Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	divine_a	reason_n	revelation_n	1,875	5	9.2536	5	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

of the Holy Trinity is Magical viz. and that it acts magical Thus God brought forth the Eternal World viz. the still Eternity with all its wonders out of Himself by Himself and for Himself to dwell in Magically and after the same manner the Divine Chaos and Eternal Nat●●● were brought forth The Spirit of the Holy Trinity doth will desire and act from nothing else but from its pure Magia for it is not a rational Spirit but a wise intelligent Spirit which wisdom and intelligence is grounded in the Divine Magia There is no use of Reason in the still Eternity for the Divine Magia supplies its room neither is reason made use of in Paradise nor in the Angelical World nor in the New Ierusalem becaus reason belongs only to the Spirit of this outward World and however enlightned Reason may be exalted by some yet my Spirit knows it to be an Eternal infallible Truth that there is no use of Reason but in this Babylonish Principle and the Kingdom of the beast Sixthly Eternal Nature was brought forth that it might be a garment of the Holy Trinity and a vesture wherewith their pure naked Deity might be cloathed upon for as the Soul is hid and wrapt up in the Body and the Body in its cloaths so the Holy Trinity is cover'd and wrapt up in Eternal Nature's Essence and in the Creatures thence proceeding Blessed are they who through all these wiles and disguisements can find him who is the desire of all Nations who in this Rubbish can find the pearl of price which yet if we can search deep enough we cannot fail of for the Holy Trinity in their pure Deity is the most innermost kernel of all things being hid under Eternal Nature's Essence and all her working forms and Elements Seventhly Eternal Nature was to be an Habitation for the Holy Trinity For though the Eternal World be the most glorious Palace of the Deity and the most Holy place yet it was the will of the Holy Trinity to have the outward Court of Eternal Nature added to it in which they might dwell as the Soul in the Body Eighthly Eternal Nature was produced that it might be a Medium between tw● extreams God and the Creature whereby God ●ight communicate himself to Creatures and Creatures might have fellowship with him Ninethly Eternal Nature was brought forth that the Eternal Vnity of the Deity might be display'd in variety diversity and multiplicity Object But you will say was there not a variety of properties and attributes in the Deity even before the birth of Eternal Nature viz. his Power Wisdom Goodness Mercy Truth c. Sol. I answer that all these perfections are all one in the Deity and make up but one most simple Essence for else God would be divided in himself and could not be the supreme Unity and Simplicity as before hath been proved at large But by the Elements and working forms of Eternal Nature this Unity displays and as it were dissolves and dilates it self into an infinite variety and diversity of Creations according to the purpose of his Will Tenthly A tenth end was that the still Divine Essence by entring into the contrariety of Eternal Nature might bring forth the Glory of the Majesty and triumphing and exulting joy which were not to be found in the still Eternity before the working properties of Eternal Nature were brought forth Eleventhly Eternal Nature was brought forth that it might be the true Primum Mobile or the first source and spring of all motion and action For this end it pleased the Trinity to produce this Eternal turning wheel and indissoluble band of the seven forms of Eternal Nature for in the still Eternity there is nothing but stilness quiet and rest and that such as passeth all the thought and conceptions of Man and that Spirit only knows it who hath been taken up into it Twelfthly Eternal Nature was produced that the one single Essence of the Holy Trinity might be manifested in distinction according to the distinct Essences and properties of Eternal Nature Thus the Father is manifest in Fire the Son in Water the Holy Ghost in Air. Thus you see how the Holy Trinity may be distinguish'd from one another in Eternal Nature's Essence Thirteenthly and Lastly Eternal Nature was produced that all the Ideas forms and patterns in the Divine Mind might become actual and substantial which could not be brought to pass in the still Eternity nor without the working properties of Eternal Nature which do bring all that into act and existence which in the Divine Will and Mind is only in purpose and Idea And thus much concerning the ends for which Eternal Nature was created by God Having hitherto discoursed of what Eternal Nature is I shall next come to shew you according to my method propounded at the beginning of this third part What kind of Principle Eternal Nature is Quest. If it be asked what kind of Essence Eternal Nature is Answ. 1. I answer first that it is a Created Essence as hath been sufficiently declar'd before Answ. 2. Eternal Nature is an Eternal Essence for whatsoever is immediately created by God out of the Divine Chaos is Eternal becaus it proceeds from an Eternal root now since Eternal Nature is immediately brought forth from the Abyssal Chaos it must consequently be Eternal Answ. 3. Eternal Nature is an Original Essence that is it is the first created Essence out