Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	eternal_a	zion_n	21	3	8.4642	4	false

Text snippets containing the quad

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

think that their being co-essential and co-eternal with the Holy Trinity doth make th●● co-equal with them no the Spirit of Eternity doth not bring forth Spirits equal to himself but such as are subordinate and dependant otherwise he would make other Gods besides himself which cannot be supposed Besides their subordination and inferiority in this appears that they are n●t shut up in the Vnity of the Trinity but appear distincl● from the Holy and ever blessed Trinity as shall be more particularly declared hereafter 4. The fourth and last particular is What are the offices and functions of these seven Spirits Which I find to be these following 1. In the first place their office and function is to wait upon the Majesty of the Trinity in the still Eternity in the Holiest of all They are waiters and attenders on the Majesty of the Father Son and Holy Spirit in the Presence-Chamber of the still Eternity where these glorious waiters make a great part of the pomp s●ateliness and magnificence of the most Holy Place and Presence-Chamber of the Holy and ever blessed Trinity 2. Another office and function of these seven Spirits is to execute and perform the will of the Holy-Trinity whatsoever the blessed Trinity will have done these can and do effect in a moment there is nothing too hard or difficult for them so that these are the high Princes and officers of the supreme Majesty always attending in the most Holy Place the Presence-Chamber of the Deity to effect and execute the will and pleasure of the blessed Trinity These are those miraculous powers continually assisting before the supreme Majesty who have manifested and effected their mighty works of ●●nder in all ages for which end also the Deity hath introduced them into the working forms of Eternal Nature 3. In the third place the office of these seven Spirits is to be the high Princely Councelors of the Divine Majesty all the secrets of the Holy Trinity are revealed to them all their purpose and will is made known to them for the Holy Trinity doth nothing without them for they perform and execute all the will and purpose of the Deity 4. In the fourth and last place their function is this they are the high Favourites Friends and Companions of the supreme Majesty for they are not only always in his presence in the most Holy Place but they are admitted to his most secret bosom-councels they are exalted to a degree next to the Holy Trinity which argues the high favour the supreme Majesty hath for them 5. Having thus declared to you the office and functions of these seven Spirits I come now to speak of the fifth and last Particular which I was to open concerning them viz. the place they have in the still Eternity concerning which we are to know that they are placed next to the supreme Majesty of the Holy Trinity and therefore are said always to stand before the glorious Majesty of God in the most Holy Place not in the outward or inward Court but in the Holiest of all which is the presence Chamber of the Deity where the highest Pomp Glory and Magnificence of God is displayed Here they behold the supreme Majesty Face to Face and Eye to Eye that is most clearly without any veil or similitude whatsoever I shall now briefly shew you what these Spirits are not they are no personal Spirits as the Angels are who appear in organical bodies they are pure simplified Spirits without composition they resemble the supreme Unity and Simplicity of the Deity from which they do immediately proceed Neither can it be otherwise for that in the still Eternity nothing but what is pure Spirit and Power is to be found It is true St. Iohn in the Revelation represents them as burning Lamps but he speaks of them there not as they exist in the still Eternity but as they appear in the properties of pure Nature where they are ●inctured with the fire and light in Harmony I now come to speak of the fifth and last Wonder which was seen in this Rock of Wonder the still Eternity viz. the Inhabitants of this most Holy Place You must not think that the Deity is solitary or unattended except only by those seven Spirits before mentioned for there are an innumerable number of pure simplified Spirits that stand ready in all humble resigned obedience to execute the will and perform the good pleasure of the Father of Spirits As to their number they are ten ●●ousand times ten thousand and thousands of thousands ●nd indeed are innumerable as to us And as I told you ●hey are all pure simplified Spirits not like the Angels ●ho were created out of the forms of Eternal Nature ●●t they are pure abstracted Spirits proceeding from the ●●preme Vnity who is the Father of Spirits I intend here for a further illustration of the present ●●bject to speak something concerning the nature of ●pirits and before I proceed any further shall di●●inguish between pure simple