Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	dear_a	friend_n	love_v	2,516	5	5.8302	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

and broken loos upon us publicly got above ground to act its part here on the stage of this World But I draw the Curtein and go and glad I can escape too so and leav it to the Angel's Iudgment but the God of this Age I mean the Devil's Commandment He who is filthi let him be filthi stil Nevertheless let him remember withal that he must and shal who is thus his most humbl and obedient Servant remane nolens volens without evn the veri Gates where dogs are of the holi Citie the New Ierusalem For there is no entrance thereinto but by these Gates What then wil the woful consequences hereof be No less nor more nor other than these that when the inexorabl Messenger whose Name is the First Death shal com as certenly and yet as uncertenly hee wil and uncloath and unflesh him too the Second Death when the first hath doon shal follow and Hell which hee shal find to be more than a Bugbear or Scarcrow when hee goeth thro' the Gulf that empti place void space or great fixed passage to it H●ll I sai once agen becaus I wold not have him forget where it is least hee unhappily fall into it shal must and wil have him and hold him fast too whatsoever loos opinion hee in his Life-time here on Earth mought have b●en of as to it or grant it shold or could not yet he falling in and it beeing confessedly the lowest part of the created World and under the waters too and that farr beneath the Sea in a much lower place vorago or as abovesaid Abyss moreover if the Scriptures of Truth mai be credited a Craving beyond the Hors-leeche's two daughters the Grave or the barren Womb the Earth or the Fire and hid and horribly dark and a certain definit dolefull place But how deep tho the remotest from heven the most high God alone knoweth To repete for the sake of a persisting and persevering Sinner by waie of caution shold Hell have no hands to hold him or were there no keies to these Chambers of Death wherewith to lock him in both which are as fals as Iudas or the Devil yet stil I cannot sai non obstante nor stil in the sens we most commonly take it if there were no more nois than the wailing and gnashing of teeth there Yet stil I continue and procede to ask and let him answer what can hee hold on when in or what can hee hold by to help him to get upward much less up and out out agen Hic labor hoc opus est But to help a littl at this dead lift and it is but a very littl and that badly too Hee need not fear falling into it for hee and such as hee is so continuing and forgetting God shal be turned into nai rather than that shold fail brought cast and thrust or drivn down into Hell that Hell on the other side and far beyond and below the profundities of Sheol where the Gehenna of Fire is and where are to speak a litil of it the profoundest sorrows the Plaguiest miseries the worst entertainment 〈…〉 olt damned Companie whose veri languag● 〈…〉 h oo o wo and at most and best Belching 〈…〉 sphemies for ever ever This is but littl to what the Scriptures tell Of this confounded dreadfull place of Hell But what is meant mai som sai by all this Nothing but that wee mai not walk amiss But enter through the Gates to th' Citie of Bliss Where the AEternal Tabernacles are Whither Christ is ascended to praepare Mansions for his Discipls that there Hee And thei together mai for ever be For in this high this holi happi place Thei 'l see Him as Hee is evn face to face ' O strive wee then strive all to enter in ' 'T is onely violence doth heven win ' And keeps through Grace from Hel● the Devil and Sin ' Not that altho' the Gate yea and the Waie ' Be strait and nar●ow as the Scriptures sai ' The difficultie must in these two li ' Not so 't is in the Persons Ask you Why ' Becaus I see so is the Scripture's mind ' Where in th' next words Few there are it do find That is the waie Away then with such thoughts Which lai the hardness there Thei 're good for noughts T' affirm th' access hard is the Devil's Sons High violation of God's Providence Wee All as wel for as by Him were made Then how can Goodnes infinit be said To hold from us conceal'd the needful thing The better part that shold us to Him bring Since that 's the prime intent of our Creation The contrari Blasphemous Defamation No no. The Tree of Life in Paradise Th'AEternal Life's tru Type doth in a trice Sweetly and clearly make it to appear Becaus wee know 't was not forbidden there The Freedom givn to it and t' all the rest Except the Tree of Knowledg 't is confest Wel-weighd much aggravate's the first offens But sweeten's heighten's Divine Providence And since the Goodness in the Deitie Is full the same and ne'r can lessen'd be For all that wretched horrid Hellish Baul● Men wors than Adam make about his fall Wee wel mai think concei● conclude the waie It self 's not so perplex'd as Pulpits sai But less'st of all can it conceived be That finding this right waie shold as wee see Be made depend on curiositie Of Arts and Sciences on Knowledg which Created in pure Adam such an itch After Divine Perfections ' highest Pitch To be like God This Satan wel did know Wold bring him with a vengeance down below That 't was his fall Preachers your selvs less show Leav quaestions curious much more those uncouth The Word is nigh Thee evn in thi Mouth And in thi Heart we need not stretch climb Reach That is the word of Faith which wee do preach That if thou with thi mouth shalt Christ confess And in thine heart beleev and that no less God rais'd Him from the dead Thou shalt sav'd be This Gospel is this the Evangelie Not Learning's Gunpowder School-subtiltie Here no divisions are no offenses here Repugnant to sound Doctrine do appear Which who make wee 're to mark void ev'ri where Priests no Divisions sow less spread abroad O studi peace with truth Keep to th' Right Road. All captious notions long deductions shun Do not torment the Text nor from it run With Words don't darken Knowledg that 's not good The pure milk of the Word don't turn to blood Don't wrong us of our food for that 's too much Lai not on us those burthens Yee 'l not touch Christ's yoke is easi and his burthen light Hee speak's write's Love Yee love to speak and write And yee ●gno what ● Howso'er don't make us fight Dear Reader this Digression pardon prai Yea think that truth and I

