him all Arts that be Unmask'd are and he views their Verity Metals he may transmuâ—e the Stone by which They are exalted to theâ—r highest pitch Of persectnesse he has which will unfold The way to change all Mettals into Gold Not only Bodies are at his Command But all created Spirits also stand To do his Will The sneeking Devils are If he Commands enforced to appear VVith louting Heads and trailing Tails and eyes Dejected to behold themselves made prize To see that Man whom they triumph'd upon Now to have Rule and be a Lord o're them O they had rather to the darkest place Of Hell run than behold their own disgrace For if he cometh where they be they run Into the lowest darknesse headlong down For they his eyes as much now hate to see As the bright splendor of Aeternity For they behold him with that glory clad As once themselves before they lapsed had All Earthly Spirits also prest do stand Ready to do what he shall them Command Those in the Fire yield a joynt consent To wait upon him in their Element Those in the Water and the deepest Sea All his Commands are ready to obay Those in the Ayr and Astral Regions too Their constant service at his beck do shew The holy Angels also do rejoyce And pleasure Him who is the Highest's choyce Thus all conspire to be his servants and VVith speed obay what he shall them Command Besides all these to him permitted 't is To enter Gods own Treasury of Blisse In which he doth Arcana's deep behold Not fit unto the World for to be told The great Archaeus of all things that be He doth in ev'ry World and Astra see Divinely taught divinely learn'd indeed He Heav'n's Caâ—al and mysteries doth read And thus is Heav'n's Magitian a King Upon the Earth to whom all Creatures bring Their homage due unto that Image that In him appears of the Incorporat And increated Deity And thus Man is co-equal with nay more than us What Adam lost he gains by this new Birth And is new-Crowned King and God on Earth And such a Godlike King was Adam All So should have been but for his fatal Fall But few and very few attain to this Great Pearl of Wisdom Fruit of matchlesse Blisse Now in these latter dayes But Mortals may E're long behold the mighty lustrous Ray Of this fair Fruit which I may call the Best For in it is contained all the rest Heav'n's great Magitian mighty Moses had Upon this Fruit by God's donation fed When â—e those VVonders in the Name of God Did do in Aegypt with his Magic Rod That Rod which to a Sâ—rpent changed was And which again into a Rod did passe By this Fruit he God's MAGUS did become Performing VVonders in his mighty Name By this on Phaâ—oh and all Aegypt too He sev'n fold Plagues and seav'n-fold Wonders threw By this the Seas he parts which Crystal waâ—ls Become the Israclites by this with Qualos And Manna bright he feeds By this a knock Opens the Springlets in the solid Rock By this he Gold makes potablâ— his face With royal Rayes by this incircled was Mosâ—'s successor by this Magic too The strong-built walls of Ierico
dead the Soul then flyes To Heav'n and not before above the Skie To such whose Breasts are with such thoughts implete I shall and in a word this Answer â—it Paul was alive and yet to Heav'n he flew Where he such wondrous mysteries did view That as they were unutterable so They were not fit â—or to be told below The Patriarch Aenoch walk'd with God and there Is Heaven doubtless where he doth appear In Love and Glory so Aelias went To Heav'n before his mortal Spirits were spent But such whose thoughts are thus do heaven tye Unto a place above the starâ—y Sky Such don't believe the Scriptures which declare That also they within Man seated are Indeed th' Aeternal Heav'ns are boundless they In Man and out of Man themselves display I say they 're boundless for the God of Blisse Is boundles and they are where e're he is Nay Heav'n though strange it seem is too in Hell And there doth as Lâ—ght doth in darkness dwell As Night cann't Day as Darkness cann't the Light So cann't Hell e'r comprehend the bright Aeternal Heav'n as 't cann't excluded be So not included by Demensity Did Man himself but truly throughly know He 'd find all Woâ—lds that are within Him flow Man 's a deep study and who Mâ—n doth see Truly and throughly knows all Worlds that be 'T is very true if Heaven only were Beyond the blew Seas of the starry Sphear Our Souls enchain'd below could never come Thither till they had left their fleshly home For that our Elemental Bodies are Too heavy to be carried so far But Aenoch walk'd with God on Earth and so May Man on Earth be and see Heav'n too O thou that gazeth on the Olympic Court Fancying beyond it the Majestic Port And Restful Haven of departed Souls Whose bredth extendeth unto either Poles Where mighty Mansions for the Saints do lye Spread over the vast and starry Canopye Carnal Conceits of splendid Palaces 〈◊〉 grosly Brain-deluded Images Did'st thou but know the Nature of a Soul Such fancyful Idea's thou'dst controul For nothing is more near than Heav'n to thee Wert thou not blind had'st thou but eyes to see The deeper into thy self dost go The nearer thou still Heav'n approachest to For what 's indeed a Souls departure hence But motion from the Circumference Unto the Centre let it