Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	holy_a	son_n	trinity_n	2,239	5	9.7275	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55474	Theologia mystica, or, The mystic divinitie of the aeternal invisibles, viz., the archetypous globe, or the original globe, or world of all globes, worlds, essences, centers, elements, principles and creations whatsoever by a person of qualitie, J.P., M.D.	Pordage, John, 1607-1681.; Lead, Jane, 1623-1704.; Hooker, Edward.	1683 (1683)	Wing P2968; ESTC R8838	181,392	278

and third Number And if all would keep to these expressions it would take away much contention about words There are others who are so far displeased with the word Person that they would only have the Trinity to be three denominations of one and the same thing but this is too short to express the essential distinction of Father Son and Spirit and is as much in one extream as the word Person is in the other I now proceed to open the Mystery of the Holy Trinity which consists in two particulars viz. Unity in Trinity and Trinity in Unity And first concerning Unity in Trinity The Eternal Unity varies forth it self into an Eternal Trinity were there no Unity there could be no Trinity because from the Unity the Holy Triniâ—â— doth proceed as from its Eternal ground Object But you will say if the Eternal Vnity be â—â—â— ground whence the Holy Trinity doth proceed then there iâ— Quaternity in the God-head Answ. This is a mistake for the Eternal Unity â—â— the Father were there no Father there would be nâ— Son nor Holy Ghost therefore here is no Quaterniâ—â— but a Trinity Thus you see the Father hath vaâ—â—â—â— forth himself into the Son and Holy Spirit The Fâ—â—ther is not the Son nor the Son the Father and tâ—â— Holy Ghost is neither the Father nor the Son but theâ—â— are distinct in themselves This distinction of the Hâ—â—ly Trinity the Scripture teacheth us in the place foâ—â— cited 1 Ioh. 5.7 where they are distinguished First By their Names Father Word and Spirit Secondly By their Order the Father first the Sâ—â— second and then the Spirit Thirdly In their Numbâ—â— as one two anâ— three Fourthly By their relative properties which are iâ—cluded in their Names of Father Son and Spirit Werâ— there no Father there could be no Son and if no Soâ—â— neither could there be a Father and if neither Fatheâ— nor Son were there could be no Spirit proceeding froâ— them both The Trinity being thus distinguished let us speâ—â— briefly of each of them a sunder Quest. What is God the Father Answ. God the Father is the first original beginning of the Trinity were there no beginning there could be no end were there no first number there could be no second or third in the Trinity God the Father therefore is the Eternal beginning of the Holy Trinity God the Father must be either from himself that is from his own Divine Essence or else from the Eternal World or Eternal Nature's Essence but neither of them were yet existent wherefore we must conclude that except the Father had taken his Beginning from his own Eternal Unity he could not have been the first beginning of the Trinity In the second place I say that God the Father is the Eternal Generator of the Son or word who is the second person in the Holy Trinity Quest. What is God the Son Answ. God the Son is the Second number of the Trinity were there no Son there would be no Father He is the Center and Heart of the Trinity He is generated of the Father before the Eternal World or Eternal Nature were in being He is the only begotten Son of the Father and is co-eternal co-essential and co-equal with him He is the essential Word of the Father He is the delight of the Father and his well beloved Son in whom he is well pleased Quest. What is the Holy Ghost Answ. He is thâ— third and compleating number of the Trinity He is an out-flowing breath life or power which proceeds from the Father through the Son and doth execute the will of the Father This out-flowing life and acting power proceeds from the Divine Essence of the Father and the Son and therefore is co-eternal co-essential and co-equal with the Father and Son Quest. Why is not the Holy Ghost said to be begotten of but to proceed from the Father Answ. If the Holy Ghost were begotten of the Father then the Son could not have been the only begotten of the Father and so the Father would have had more Sons then one neither would there have been a distinction between the Son and the Holy Ghost Therefore the Holy Ghost is not said to be generated of the Father but to proceed from the Father and Son as an out-flowing breath of Life and Power The Holy Ghost doth compleat the Trinity and make up the number three so as nothing can be added thereto or diminished the Father cannot be without the Son nor the Son without the Father nor the Holy Ghost without both Father and Son Quest. How is the Vnity in Trinity distinguished in the Eternal World Answ. I have told you before that the Trinity is distinguishable by their Names Number Order and by their relative properties but not by their Natures becaus they have but one Nature and Essence in which oneness of their Nature their Eternal Vnity doth consist Therefore they that would distinguish the Holy Trinity in the Eternal World otherwise than before expressed do run into great confusion The Father is an Eternal Vnity and so is the Son and Spirit the Son is pure Deity and so is the Father and Spirit the Holy Ghost is an Eternal Liberty and so is the Father and Son Therefore these are no distinguishing properties of the Holy Trinity in the Eternal World Some do thus distinguish the Trinity they say the Father is Light the Son Life and the Holy Ghost Love but these cannot be the distinguishing characters of the Trinity because the Father is Light Life and Love and so likewise the Son and Holy Ghost Others would have the Father to be Light the Son Love and the Holy Ghost Power but all these belong to every one of the Trinity and therefore cannot be the distinguishing characters of them Others again would have the Father Fire the Son Light and the Holy Ghost Air but these are elements which are rooted in Eternal Nature's Principle and are not to be found in the Globe of Eternity Others distinguish the Father by the severity of Divine Iustice the Son by Love and Mercifulness whereas in the Eternal World there is no severity of vindictive Iustice known nor any thing of anger or wrath becaus the Holy Trinity stands wholly in the Unity of Love The only distinction of the Holy Trinity in the Eternal World is this That the Father manifesteth himself as a wonderful all-seeing Eye the Son manifests himself as the Center of the Eye and Heart of the Father and the Holy Ghost as an out-flowing Power proceeding from the Father's Eye and the Son's Heart effecting whatsoever the will of the Father in the Eye through the Love-essence seated in the Heart of the Son would have done And thus the Holy Trinity do manifest themselves distinctly in the Eternal World though they all stand in the Eternal Vnity and are not only three Denominations as will be clearly manifested in the third Chapter of this following discourse to which I refer you Now

