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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

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

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

form but also of the same bigness so that there is no distinction between them but only a numerical distinction whereby one of them is not the other And one of the greatest Wonders of the still Eternity is this to behold this innumerable number of Spirits bearing the exact and perfect resemblance with the Deity both outwardly and inwardly At which sight my Spirit was in a manner all absorbed quite swallowed with wonder and amazement Having thus spoken concerning these qualifications and adjuncts of these pure Spirits I should now draw to a conclusion of this Subject but becaus some it may be will be curious to know what the manner of living and employment of these Spirits in the still Eternity is As to the first We must know that being living Spirits their life requires to be maintained with food fo● no life though the most spiritual can be continued without a supply of meat and drink according to its kind It is not to be thought that we speak here of any gross way of eating and drinking but of that which is purely and highly Spiritual for the food of these Spirits is nothing else but living powers or rather powers of Life proceeding from the Holy Trinity Their Eternal Mother that brought them forth to be living Spirits doth feed nourish and maintain them with her Divine influences and distilling powers which Mother of theirs is the Eternal Heart of Love which is the Center of the blessed Trinity from whence proceed these impregnating penetrating powers which do feed and maintain these Spirits which powers are the very Blood Life and Spirit of Love which is the food of those Inhabitants of the still Eternity And thus much shall suffice concerning the manner and way of Living of these Spirits in the still Eternity I shall now come to speak a word or two concerning their Employment Their employment is to attend in the presence of the Holy and everblessed Trinity being ready to perform the will of the supreme Majesty Their Minds are continually taken up and delighted with the Beatifical Vision of the Deity their Wills fully satisfied in the immediate enjoyment of the chiefest Good their Senses pleased with most suitable and ravishing objects and they continually bathing themselves in those Rivers of unknown delights ● which proceed from the Heart of the Deity without intermission Thus they spend that Eternal day in never ceasing Praises and Hallelujahs to the ever blessed and incomprehensible Trinity Quest. If any one do further enquire concerning these Spirits what Speech or Language they have or how they communicate their thoughts to one another Answ. I answer That their speaking to one another is 〈◊〉 thought what ever they do but think is answered ●●mediately their thoughts are all known to one another 〈◊〉 forthwith answered which awful silence adds ●uch to the Glory of this Presence-chamber of the su●●me Majesty But it is not only their Language which is Won●erful they being full of Wonders for they all see 〈◊〉 through one Eye hear through one ear they all live 〈◊〉 one Heart and from one Center of Life they move ●rom one moving Cause they all breath from one ●reath they all will from one Spirit and they all stand ●n one Body For God the Holy Ghost who is a breath ●ir life and power proceeding from the Father's Eye through the Son's Heart of Love is all in all 〈◊〉 these Spirits so that the will of the Trinity is fully ●erformed in them and by them I have but little more to add and that is concerning the Nature of ●his still Eternity and the ends why 〈◊〉 was brought forth To the first of these I shall speak ●n these following particulars 1. In the first place then I say That the still Eternity is a Principle now what a Principle is I shall afterwards set down to which therefore I refer you 2. Secondly The still Eternity is the first Eternal Principle becaus there is none before above or beyond it But God alone who is the Cause of it 3. In the third place This still Eternity is the Original Principle of all Principles becaus all other Principles proceed from it 4. In the fourth place This still Eternity is the original Principle of Eternal Love and therefore it is called the Kingdom of Love becaus here is the birth of Love and here the blessed Trinity dwell in the Eternal Unity of their Love-essence which is the first and last of all Beings and Essences whatsoever But you will object That Mount Zion the New Ierusalem and the Angelical World are called by the sa●● Names viz. the Kingdom and World of Love To which I answer by granting That it is true Mount Zion c. are called by the same Names as i● the still Eternity but yet with this difference that the still Eternity is the Kingdom and Mansion of the Love as it exists without and before Eternal Nature's Principle but Mount Zion the New Ierusalem and Angelical World are called the Kingdom of Love manifested in and through Eternal Nature so as the 〈◊〉 is the Kingdom of Love out of Eternal Nature and the others are the Kingdom of the said Love brought forth i● Eternal Nature's Principle 5. In the fifth and last place The still Eternity is ● simple undivided Principle without any distinction of parts composition or mixture whatsoever It is all Light and all Love without any thing of Contrariety ●● Disagreement whatsoever I now come to speak briefly concerning the second head I just now propounded viz. the ends why this still Eternity was brought forth 1. In the first place The still Eternity was brought forth that it might be the Palace and Habitation of the ever blessed Trinity in their abstracted and solitary Being 2. Secondly The still Eternity was brought forth t● be the Council-chamber of the Holy Trinit when all their Eternal Decrees Counsels Purposes and Predestinatious are agreed upon and from whence they proceed And because we here have made mention of the Decrees and Counsels of the blessed Trinity it will not be amiss if we speak something concerning the Nature of these Decrees c. We are to know that all the Decrees and Counsels of the Holy Trinity do wholly and solely depend on the Will of their Eternal Love wit●out the least regard to any thing without themselves being nothing else but the pure results of the will and purpose of their Love But if we consider the Holy Trinity as being invested with the Principle of Eternal Nature so their Decrees and Counsels concerning Angels and Men may be said to have a conditional regard to Faith Obedience Perseverance c. which distinction if well understood will put an end to all those disputes which have been concerning the Decrees and purposes of God whither they be absolute and independent or conditional and with regard to things without them for both opinions are true if rightly and distinctly taken In the still Eternity all the

