Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	earth_n	fire_n	great_a	4,376	5	3.2677	3	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

it the ground whence it proceeded the manner how it was brought forth and the end for which it was produced which are the same with those which are mentioned in the Element of Fire The essential properties of this Earth are Ponderosity Corporeity and Transparency For you must know that this Eternal Earth is not like the outward Elementary Earth so gross and opacous but it is a transparent Crystalline Earth yet it gives essentiality and Corporeity to the three forementioned Elements and it was therefore created by God to make Eternal Nature's Essence substantial For Fire Water and Air must have one ground or substance to subsist in and to move in and through one another which substance is the Element of Earth This Element Behme makes the seventh property in which he saith all the six do move in one only ground as the Soul in the Body which is very well expressed by him And thus much concerning the matter of which Eternal Nature doth consist viz. Fire Water Air and Earth XVIII Concerning the formal Cause of Eternal Nature The formal Cause of Eternal Nature's Essence is nothing else but the mixture and harmonical composition of the four Eternal Elements for they are one in another and flow one through another Let us now consider who is the mixer of these Eternal Elements and their properties for they would never mix of themselves to all Eternity becaus of the Contrariety of their Natures wherefore we must conclude that the Divine Wisdom is the Artist who mingles these Elements together XIX In the mixture of these Eternal Elements observe with me these following Particulars First Wisdom's Art appears in the manner of their mixture they are mixed one with another and one thro●gh another Fire with Water Light with Darkness and penetrate through and through one another neither can their contrariety hinder or oppose the Art and Power of Wisdom Secondly The Art of Wisdom appears not only in mixing them but in reducing them to a harmony and equal temperament she doth proportion them to an equality in Number Weight and Measure Thirdly Wisdom's Art appears in that being thus proportionally tempered together they qualifie act and move in and through one another and that in the greatest harmony and friendship as the members of one body the fierceness of the fire is mitigated and allayed by the Water the harsh astringency of the Darkness is dissolv'd in the meekness of the Light and so of the rest Fourthly Wisdom's Art appears in this that in the harmonizing of these four Eternal Elements she hath made all their contrary properties to be useful one to another The Harsh Darkness is serviceable to the Meek Light for Darkness is the subject through which Light displays it self were there no Darkness there would be no Light the fierceness of the Fire gives strength to the Meek Water-Essence and meekness of the Water allays the fierceness of the Fire so Air is very useful to the Fire to keep it from being suffocated and the Earth is useful to them all becaus it gives them a Body to act and move in We may yet further consider the usefulness of the Elements to one another as they stand harmonized and tempered together by the Hand of Wisdom The Fire gives Life Mobility and Strength to the Meek Wat●r and the Water gives Food and Nourishment to the Fire● and thereby allays the fierce hunger of the Fire so that Darkness subsists in the Light and the Light in the Darkness and satisfieth the harsh bitter hunger of the Darkness being as food unto it and in this their serviceableness to one another consists their Natural Goodness for how can any evil be in them since they all serve the Will of their Creator and are useful to one another the Darkness is as useful as the Light and the Fire as the Water and consequently they are all good their contrarieties being harmonized and reconciled by the skilful hand of omnipotent Wisdom Fifthly Wisdom's Art appears in that in this temperature of the Eternal Elements she makes them qualifie and serve one another in triumphing joyfulness and to rejoyce in each other 's qualifying for though these Eternal Elements are not understanding Spirits yet they have an innate hunger in themselves which is their intrinsecal form which makes them desire each other thus the Fire-Essence hunger's after the Meekness of the Water as its dayly food wherewith its ravenous fierceness may be satisfied and allayed and again the Water hunger's after the Fire as its Life Strength and Motion The astringent Darkness hunger's after the Meek Light and the Light after the Darkness that it may shine through it and subsist in it And from this inbred Hunger it is that they rejoyce to qualifie one with another it is as their sport and past time to penetrate one through another and to be sometimes above and sometimes under another in this wrestling wheel of Nature For you must know that all these qualifyng powers of Nature have sensibility and mobility in themselves whereby they can feel and taste one another's properties and are sensible of the pleasure and satisfaction they receive one from another which continually awakens the hunger in every property to qualifie one with another So the Fire is sensible that the Meek Water doth allay its fierceness and therefore it doth hunger after it the anguishing Darkness is sensible that the amiable pleasantness of the Light is a refreshment to it and thus each property feels and taste's the other's goodness and this makes them still to hunger after one another and to penetrate one another with all triumphing Ioyfulness Oh let us for ever admire this unsearchable Art of the Divine Wisdom who alone can pe●form this Masterpiece Sixthly Wisdom's Art appears in nothing more than in the orderly placing of these Elements for Wisdom makes the Fire with all is Harsh Bitter Dark Anguishing and Brimstony properties to descend and makes it elevating pride to buckle bow and become a Servant to the Water-Essence and causeth the Water with it Meekness Gentleness and Ponderosity to ascend and command the Fire the Light to rule over the Darkness the Meekness over the Fierceness and the joyfulness of the Light over the Anguish For Divine Wisdom well understood the force of self elevating Fire and therefore she caused it to sink down and become a Servant to the Meek Light she foresaw that the Fire-life with its fierce properties would be but an ill Governor therefore she made the elder viz. the Fire-Spirit ●o serve the younger viz. the Water and Light-Essence which could be done by no other Hand but that of Omnipotent Wisdom If we proceed to consider of this order how incomprehensible will the Skill of Wisdom appear For the Darkness was hid in the Light and though it was there with all its properties yet nothing of it was to be see● or felt for it was swallowed up of the Light as the night is swallowed up of