no less could sai Com let 's be friends why shold wee not agree Nai wee must love wold we our Lord's Friends be This caution let not slip but on it sleep Remember whose Commands we are to keep Let old things pass doo Thou the New Command S●udi thou that enough you 'l understand And moderate be to all The Lord 's at hand Hee com's Hee com's who 'l judg both Quick and Dead What You judg either Better off your Head The Truth is I am not a littl pleaced with that common saieing among the Scots upon one Dead tho hanged Of whom when thei hear ani speak ill thei cri Hush Hee is justified There is no Observator with allowance in ani such waie upon ani person deceased Speak wel or not at all of the Dead is an old honest sai among our selvs Mai I not Sai it is a good Proverb Undoubtedly the Devil showed himself more a Gentleman or if that mai offend more civil however to poor Iob than mani are to the Deceased who in this are baser Accusers of the Brethren than Hee For St. Iob was then alive and mought becaus he was abl and had the opportunitie which was fair to answer plead or travers Recollecting mi self wee have another antient and excellent Adage by waie of a severe Reprehension and strict Prohibition Rake not up the Ashes of the Dead as if hee were more than a Rascal or Rogue that wold offer that inhumanitie which the scientific Graecs called gnawing of dead mens Bones Thei gave such a Dog that Bone to pick or rather threw it to him and at him Historie whereof mi reading hath not been much and wherein I never affected to show that littl of which I am a Register Master or Possessor telleth us that one of our Monarchs by name Iohn King of England wold not have the Bones of one who while living had been his great Enemie untombed tho' wished and sollicited by a Courtier no smal Favorite so to doo Oh no cried the King wold all mine Enemies were as honorably buried Com let all us Englishmen be Gentlemen and shame all sli Observators by the Candor of our convers and Carriage O let our Moderation be known to ● all men The Lord is at hand and Iudgment at the Door The best of us all wold be glad at the Daie of Doom tho' now we be dooming daily one another to have our grains of allowance and why not now Mai we not fear in this our Daie Belshazzar's TEKEL i. e. Thou art weighed in the Balances and art found wanting Christan Reader why shold you and I be found I sai not so much wanting but so much as wanting to our own selvs specialy in ●o plain and perilous a point Pleace I beseech you humbly to accept of this Distich 'T is one man ' work to have a serious sight Of his own sins and judg himself aright O judg not least you be judged but if you wil judg judg this rather that no man put a stumbling Block or an occasion to fall in his Brother's waie chiefly thi weak Brother's for whom Christ died you wil find it at the long-run the best and safest waie be sure Haply yet you mai sai your Iudgment in this matter is you know not how Giv mee libertie to sai as a Physician was wont pleasantly to delicate Dames when thei complained thei were thei could not tell how but yet thei could not endure to take ani Physic Your only waie is to be sick and then you wil be glad to take ani Medicine Away away with such indifference in such a dangerous point you wil turn a conscientious Persecutor if you have not a great care and so be condemned by the veri Turk For I read of a certain Sultan or Soldan taken among them for their Prin●e King or Emperor who died at the Siege of Zigetum the Inhabitants of which are now not called Zigae or Zigi but Circassi upon the Coast of the Euxine Sea in Sarmatia Asiana being persuaded by the Mufti the High Priest Chief Churchman Metropolitan Arch-Bishop Supream Clergiman Spiritual Superintendent Superlative Minister Head Pope as it were among the Turks created by the Emperour himself I would have all understood This Turkish Emperour I sai who was persuaded by this Mufti or rather extremely urged by him by no manner of means to suffer so mani Religions as were in his Dominions as judging all such dreadfully dangerous to the wellbeing of the Empire Hee replied I have heard you now hearken to mee remember what I sai and know and beleev with mee That a Nosegaie of mani Flowers smelleth far more sweet than one Flower onely Which said hee had done and if my Author hath not lied immediatly died O that our animosities had so done here but I am much afraid it will fall out among us or be as much doue as the Sermon a good honest Englishman was asked about by one of his Nighbors if it were don No saith hee it is said but it is not done neither wil be I fear in haste So I fear as to the state of things I could as a certain King in the companie of Bion the Philosopher did for grief tear mi hair but that som man mought sai of mee as Bion did of this King so dooing Doth this Man said hee think that baldnes wil asswage grief But is not this given as meat to an Elephant that one is afraid of As Augustus used to sai Petitions to Princes shold not so be Or it is likely I shal be served