I come to speak of the other particular in the Mystery of the Holy Trinity viz. Trinity in Vnity This Mystery I will endeavor to open as I have seen it with the Eye of my enlightned mind and shew how the Holy Trinity do subsist as one in one only ground or Divine Essence Object You will say if three do subsist in one only essence that seems to make a Quaternity and not a Trinity Answ. This is an ill drawn consequence and a meer mistake which may easily be rectified thus The one only ground or essence in which the Holy Trinity do subsist is the Eternal Unity and this Eternal Unity in the Father and the Son and Holy Ghost subsists in the Father's Unity so that the Holy Trinity is one with the Eternal Unity from whence they flow forth and as they have their beginning from the Unity so they end in the same The Holy Scripture teacheth us this fundamental truth that the Holy Trinity are one and yet three in that oneness 1 Ioh. 5. 7. There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one They are all one in the Eternal Unity the Father is in the Son and the Son in the Father and the Holy Ghost in the Father and Son so that one cannot be without the other and are but one ever blessed God though distinguished in their goings forth and the manifestations of themselves Now if it be asked what the Nature of the Holy Trinity is I answer it is pure Unity and pure Unity is pure Deity and this is the Nature of the Father Son and Spirit they are all Unity and pure Deity And as they have but one undivided Nature so they have but one Eye one Understanding one Will. But if any one inquire further what this Eternal Unity and Deity is which is the Nature of the Holy Trinity I answer that none knows this but the unsearchable Trinity Neither is it any further knowable by Angels or Men but that it is what it is But notwithstanding that we say that the Vnity is unknowable in it self to Angels and Men yet it may be known forasmuch as it relates to the Trinity and as it is the one ground in which they subsist and in this respect we say that the Eternal Unity is a most simple Essence free from all duality and contrariety It is most true that variety may consist with Vnity but contrariety destroys its nature which admits of no mixture whatsoever Now if the Nature of the Trinity be Eternal Vnity and simplicity free from all contrariety and mixture it follows that Light and Darkness Love and Anger cannot be in the Holy Trinity as they exist in the Globe of Eternity because these contrarieties would necessarily destroy the Nature of Vnity But you will say that God is styled in Scripture a God that is angry and a consuming fire and in other places he is said to be Light and Love which implies that there is a mixture of contrarieties in the Essence of the Holy Trinity I answer that these Scriptures speak of God as he hath introduced himself into apostatized and impure Nature's essence after the fall whereas I in this place speak of God as he exists in the Eternal World before Eternal Nature was divided by the fall and in this state the Holy Trinity is nothing but Eternal Unity free from any contrariety or mixture whatsoever And thus the Nature of the Trinity if well understood manifests clearly hâ—w Father Son and Spirit are distinct and yet are but one Eternal Unity And thus much concerning the Trinity in Unity Now I will further treat of the Nature of the Holy Trinity The Triune God considered in himself in the Globe of Eternity is pure Deity which pure Deiâ—y is the highest purity clarity and brightness of glory beyond all imagination This high purity of the Trinity is free from all impurity and imperfection whatsoever and in this high purity consists the righteousness and holiness of God This bright purity is the Nature of tâ—e Trinity in the Globe of Eternity which they equally partake of for as the Father is all purity so is the Son and Spirit anâ— from this purity of their Nature are called the Holy Trinity But to proceed to a further opening of the Nature of the Trinity God is said to be Good and the one only Good the chiefest Good wherein Eternal Bliss and happiness doth consist in which ground of Eternal Goodness the Father Son and Spirit are all one The Father is all Goodness and so likewise is the Son and Spirit and consequently Good and Evil cannot be in God for so there would be a mixture of contrary natures in the Divine Essence which as hath been said is all Eternal Goodness Evil of sin cannot be in God because sin is an imperfection now no imperfection can be found in the Divine Essence which is perfection it self Neither is the evil of punishment to be found in the Trinity for if the Nature of God be all Goodness Mercy Pity and Compassion where shall severity fierceness or bitterness be found Or any vindicative Iustice From whence proceeds the evil of punishment I say none of these are to be found in the Nature of the Holy Trinity as they subsist in the Globe of Eternity If you ask me further what the Nature of the Holy Trinity is I answer That the Holy Trinity are iâ— themselves a free Eternal libâ—rty The Father is an Eternal Liberty and so is the Son and Spirit But whâ—â— is this Eternal â—iberty which is the Nature of the Holy Trinity I answer It is their subsisting in their owâ— Eternal Vnity simplicity and pure Deity free from aâ—â— other Essences neither touching them nor being touched bâ— them For as they exist in the Eternal World beforâ— and without Eternal Nature they are free from all Esâ—sences whatsoever and exist in their own eternal Liâ—berty If you further inquire what the Nature of the Hâ—â—â— Triniâ—y is I answer That their Nature is all happiâ—â—â— and blessedness no misery torment or anguish is tâ— be found in them or proceeds from them wherefoâ—â— Hell death and the Curs never proceeded from the Hâ—â—â— Trinity becaus their Nature being all happiness â—â— such thing can be found in them or proceed fâ—â—â— them because such a mixture would necessarily deâ—stroy the happy and blessed Nature of the Holy Trâ—â—nity I say further That the Nature of the Holy Trinity ã€ˆâ—Šã€‰ all perfection in the abstract and therâ—â—ore at an infiniâ—â— distance from all imperfection whatsoever Which pâ—â—â—fection of the Holy Trinity results from the Vnity and Siâ—plicity of their Nature which admits not of any mixture ã€ˆâ—Šã€‰ contrariety By means of this perfection the Holy Trâ—â—nity are compleat in themselves so as nothing can bâ— added to it or taken from it forasmuch as it is tâ—â— Nature of absolute perfection to be compleat and entire in iâ— self lacking