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

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

Nature makes them wholly meek sweet soft and delightful so that nothing but a pleasing sight sweet smell delightful taste ravishing sound and soft pleasant feeling is to be found amongst them Here the Darkness becomes lustrous the Fire loseth its burning and scorching property and becomes mild luminous and quickning and the Water clear and refreshing This Light if we further enquire into its originality doth not immediately proceed from the Divine Essence which is an increated Light but this is ●reated by that and brought forth out of the Abyssal Chaos as the Darkness Fire and Water were before It is placed by God in the root of the Water-essence and from thence it shineth forth and with its meek bright virtue penetrates and tincture 's all the forms of Nature In the fifth place God brings forth the Air which blows up the Love-fire-essence and together with it constitutes the sixth form of Eternal Nature The Creator of all things knew that the Fire-essence was placed between two dangerous Enemies the Darkness on the one hand and the water on the other either the thick smoak of the Darkness might stifle and smother it or the Water might overwhelm and drown it wherefore that the Fire of his Eternal furnace might never be in danger of being extinguish'd he brought forth the Air-essence to blow up the Fire that it might not go out It is this Air-spirit that keeps the Wrath-fire in its due bounds that it may neither be too strong nor too weak for when it is too strong it is in danger of drying up the Water and when too weak its attractive hunger will not be great enough to maintain its own being for the Hunger of the fire is the cause and source of the Fire-life in the Fire-essence If the moderate thirst and hunger of the Wrath-fire were not preserved the cause of Life Sensibility and Mobility would be taken away and there would remain nothing but an unactive dead Darkness the Fire being extinguished This Air-spirit doth not only m●d●rate the W●●th-fire but it also blows up the Love-fire-essence w●th which being united ● constitutes the sixth form of Eternal Nature This Love-fire hath its root in the Meek-water from whence it springeth as the Fier●●-fire from the harsh astringent Darkness It riseth 〈◊〉 through the Meek-light as the Wrath-fire through the Darkness and is blown up and preserved by the Air. This Love-fire doth not immediately proceed from the Divine Essence which is an increated Fire-life but this is created and brought forth out of the Abyssal Chaos But the Love-fire which proceeds immediately from the Divine-Essence is the Loveliest pleasantest and sweetest birth of all as Iacob Behme saith for it makes all the forms of Nature Ioyful Pleasant and Lovely As soon as this Child of Love is born the whole birth of Eternal Nature stands in great Triumph of Divine Ioy all its Powers and Essences become substantial and they so see hear smell taste and feel one another in the most ravishing joyfulness beyond words and this pen's expression For the Love-fire giveth forth it self for food to all the properties of Nature it becomes unto them Eternal Bread and Wine wherewith they are fed and refre●hed for ever which makes them all cry out O Love thou hast satisfied our Hunger and quenched our Thirst nay thou hast filled us with the highest exulting Ioys behold we desire no longer to have any will