by most Readers as one was by Aristotl who after a long idl Discours concluded as I was going to doo if I had not thought of this thus Sir I have been too tedious to you with mani Words In good sooth said that Old Philosopher and Sage You have not been taedious to mee for I gave no heed to ani thing you said Howsoever I wil venture to fetch you now mi hand is in one Storie more and that is of the Ambassadors of Samos who and who can tell how this mai take beeing come to King Cleomenes of Sparta praepared with a prolix Oration to stir him up to wage war against the Tyrant Polycrates g●eedily expected his replie The which after hee had listned a great while unto them was this ensuing Touching your Exordium I have forgotten it the middl I remember not and for the Conclusion I will doo nothing So I shal now conclude this Scoene with that of Alexander the Great when one wondred why hee not onely not killed his Foes but took them to be his Friends It seemeth saith hee to thee profitabl to kill an Enimie while I fear him and make him mi Friend while I advance him Nor is there ani waie when all is thought said writ or done that can be like to it and therefore to one telling Henrie the fourth King of

it be seen by som singular thing which neither prophane nor Professor have don or can doo You ●gno who it was that asked this Quaestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But som wicked one mai sai this looketh like the Wisdom of those of Zago who dunged the foot of the Steepl ●o make it grow higher Here is enough of all conscience about puritie It is known wel enough how the Devil climbeth b● the skirts of the Vicar up to the Steepl I could repli Sed Cynthius aurem Vellit ait motos melius componere fluctus Compose wee therefore our selvs paus and make a stop least an Hue and Crie com after us Forget not the beloved that darling Motto of Sr. Mathew Hale the greatest most perfect and inimitabl patern of the eminentest Virtue deepest Learning and most indefatigabl Industrie the Age praecedent praesent or subsequent hath doth or wil such ●s mi judgment and belief in the case or point enjoied afford shew whom to speak less of were greatly ●o lessen him and could not but be looked upon as such an Heterodox Paradox as nothing but the basest of ignorance envie malice and that omnia in uno ●ngratitude to his name and memorie could be guil●i of or durst adventure to be the Autor or Promulgator of Pass by civily the Digression or ra●her pass it nobly into the Archives Rolls or Re●ords of Fame out of dear love to his du Honor who hath so confessedly surpassed all and having neither aequal nor superior by consent of all ●ould merit no less Titl than that which yet his ●reater Humilitie voluntarily resigned ●o the best of Maters and most Clement and Serene of Princes viz. of ●he renowned Lord chief Iustice at less'st of England But what 's becom of his beloved Mott Reader albeit I know you had it not Yet know you too I had not it forgot No no Engraven as it was on the Head of his Sta●f so impressed it was and is in the thoughts of mi Head sciz Festina lenté A sai-ing mani of our Hous-wives cannot surely abide and thei stick not to tell us as much very roundly when thei rown in their maid's ears so frequently and ●iercely What slow haste make yee Yee are good rarely good to go on a Deadman's Errand But stil the Wisdom of this Motto is wil and must be great whic● too mani witti men by the neglect thereof too o● ten to their no smal disgrace and detriment ha● found Thus Canis festinans coecos parit catulos N● more haste than good speed is sure good Advise for Qi nimiùm properat seriùs absolvit The curi●ous English of which I take to be that sai-ing 〈◊〉 usual of the great Secretari Walsingham at th● Council-Tabl Mi Lords stai a litl and wee shal ●●●ner make an end O! who knoweth the incon●●●niences and mischiefs of Passion and Praecip●tance Nai wee do sai too commonly of wit it se●● whither wilt thou How rare is it to have th● spoken of it which was reported to have been b● the ever memorabl Sir Henrie Wotton of the wit 〈◊〉 Sir Philip Sidney that it was the measure of C●●grui●ie O vain wild pittifull follifull 〈◊〉 man how hardly art thou persuaded to be eas●● thi self or constant to thi resolution or serious● thi convers Was it not somwhat more than barel● a witti speech of him who said that Men's Acti●● were like Notes of Music somtimes in spaces somti●● in lines somtimes above somtimes below and seldom 〈◊〉 never streit for ani long continuance How do yo● Reader rellish this Is there not harmonie in it But I mai here forget that of the sweet Singer of our Israel holi Mr. Herbert who in his Templ hath given you the exact Picture of poor man's impotence while hee telleth you How weak a thing is man how far from power Beeing twentie several things each several hour How sad then do wee all find all things at home and truly not much better abroad Do wee not see the greatest are but in and out and that too with their greatest highest and best Favorites who are no better than mere Tenants at will See wee not the brightest Star twinkl Yea the biggest those of the first magnitude which wee judged to have been fixed in their Glorie to have faln wors than Comets most strangely and basely Alvaro de Luna whom Don Iuan King of Castile so loved admired and almost adored that hee knew not how to advance high enuf This Favorit used so sai to them who wondered and stood agast as it were at his Grandeurs or as our foolish Phrase is Fortunes Iudg not of a building before it be finished What is the meaning of that Hee I dare not sai was murdered but died by the hand of Iustice. Can you hold out and your peace too a littl longer while I onely demand of