ordering and governing of it And also the Holy Trinity's introducing of themselves into Eternal Nature The wide space within the Circle type's forth the Chaos or the Abyssal nothing the ground of all Essences and yet no Essence to be seen in it Now because I have in the foregoing discourse oft made mention of the word Principle without having any where declar'd what I meant by it I think it proper in this place to give you the signification of it according to the sense in which I take it And in the first place I shall tell you negatively in what sense it is not in this place taken by me By the word Principle I do not understand the first constitutive beginnings of things whereof they consist and from whence they take their Being in the same sense in which the four Elements by some and Salt Sulphur and Mercury by others are called the Principles of all things But by a Principle I mean an Original Source and Fountain-Essence formed by an Agent into a Sphaerical Circumference by which it is distinguished from all others 1. To explain this definition a little I say in the first place that a Principle is an Original and Fountain-Essence for it is not every Essence doth make a Principle but such an one only as is th● fruitful Mother of all the Essences conteined within its own Circumference and Kingdom and affords them being and sustenance from its own Bowels 2. In the second place it is said to be formed by an Agent becaus a Principle of it self is Passive considered without the Active Spirit in the Center which is the Mover of it 3. In the third place you have the form and figure of a Principle a Sphaerical Circumference which is the common form of all Principles 4. In the last place you have the end why a Principle is formed into a Sphaerical enclosure viz. that thereby it might be distinguished from all other Principles Worlds and Centers for all these are the same with me in this place and therefore many times one of these is put for the other Having thus given you the Definition of a Principle in general I shall now subjoyn the particular definition of Eternal Nature in these words Eternal Nature is a Principle created by God out of the Abyssal Chaos containing the seven operative powers for the production of all things The Genus or general Notion of this definition is the word Principle which but just now we have explained to you The difference of this definition contains the four Causes of Eternal Nature viz. the efficient material formal and final The efficient Cause which is God is expressed in these words of the definition created by God The material which is the Abyssal Chaos is expressed in these words out of the Abyssal Chaos The formal Cause are the seven operative Powers which the definition tells you that Eternal Nature doth contain The final Cause of Eternal Nature is that it might be the fruitful Mother of all things which the definition expresseth in these words for the production of all things What Eternal Nature is The Third Head Which makes the third Part of this Discourse What Eternal Nature is I. THE subject of this Part is concerning Eternal Nature's Essence it is a most noble Subject to look into I acknowledge that none could lay a deeper ground as to this Subject than divine Behme hath done yet I find withal that he hath brought it forth something obscurely so that he is understood by few and misunderstood by most This hath moved me to search into the Nature of this Subject for my own private satisfaction according to the innate light of my own intellect and the inward discoveries of the Triune Deity to the Spirit of my Soul In this Third Part I shall confine my discourse to these two general Heads The First What Eternal Nature is in its first original purity The Second What kind of Essence or Principle pure Eternal Nature is I begin with the first of these II. Quest. What is Eternal Nature's Essence in its first original birth and being as it came out of Wisdom's hand Answ. Eternal Nature was a pure Essence and then called pure Nature being free from sin and evil and all mixture of imperfection she was then all fair clear spotless faultless and sinless Now for the manifestation of this great mystery of Eternal Nature what it is I will open it in the original Causes of it viz. the efficient material formal and final III. Concerning the efficient Cause of Eternal Nature Who can be the Author and Creator of Eternal Nature but the Triune Deity The Father Son and Spirit must be the Creator of Eternal Nature not the Father without the Son and Spirit nor the Son without the Father and Spirit nor the Spirit without the Father and Son but the Triune Deity in joynt Co-operation Therefore the Triune Deity in the Globe of Eternity subsisting in their own pure Deity must be before Eternal Nature by way of efficiency as the Cause is before the Effect and are distinct as the Cause and Effect God therefore is not Eternal Nature nor Eternal Nature God because Eternal Nature is formed by God as the efficient And thus we see that God can subsist without nature but Eternal Nature's Essence cannot subsist without the Triune Deity God comprehends Eternal Nature but Eternal Nature cannot comprehend him who as being the efficient cause of Eternal Nature is higher essenced in his own Eternal Vnity and Simplicity Now that God is the Creator of Eternal Nature Scripture teacheth us when it tells us That by the Word all things were created and that without him nothing was made that was made Now if the Triune Deity was the Creator of Eternal Nature he must needs in order of Nat●re be before it and distinct from it and subsist in a far higher graduated Essence than Eternal Natu●●'s Essence is For if any should ask me what is above before and beyond Eternal Nature's Essence I can only reply the Triune Deity in the Globe of Eternity who is the efficient Cause of Eternal Nature and here we must st●p for we cannot go beyond the first Cause of all things IV. We proceed to sp●●k of the efficient Cause of Eternal Nature which is God and will briefly declare how God doth not only create Eternal Nature by way of efficiency but also that he creates it out of and from himself by way of Essentiality Thus the Divine Philosophy instructs us Rom. 8. 36. Of him and from him and to him are all things That is all things proceed essentially from him and if all then Eternal Nature must proceed materially and essentially out of God's Essence 1 Cor. 8. 6. To us there is but one God by whom are all things efficiently and of whom are all things essentially Neither can it be otherwise for when God was to create Eternal Nature there was nothing besides Himself out of or from