of our own but that all our wills may be thine and so thy will may be our will thou shalt have the dominion over us only feed us with thy Heavenly food and give us thy Wine to drink Eternally When this Love-essence mingles with the Spirit it begets in him a Divine and Spiritual understanding and opens his spiritual senses of Seeing Hearing Tasting Smelling and Feeling thus the blind properties of Nature come to see Spiritually and Intellectually the Deaf to Hear the Dumb to Sing and the Barren to become Fruitful This is the feeling Life of Nature and proceeds from the Love-fire's-dominion in and over all its properties When this Love-fire-tincture enters into the Dark-fire-forms and comes to penetrate the burning Sulphur poisonous Mercurie and Salt-Nitre of the Fire-spirit and to change them into its own N●ture there ariseth such triumphing Ioy charming Pleasure ravi●hing Extasie and Exultation as none can imagine but those that have felt them and tincture 's them with such variety of beautiful sparkling colours as surpasseth all the pretious Stones and Gems of this visible Creation This Love-fire-Tincture as Iacob Behme declares proceeds from the Union of the Fire and Light and it is the joy and end of Eternal Nature neither is there any birth to be looked for or enjoyed beyond this birth of Love in which the Eternal beginning hath found the end of its own hand-work and is indeed the perfection and accomplishment of the five preceding forms of Eternal Nature And now in the last place for a conclusion of all the Creator brings forth the seventh form in which the ●ix forementioned working forms and properties do act and qualifie as the Soul in the Body It is the House and dwelling place and is the Eternal Earth which gives ●he Eternal Substantiality and Corporiety to them all Here ●hey dwell in triumphant Ioy here they are all fed with the Eternal food which the Love-essence gives ●orth unto them and circle in and through one ano●her in the greatest Unity and Harmony in the triumphant joy of the Love essence which pierceth through ●hem all Thus you see the birth of Eternal Nature ●ull compleat and perfect you see her in comly garments wherewith she was arrayed when she came out of the ●ands of her great Creator you see all her Variety and Diversity Centred in Love's Harmony all contrariety and ●●rife banish'd from her Court But before we leave this prospect of Eternal Na●●re's excellence and perfection Let us consider First That amongst all her distinct forms there is ●o disorder or confusion Secondly That the variety and diversity of forms ●hich are in her do not produce the least strife or ●ontrariety but are all reduced to a perfect agreement ●n Love's Harmony All the seven have but one will one ●●sire and one joy and pleasure And indeed how could it be otherwise Since the God of Love Peace and Unity could not be the Author of contrariety in Eternal Nature's Essence out of which he was to bring forth his whole Host of Creatures And thus much concerning the perfection of Eternal Nature's Essence 10. Ans. In the tenth place Eternal Nature's Essence is a Blessed and Happy Essence I do not mean that she is the Summum Bonum the most High and Soveraign happiness for that is only to be found in the Divine Essence but that she is so far happy and blessed as a created Essence is capable of being This happiness of Eternal Nature consists in this that she is free from all contrariety strife misery and anguish