you if this as a Babbler did of Aristotl if his discours were not strange The Philosopher said No. So haply you mai repli But then I fear you mai com with a surreplie ● hee did sai-ing But a man having feet giv me● leav to put in and those two at libertie shold not gi● himself so much patience as to hear thee Sai you s● too Then I have don ringing the Clapper ●gon as like it is you wish these Crotchets Well am apt to think yet that you have som Music a● wel as I in you gentl Reader which if it pro● so much as not to be out of Tune while I shal b● strike one string I wil praeengage that the Clo● shal com off sweetly con la bocca dolce as the Italian waie and wording is I shal put it into a kin● of vers that you mai be the more kind to it ●f less avers from it If I fail therein and it shol● fall out to be barely a bald Rhythm however ● Sir Thomas More said to the poor poring Scholar i● that known Storie Now 't is somthing Now somthing hath the Proverb saith som savo● Nai somthing more it hath somtimes a flavour To High-gate in one's mouth one man did sai From London ' tmought be carri'd You cri away I wil To th' Crotchet came into mi Crown Which I crave Licence now to set it down A Scazon 't is with which I mai be bold Of one more Honorabl far than old Yet older far than most and mi dear Friend But now deceased Now too I will end And that with the Music which is worth the hearkning too Placere singuli● volam sed ut prosim Nec displicere metuam dummodo prosim To mee't's above the Music of the Sph●rs And hee who hears it not must want his ears His taste too for it doth outflavour Wine It is th' Elixir Reader make it thine O! take keep use ponder and prize each line For sure in each there is a Spirit Divine Once

these a Great Divine's were but now Thine Thei 're great too Greater than I can divine These to translate in t ' English I 've a mind But the translated left'em so behind So I 'l be just to Him to mee prai you be kind Allow mee to be a smal Critic I dare not aim at beeing an Observator on the Word translated Evn til hee was not So temperate was Hee in all things that I have heard him sai Hee was never sick in all His Life and from this World in soundnes of Mind Memorie and Senses like another Moses Hee went away tho' by the waie discoursing all along Divinely to his very last minute and then this mighti man and as greatly meek did not di shold I sai that shold I not li but fall asleep in Iesus Tibi Domine qui velociter venis Amen Nae veni Domine O com and feed all thi Supplicants with the perpetuous influence of thi purest Divinitie Let thi Heavenli Highness sublime them to the Zenith of thi dearest and nearest Societie and here evn now not only raie beam and warm them with thi Ardors Flames and Powers but likewise ensoul-spirit-Heaven them in Thiself This all thi longing and humbl Petitioners at thi Throne of Grace crave beg prai beseeching that Thou who dwellest in Love and art Love wold condesscend and caus vehement-divine Love thorowly to penetrate transmute and transfigure them into it s●lf yea further convince and convert if it mai consist with the good pleaceur of thi holi Will all the Rational Powers of humane Nature into a Lov of that Lov which fullfilleth all thi Commandments as in heavn evn so on earth In the inter let all Thine wheresoever dispersed or howsoever distressed understand and beleev that it is their Strength not to make haste but to sit still and see the Salvation of God and that it is no more in their power to ●hange Kingdoms and Governments than the cours of the Luminaries which are set in the blu visibl firm Expans the Out-spread or to unhinge the Positure of the whol created World It is Thou and Thou onely who art Lord of Lords and King of Kings the Great and Mighti One who must doo these great and mighti things It is Iehovah AElohim the most high God who reigneth in the Kingdoms of men and who soley is Hee who giveth these to whom soever Hee pleaceth and who wil make all Adam know that all bold rashnes carrieth certen ruine within it self but overcoming Patience it is which perfecteth both God's and Man's Works Amen Now I exspect mi Reader to sai let mee prai to wit that you wold no longer Tantalize mee but giv mee the favor of the Great Person 's Name who was so translated Doubtless I am not worthi him to name But shold be counted worthi of great blame To bring this Person here to mee while I Chius ad Coum venture to stand by This needs must be a grand indignitie But seeing for all this need there is to get ou● of this lurking hole and to com abroad with hi● name for his Honor which shold be sacred to everi serious Soul as not beeing possibl to be spred abroad so much as his merits mai chalenge mo●● righteously Therfore it wold be injustice to withhold Him from you ani longer to conceal hi● Name by not answering to your Quaerie and Complieing with your Request It was then the truly Honor and and it wil be as tru and right if I sai rebus sic stantibus caeterisque non paribus which I judg none wil gain-sai the most Reverend Father in God or if that offend ani with God that is most sure ● ani be the most humbl Lord and meek Lord Bishop Sanderson of happi memorie more happi Iudgment and most happi Life and Death latel● put sorth by the elegant Penn of an excellent English Writer who modestly acknowledgeth the bold undertaking as beeing very unworthily inferior to the Merits of that Apostl of a Bishop certenly so hee was if ani such have been without ani Adulation I speak the truth before God and I not mi Conscience likewise bearing mee witness in the Holi Spirit Now seeing I have put mi Conscience so to it let mee put too this to Conscience and be so far his Abetter for want of a better