Centre where It will or in the Light or darker Sphear Had'st thou a Poâ—er granted thee to flye Ten thousand tâ—mes as far beyond the Skie As it is to 't as far from Heaven thou Might'st be God's Seat I mean as thou art now Heav'n is spiritual yet real too So that our outward carnal Eyes cann't view Its Seat The Soul which is a Spirit may Yea whilst it's pris'ner in this house of Clay Though I confess this Clayie Vail is such That intervening it doth hinder much These outward eyes can nothing view but what Is gross material and Corporate Rather more truâ—y they do nothing view No more than the Perspective we look through Is said to see for 't is the eye so 't is The Soul and nothing else that views and sees What sees the Body when the Soul is fled The Organ still remains the same though dead Yet it no visive Power has for why The Soul once gone of no use is the eye So likewise 't is as plainly it appears The Soul that feels that smels that tasts that hears But now the Soul without a Body may Nor see nor hear touch tast or smell I say Mistake me not I pray I mean not now This Flesh and Blood this gross out-garment though For this indeed is as it were a foul Garment unto the Body of the Soul Which is its prison and the fruit which all Men bear of Adam's fell and fatal Fall For this Imagination did indue This Body when he put his mind into This extern Principle which once shall be Int 's Aether swallow'd to Aeternity Suppose you had a Robe of Lead made fit Unto your Body and that put in it Your Face and Hands all parts covered o're Against your eyes thick Glasses as before You could not see how dim the World would show How heavily should you then move and go Could you so nimbly scud across the Plain Or sprightly swim within the silver Main As you before did should a wedg of Steel Fall hard upon you should you not it feel And should your glass eyes stopped be with clay You could not then behold one glimpse of Day But should you freed be from that Prison then How fair and clear would all things show agen Just so 't is with the Soul a heavy foul Garment unto the Body of the Soul This fleshly Case is whilst it fouly decks It she doth labour under its defects And must be subject unto them then she If that the eyes be d'outed cannot see The outward World let any part of this Organic Body be but ought amiss She is afflicted with it by this tye Of flesh she thus endures misery But the Soul's Body is another thing Which in and through this fleshly Case doth spring Not to be seen with fleshly eyes so you May see the Sun but not that Body view Which gives it splendor so you view the flame But not that Body which Lives in the same For the true Elements they are not seen By eyes Corporeal 't is an outer Screen You view the Body of the Soul likewise From the unmixed Element doth rise This is the Body that to Heav'n doth flye Who gains this Body gains the Mysterie For thorow it he Heav'n may view though he In his corporeal Clayie House still be Who fixes this may there for ever dwell For he those Wonders views that Worlds excel 'T is in this Body that the Soul doth see Th' immortal Glories of Aeternity 'T is plain that all or most great Visions that The sacred Scriptures t' us do nominate Not with the outer were beheld but by The Heav'n-beholding and internal eye What outward Eye can see a Sp'rit unlesse He doth himself in t ' form and matter press What outer eye is able then to see The Form or glory of Heav'n's Majesty An Angel's fain to vail his splendid beams With some gross matter when himself it seems He will discover to th' extern eye of Man What extern Eye can see the Heav'n's glories then With what eye did Elisha's Man behold The fiery Host that did them safe enfold With what Eye was it that Ezeâ—iel spy'd That glorious Vision by clear Chebar's side With what Eye did he see Ierusalem When he in Chaldâ— captive did remain With what Eye was it that great Daniel saw Himself though then at Shushan at Aelai By what sight saw he when sleep seal'd his eyes The great Creator in th' Aeternal Skies And how could Steven with his outer eye See Iesus sitting in th' Aemperial Sky At God's right Hand You know the glorious Sun Which round this Orb in twice twelve
lowermost See pag. * That is iâ— that Principle * The Kingdom of 〈◊〉 rath * This is out of the Eternal nature the â—nsearchable ens increatum or nothing abysse But God is God only in the second Principle or Love * From this sight tho not clearly comprehending it the Ranters fell into that erroneous notion of all things proceeding from God aswell the evil as the good and that they serv'd him in all manner of wickednesse and sins aswell as in uprightnesse and Love seeing he was the Author of all Indeed they ferv'd the first Principle and unlâ—sse they repent may therein serve to Aeternity * The first Principle describ'd * For Hell is the privation of Heaven and were there no joy ease and pleasure there could be â—nowâ— no sorrow pain and Tâ—rment Should the second Principle shed â—t self thorow out the first that would also become Heaven so the absence of that causes Hell The â—all of Lucifer with his Angels * The Devil is able to impart all Arts and Sciencâ—s by iâ—fâ—sioâ— into tâ—ose whâ— aâ—â— in a