Spirits and mixed Spi●its Pure and simple Spirits are such as exist without ●ternal Nature in the still Eternity mixed Spirits are ●uch as are created out of Eternal Nature and exist in the ●●me as all Angelical Spirits do ●nd are therefore said to be mixed because they do not immediately proceed from ●he supreme Vnity as simple Spirits do but are created 〈◊〉 of Nature's forms Wherefore they that suppose the Angels to be Spirits of the first degree of perfection are ●istaken they are indeed the most perfect that were created out of the principle of Eternal Nature but they do not reach the perfection of those simple Spirits who proceed from the Vnity and cohabit with the Vnity in the ●ill Eternity If you ask of me a description of these ●imple Spirits I say That they are most simple essences ●nd powers free from all manner of mixture or duality without any Angelical or other figure and are Eternal Vnities proceeding from the supreme Vnity it self I shall here subjoyn a Figure wherein by way of likeness you may conceive in what manner these simplified Spirits the Inhabitants of the still Eternity were represented to the Eye of my Spirit THIS Figure represents the still Eternity or most Holy Place the black spot in the midst or center of this Circle figureth the Central Eye of Eternity and the black points with which the whole circumference is filled denote those pure simplified Spirits which are the Inhabitants of the still Eternity or the most Holy Place From which representation of them we may learn First That they are Numberless Secondly That they compass ●he Deity and fill the whole Round of the still Eternity ready to execute the commands of the High Majesty In the third place The Figure shews us that they ar● distinct one from another like the Stars in the Firmament Fourthly They are all alike unto and co-equal with ●●e another they are all of the same Essence and all 〈◊〉 them equally Eternal all

of them equal in Fun●●ion Charge and Dignity all being obedient Chil●●en and Servants of the Deity they are all alike in ●●eir external form and figure appearing all like bright ●●ints Sparks or Eyes In the fifth and last place The Figure shews us that ●●ey all resemble and are like the central Eye of the Dei●● from which they do not differ but as a less from a ●●●ater for as the Spirit of Eternity represents him●●lf by the sight or black of an Eye so these simplified ●●irits the Inhabitants of the still Eternity appear ●●ke so many bright Points Sparks or Eyes all multi●●ied and derived from the Eye of Eternity So that these ●pirits are true resemblances of the Spirit of Eternity ●eing of the same nature only with the abovesaid dif●rence of greater and lesser and of original and copy 〈◊〉 they are Lights from Light and nothing else but the 〈◊〉 of Eternity multiplying it self through the unmeasu●●ble extent of the still Eternity Having thus opened the figure I proceed now to ●ive you a definition of simplified pure Spirits and it 〈◊〉 this Simplified Spirits are Spirits generated ●y God immediately out of himself 〈◊〉 the likeness and similitude of himself ●nd for himself This definition is made up of a genus and diffe●ence the genus or general comprehensive notion is Spirits which is common to these simplified Spirits with all others the difference or that whereby these ●ure Spirits are distinguished from all others is laid ●own in the causes viz. the efficient material formal ●nd final causes of simplified Spirits We shall begin with the first of these viz. the ●●●ficient Cause which is expressed in these words 〈◊〉 the Definition generated by God which intimates t● us that God is the efficient Cause and sole generat●● of those pure Spirits which are the Inhabitants of th● still Eternity I have told you before that these S●●●rits are simple pure Powers and no wonder since her● you see that they are the off-spring of the Deity who 〈◊〉 all pure Power they partake of his Nature and E●●sence as Children partake of the Nature and Essence 〈◊〉 their Parents and therefore it is that God is called the F●●ther of Spirits in reference to these pure simplified Spi●●●● who resemble him in the Vnity Simplicity and Purity 〈◊〉 his Divine Nature But you will say How and af●●● what manner were these pure Spirits generated by God● This I confess is a great Mystery yet for the satisfaction of the inquiring mind we shall speak somethin● of it We are to know that these simplified Spirits● did from all Eternity exist ideally in the Eye of Eternity and the said I●eas were actually and essentiall● manifested by production before all Worlds The m●ner of their generation we may thus conceive of their Id●●● being conceived in t●● Divine mind rais'd a desire fo● their manifestation and this desire awakned the omnipotent will of God to their actual production for in the will of God stands the Omnipotence which effecteth all things This all-effecting power is the power of the Holy Ghost who is the producer and actual manifester of whatsoever lie's hid in the