therein as to conclude a better Resolver thereof in all cases England never saw never knew Whereupon I further venture and with all safetie to vouch that hee was the Non-such Casuist in all Christendom nemine certè Anglorum contradicente So great a Master of right Reason and sound Iudgment was hee which rendred him without dispute as inimitably judicious so incomparably pretious to all Posteritie nor wil his Works di while Worth shal liv Of which I mean his written Works that I mai speak som few words I humbly beg in regard of our miserably and uncharitably divided and subdivided Principles aud Practices but more particularly of Ceremonial Controversies which are so bandied about like a Ball to and agen and make such a nois and racket in our Nation O the sad circumstances sans ceremonèe that wee are now in How strangely tho' are wee converted into Wolvs which are far wors than Sheep or yet Dogs and that about the veri Worship of God! Monstrum horrendum O the Metamorphosis of our Manners O the Metempschosis of our Souls It is not a mere Acatastasis of our minds that marreth all the Beutie and Glorie of our Religion and Nation Mai wee not lamentably fear an Ichabod Mai I proov I prai God a Pseudoprophet But yee best of Professors tell mee truly what you think is not God going about to take away his Glorie Grace Euangelie Spirit and all with Him What said Herbert long agoe Religion stood on its Tiptoe Hee did mistake mai I do so O yee Professors can I have ani hopes that yee wil hinder his departure from our Land Mai hee not go fast and far away for all you Why Who or what staieth him sai yee save yourselvs I tell you truly his dear hidden littl ones who cri greatly after him daie and night An handfull it is as it were of wrastling Saincts who have been so spiritualy cunning that thei have got within Him and hold him with reverence and humilitie be it spoken upon the In-turn and wil not let him go but there keep him Els were hee got loos wo to you and us all How wold hee lai about and what a deal hand the living Lord hath where hee striketh let Heaven Earth and Hell trembl to think But blessed be God there are som few to whom hee hath said concerning the work of mi hands co●mand yee mee and these hold him to his word an● that so til Hee is readi to cri out as of old to Israel quondam Iacob Let me go As if hee shold have said I never met

from the Caus but from the Sign or Effect The Assurance of Faith doth wholey rest and reside in the Grace of Christ. Evn in Nature Children do not first com to know their Parents either by their love to their Brethren or ●y their Obedience to their Parents but from their Parents Lov desscending on them So wee read in Holi Writ and so it is that wee loved him becaus Hee first loved us Let men boast of their mighti Reasonings their close Deductions their strong-●inked Consequences and their elaborate Demon●trations made out by the most Metaphysicous Divines in Religion when thei have don all ●o justifi themselvs as a late Writer rarely in a cautious advance toward Heaven thei wil find that The best Divinitie consisteth in the Vnions of Love 〈◊〉 Wonder that there are such Doxologies transsce●ding Reason's reach as mai be dignified with th● Title of Faith's Triumphs such Eucharistic 〈◊〉 Theologic Enlargements and Exspatiations in th● Heart and Spirit springing and arising and exsu●ing from the wondrous affection of Love acco●panied with that immuculate and ineffabl Ioie as no● can signi●i or hint none can beleev or concei● but those who have felt and enjoied that beatifi● Experience which is only inferior to or only le●● in som Degrees of beeing that which wee cal● Heaven That the capacitie of Reason is much la●ger than that of Sens I cannot but concede 〈◊〉 that the largeness of the Will and Affections wh● are in it farr surmounteth Reason I cannot li●●wise but confess Wherfore els I prai hath Go● required that our desire and love of Him shold 〈◊〉 more complete and perfect than our knowledg 〈◊〉 Him Are wee not obliged by the express Co●●mand of God Hisself to entertein and imbrace 〈◊〉 Perfections with the closest adhaesion of Heart 〈◊〉 Soul Albeit those wee can apprehend only wit● partial and rather a lax aenigmatic than strict so enti●ic knowledg Of the two I shold rather praefer In●gination than Ratiocination in Discourses co●●cerning divine Subjects the former beeing con●●●sedly the Spring and Engine of the Affectio● thro' its nobl suppli-ing Reason by raised and ●●●gurativ adumbrations and its admirabl affordi●● all those agreeabl illustrations which serv to ki●● it into vaster conceptions to sweeten the severi●● of it and then beutifi it with all those allurements and adornments which fairly and e●fectualy and that not unusualy recommend a cold dead speculation to a warm liveli affection And this is properly and totaly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus Work of the Imagination when it hath warily received and enterteined the veritie and dignitie of its Object from a superior Facultie Nor can it but be so in strictness of proprietie allowed and not only Reason and Iudgment which all permitt conclude and approve but Imagination and Phansie the meanest and most trivial Power of Man's Soul likewise seeing evn the Meteors are called upon as wel as the Firmament as is finely by one noted and observed to prais the Lord. Nai more Phantasie mai be and under a good menage mostly is an admirabl Organ and incomparabl Incentiv of heavenli Prais and divine Adoration in like manner as the Omnipotent Iehovah AElohim deemed it most fit to choos the Rainbow that Circl of Phantastic Colors as one called it for the Symbol shal I not sai ●he Sacrament of his Darling Attribute if At●ributes