of whose fruitful womb all created Essences do proceed it is the first Essence of all Essences and the ground and source of them There is nothing above befo●e or beyond it but the Holy Trinity in the still Eternity All Essences proceed from it whether Temporal or Eternal for time it self is rooted in Eternity Object But it will be objected how can Eternal Nature be the first Original Essence since the Eternal World and the Divine Chaos are before it Answ. The answer is obvious for I do not say that Eternal Nature is the first Essence but the first created ●ss●●ce now the Eternal World and Divine Chaos were not created by God but generated out of him therefore it remains unshaken that Eternal Nature is the first Original Created Essence Object But you will object again that God himself is the Essence of all Essences and the original Cause and first matter of all things which I own to be true but with distinction Ans. For first God is the original Essence of all Essences ●● he is the efficient Cause and Creator of Eternal Nature's Essence out of the Divine Chaos Secondly I say God is the Essence of all Essences remotely but not immediately for all created Essences do immediately proceed from Eternal Nature and not from God becaus both the Divine Chaos and Eternal Nature ●and between them and God Now that created Essences ●id not immediately proceed from God will appear by these following reasons First If all creatures had immediately proceeded from God they must all have been a

and religious man be I prai kindly admitted and accepted from mi welmeaning meanness til a larger and fairer appear which when it doth wil be but his due tho' his modestie I mai safely sai wil not be abl to suf●er it such is the tenderness of his Spirit v●sibl enough in ani thing that mai but verge toward his own advantage whom therefore I wold willingly more discover to the World to which hee doth so much good and in which hee hath done so great things and declare his Name in words at length and not as now in letters were I not afraid that his humili●ie wold be thereby highly o●●ended which doth and can endure all things except his own Eulogiums and Commendations To the Sun-●hine of which and his manifold virtues I have onely lighted or tinded tho' ex officio this my Rush-ca●dl which is one I must confess to mi shame of the shortest less'st and worss'●t For this do I here humbly crave his candid construction and heartily beg the boon of his pardon beeing too sensibl of the great need I have thereof albeit I mai haply go without it in that I have so openly and boldly as beeing without his leav or knowledg attemted tho' but this unless by the seasonabl request and importune intercession of som intimate Friend or other it mai happily com to be givn to mee I am not so sage as to foresee how hee wil handl mee for this mi fool-hardiness nor can I praesage what the event mai be His Resentment of this mi boldnes wil be so great I must now run the Risc the hazard jacta est alea. I must take mi Lot how fair or foul soever I be in his Books As to this praesent Book I am bold to sai I foresee such clearness there is in mi eies the Crystal Streams thereof going to be perturbed by the over diligent and silthily dirti feet of mani grim and ugli Satyrs which seem to mee to call for and to have already praevaled with several faln Angels ●o mingl with them and becom their Coadjutors ●nd Coagitators that so these purely fluent Wa●ers mai the more suddenly and surely be made mere stagnant and putrid Puddls or most foul stinking Pools Nevertheless I adventure herein to praedict tho' I be no Prophet nor the Son of a Prophet for all the possibilitie probabilitie or proximitie of the feat or fact the impossibilitie for all this of the accomplishment yea I am more than confident for I am Sure that the contamination thereof by their so complotted commixture wil prove no other than a Chimaera unless I mai add as I beleev it wil be a slurr and blurr or a basefoul Iilt upon themselvs Nai further shal conclude it never feacibl til that veri daie when I shal behold the dazling Beams of the glorious Sun in its Zenith darkned by the mere steams of som Dung-Hill lieing on the lowest ground But enough if not too much of this dirt and ●ilth Now not to be dirti miself however not so dung-hill-bred as to account so wretchedly of the Reader as if Hee were unworthi to have ani accompt of the Book or to giv a●i ●aus wher●by the Publisher thereof shold be thought so av●rs from Apologies as to judg all of lit●l value much less to condemn all evn the best with som G●andees as idl and useless at best at less'st far below Prudence by waie therefore of obviation praevention praeoccupation and anticipation in companie with a fair praesolution of som praemised objections which it is not improbabl mani ill-natur●d and ill-mind●d men mai make evn to the suspecting or at fair●st scrupling if not severely quaestioning first how honestly this worthi Writer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came by these high Mysteries and grand Arcanums viz. Th● Knowledg of what in the ensuing Pages is argued and discoursed then What necessitie of th●ir beeing now or at ani time exposed and published This I here offer and praesent To the First mi Respons is tho' not dubious yet doubl h. e. Negativ and Affirmativ Thus Hee as a Philosopher not falsly so called and a Divine