Eye of the Father Ideally Neither could the Spirit of Pow●● ever have brought forth these pure Spirits had not thei● Ideas pre-existed in the Eye of the Father as their first ground and original pattern according to which they were brought forth actually by the Holy Ghost I next proceed to speak of the material Cause of thes● simple Spirits the Inhabitants of the still Eternity● which is expressed in these words of the definition immediately generated out of himself Though these pure Spirits be immaterial that is free from all gross materiality and corporeity yet are they not without a material cause from whence they derive their substance and Essence so that materiality in this s●nce is taken for essentiality Now this material cause is expressed to be God himself for there was nothing in the still Eternity but the blessed Trinity and the seven Spirits immediately proceeding from them therefore they must needs be generated out of God himself for there was no other subject matter no Eternal Nature out of which they might b● taken The Word immediately is added in the Definition to distinguish these pure simplified Spirits from the Angels who were brought forth out of Eternal Nature as their material cause and not immediately out of the Divine Essence as these are Now this Divine Nature out of which these Spirits are generated is no other than the Heart of God which as I told you is the Central Heart of the Deity and this Heart of God is the Eternal flaming Heart of God's Love it is Love it self and the fulness and perfection of Love and accordingly St. Iohn gives us this account of God that He is Love and that he that dwells in Love dwells in God and God in him Though this Scripture has relation to man litterally yet we may here apply it for illustration that God is Love which Love is the Generator of these simplified Spirits And it is out of this Love 's Eternal Substantiality that the numberless number of the Inhabitants of the still Eternity were actually manifested for the Glory of the supreme Majesty Now because I have told you that Love 's Eternal Essentiality is that out of which all pure simplified Spirits were brought forth I think it not amiss to open to you the nature and properties of this Divine Love to the end you may have a clearer understanding concerning the Nature and quali●ic●tions of thos● pure Spirits which did proceed from it for by opening unto you the Nature of this Divine Love which is the Cause I must needs at the same time lead you to the knowledge of these Spirits which are the effect or product of it 1. In the fi●st place then I find the Nature of Divine Love to be a perfect Unity and Simplicity There is nothing more one undivided simple pure unmixed and uncompounded than Love You will say how do I prove this Very well for this Love is God himself now it is well known that there is nothing more essential to God than Unity and Simplicity nothing more contrary to the Divine Nature than duality division or composition Besides it is this Love which gives Unity and Harmony to all things There is no Unity in Heaven nor on Earth but what derive● from Love and must acknowledge him the Author● and do you think Love can want that Unity which it gives to all others No certainly rather conclude that that which makes all things one which harmonizeth and agrees the most different and discordant Natures must needs be Unity it self 2. In the second place I find Love to be a most perfect and absolute Liberty Nothing can move Love but Love nothing touch Love but Love nor nothing constrain Love but Love It is free from all things it self only gives Laws to it self and those Laws are

precious stone of Eternal Wisdom which is fast locked up in this Cabinet and lye's deep buried in this field and whosoever will find it must dig deep for it But you will say where shall I find this field I answer the field is thy self if thou canst find in thy self the Union of Fire and Light and these two qualifying together in one Essence then thou hast met with the place where this noble stone is hid and thou needest seek no further And thus much shall suffice to have spoken concerning the Principle of Eternal Nature I shall now proceed to the fourth general head or the last part of this discourse concerning God's introducing of himself into Eternal Nature The end of the Third Part. Soli sapienti Deo Gloria The Fourth Part. Concerning God in Eternal Nature THE Mystical Divines do make mention of two great Mysteries in the Divine Nature the first is the Trinity in Unity and Unity in Trinity which respect's the Deity in their single solitary and abstracted Essence the second Mystery is the Deity in Humanity and Humanity in the Deity which concern's God as being introduced and subsisting in Eternal Nature I have in the former part of this discourse treated of the first of these and do now intend in this Chapter to speak of the later and that by opening this proposition that God hath introduced himself into the principle of Eternal Nature