that seems to spread it self over aâ— through all his deep and Mystical writings The First Head What God is before the Globe of Eternity THE subject of this Chapter is What God is in the primary and original being of himself before the Globe of Eternity did exist Quest. If you ask me What this God is that was before the Globe of Eternity was brought into manifestation Answ. I answer That by God in this place I understand the Spirit of Eternity himself as he is an Eternal Unity and Simplicity But what this Eternal Unity and Simplicity of himself is who can tell but himself it being unknowable to any besides himself For no creature can comprehend an infinite unsearchable and incomprehensible Creator therefore none can know what the Spirit of Eternity is out of the Globe of Eternity but himself alone The first manifestation of himself is in the Globe of Eternity there he first becomes knowable to Intellectual creatures but without and beyond it he is as a Nothing to all created understandings being hid and wrapt up in his own unsearchable Mystery Wherefore we conclude That God considered as existing before the Globe of Eternity is absolutely unknowable to all Creatures and this leads me to the second Head or Particular which is handled in the next following Chapter The Second Head which makes the second part of this Treatise What God is in the Primary and original Being of himself in the Globe of Eternity before Eternal Nature's Principle was in Being IF you ask me what God is as he exists in the Globe of Eternity without and before Eternal Nature's Principle I must before I come to give you a more particular Answer to this Query advise you that the knowledge of God as he exists in the Globe of Eternity without eternal Nature is a very deep and Mystical Knowledge though it is true withall that in the Globe of Eternity God is much more Knowable than without it in the solitary abstracted Being of himself for so he is altogether unknowable and incomprehensible Having premised this I now come to answer the foregoing question by explaining these two following particulars viz. 1. What God is with relation to the Globe of Eternity 2. What the Globe of Eternity is wherein God the Spirit of Eternity doth manifest himself Which Particulars I intend to make the subject matters of two Chapters which are to make up this second part CHAP. I. Concerning what God is in relation to his existence in the Globe of Eternity THE Deity existing in the Globe of Eternity is nothing else but First A Spirit of Eternity and this Spirit of Eternity is an uncreated Essence for he could not be a Spirit without being an Essence and were not he uncreated He could not be the Spirit of Eternity Secondly Again the Spirit of Eternity or God as he â—s an uncreated Essence so he exists and subsists in himself and from himself for there is nothing before him or above him from whence he might receive his Being â—nd if there was he câ—â—ld not be God for the notion of a God in the sence in which it is here taken imâ—lie a first original Being or Existence that is before â—nd gives existence to all other beings being himself â—ndependent of them all And therefore it is that God â—â—yles himself the Alpha and Omega the Beginning and â—he End the first and the last Therefore we must â—onclude that all Worlds and all Creatures derive their â—eing from this Spirit of Eternity and consequently â—hat the Globe of Eternity or Eternal World hath its â—xistence from him since there is nothing can be exâ—epted from being the effect of this Universal all-comâ—rehending cause This the Scripture doth often inâ—ulcate to us 1 Iohn 3. By him all things are made and â—ithout him nothing was made And again Col. 1.16 All things were created by him and for him Now if this â—e so it follows that the Eternal World or Globe of â—ternity was also created by him And as the Spirit â—f Eternity is the Creator of the Globe of Eternity â—o by consequence he must be supposed to be before it as the cause is before the effect which neither may noâ— can be confounded together In the third placeâ— I say that the Spirit of Eternity is the Essence of all Essences and the Cause of a Causes For this Spirit of Eternity is the one only truâ— God from whom all other beings do at first derivâ— their being and in and by whom they are continued iâ— their subsistence neither could He otherwise be the firâ—â— and the last the beginning and end of all things Lastly The Spirit of Eternity is an Eternal incomâ—prehensible and unmeasurable Unity Now this Etâ—â—nal Unity is nothing else but pure Deity and purâ— Deity is an Eternal Unity for as an Unity is the begiâ—â—ning of all Numbers so is this Eternal Unity the bâ—â—ginning of all beings Now if God be an Eternâ—â— Unity it follows that there can be no more than oâ—â— God because a plurality of gods would destroy tâ—â— Nature of Unity Besides if tâ—â—re were a plurality â—â— gods there must be supposed to be many firsts aâ—â— many beginnings and so the one only God the Spâ—â—rit of Eternity could not be this Alpha or first aâ—â— beginning of all things But the Scriptures do pereâ—â—ptorily assert that there is but one God so Deut. 6â—â— Hear O Israel the Lord our God is one God Concerning the Holy Trinity From this Eternal Unity the Holy Trinity is manâ—â—fested of which I must speak somewhat in this placâ— because they subsiâ—ted in the Eternal Unity of thâ—â—â—sâ—lvâ—s bâ—fore the Globe of Eternity was manifesteâ— and were the manifesters of it and therefore mâ—â— needs be befâ—re it Now we must know that the Hâ—â—â— Trinity are inseparably united and do subsist in â—â—â— Eternal Unity of themselves and are co-operators in aâ— Generations and Creations whatsoever Concerning the nature of the Holy Trinity as they subsist in the Globe of Eternity The nature of the Holy Trinity considered in themselves as they exist in the Globe of Eternity without and before eternal Nature is a very great Mystery Many disapprove that the word Person should be applied to the Trinity because their Spirits in the sight of Vision and light of Revelation never could perceive any personality in the Holy Trinity And indeed nothing is more true than that there are no figurative persons in the Deity Neither doth the Scripture in any place tell us of three persons in the Trinity but when it speaks of the Trinity it expresseth it self thus There be three that bear record in Heaven the Father the Word and the Holy Gâ—â—â—â— and these three are one 1 Ioh. 5.7 Hence it is that Mystical writers instead of the word Person make use of the words of Number to signifie the Trinity by calling the Father Monas the Word Duas and the Holy Ghost Trias which may be â—nterpreted the first second