indeed came to the reception perception and cognition or rather introspection intuition and introreception of the praementioned Not by reading or poring on Books or Manuscripts nor by the teaching of men brethren or Fathers nor by ani conferring with Flesh and Blood but by the pure Revelation of the Holi and Blessed Spirit of God who is the Sercher and Reveler of the deep things of God as St. Paul testifieth Now in regard I have mentioned the Reve●ation of the Spirit I cannot apprehend it an imper●inence to speak somwhat of yea inlarge so much ●he more upon the several sorts and different kinds ●hereof as properly praelimina●i antecedaneous ●nd very requisitly assistent to the advance of the ●nquisitiv Reader 's judgment and belief of about ●nd concerning these divine rarities mysteries and ●ublimities The first waie is by Vision when the Spirit of God praesenteth the heavenli species or ideas to the ●ntern senses of the inward man Quid quaeris ●rudite Lector vin quid species vel Idea potiùs sci●e certiùs ut queas consulas Platonem velim cui ●uid esse videatur audi Idea est earum quae naturâ ●unt inviolabile immutabile immortale aeternum ●xemplar Vide porrò si dubius animi es Aug. L. lxxxi quaest 46. This of Vision I look upon as one of the ●owest Form or Degree The second is by Illumination when the Spirit of the mind is thorowly illustrated or enlightned by a Raie or Beam proceding from the Holy Spirit and purely apprehendeth the Truth and the veri Sens of the Blessed Spirit beside and without ani praesentation of extern Objects Of these kinds the glorious Apostle Paul maketh plain mention where Hee saith I wil com to Visions and Revelations 〈◊〉 the Lord. The third is by Transportation or if you wil n●● bear with that Term Translation When the Spir●● of the Mind is in veri deed truth and realitie rap● and caught up transported and translated tran●scendently and divinely into the veri Principl 〈◊〉 self there to view introspect and comprehend 〈◊〉 wel as apprehend the Wonders of Iehovah AE●●● him the ever adorabl holi and blessed Triune● Deitie Of this Degree the same glorious Apo●● telleth us when hee declareth that Hee was caug●● up into the third Heaven into Paradise whe● Hee heard wordless Words so the Graec most emph●●●●ticly Words unutterabl unexpressibl unspea●●abl un●●oidabl Nihil heic nisi vota 〈◊〉 persunt This is an higher Degree than either 〈◊〉 the former the pair praeceding beeing far inferior 〈◊〉 this for here as much as possibly you mai or can mi●● the veri Spirit of the Mind is elevated supersens●●●ly and superrationaly sublimed or lifted up to 〈◊〉 into that Principl where the things theirselvs do ●●aly subsist have

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

see afore and elswhere i● two smal piec●● of mine peradventure not unworthi of your perusal so now here agen I praesent to your hearts the flaming Ardors of a great Soul who panted after God David like after the living God as the Hart braieth after the Waters and was most vehemently earnest when in the bodie with the God of Grace Peace and Truth beseeching and beseeching that hee wold forthwith if so his blessed Will were break up the Fountains of the great Depths of Spiritual knowledg coelestial understanding and divine wisdom yet greatly sealed up both in his Word and Works before Men and Saincts principaly those heavenly Heroic Persons who loved the Truth at a better rate and higher value than to fear the shame of beeing reckoned and counted erroneous for the Profession of it that once more the Waters of Life which hee thirsted after here unsquenchably mought gush out exceedingly and flow forth abundantly for the watering and refreshing the driparched-scorched-barren Root of the World round about Then shal all mesprisions and whatsoever is amiss be for ever drowned as with a divine Deluge which yet too much and too high are kept aloft swimming in too-too mani of our best Heads Dear Reader whosoever you mai be I verily beleev that shold you pleace to lai the same Ear of conscientious unpraejudicateness as close to the voice of these Mysteries as I did and then hearken you wold hear it as wel deliciously harmonizing and ravishing as distinctly admonishing and advising you evn to steer the same cours of thoughts with miself Nevertheless I cannot courteous Reader let me have I prai mi wonted freedom in delivering plainly if not prudently or placently mi opinion I sai I cannot praevale with mi self to becom a Counseller to you to advise you as yet to drink of these Aquas vitae coelestes except and with this Proviso that you draw with mee the same from the veri same Fountain yea drink and eat and sleep too as was said of one aeternal Life That you mai not be startled at the sound of these Words deign to view and review the Words of the holi Iesus and ruminate upon the reason why our Lord who was so meek and lowli in heart rather reproved than received that good I shold have called it salutation or salutation of good in that Titl of Dignitie dearly merited which hee bestowed on him Matt. xix 7. Wel. This I must openly confess namely miself to have been built up in the Belief wherein I formerly was which as it was thro' Grace gradualy obteined so by this Master-Builder greatly advanced who likewise aequaly with I shold sai farr more excellently than miself forsook his most familiar and best Friends not prostituting