Which Proposition you will find explained in these following particulars 1. In the first place when I say that God hath introduced himself into Eternal Nature I understand that the Blessed Trinity Father Son and Holy Ghost have introduced themselves into Eternal Nature The Father with his intellectual all seeing Eye the Son with his all flaming Heart of Love and the Holy Ghost with his out-flowing acting Power 2. Secondly when I say that God introduced himself c. I do include the Eternal Wisdom which God introduced together with himself into the principle of Eternal Nature 3. In the third place God introduced himself into Eternal Nature together with his essential Love which is the holy Nature of the Trinity according to that of the Apostle Iohn God is Love Object But some may object That the Divine Nature doth not only consist in Love but also in Light and Life which are attributed to the Holy Trinity as well as Love Sol. To which I answer That Love in the sense I take it doth include both Light and Life for this essential Love is all Light and all Life so that neither death nor darkness can come near it Now we must know that this essential Love is the unchangeable Nature of the Trinity and therefore we must not think that the Divine Nature is changed by being brought into and clothed upon with Eternal Nature and from Love turned to Wrath or from Meekness to Severity No by no means for as God is all Love in himself so he is the same in Eternal Nature Quest. But you will say how can this be reconciled with Scripture which attributes Wrath Anger Severity and Iustice to God Ans. I answer that when the Scripture speaks of God's Anger Wrath and Severity it hath regard to God's manifesting of himself in and through Eternal Nat●re as it is infected and defiled by sin Whereas when I say that the manifestation of God in Nature is all Love I speak of Nature in its purity before it was infected by the fall of Lucifer and when all its forms and properties were harmonized to the most penfect concord and Vnity for in this state nothing but Love which is the unchangeable Nature of God was to be found in Eternal Nature's principle 4. In the last place I say God introduced the seven Spirits before the Throne together with himself into Eternal Nature else these seven Spirits could never have been seen or manifested in Eternal Nature's principle but the Scripture oft makes mention of them as introduced into Eternal Nature so they were represented to Iohn in the first Chap. of the Revelation as existing in mount-Mount-Zion or the New Ierusalem-principle which was brought forth out of Eternal Nature And thus much shall suffice to have spoken of the first part or subject of this proposition which is God we now proceed to the praedicate which is Eternal Nature 2. Now by Eternal Nature into which it is said that God hath introduced himself we are to understand Eternal Nature in its puriey not as defiled with sin for the Holy Trinity would never of their own free-will have introduced themselves into any thing that was defiled or impure Again we are to understand that when Gnd introduced himself into Eternal Nature that she stood yet in her original Unity Simplicity and Harmony without any duality or contrariety for the Holy Trinity would never have entered with their Divine Nature of Love into that where division disagreement and contrariety had taken place No Eternal Nature was without strife or contest without any mixture of Good and Evil or Light and Darkness but was all perfectly harmonized or else the blessed Trinity could not have made it the habitation of their Divine Love-Essence And thus we see in what sence we are to take Eternal Nature when we speak of God's introducing himself into it 3. I come now to the third and last particular in the foregoing proposition which may need some explication which is the word introduced how it is to be understood and in what sense we are to take it in this place When we say that the Holy Trinity have introduced themselves into Eternal Nature we mean nothing else but the Vnion of the Blessed Trinity with Eternal Nature and Eternal Nature's Union with the Blessed Trinity which is the full meaning of God's introduction of himself into Eternal Nature's principle Here the Deity subsist's in its Eternal Humanity and Eternal Humanity subsist's in Union with the Deity God in Nature and Nature in God and thus God and Nature are in one another becaus God hath introduced his Divine Nature of Love into Eternal Nature's pure principle The Nature of which Vnion I shall explain and open to you in these following particulars 1. First then I say that this Vnion of God with Eternal Nature is a true real essential and most intimate Vnion In every Union these three things are to be found and meet together viz. the Uniter the thing United and the Union it self which joyns the Uniter and United together In this Union of God with Eternal Nature the Vniter is the blessed Trinity the thing Vnited is the principle of Eternal Nature and the Vnion of them both is the Divine Nature of Love now this Love which is the link and tye of both the Uniter and United is the essential Love of the Deity wherefore this Vnion must needs be an essential and most intimate Union It is a kind of incorporation the Vniter and Vnited penetrating and mixing with one another and therefore