be not more properly God than in God namely Mercie Nai I heard one sai that the strength and vehemence of Imagination Phantasie or Phan'sie wil somtimes carri forth the Reason and Iudgment to make new Worlds of discoveries excite both to take such Circuits and Travels in the contemplation of AEternal Entities til the veri Soul is readi to be vertiginous to swim and grow giddi and the Speculation turneth almost Apoplexie Yea further actuate the Rational Power beyond its praesent Order without ani illusive Phana●icism c. to a tast and immature Anticipation of unproportioned Knowledg yet stil with this proviso that the Intellectual and Rational Power and Facultie are far from beeing the same Deig●● therfore to take notice that the intellectual knowledg is only learned from the Spirit of the mind 〈◊〉 man standing in the Centre beeing then only an● there purely receptiv and divinely scient what 〈◊〉 I sai sentient of the supercoelestial things the●●selvs Whereas the Rational which the confounding Iesuit wold make the pure Religionist beleev to b● Mechanism the Diana of this inquisitiv Age and th● whole Encyclopoede of Arts and Sciences but 〈◊〉 brisk circulation of the Blood and all thinking an● reasoning Power a mere local motion and that to● tumultuous Hee notwithstanding wel knowing 〈◊〉 to be most admirably rare in its due place which 〈◊〉 doth as wel too make use of and without whic● and the exercise therof a Man is below the Bea●● that perisheth Yet for all this I sai the Ratio●● speaketh writeth and acteth from its rolling suggestions cogitations conceptions motions 〈◊〉 shut out of the Centre Finaly These intern manifestations are ma●● out and put forth to public use and perusal for t●● vindicating and asserting Truth and for period●zing or putting an end in fair probabilitie h●●●ever to the several otherwise endless altercations disputations and dubitations of in and about Mystic Theologie as mai most clearly appear to the diligent judicious and spiritualy illuminated Peruser of the same Hee having set before his Eies one of the first and fairest Objects deserving to be set in Letters of Gold and engraven upon all our Minds and Spirits as with the point of a Diamant For here Hee maketh and giveth a Diaphanous Manifesto and perspicuous Demonstration and you wil not I dare sai nobl and Christian Reasoner and Reader deni or gain-sai that it is à Priori evn from supersensual Sight and intellectual Vision which amounteth to littl less than a Divine Apocalyps or style it what you pleace Revelation Manifestation Inspiration Communication Certification Declaration Notifica●ion or if you wil Information that there ever was and now is and wil be an Original and AEternal Globe or World which did exist before AEternal Nature here I had need as I do indeed heartily prai you not to be impatient nor out of good humor by reason of no reason for you wil sai this startling Epithete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the following Pages wil make it as you wil find fairly co-incident with Nature and all her pure Forms Powers and Properties so in sequel anteceding that is more strange than all the rest you mai repli nai I beleev wil so I must admitt or however permitt you in this most wonderfull point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I revert and as above averr it i. e. by consequence praeceding all other Worlds Globes Centers and Creations whatsoever Hee furthermore declareth as it is made apparent by this Tract that the Spirit and Soul are two distinct Essences the former beeing

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

the Laws of liberty for nothing acts more freely than Love because it always acts from it self and is moved by it self by which prerogatives Love shews himself allyed to the Divine Nature yea to be God himself 3. Thirdly Love is all strength and power Make a diligent search through Heaven and Earth and you 'l find nothing so powerful as Love What is stronge● than Hell and Death Yet Love is the triumphan● Conqueror of both What more formidable than the 〈◊〉 of God Yet Love overcomes it and dissolves ●nd changeth it into it self In a word nothing can ●ithstand the prevailing strength or Love it is the ●ery munition of Rocks and the strength of Mount ●io● which can never be moved 4. In the fourth place Love is of a transmuting and ●ransforming Nature The great effect of Love is to ●urn all things into its own Nature which is all good●ess sweetness and perfection This is that Divine Power which turns Water into Wine Sorrow and ●ellish Anguish into exulting and triumphing Ioy Curse into Blessings where it meets with a barren ●eathy Desart it transmutes it into a Paradise of de●●ghts yea it changeth evil to good and all imper●●ction into perfection It restores that which is fallen ●●d degenerated to its primary beauty excellence ●●d perfection It is the Divine Stone the White ●●one with a Name written on it which none knows 〈◊〉 he that hath it In a word it is the Divine Na●●re it is God himself whose essential property it is ●o assimilate all things with himself or if you will ●●ve it in the Scripture phrase to reconcile all things 〈◊〉 ●imself whether they be in Heaven or in Earth and ●ll by means of this Divine Elixir whose transform●ng power and efficacy nothing can withstand 5. In the fifth and last place Love is of a fruitful ●rolifick multiplying diffusive and communicating Nature It is Love makes all other things to be fruit●ul and multiply and to be diffusive and communica●ive of themselves therefore Love which gives to ●thers this property must needs possess it by way of ●minency it self Upon this account it is that Love ●aith Shall I cause others to bring forth and shall