to the foregoing figure is in the midst or Center of the Abyssal Globe When the Eye is closed or shut up then neither the Eye of the Father nor the Son's Heart the Glory of the Eye nor the breathing forth of the Spirit from both is to be seen but are all shut up in the Eye but when the Eye opens then the Heart of the Son and the Holy Ghost are seen so that when the Eye of the Unity in the Center opens then the blessed Trinity becomes visible in the midst of the Abyssal Globe being otherwise shut up and concealed in the Eternal Unity of themselves Thus the Trinity is hid in the Eternal Unity of it self and from that Unity they proceed and become visible in the opening of the Eye So we see that the Unity is in Trinity and the Trinity in Unity The sight of the Holy Trinity from the openâ—ng of the Eye in the inward Court of the Holy Place is a lively operative reviving and yet amazing â—nd surprising sight a sight worth the whole World â—nsomuch as I am ashamed to present you such a dead â—iveless figure of it but no pen can decipher it on paâ—er it is only the Spirit of the Eye that can open it â—elf and give you the living and ravishing sight of its own essentiality without similitudes or figures though can express it outwardly no better than I have in the â—oregoing figure Let no man here object that I do not make use of Scripture for the confirmation or illustration of these deep Mysteries the reason is becaus the Holy Sciptures speak of God as he hath introduced himself into Eternal Nature and not as he exists out of and before Eternal Nature in the Globe of Eternity therefore you must not expect my alledging of Scripture whilst I am treating of a Subject which they do not reveal though it be certain also that the opening of the Eye cannot discover any thing contrary or opposite to Scripture revelation but rather what is agreeable thereunto though it cannot be so readily confirmed from Scriptures becaus as hath been said it is not the scope or design of the Holy Scriptures to speak of the Being of God before and without Eternal Nature Neither do I in this speaking oppose or disparage the Holy Scriptures if my subject were to speak of the Fall and the Redemption of sinners by Christ then I should not be wanting to confirm my writing from Scripture but as long as I am writing of the solitary being of God in the Globe of Eternity the Spirit of God in the Eye must be my Guide and Witness in stead of the Scripture And thus much shall suffice to have spoken concerning the second opening of the Abyssal Eye whereby the Mystery of the Holy Trinity is revealed to the Spirit of the mind The third opening of the Eye discovers the Mystery of it self that is by opening it self it discovers and reveals what is in it self Now the Eye opening divides it self into three parts the first of which is the Abyssal Eye the second is the Heart and the third is the out-flowing breath The Eye is first before the Heart that is in relation to order and for distinction sake else being Co-essential and Co-eternal there is no first and last and the Heart is the Eye's Center and the breath proceeds from the Eye and the Heart The Eyâ— is before the Heart and generates the Heart the Hearâ— â—s generated from the Eye and the breath proceeds from both The Heart is the Eye's seat and Center wherein it is fixed and the Spirit is the virtue or power proceeding from the Eye and the Heart and â—n those three Eye Heart and Spirit consists the fulness and compleatness of the Deity nothing can be super-added neither can any thing be substracted To speak more particularly this third opening of the Eye doth manifest all those Powers commonly called the Attributes of God for this Eye of the Abyss sparkles forth from it self it s own perfections beamâ—ng forth its own beauty in many lustrous rays like the Sun These beams proceeding from the Eye are God's Eternity Infinity Immensity Incomprehensiâ—ility Omnipotency All-sufficiency c. as being the out-flowing powers and perfections of the Eye and of the Spirit of Eternity in the Eye they are God's esâ—ential perfections without which he cannot be God â—ccordinâ—â—â— that saying of the Schoolmen Whatsoever â—s in God is God therefore they are inseparable from him because they are himself But here it may be objected again how this multiplicity of Powers and Attributes in God can consist with his being the most absolute and perfect Unity 1. To which I answer First That a diversity and variety of powers may consist with perfect Unity proâ—ided there be no contrariety or opposition in those powers to one another now nothing is more plain â—han that the attributes of God are without any conâ—rariety whatsoever among themselves 2. In the Second place I say That Eternal Unity â—oth not exclude a diversity of powers if they all do â—rise and stand united in one root Now all the Atâ—ributes of God are inseperably united in God's Esâ—ence they spring from and are rooted in the same â—nd are one and the same with it and in it And this â—he opening of the Eye of the Abyss discovers that all the Atrributes of God are but one Power diversifiedâ— they stand one in another his Infinity Omnipotency c. are shut up in his all-sufficiency and wheâ— they beam forth they proceed from thence as from their Root and Original So that all God's Attributes proceed from one Power and are shut up in onâ— Power and are but the Variation of one and the same Power and consequently are but one Power and sâ— cannot take away God's Eternal Unity These Powers or Attributes of God are â—ixed in the Eye being nothing else but the various beamings forâ—â— of the Eye and may be called the Head Powers of thâ— Godhead as being seated in the Eye and from them glancing forth themselves We must know that this was one chief end of God bringing forth the Abyssal Globe even the manifesâ—â—tion of his Attributes and Powers to himself for â—e Eternity is manifested in this Abyssal Globe to hâ—â—e â— beginning and end which else would be without beginning or End and so his Infinity Immensity ã€ˆâ—Šã€‰ Incomprehensibility are bounded and limited by the circumference of the Abyssal Globe which else woâ—â—â— be without all bounds or limits without all Heighâ—â—â— Depths or Breadths and thus they come to be maâ—ifest in the Abyssal Globe St. Paul saith that this â—â—sible Creation doth manifest God's Eternal Godhâ—â—â— and Power and so it is but if so how much mOâ—â— then doth the Abyssal Globe which is the first manâ—â— on of the Holy Trinity manifest all the Eternal Aâ—tributes and Powers of his Godhead This sight of God's Attributes from the opening oâ— the Eye in the Abyssal Globe is both a ravishing