of a more sublime Origination or as wee vulgarly of an higher Descent Is it not so Why Do not the Golden Rules delivered by antient Philosophers seem to set forth as much How came those famous Lights of Wisdom set up almost all the World over Nai what issue is there of the pretious Dictates of our gracious Saviour and His holi Apostls who spake as never man or mere So●●● spake Nai what becometh of the Image of G●● impressed on Man at the first and wherein setti●● the Angels apart hee excelleth the whol Creation● NB. When the holi Iesus the Christ of God vouchsafed and condescended to be conversant among men Hee made it his chief Work what Christia● wil be against the ensuing Truth to improve the mind and spirit of man farr above the hight of the Soul's Reason and wee are so farr from conforming to our Blessed Lord's cours as Reason it self if 〈◊〉 sens almost is yet too sublime for us except so●● few who Apparent rari nantes in Gurgite vasto as the Poet singeth bravely looking up and beari●● up their Heads in this Universal Sinking towar● and I prai God it mai go down not wofully further ●● dolefully deeper than the Profundities of Sh●● out of which som are saved Com along with me● kind Reader if thou be not quite tired and ma●● use of the strongest legs of thi reason nai exercis● the Brains of it yea let the Head and Crown of 〈◊〉 asscend to that of AEternitie leaving farr below those effects of curiositie and accidental emergences the Arts and Sciences liberal falsly so called and highest natural Philosophie too upon which the Great Diana of this Mechanic Age h. e. Natural Theologie is reared buoied hoisted built up and let thi Reason I sai soar aloft evn if possibl up to AEternitie beeing environed with Time as it is a part of that Prius and Posterius without which the beginning and end of ani beeing cannot be conceived to be not as it is defined the Measure of Motion which had a Beginning on that Foundation that of an AEtern Beeing of Beeings nothing beeing abl to make it self Reason existeth subsisteth standeth buildeth and finisheth I mean concludeth That AEternitie it self is but what it is the imbecillitie of ani rational Facultie is such as it cannot possibly comprehend i. e. how ani thing shold have beeing without beginning and ending yet such a beeing there must be or no God there must or can be and where now wil Reason be I fancie and you know what hath been written already of Phansie that Reason notwithstanding all the sublimitie and vivacitie Phansie can afford or give to it in all its best conceptions like a sorri-silli Guide doth but lead mee with confidence and leav mee in confusion in a dull dark Labyrinth or Maze in a Maeandrous passage or Place Hence evn the most Metaphysic Subtilissimoes after that thei have fatigated or quite tired and wearied and but worsted themselvs with their Divisions and Subdivisions I must affirm thei have not arrived at so much of immodestie as to make Reason the adaequate measure of Truth but do ultimately resolv it into a Conformitie with the Divine Intellect which a Plat●nist wold after this manner as one more excellently expresseth and exactly humoreth than that ut supri lateiné by waie of an Exegemátic Character thus● That there is an AEternal Mind that comprehendeth th● intelligibl natures species and ideas of all things whether actualy existing or possibly only and that comprehendeth it self and all the extent of its own Power ●●gether with an Exemplar Platform of the wh●● World according to which Hèe produced the sam● What of all this Why dato concesso the Praemisses granted and allowed yet stil the Conclusion wil● and must be in spite of all our Reason assisted with the clearest imagination wee are no less in the dark for unless notice be vouchsafed to us by the AEternal Mind of what is conformabl to His infallibl and infinit Intellect there wil be littl or no certentie of Truth obteined by us Such is the peculiar Province of Revelation which is the tru or praetended foundation stil of all knowledg whatsoever Moreover it hath all the benefit of Philosophie and natural Religion's light in its best progress of Reasoning in its highest Zenith exaltation elevation sublimation and Acme to be silent as to a further and unfailing ratification from Divine Testimonie and the Transscendence of the Objects proper quarto modo to an Apocalypsie which giveth it freer admission and maketh a more solid valid and durabl impression upon our intellect Tho' wee acknowledg when all is don how magnificously soever wee bragg and vapor and taper of our Reason or Faith Intellect intelligibl Ideas and aeternal Verities these wil never conduct us to enter into