I not ●●ing forth my self I shall speak no more of this pro●erty of Love now becaus I shall have occasion to ●●ntion it again in the next paragraph It was out of this fruitful womb of Eternal Love th●● the acting power of the Holy Ghost in Vnion with Wis●dom brought forth these simplified Spirits as out of thei● first matter and consequently all these Spirits mus● needs be co-essential as being all brought forth out o● the Essence of Love which is the common matter to th●● all neither are they only co-essential with one another ● but also in some sort co-essential with the Deity being immediately produced out of the Divine Love-essence● yet with this difference that the Divine Love-essence is t●● Cause and the Spirit are Effects and so are subordinat● and inferior to him who is the Father of Spirits Thi● Love-essence as you have heard before is the Cente● and Heart of the Holy Trinity and is consequently th● first of all Essences as being before Eternal Nature● and all things else and will be the last and reign an● triumph over all to Eternity But here it may be objected That it doth not s●●● consistent with the Vnity and Simplicity of ●ternal L●●●-essence to be the producer of so many distinct Spirits ●ecause Vnity and Multiplicity are opposite to one ●●ther To which I answer That if these Spirits be conceived to be taken out of the Love-essence as so man● divided parts or parcels torn or separated from the whole this cannot consist with the Unity of Love● but it is not so for it is the fruitful womb of the Love-essence which hath brought forth all these innumerable Spirits without the least division or separation of its o●● simplified Essence But as we see here in this World● that one seed by reason of the blessing of the Love-essence hid in it brings fort● and varies it self i● many not by dividing it self into so many parts bu● by a Magical Multiplication even so must we conceiv● that this Eternal Love-essence did Magically Multiply i● self into this innumerable number of Spirits witho●● making the least rent or division in its own mo●● united and simple Essence These Spirits are first in the Eye of the Father as so many Ideas which Ideas afterwards are fruitful seeds in the womb of Love and are brought to actual manifestation by the all-effecting power of the Holy Ghost with the assistance of wisdom So that hence we see that these Spirits which were only Ideas in the Eye of the Father receive their essentiality and become fruitful seeds in the Love-essence which is the womb that cherisheth them Wherefore it does not appear impossible or unintelligible that the Unity of Love'● Essence should multiply and vary it self into an innumerable off-spring becaus we see both the Light and Fire of this outward Creation to multiply themselves without any division or loss of parts How many sparks do proceed from one fire And how many candles may be lighted by one But how much more than must we suppose that the Heart of God the Eternal Love-essence is able to multiply it self since all the multiplying virtue which is found in things here below are only the effects of the all-fruitfulness of Love which is communicated unto and diffused through all Creatures causing them to multiply and bring forth according to their several kinds So that it appears That this Love-essence is the Mother of all Essences but more immediately and peculiarly of these simplified Spirits which are the Inhabitants of the still Eternity as being her own immediate off-spring without the intervention of Eternal Nature wherefore they also partake of the Nature and Essence of Love being all meek and pleasant Essences beautified with all the graces powers and perfections of Love and exempt from all contrariety whatsoever I come now to speak of the formal Cause of the Inhabitants of the still Eternity which in the definition is laid down in these words in the Image and likeness of himself intimating to us that which makes these simplified Spirits to be what they are is the Image and likeness of the Holy Trinity which is their internal essential Form I now ●roceed to a more particular explication of the forma● 〈◊〉 of these pure Spirits and to this end shall give you an account of what was declared to the Spirit of my mind concerning them in the still Eternity First I was expresly charged to observe diligently wha● difference I could find between the Holy Trinity and t●ese Spirits and upon observation I could find no ot●er difference but that of greater and lesser whereupon it was further expresly told me that these Spirits were Spirits generated out of and to the Image and likeness of the Spirit of Eternity And again Th●t they

Eternal Nature its properties are Fierceness Elevation Co●suming and Devouring all things that cannot endure its trial it contains Sulphur Sal-Nitre and Mercurie it was no sooner added to that Darkness but it communicated to it as it were Life Sense and Motion so that they embraced each other most willingly The Fire said to the Darkness I cannot subsist without thee for if I were not preserv'd in thy Essence as in a furnace I should perish and vanish away The Darkness reply'd Dear Fire-spirit live for ever in my Center for without thee I am as Dead thou art my Life and givest me sensibility and mobility let us live together as members of Eternal Nature in Love and Unity for ever We will now take into consideration the Nature of this Fire and whence it burns and flames continually without ever being extinguished God the most wise Artist and great Chymist took great care that the Fire might never go out for then he knew that Eternal Darkness would become a Dead Essence and therefore he placed in the bowels of this fire its Eternal food