the Nobilitie of His Spirit i● the waie of his Iudgment and not only those but one particular and principal Darling more dear and ne●● than all the above-named evn his own veri self Everi one therfore ought with no smal submission I spea● it who shal be his Reader to be veri kind courteous favorabl compassionat tender-hearted and most Christianly loving to Him in His Name and Memorie that without ani Nabalism or dissimulation yea as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mai can or wil extend according to the direction and injunction of Iehovah AElohim i● holi Writ I can assure you candid Praelector the Autor was so to all then why cannot you at less'st 〈◊〉 such an one I conclude with that Distich of Dea● Donn and two or three mo and then I have don Thei who to Lords do write Rewards to get Are thei not like Singers at Doors for meat And I who write ' caus all do write have stil That plea for writing and for writing ill Why shold Malfido then look now so grim Sure Proximus postremus is with him Vt ameris amabilis esto sic P. Ovid. Naso Est etenim Magnes magnus amoris amor Haec omnibus obtulit E H. MAMP aliàs DRAWDE REKOOH An Explanation of the Scheme of the eight worlds Gl●● Centers and ●heir Scituation THE Letter A affordeth the view of the Arch●● Globe or World which is the first and contei● the other in its circumference as the figure monstrateth B wold have you b●hold Eternal Nature whose 〈◊〉 see doth enclose all the Worlds C Carrieth you to the Angelical World D Declareth the Dark Fire-World E Entreth you into the Fire-Light-World F Pointeth forth the Light-Fire-World G Giveth you the sight of the four Elementarie-Worl● H Holdeth out the Light Fireless-World We may further observ from this Figure that 〈◊〉 Worlds or Principles are comprehended in the first 〈◊〉 is the Eternal World becaus it is the first of all Worlds teining all it self conteined of none and the beg●● and e●d of all Worlds Principles and Creations Another thing to be observed is that E●ernal Natur●● is the second World and doth contein 6 Worlds in its en● as was before mentioned which are scituated in the order in which they were produced 1. The Angelic●l● next the Dark-World then the Fire-Light-World in the●● place Paradise or the Ligh●-Fire-World in the fifth 〈◊〉 outward visible four Elemental-World and in the sixt● last place the Ligh●-Fireless-World Finally we are to take notice of a thing which ca●● expressed in this Figure which is the penetration 〈◊〉 Worlds one through another without mixing with one ther. Thus the Eternal World passeth through all the 〈◊〉 which it comprehends within its circumference for els 〈◊〉 who fills this World and dwells in it could not be an ●●s●lent Omnipotent and Omnipraesent God for as Go● seth through all so doth this World which in good and sense may be called the Body of God So llkewise doth nal Nature pass through and penetrate the six Worlds 〈◊〉 are conteined in its circumference besides every o● the six do penetrate one another yet without mixi●● one another as being each of them a distinct Center 〈◊〉 and Principle Thus much shall suffice to have spoken in general co●●ning the import of this Scheme tho this Book explain's two of the Globes Worlds Principles c. The Archetypal A Globe THE Introduction This first Treatise is concerning these four general Heads THE First is What is God in the primary Being of himself before the Globe of Eternity was in existency The Second is What is God in the original ●eing of himself in the Globe of Eternity be●●re Eternal Nature was in being The Third is What is pure Eternal Nature ●ith all her working forms Elements Princi●les and inseparable Essences The Fourth is What is God in pure Eternal ●ature's Essence All these four Particulars are handled in or●er to a second Treatise which is to speak of those many particular and distinct principle which were extracted out of the Eternal Prin●ciple of pure Nature according to Iacob Beb●me's Philosophical Hypotheses and his The●●logical Maxims in order to take off that vail obscurity

perfect Unity so it is also unalterable and unchangeable becaus that which is perfectly one cannot be subject to any change or alteration which always proceeds from Duality and Contrariety Having thus declared that the Divine Nature is a perfect unchangeable Unity and Simplicity and having elsewhere told you that this Divine Nature from the opening of the Eye is manifested in the form of a clear transparent mist if you should ●urther inquire of me what this Divine Nature is I must tell you that this Divine Nature is nothing else but Love And accordingly the Scripture tells us That God is Love and that he that lives in Love lives in God and God in him And this Love is seated in the Essential Heart of God from thence it stream's forth and thither it returns again and therefore it is called God's flaming Heart becaus the Essential Love doth continually burn and flame in it This Eternal Love which is the unchangeable Nature of God is a most pure Virgin it is Love without lusting or desire it wills and acts nothing but in the Will of God and is guided by the Eye in all it s out goings What pen can express the high purity of this Eternal Love It is the Eternal Liberty being free from all things it is a meer passive nothing The Essential Love of God is said to be meerly passive in relation to its own motion for it acts