Paradise or our Master 's joie but only as these are conjoined with our affections which commix co-incide and as it were identifi with that grandest and Divinest Mysterie of Love sciz God made Flesh which gave as one superexcellently the Angels new Anthems a new Scaene of Knowledg and consequently a new Heven So much if not too much of the distinction of these Powers and of that refined one of Soul and Spirit in man I sai Man who certenly is more than is conteined in that old definition Animal Rationale if hee were no more than Animans intellectuale tho' were I worthi to define Him it shold be rather by Religiosum than by either or both mentioned Nai seriously thinking considering and ruminating of the Rarities and Merits of his Creation by Iehovah AElohim who breathed into his Nostrils the Breath of Lifes and who as the Father of Spirits formeth that in man I can scarce forbear calling Him Animal Divinum tho' I be not such an Animal without the facultie to think nai and to foresee this definition deemed forthwith by the acute as unphilosophi● yea the Terms doomed o● however if not so adjudged yet to speak favorably impleaded as carri-ing in their veri Bowels a self-duelling by som chiefly those who have b● great Labors procured unto themselvs a deep-read● confusion of thought Let mee complete this Paragraph with the three constituent Parts of man according to the Apostl's Philosophie or Iudgment in that Praier of his where mention is made of Bodie Soul and Spirit which Spirit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signi●ieth in the New Covenant or Testament the Places at the Bottom and mani mo do tell But to interpret it as most do by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graces of the H. Spirit wold make the Apostl's Praier so impertinent improper strange if not ridiculous unless those Graces had at ani been found blame-worthi that I cannot but appear most exceedingly blameabl miself shold I add one Word to contra-argue it However let mee add the following words tending toward the conclusion of this prodigiously prolix

Virtues and Excellencies which do all proceed f●om the Heart of God as from their Source and Center and they are these following viz. his Love Purity Truth Faithfulness Unchangeableness Goodness Perfection Righteousness and Holyness These are the Essential inseparable Virtues and Perfections of the Divine Nature for they proceed from himself subsist in himself and are himself and from the opening of the Eye are manifested to be such Neither doth this variety of perfections in God in the least destroy or take away his most absolute Unity and Simplicity becaus they all proceed from one root and stand all united in the same as one which root is Love in which all the Excellencies and Perfections of the Divine Nature stand Harmoniz'd in Unity and are but as one Virtue and Perfection Having thus treated of the several Particulars contained in the Heart of God I shall next proceed to a view of some particulars which are not contained in God's original Essence and that from a hint of the Spirit which said expresly to me search diligently what is not to be found in the original Essence of God I did accordingly and I found that no pardoning Mercy nor vindictive Iustice nor Wrath nor Death nor Curse neither any Anguish Sorrow Darkness Evil or Elements were to be found in the solitary abstracted Essence of the Deity I say first no pa●doning Grace or Mercy becaus there was nothing besides himself and consequently no Object which stood in need of Pardon or Forgiveness No vindictive Iustice becaus no object capable of punishment No Anger nor Wrath for God could not be Angry with himself for so contrariety and enmity would be found in the bosom and Center of Eternal Unity and Simplicity No Death for the Deity is a living God yea life it self and the Author of it wheresoever it is No Anguish nor Sorrow becaus God is the Highest and Chiefest Good and consequently must needs be All-triumphing joy All-delight All-pleasure No Darkness becaus God is all Light Light it self and the Source and Center of it No Elements becaus the Deity is the most perfect and absolute Unity and Simplicity without any mixture or composition whatsoever But you will object that I seem to reject Gods vindictive Iustice and to deny his Anger against Sin and Sinners I answer not at all for I do not simply deny God's vindictive Iustice and Wrath but only say that none of these are to be found in the solitary and primary Being of the Deity and are only attributed to him forasmuch as he hath introduced himself into the properties of Eternal Nature And thus much shall suffice to have spoken concerning the Discovery and manifestation which the opening of the Eye gives of the essential Heart of God But in the next place as the opening of the Eye discovers it self and the Heart so it likewise manifests the Deity of the Holy Ghost to be the exit or outgoing emanat●on of both Eye and Heart even a sweet pleasant out-flowing life or power like