of Sulphur Mercurie and Sal-Nitre which is the Fewel that maintains its everlasting burnings Quest. If you ask me from whence this Eternal Fire doth proceed Answ. I answer not immediately from the Divine Essence for in it no Fire to be found but out of the Abyssal Chaos by the Eternal speaking word of power The Essence and Nature of this Fire-spirit is nothing else but an Eternal hunger and a dry painful thirst in it self and from this hunger ●t attracts eagerly and earnestly and yet finds nothing in its self to attract but it s own burning Sulphur poisonful Mercurie and infected Sal-Nitre and the more it attracts the more it hunger's and the more it hunger's the more it prey 's on its own Fewel But God doth not stop here becaus perfection is not found in the Fire for the great Artist knew very well that if this eager attraction of the Fire-spirit were not allayed and pacified it would bring it self into anguish and pain as having nothing to feed upon and refresh it self with but it s own burning Sulphur poisonful Mercurie and ●nfected Sal-Nitre Wherefore that the Fire-spirit might have no reason to complain of its being so fierce wrathful and anguishing the great Artist resolve's to palliate cover and allay the harshness and bitterness of the Fire-spirit so that it might never know them nor perceive its own burning Sulphur Mercurie and Sal-Nitre God knew that the Fire in the elevation of its might and power would devour all that● come in its way if once it should be inflamed with his own Sulphur Mercurie and Sal-Nitre and so spoil the work which he intended to bring forth In the third place God brings forth the Water-essence being the root of the fifth form viz. the Light-essence This Water is the food of the Fire whereby its eager hunger is allayed and its painful attraction stilled and the effects of its Sulphureous Mercurial and Salnitrous properties palliated and concealed This Water-spirit is placed at the bottom of the Fire-root where the Fire finds its own Eternal refreshment in it self and needs not to seek it elsewhere yet the Fire-sperit cannot reach it by flying upwards but by sinking down deep into his own root Thus God brings down the pride of the Fire by placing its food and refreshment in the deeps below it No sooner had the Fire-spirit by sinking down into its own root allay'd its fierce hunger and quenched its dry and unsatiable thirst in the Water-essence but it became as transported with joy and said O Blessed Element How camest thou to be so near me even in my very root and center and I not aware of thee Behold I have drunk deep of thy fountain and am satisfied I have tasted thy sweetness and am refreshed O come and mingle thy softness and meekness with my strength and fierceness that my anguishing hunger and painful thirst may no more be felt by me but be swallowed up in satisfaction and delight Thus you see how the fire by sinking down into its own root mingles with the Water and the Water raising it self penetrates the Fire by which means the hunger and thirst of the Fire are mitigated and asswaged not that they are quite taken away but the attraction being more moderate the thirst and hunger which before were painful and anguishing now become pleasing and delightful It is worth our observing here how all this is brought about viz. by the Descent of the proud and self-elevating Fire-spirit and the Ascent of the meek and humble Water-spirit thus the Great Creator is pleased to abase the proud and to exalt the humble and the meek Quest. If you ask me whence this Water-essence derives its Original Answ. I answer not immediately from the Divine Essence but from the Abyssal Chaos as hath been said before concerning the Darkness and Fire But in the fourth place how excellent soever this Water-spirit is yet it is not the full perfection of Eternal Nature wherefore the Great Artist doth not stop here but to the Water-essence superadds the Light-essence which is the fifth form for God knowing that the Wrath-fire desired the Light as a further step to its compleat joy and satisfaction he said Let there be Light and there was Light which immediately darted its lustre and brightness through all the preceding forms of Eternal Nature it made the Water clear and transparent the Fire bright and luminous and hid the Darkness in its own glory Thus we see how vseful and pleasing the Light is to all the forms of Nature causing them to move and penetrate in and through one another with great joy and delight Here the Wrath-●ire thus salute's the Eternal Light Oh dear and pretious Light how welcom art thou unto me Thy pleasantness meekness and soft sweetness have fully satisfied all my longing desires Again the Light embraceth the Fire and in the Fire the Darkness and saith Ye are both most dear unto me thou Fire art my strength and might thy fierceness is my Life as my softness and pleasantness is thy food wherefore let us delight to dwell in one another for ever Do you desire to be further informed concerning the nature and properties of this Eternal Light You must know that words are not able to express the gladding sweetness and meek-softness of its nature the Fire-spirit only can feel it and is throughly sensible of it for it transmutes its sullen darkness into smiling brightness and its anguishing stinging property into a reviving and quickening warmth such as the Sun gave forth in Paradise before the strife of contraries was known Such is the blessed state of the Fire when the Light comes to rule over it when it sinks down and resigns it self to the Light that its ●ierceness may be qualified with the soft meekness of the Light Oh the wonderful pleasant birth of Light Which by penetrating the Essences of Eternal