pure virginity doth not only consist in this that she is free from all manner of spot blemish or mixture but especially in this that her bright glance is from all Eternity fixed upon the flaming heart of God's love which is the Center of the Holy Trinity This flaming â—eart of Love is the sole Object to which her regard is fastned continually she receives nothing into her self but this divine Love from the heart of God She espouseth her self to nothing inclineth her self to nothing but only to this essential Love the Word of God fixed in the Heart of the Deity Thus the Holy Trinity have their delight with wisdom and again the whole joy and delight of wisdom is the flaming Love of the blessed Trinity She is exalted above all things because of her beauty and immaculate purity she is the highest purity she is purity and virginity in the abstract She cannot be touched by sin evil or self because she cannot mix with nor incline to any thing but only the essential Love of God She is free from all essences whatsoever being nothing else but the unspotted mirrour of the glory and excellency of God and thus we have declared to you what that pure Virginity is which is one of the essential properties of God's wisdom 3. I now proceed to the third and last head viz. What the office of Wisdom is in the still Eternity I find that Wisdom dischargeth these two offices viz. 1. She is a revealer of the Mysteries and hidden wonders of the Deity 2. She is an enlightner of the still Eternity First As for the first of these Scripture and Revelation assure us That Wisdom is the revealer and manifester of the unsearchable secrets of God she is the golden Key of the Eternal Eye by which all the wonders of the Trinity are unlocked As the office of the Holy Ghost is to effect and create all things so the office of Wisdom is to manifest and reveal all things She never brings forth any thing and upon that account also is called a pure Virgin but only discovers and manifests whatsoever the Holy Trinity by their effecting-creating-power are pleas'd to bring forth This Wisdom is the companion of the Eye of Eternity by her out going glance revealing the wonders contained in it She is as an Handmaid waiting upon the Holy Trinity to declare publish and make known their counsels secrets and wonders Secondly The other office of Wisdom is to give Light to the deep Abyss of the still Eternity It is Wisdom's bright glance which is the day and light of this most holy mansion not a created Light but a pure divine Light in that sence as God is called a Light in whom is no darkness at all and no otherwise But you will object That the Holy Scriptures and Divine Philosophers seem to give a different account concerning Wisdom than I have here given To which I answer That I easily grant that the Scriptures of Truth and holy enlightned Men have spoken concerning Wisdom after another manner than here I have done and the reason of it is plain for they speak of Wisdom after the production of Eternal Nature as Wisdom is introduced into the seven forms of Eternal Nature whereas I speak of Wisdom's existence with the Holy Trinity in the still Eternity before ever Eternal Nature was brought forth The fourth Wonder which my Spirit was made to take notice of in the still Eternity was the Seven Spirits of God which stand before the Throne of the Holy Trinity Saint Iohn doth oft make mention of these in the Revelation but he speaks of them there as they were seen by him on mount Zion in the New Ierusalem after their being introduced into the working properties of pure Nature whereas I treat of them here aâ— they were seen in the still Eternity before the existence of pure Nature out of which the New Ierusalem is created and brought forth by the Holy Trinity And accordingly we are to distinguish between these seven Spirits here mentioned and those seven generating fountain-Spirits out of which pure Nature and her â—lements were generated according to the highly enâ—ightned Behme for those are the working powers of Eterâ—al Nature whereas these are in the still Eternity which â—as before Eternal Nature co-existing with the Holy Triâ—ity and Divine Wisdom in the still Eternity What I have further to declare concerning these seâ—en Spirits I shall refer to these following particuâ—ars First I shall speak of their Number in the second place of their Birth and Originality thirdly of their Nature fourthly of their Office and fifthly and lastly of their place in the still Eternity 1. For the first viz. their Number which is Seven for so they were named to me the Seven Spirits of God They do indeed subsist one in another and through another and appear but as one power yet they are seven in number even seven distinguishable powers flowing from and rooted in the Unity of the Trinity They were not distinguished to me by their several Names but only by their Number though I know that as they are in Eternal Nature they enjoy â—heir several distinct Names but it is not time now to speak of them because here we consider them as existing in the still Eternity out of and before Eternal Nature 2. As to their Birth and Originality they spring and proceed from the Temple-body of the Holy Ghost as well as they have their subsistence in the same for as Wisdom is a beam or glance proceeding from the Father's Eye and subsisting in the same so these seven Spirits or seven lustrous Powers proceed from the Divine Body of the Spirit as from their source and original and subsist in the same as in their true ground 3. The third perticular I am to speak to is the Nature of these seven Spirits which I shall endeavour to declare to you in these following Propositions 1. The â—irst is this The seven Spirits of God are ã€ˆâ—Šã€‰ many various outgoing Powers immediately proceedâ—ing from the Body of the Holy Ghost they are thâ— true fruits of the Spirit they are as so many deriveâ— streams from the head and fountain-stream the Holâ— Ghost They are a variation of that one all-effecting power of the Holy Spirit For as the supreme Unity varieth it self into a Trinity so the all-effecting power of the Trinity varieth it self into a Septenary or seven Spirits 2. In the second place these seven Spirits are co-essential Powers with the Holy Ghost and consequently with the whole Trinity for they immediately pâ—oceed from the Essence of the Holy Ghost they are essences out of his essence and therefore must needs be co-essential with him 3. Thirdly the seven Spirits of God are co-eternâ—l with the Holy Spirit for they exist together with the Holy Trinity which was never without these Spirits proceeding from them and consequâ—ntly these seven Spirits must needs be co-eternal with the Blessed Trinity But here we must not