to a breath or gust of Air proceeding from the Abyssal Eye of the Father as ●rom its Eternal Root and beginning and conveighed through the Heart of the Son as the Golden-Oyl transmitted through the Golden Pipe of the Son 's Essential Love It is the active Life and Power of the Holy Trinity which finisheth the work of true Regeneration in Apostatized Creatures Thus we see ●hat the opening of the Eye doth reveal the total Deity Father Son and Spirit by a true and vitall Representation In the sixth place when the Eye of Eternity opens it manifests God's Corporeity or the Divine Body Object But you 'l object that God hath no body as ●●ing a pure Spirit Answ. To which I answer first by way of Concession that God hath no organicall body like men nei●her like those of the glorified Saints and Angels But in the next place I say that God hath a body such as becomes his high spiritual and refined Nature ●or indeed the opening of the Eye doth clearly discover to the Spirit of the mind that the immense deep ●f the Abyssal Globe of Eternity is God's Vniversal incom●rehensible omnipresent body This is the Eternal Cor●●●eity of the Holy Trinity which comprehends all things being comprehended of none but it self it is univer●●lly in all Beings and diffuss'd through all Beings no●hing can keep it out neither can any thing shut it up It is a free Liberty in it self it stands free from all ●ssences only so farr as it pleaseth to unite it self with ●ny essence With relation to this Vniversal Body it is b●t God styles himself the Alpha and Omega the beginning and end of all Beings all things proceed from it ●nd therefore it is the first and all things subsist in it ●nd therefore it is the last Thus we see that the Holy Trinity have the Globe of Eternity for their body in which ●hey act and move This Body is Wisdome's Crystalline ●lasse wherein all things are truly and intellectually ●epresented to the eye of the mind it is in this deep A●ysse of the Globe of Eternity that all those divine mysteries ●●e discovered and manifested which in the foregoing trea●ise have been made out to you for in this Miroir of Wisedome all the Depths of the Deity stand openly represen●ed to the Eye of the Spirit when a glance from the Eye illustrates its hidden deep We see then that the Globe of Eternity is the body of the Spirit of Eternity yet not an organical Body for what Organs are there in a Globe or Sphear It is such a Body as the Spirit of Eternity can by contraction draw into it self or by dilatation diffuse its into infinity This Body comprehends all worlds and globes within it self and is therefore called the Universal all conteining Body of the Deity By means of this Body the Spirit of Eternity hath brought forth himself into Heighths Depths and Breadths which are formed and distinguished by the Eye for the Eye looking upwards gives an immense heigth to the Globe of Eternity When it look's downwards it forme's the Depths and when on either side the Breadth becaus without the Eye none of these would be determinable in a Globe concerning which we cannot say that it hath heighth or depth So that though the Spirit of Eternity in it self be without any bounds or limits yet he hath been pleased to bound himself in the Globe of E●e●nity and that for the manifestation of himself without which we could have no other but a Negative knowledge of Him We may here also take notice of the figure of this Body which is round or Sphaerical being the most perfect of all figures and therefore most proper ●or the Body of the Deity Who in this also differs from all Creatures who have their distinct organical bodies with great variety of figure whereas the blessed Deity hath the most simple and perfect of all figures to be the outw●●● form of his Corporeity

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 ●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 a● 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 ●lements were generated according to the highly en●ightned Behme for those are the working powers of Eter●al Nature whereas these are in the still Eternity which ●as before Eternal Nature co-existing with the Holy Tri●ity and Divine Wisdom in the still Eternity What I have further to declare concerning these se●en Spirits I shall refer to these following particu●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 ●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 ●irst is this The seven Spirits of God are 〈◊〉 many various outgoing Powers immediately proceed●ing from the Body of the Holy Ghost they are th● true fruits of the Spirit they are as so many derive● streams from the head and fountain-stream the Hol● 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 p●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-etern●l with the Holy Spirit for they exist together with the Holy Trinity which was never without these Spirits proceeding from them and consequ●ntly these seven Spirits must needs be co-eternal with the Blessed Trinity But here we must not