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

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

but may become evil But we will speak no further of this matter becaus this is not the proper place to speak of the original of evil and sin for we are here only a treating of Eternal Nature as it came out of God's hand and before any Creatures were created or brought forth out of it Object It may be you 'l object that Iacob Behme makes Eternal Nature the ground of Good and Evil. Sol. To which I answer that what Iacob Behme writes concerning Eternal Nature is very true for he does not make it the ground of evil● in its state of purity as it came out of God's hand but the cause of this mistake is that Behme is not well understood becaus sometimes he speaks of Eternal Nature in its state of original purity and presently after speaks of it with reference to its fallen state and this being not sufficiently distinguished by unwary readers makes them conclude that Iacob Behme makes Eternal Nature in its original purity to be the ground of evil which indeed is contrary to the whole scope of his writings Behme was very sensible that many would be apt thus to mistake his writings which made him say that there was a vail upon his writings which would hinder all those who were not born again from having a right understanding of them Iacob Behme whensoever he attributes evil to Eternal Nature considers it in its fall●n state as it became infected by the fall of Lucifer in this second or hellish Principle and so I do fully agree with him but I am a speaking of Eternal Nature in its pure undefiled state as it came out of the hands of God Object But you will say that Darkness is an evil Essence but say I how can that be evil which is the cause of the Light Sol. For Darkness is the root of the Fire and from the Fire proceeds the Light so that if there were no Darkness there would be no Light wherefore Darkness is no evil Essence Neither is the bitterness and sting of the Anguish evil in it self becaus they are the cause of the triumphing joy Nor the Fire though it be a fierce and devouring Essence becaus its ●ierceness and wrathfulness is the strength of Eternal Nature and when these qualities of the Fire come to be penetrated by the Water they are changed and become the cause of pleasure and triumphing joy Therefore you see that Fire as it was originally in Eternal Nature is no evil Essence Neither can it be said that the contrariety which is found in the forms and properties of Eternal Nature makes them to be evil becaus all the six forms of Nature are united and harmonized in the seventh where no strife contrariety or opposition is to be found nor any thing from whence they might with truth be denominated evil In this harmony and agreement of all the essential forms of Eternal Nature doth the essential and intrinsecal goodness of Eternal Nature consist This was the beautiful garment wherewith she was arayed when first she came out of the hand of her great and wise Creator for the Darkness was not at odds with the Light nor the Light with the Fire nor the Fire with the Water but all the forms in the greatest harmony qualified in and through one another this I say was the state and condition of Eternal Nature as she came out of the hand of God she was all pleasing and beautiful for all her appearing contrarieties were swallowed up of Harmony and Unity Answ. 9. Eternal Natures Essence is a perfect and compleat Essence She is perfect in the perfect number of her seven forms and properties nothing can be added to her neither can any thing be taken from her becaus in the forementioned seven forms she contains whatsoever is required to her compleating and perfection And these forms are in one another and through one another they generate one another and are generated from one another so that none can be without the other but all make up one Essence in the seventh form and in this unity and inseparability of the forms of Eternal Nature doth her perfection consist All the forms of Eternal Nature are co-essential and co-eternal with her self and with one another none is before the other becaus all are one and make up but one Essence which is Eternal Nature her self Object But you will object that this seems to contradict your former discourse wherein you have spoken of the 1 2 3 c. forms of Nature distinct from one another Sol. I answer that when I spoke of the forms of Eternal Nature under a distinction of order and number I considered them is they were a making and forming under God's hand a●● not as already made into an ever circling wheel and fix'd in an indissoluble band in the seventh form for so they are but one Essence and have neither beginning nor end nor can they be said to be one before the other in number and order In this full and perfect Vnion of the sixt forms in the seventh consists the perfection of Eternal Nature for if we consider the six forms a part and distinct from one another w● shall find them all wanting and imperfect and plainly discern that Eternal Nature's perfection consists not in any one of the forms as distinct from the others but only in the Union and fixation of them all in the seventh which is as the common body and receptacle of them The truth of this will appe●● by taking a view of all Eternal N●ture's forms in which prospect we shall clearly discern that the perfection of Eternal Nature doth not consist in any one or more of her forms apart but in the joynt Union and fixation of them all in the seventh form First Wee 'l begin with the Darkness and the Essences which pertain to it viz. harshness bitterness and the sting of Anguish which make the three first properties of Eternal Nature and are the beginning and root of it if these were not there would be no Fire if no Fire no Light and if no Light no Love-fire-essence But we cannot say that God intended to place perfection in this root of Darkness as being only the foundation of that compleat structure which God hath rais'd upon it This Eternal Darkness was extracted by God out of the Abyssal Chaos the hidden root of all things and is the beginning and ground of Eternal Nature and her forms and is made up of Harshness Bitterness and Anguish and therefore this darkness of which we treat here is not a meer privation or non-entity for if it were so God could not be said to create the Darkness as the Scripture expresly tells us therefore we lay this as a ground that this darkness is essential as being the root and ground of ●ternal Nature's Essence but perfection not being found here God proceeds and In the second place God out of the forementioned Darkness brings forth the Fire being the fourth form of