Lastly the opening of the Eye of Eternity discoverâ— God's External Form or Figure we have before spoken of Gods internal Form or Image and declared that it iâ— nothing else but his Essentiall Holyness I know it wiâ—â— seem strange that I speak here of God's figure sincâ— the Scripture forbids us to make any figure or likenesâ— of God But to this I answer that though God forbid us to Frame any likeness of himself who is thâ— Spirit of Eternity in resemblance of any Creature whatsoever yet cannot this debarr the Holy Trinity from representing themselves according to the pleasure of their own will who is above them to controle them Or who is their Councelor to advise them Or who dare say to them why do you thus represent your selves For as hath been said before at the opening of the Eye the Father appears in the figure of the sight or black of an Eye which yet is no oâ—ganical eye the Son appears in the likeness of an heart in the midst of which the Eye of the Father is centred and the Holy Ghost is represented in the likeness of an outgoing Breath Winde or Ayre which proceedeth from the Eye through the Heart and is in its own essentially an active Power which effect's whatsoever the Eye or Heart will have done Now the Triune Diety brought it self into these visible figures for their own manifestation that we might thereby learn how the Father Son and Spirit are in one another Eternally and yet notwithstanding this their Unity they are distinguished by those three figures of Eye Heart and outgoing breath which are distinguishable one from the other So that here this great Mystery of the Vnity and distinction of the Trinity is fully discoveâ—ed and made out to the Eye of the mind for though the Eye Heart and outgoing breath do appear in one another yet they appear with distinction so as the Eye is distinguishable from the Heart and the Heart from the outgoing Breath But before I leave this point I shall endeavour to give you some account concerning the Nature of these forementioned figures in these following particulars In the first place I say that those Images and Figures which the opening of the Eye Manifests are not Shadows and Empty representations but Reall and Substantial ones they are not only figures of Heavenly things but the Heavenly things themselves In the second place I say that these Figures are living and spiritful representations not dead Images for the fulness of the Living God fills them all with Life and Spirit and Power In the third and last place these Figures are unchangeable and that because they are Essentiall to the Holy Trinity So the Eye is Essentiall to the Father the flaming Heart of Love is Essentiall to the Son and the out-flowing breath of Power is Essentiall to the Holy Ghost For though in Eternal Nature in the Darkness the Eye of the Father appear dark wrathful and terrible and contrary in the Light shining pleasant and full of Love yet the Eye is not changed by thâ—se variations but remains still the unchangeable Essentiall Eye of the Father though diversifyed by the Light and darkness Thus we see that the unchangeable Image of the Father in the Globe of Eternity is the sight oâ— black of an Eye into which likeness he hath been pleased to contract himself for the manifestation of himself for though we as Creatures are commanded to make no Representation or Image of the Trinity yet this doth not hinder but they may bring forth a divine Imagâ— and representation of themselves What hath been said concerning the Eye may be also said concerning the Heart viz. That it is the Unchangeable Essentiall and Substantiall Image of the Son for he manifests himself to Angels and Saints in this figure of a central Heart all flaming with Love otherwise this Hand could not have writ of it And the out-flowing breatâ— or ayre proceeding from the Eye and Heart is the immutable and Essentiall Image of the Holy Ghost Thus we see that the Eye by its opening of it self doth clearly discover to us that the one only true God who is the Spirit of Eternity hath brought forth himself into a Beginning and End into matter and form into Corporeity and Figure in the sense as hath been before expressed else it may seem harsh to common Philosophers who without the Eternal Globe is without any of these even an unmeasureable incomprehensible Vnity concerning which we can only say that it is what it is for what it is none can tell but it self And so I proceed from the second place of Purity in the Globe of Eternity called the Holy Place unto the third which is the most Holy or Holiest of all And here before I begin to speak of the most holy Place I think it not amiss once more to hint to you that these three distinct Places or Courts make up but one Globe or Sphear for they proceed one from another and penetrate one through another and subsist in one another yet with the distinction above mentioned of outward inward and inmost the first leading to â—he second and the second to the third Concerning the most Holy Place I shall reduce all that I have to say concerning the most Holy Place to these four Particulars First I shall give you the several Names which were given to it by the Spirit of God Secondly I shall speak of the Nature and condition of â—he Place Thirdly I shall give you an account of the Wonders which are to be seen in it Fourthly and Lastly I will speak of the Ends of its formation 1. As to the first of these viz. the Names and titles which were expresly given to this third Court by the Spirit of God they are these following it was called the Still Eternity and that by reason of the unutterable Rest Silence and Stilnenss which Eternally dwells in this third Court for as the outward Court was called the Globe of Eternity and the inward Court the deep Abysse or Abyssal Globe of Eternity so the third Place of Purity is called the still Eternity because nothing but Eternal Rest Silence and Stilness is to be perceived by those who live in this most Holy Place This Holy Place is not the Trinity but distinct from it and is the still Eternity in which the holy simplified Spirits live It was also called the Chamber of State the presence Chamber of the Spirit of Eternity the King of Kings where his unexpressibly glorious Majesty is to be seen Besides it was called the Rock of wonders with reference to those wonders which do appear in it of which we shall speak in the third particular 2. The second particular is what the Nature and condition of this place is and this is hinted to us in the Name which is given to it by the Spirt of God for Names ought to express the Nature of the thing which they signifie and the whole excellency of