not but is acted only by and from the Spirit of the Holy Trinity It cannot mingle with any thing of Nature contrary to it self and indeed with nothing but with its own purity neither can any thing touch it for then its Virginity and Purity might be defiled In this consists the High Liberty of Love's Nature it is free from all things and all things free from it it toucheth nothing neither doth any thing touch it No wonder that St. Paul cries out concerning this Essential Love of God O the heighth depth breadth and length of the Love of God which passeth knowledge For its dimensions are equal to the Abyssal Globe this Love being the fulness of God which filleth it throughout I have declar'd to you the Mystery of the Divine Nature that it is nothing else but Eternal Love but if you should further persist to enquire of me what this Eternal Love is I must tell you that it is as a mee● nothing to us becaus it is beyond all humane comprehension and knowledge and we can only say of it that it is what it is an Angel's Tongue being not able to express what this Eternal Love is But you will say how can this Love be termed the unchangeable Nature of God when we are told from the Scriptures that God is angry and fierce against sin and evil For answer to this I must only put you in mind of what I said before viz. that when I say that Eternal Love is God's unchangeable Nature I speak of God as he exists in himself in the Globe of Eternity before Eternal Nature but when Anger and Severity are attributed to God then the Divine Nature is considered as cloath'd upon with the properties of Eternal Nature but we speak of God here in his own primary abstracted Being which is nothing else but Eternal unchangeable Love 2. In the next place the opening of the Eye shews that the Image of God is contained and shut up in his Heart for since the Divine Nature doth continually flow from and return again to this Essential Heart of God as its Center and Spring and since the Image of God is nothing else but the expression and manifestation of his Nature therefore this Image must needs be impressed on the Heart of God which is the very Center of his Divine Nature And therefore this Heart of God is called the face of God becaus it is the true and living expression and representation of God the Essential Image and likeness of the total Deity But you will object that the Scriptures of Truth tell us that God hath no Image To which I answer that indeed God hath no organical outward Image resembling that of Angels or Men and thus the Scripture is to be understood when it tells us that God hath no Image But the Scripture doth not contradict God's having an Essential inward form or Image according to which Image we are told in the first of Genesis th●t God created Man Let us create Man in our own Image and after our own likeness If we ask what this Image of God is and wherein it doth consist The Apostle Paul will tell us that it consists in knowledge righteousness and true Holyness and to comprehend all this in one word this Essential living Image of God is nothing else but Eternal Love this is God's Nature this is his Image and this is All in All in the Deity considered in his solitary and abstracted being before the introducing of himself into the properties of Eternal Nature Now from this Eternal Love do flow and beam forth all those Eternal excellencies and virtues which together with the Love do compleat this Divine Image such are the Wisdom Righteousness Holyness and Goodness of God Now that the Image of God doth consist in these the Scripture will inform us if we compare Colos. 3. 10. with Ephes. 4.24 so that we see that God's Image doth not consist in his infinity immensity and omnipotence but in his Divine Virtues proceeding from Eternal Love viz. Wisdom Righteousnes and true Holyness 3. The third and last thing which the opening of the Eye discovers to be hid and contained in the Heart of God are the Divine Affections and Passions But you will object and tell me that God hath no Affections nor Passions as being immutable and unchangeable in his unchangeable Nature of Love To which I answer in the first place that it is true God hath no Passions or Affections like to those which are in Men. Secondly There are no evil and unordinate affections in God But in the third place I say God hath Divine and Godlike affections such as become the Deity and are suitable to the perfection of his Nature Fourthly God hath such affections as are always in Harmony and Unity without any contrariety or opposing of each other Fifthly God's affections are at the greatest distance from all weakness and imperfection whatsoever In the sixt and last place God's Affections and Passions do all flow from his essential Heart of Love and are all rooted and centred in the same These Affections contained in the Heart of God are chiefly these three Love Ioy and Delight For God eternally Loves himself rejoyceth in himself and delighteth in himself neither can God any more cease to Love himself or to rejoyce and delight in himself than he can cease to be therefore these are the Essential and inseperable affections of the Divine Being IV. The fourth and last Particular which the opening of the Eye discovers concerning the Heart are God's Divine Qualities

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

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