sâ—rict uâ—â—on with him â—e hath a power permâ—ttâ—d him to do very great wonders fo 't is said that there shall be signes and wondeâ—s wrought by him even bringing down of 〈◊〉 from Heaven with other strange signes and miracles before the second Principle ofâ— Love shall come to act his for though many have arrived at a great height in wickednesse yet they have not come 〈◊〉 that unio◠〈◊〉 the Devil here described which may be attâ—â—ned nay shall be by some and for which the Devil earnestly longs that be might â—e exaâ—â—ing his mighty power in the earth that he might deâ—ude the people with the strangenesse and greatnesse of his Arts which must be overcome by those of the second Principle * Christ's Humanity * The second Principle which is the Life and light of Paradise Natural states of man is sin Conviction Acts 2. 37. Horrour of Consâ—ience Repentance Pardon of sin * Christ. * Their Affections * Vision * Truth * Watchfulnesse Lustâ— Chasâ—iâ—y Pride Wrath. Meeknesse Envâ— Charity * A scarf 2 Cor. 13. Patience * The world * The way of self-denial moâ—nification * The Cross. * The pleasures of the world Deceit See these objectionsâ— answered pag. Truthâ— Mâ—t. 6. 33. Mat. 19. 24. Mat. 10. 37. * The Inâ— And tellect Luk. 14. 33. Luke 9. 58. Matthew ch 10. v. 9 10. See p. * That it signifies some great mystâ—rie not but that it was really acted and done upon the Earth and on the flesh of Iesus our Saviour Iohn 8. 56. * Exod. 20. 18. * Ioshua or Jesus is all one nâ—me Ioh. 16. 28. Ioh. 14. 6. Ioh. 3. 13. Eph. 4. 8. Psal. 61. 18. * In the Anger and wâ—ath of God which being quenâ—hed as it were by the Light and Love of the second Person shâ—dding it self abroad and by his Soul standing in the stâ—â—d of the whoâ—e worâ—â—s or Adam's in the anger of God indured the same â—till it had answered the Fathers Iustice or till that pricking sting of the Wrath was abated through the penetration of the Love or second Principle and then the Devil Hell was more strictly compressed and remained in the anger of God and shall to all AEternity but a Gate then was opened by Christ into Paradise and the second Principle which was not before and his breaking thorow with an humanâ— Soul recovered what Adam had lost and so unbaâ—'d that way which before was shut up for all those that shall follow him words extreaâ—nly darken this mystesteâ—ie but to an understanding and pure mind it shall be given * Forty hours * Wrath of God * Ioh. 8. 59. * Iob. 20. 19. * i. e. Before he was Glorified or ascended to the Father * Into his glorified Body into a state beyond Adams in Paradise which Adam lost by joyning to the spirit of the outward great world Now Christ would not be touched by Mary because he was not yet glorified Iohn 20. 17. * If you ask where these were all this Time questionlesse they were 〈◊〉 a quiet rest and Peace or still silence not where any pain or Aâ—â—â—â—sh was which is the bosom of Abraham the Father of the faithful But wheresoever they were it is plain by Scripture that they were not entered into Paradise where they are now till they entered with Christ and had not he dyed and broke this gate of Wrath shut by the fall of Adam we could never have entered the holy place Zeal Luk. 14. 26. Prudence Mat. 10. 16. â—hastityâ— cant * Sophia Imagination or phansie * i. e. Gods Col. 2. 5. Ezek. â— Pauls Epâ—stle to 〈◊〉 Corinth 1 co◠〈◊〉 18. Mâ—â— â—8 6. 〈…〉 15. 26. Heb. 12. 4. Paul to the Romans Rom. 6. 9. Rev. 20. 6. Optima corruptio est pessima Mat. 7. 14. â— Cor. 15. 50. * And stay Donec longa dies profecto temporis Orbe concretam exemit labem purumque reliquit Aethereum sensum atque auraï simplicis ignem Virg. * 1 Pâ—t 46 * 1 Pâ—t 3â— 19 19. * Zach. 9. 11 12. Esay 61. 1. Mat. 12. 22. Nor in this world nor in the world to come shall they have pardon * Scaliger See more page 7 2. Gen. 3. 24. Noctes atque dies patet atria Janua Diâ—iâ— * Gaza in the Heb. signifies Strength Rev. 20. 6. * First Principle * In the inward ground of Nature from whence our outward Sulphure Salt and Mercury as also other external things proceed according to the opinion of that highly illuminated Man J. B. â—ev 21. Gifts of the Tree of Life Gift of Tongues Of Râ—â—son Of wisdom Of Healâ—ng Of Propâ—esie 〈…〉 Oâ— Dreams 〈…〉 Of Poetry Oâ— discerâ—ing of spiriâ—s Acts 16. Of union and Communion with holy spirits depaâ—ted * Dyonsius Arcopagita iâ— Epâ—st ad Tim. Of Union and Communâ—oâ— with holy Aâ—gâ—â—s This is the opinion of some of others See P. 49. 50. Here is 〈…〉 and sigâ—â— Gifts of Miracles Euseb. Eccles Hist. lib. 7. c. 25. Gifts of seeing Of Hearing Of smeling Of tasting Of touching Gifts of divine Magic The abuse of Magic and how the divine Magic comes to be lost Why so many have lost their labour in the search of the Stone The way to gain the divine Mâ—gâ—c What a divine Mâ—gitian is Those skil'd in divine Magic * Gidion * The Soul * The first Principle * The second Principle * Second Principle * I mean in the Tapor for otherwise it were false for heat may be without Light and Light without Heat contrary to the opinion of the Peripateticks learnedly proved by Sir Christopher Heyden Iohâ— 15. I am the Door * Moâ—s oeuli câ—bâ—l Rev. 12. 16 17 c. Augustine in Civitate De.