the Day so the fierceness bitterness and Anguish of the fire were perfectly dissolv'd in and swallow'd up of the meekness mildness softness and pleasantness of the Water and nothing remained but the pleasant glances of thâ— Fire arising from the mixture of Fire and Water This was the Beauty and excellence of Eternal Nature that all her divided contrary properties were united into one undivided property in the Eternal Earth where all their contrarieties were reduced to the most perfect union agreement and harmony XX. Quest. If you further ask me what Eternal Nature's Essence is in relation to her formal being as she stood in her original Purity and Beauty Answ. I thus define Eternal Nature Eternal Nature is an Eternal Essence subsisting in a six fold working property inseparable one from the other For the Darkness generates the Harshness the Harshness the Bitterness this the Aâ—guish the Anguish the Fire this the Water the Water the Light this the Love-Fire and the Love-Fire the Air thus they generate one another and qualifie one in another and through one another inseparably and undivided but in the seâ—enth they all rest as in one only ground So that Eternal Nature subsists of six working properties in one only ground or substance And all the properties of Eternal Nature considered in relation to this one ground are all equally Eternal none of them can be accounted before other they have all but one beginning one Mother and subsist in one ground and in this their Union they constitute the wrestling wheel of Eternal Nature wherein sometimes one is uppermost sometimes another sometimes Darkness sometimes Light sometimes Anguish sometimes Ioy. Yet notwithstanding though they be all undivided and none before the other for distinction sake we may place the Darkness and Harshness in the first place as being the root of the dark Fire-Essence which Fire-Essence is the Center of Eternal Nature the Prickly Stinging Bitterness in the second place the Brimstony Anguish in the third place the Fire in the fourth place From which Fire the Water is generated together with the Light and Love-Fire which belong to the fifth form of Nature and in the sixth place out of the Light and Love-Fire the Eternal Element of Air from which Air proceeds the seventh and last viz. the Eternal Element of Earth in which the six foregoing properties subsist in perfect Vnity and Harmony Now according to this order we can better understand the beginning and end of Eternal Nature's Essence and how it is distinct from God's Eternal Vnity and pure Deity though indeed in iâ— self it be an Eternal indissoluble band in which property is distinct from or before another but all co-equal and co-eternal in one only ground and substance So that we conclude that the original beauty and excellency of Eternal Nature did consist in this that the six working properties were Harmonized into a perfect Vnity and triumphing joyfulness in the seventh form which Harmony Peace and Unity is the true form or formal Cause of Eternal Nature XXI But me thinks I hear some body object against what hath been said that I seem clearly to contradict Behme who place's Darkness and Light back to back as opposite to one another and makes the Fire a distinct center from the Light speaking of a Cross birth in Eternal Nature which divides the fourth â—orm of the Fire from the fifth of the Light To which I answer that what Behme saith is most true but it must be noted that he speaks this of Eternal Nature in its fallen and degenerate state whereas I speak of it in its original spotless purity Behme speaks of God in Nature but I speak of Eternal Nature's birth in order to God's introducing himself into Nature's Essence So that it appears that I do not in the least contradict Behme's writings XXII Concerning the final Cause of Eternal Nature Though it be true to speak in General that the final cause and end for which all creatures and consequently Eternal Nature was brought forth is the Good pleasure and will of God according as the Holy Scripture in many places teacheth Ephes. 1.9 According to the Good pleasure of his will purposed in himself again vers the 11. Who worketh all things according to the pleasure of his own will Rev. 4.11 And for thy pleasure all things were created Yet where it pleaseth God to reveal the grounds and reasons of his creating will we may then look into them and consider of them XXIII The first end why Eternal Nature was produced was for manifestation that the Triune Deity might manifest themselves and together with themselves the still Eternity this was the reason why the Trinity raised in themselves an Eternal Will for the production of Eternal Nature that they might no longer be hid in their abstracted Nature of pure Spirit and naked Deity A second end why Eternal Nature was created is that all the glorious attributes of God his All-sufficiency Omnipotency Wisdom Goodness and Immensity might be displayed and made known A third end was that all the wonders of the Deity might be manifested and brought into act Fourthly Eternal Nature wâ—â— produced that it might be the Subject matter out of which all Creations and all Worlds should be brought forth Eternal Nature being the store House of the Holy Trinity wherein all sufficiency of instruments and materials required to Creation are treasured up So that if Eternal Nature with its Eternal Elâ—ments forms and working Essences had not been brought forth by the Trinity then no Worlds or Creatures had ever been nor any thing besides the still Eternity which was contrary to the Will which the Holy Trinity had raised in themselves to manifest themselveâ— by Creation for the accomplishing of which will Eternal Nature's Essence was produced Quest. If you ask me what moved the Eternal Will of the Trinity to bring forth Eternal Nature in order to Creation Answ. I answer that it was the Eternal desire of their mind for from the desiring mind the Eternal Will proceeds Quest. If you enquire what moves the Eternal Mind of the Trinity to desire Answ. I answer the Spirit of Eternity it self Quest. But you will say what awakned the first thought in the Spirit of Eternity to create Eternal Naâ—ure Answ. I answer the Divine Magia moved and awakened the Spirit of Eternity to desire from the desiring mind proceeded the will and from the will it came to be brought forth into existence by the creating â—â—at which being placed in the Divine Omnipotence brought forth Eternal Nature's Essence out of the Divine Chaos Quest. If you ask further what moved the Eternal Magia of the Holy Trinity to awaken the first motion in the Eternal Spirit to create Eternal Nature with her Elements and working Properties Answ. I answer that none can tell this but the Spirit of Eternity it self and therefore here we must rest becaus we cannot go beyond the first Hence we may learn that the Spirit

as hath been but even now declared at large Neither indeed could it be otherwise except we will make God to be the Author of contrariety Misery Pain and Death which is directly contrary to his Nature and to what the Holy Scriptures testifie concerning him No Eternal Nature as she came out of the Hand of her great Creator was all Beautiful all Spotless all Happy no Strife Misery or Death to be found in any borders of her Dominion Neither do I in this Assertion contradict Iacob Behme becaus he speaks of Eternal Nature in her divided properties as she was after the fall of Angels but I speak of her as she came out of God's Hand all Good Harmonious Perfect and Blessed Now since it hath been declared before that the Perfection Happiness and triumphant joyfulness of Eternal Nature is chiefly placed in her sixth and last active form the seventh being only as the body or houâ—e wherein they operate viz. in the Love-essence the Question may be put Quest. Why God placed the happiness of Eternal Nature neither in the beginning nor middle but in the end of it Ans. To which I answer That the Holy Trinity created Eternal Nature to be a Palace for them to dwell in now as in a Royal Palace we must pass through many rooms and apartments before we come to the Presence-chamber of the Prince so in Eternal Nature the forms of darkness must be pass'd through and after these the Fire and Water before we can come to the Love-fire which the Holy Trinity hath chosen for his Presence-chamber out of all the forms of Eternal Nature God will not have his Creatures to rush in of a suddain into his all-glorious presence and therefore hath so ordered it that many doors must be passed by them and many locks opened before they can come to His Presence whom to see and know is Eternal bliss and happiness Wherefore thrice happy is the man who by walking this path of pure Nature hath pass'd the Gates of Darkness Bitterness and Anguish and after them the Gate of the Fierce-fire and at length through Water Light and Air hath made his way to the Love-fire-essence where he meets with Eternal Rest Liberty and triumphant Ioy as being come to that point where the end hath found the beginning and where the beginning and the end are joyned together never to be parted again for ever Ans. 11. The Principle of Eternal Nature is a Passive Principle the Active power of it being derived from the Holy Trinity who have introduced themselves to act and work in the same and to bring forth Creatures out of it She is indeed the Mother of all beings but as a Woman cannot bring forth without a Man so Eternal Nature would have continued barren for ever without the Active power of the Deity had impregnated her to the end she might be the fruitful Mother of all things Ans. 12. The Principle of Eternal Nature is a subjected and subordinated Principle as appears becaus she is created by God and therefore cannot be co-equal with the Deity no more than the Creature can be with the Creator she is placed below the Globe of Eternity is influenced from the same and doth depend upon it therefore must needs be a subjected and subordinated Principle We may hence gather the absurdity of that Athiehical Principle which makes All-mighty Matter to be the Cause of all things for we see here clearly that Eternal â—ature the matter of all things is wholly Passive and subordinate to the will and power of her Great Creator in whose Hand she is as clay in the Hand of the Potter Ans. 13. In the last place if it be asked what kind of Principle Eternal Nature is I answer that it is an useful and serviceable Principle and that becaus it fully answer's to all those ends for which it was created by God but more especially the usefulness thereof appears in these following particulars First Becaus the Principle of Eternal Nature is as it were the body of the Holy Trinity wherein they live act and move as the Soul doth in our Bodies and is therefore called the Eternal Humanity and Eternal pure substantiality for without this Principle of pure Nature the Holy Trinity is all pure Deity without any covering whatsoever whereas in this Principle the Deity is cloathed upon with Eternal Humanity which conjunction of the Deity with Humanity is the greatest mystery nâ—xt to that of the Holy Trinity by means of which the Holy Trinity convey their pure Deity which is all Life Power and Virtue through the Principle of Eternal Nature Secondly The usefulness of Eâ—ernal Nature's Principle appears in that it is become the Palace and Habitation of the Holy Trinity God's first and most glorious Palace is the still Eternity or the Eternal World which he generated out of himself that it might be the first and most proper habitation for himself but his second Palace or dwelling place is the Principle of Eternal Nature Thirdly In the third place the usefulness of Eternal Nature's Principle appears in that it is God's work-house wherein the great and wonderful Potter hath laid up not only a sufficiency of Materials but also of Tools and Instruments for all Creations Here is the great and Vniversal treasury of that Clay of which all things are made and here is the Eternal turning wheel with which they are framed and fashioned Fourthly Eternal Nature's Principle is the Wardrobe of the Deity where all the variety of vestures and cloathing wherewith the Holy Trinity are pleased at any time to cover themselves are laid up All the forms of Eternal Nature Darkness Fire Light Water c. are but so many vehicles or rather vestures of the Deity wherewith he vaileth his pure-naked essential Glory Wherefore he is also termed a God that hideth himself even his pure Deity with and under the forms of Eternal Nature Fifthly In the fifth place the usefulness of Eternal Nature's Principle appears in that it is the Conduit-pipe through which the golden oil and water of Life together with the Divine Virtue of the Heavenly Tincture is conveied to the Creature Pure Nature's Principle is the silver-pipe through which the Golden oil of the Holy Tincture which flows from the Union of Fire and Light is conveied and is the mean by which the Holy Trinity with the wonders of Eternity come to be manifested felt tasted and enjoyed and therefore must needs be a very useful and necessary Principle Sixthly In the sixth and last place Eternal Nature's Principle is the field wherâ—in is hid the inestimable Pearl of the Holy Trinity it is the Cabinet wherein is contained the Iewel of wonder viz. the Deity in pure Humanity whosoever it is that finds this Pearl doth together with it find all the wonders of the Holy Trinity The â—earl indeed is one thing and the field or rich Cabinet another yet is both field and Cabinet very useful to keep and conceal the

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