Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	father_n	holy_a	trinity_n	4,530	5	10.2880	5	true

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

I come to speak of the other particular in the Mystery of the Holy Trinity viz. Trinity in Vnity This Mystery I will endeavor to open as I have seen it with the Eye of my enlightned mind and shew how the Holy Trinity do subsist as one in one only ground or Divine Essence Object You will say if three do subsist in one only essence that seems to make a Quaternity and not a Trinity Answ. This is an ill drawn consequence and a meer mistake which may easily be rectified thus The one only ground or essence in which the Holy Trinity do subsist is the Eternal Unity and this Eternal Unity in the Father and the Son and Holy Ghost subsists in the Father's Unity so that the Holy Trinity is one with the Eternal Unity from whence they flow forth and as they have their beginning from the Unity so they end in the same The Holy Scripture teacheth us this fundamental truth that the Holy Trinity are one and yet three in that oneness 1 Ioh. 5. 7. There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one They are all one in the Eternal Unity the Father is in the Son and the Son in the Father and the Holy Ghost in the Father and Son so that one cannot be without the other and are but one ever blessed God though distinguished in their goings forth and the manifestations of themselves Now if it be asked what the Nature of the Holy Trinity is I answer it is pure Unity and pure Unity is pure Deity and this is the Nature of the Father Son and Spirit they are all Unity and pure Deity And as they have but one undivided Nature so they have but one Eye one Understanding one Will. But if any one inquire further what this Eternal Unity and Deity is which is the Nature of the Holy Trinity I answer that none knows this but the unsearchable Trinity Neither is it any further knowable by Angels or Men but that it is what it is But notwithstanding that we say that the Vnity is unknowable in it self to Angels and Men yet it may be known forasmuch as it relates to the Trinity and as it is the one ground in which they subsist and in this respect we say that the Eternal Unity is a most simple Essence free from all duality and contrariety It is most true that variety may consist with Vnity but contrariety destroys its nature which admits of no mixture whatsoever Now if the Nature of the Trinity be Eternal Vnity and simplicity free from all contrariety and mixture it follows that Light and Darkness Love and Anger cannot be in the Holy Trinity as they exist in the Globe of Eternity because these contrarieties would necessarily destroy the Nature of Vnity But you will say that God is styled in Scripture a God that is angry and a consuming fire and in other places he is said to be Light and Love which implies that there is a mixture of contrarieties in the Essence of the Holy Trinity I answer that these Scriptures speak of God as he hath introduced himself into apostatized and impure Nature's essence after the fall whereas I in this place speak of God as he exists in the Eternal World before Eternal Nature was divided by the fall and in this state the Holy Trinity is nothing but Eternal Unity free from any contrariety or mixture whatsoever And thus the Nature of the Trinity if well understood manifests clearly h●w Father Son and Spirit are distinct and yet are but one Eternal Unity And thus much concerning the Trinity in Unity Now I will further treat of the Nature of the Holy Trinity The Triune God considered in himself in the Globe of Eternity is pure Deity which pure Dei●y is the highest purity clarity and brightness of glory beyond all imagination This high purity of the Trinity is free from all impurity and imperfection whatsoever and in this high purity consists the righteousness and holiness of God This bright purity is the Nature of t●e Trinity in the Globe of Eternity which they equally partake of for as the Father is all purity so is the Son and Spirit an● from this purity of their Nature are called the Holy Trinity But to proceed to a further opening of the Nature of the Trinity God is said to be Good and the one only Good the chiefest Good wherein Eternal Bliss and happiness doth consist in which ground of Eternal Goodness the Father Son and Spirit are all one The Father is all Goodness and so likewise is the Son and Spirit and consequently Good and Evil cannot be in God for so there would be a mixture of contrary natures in the Divine Essence which as hath been said is all Eternal Goodness Evil of sin cannot be in God because sin is an imperfection now no imperfection can be found in the Divine Essence which is perfection it self Neither is the evil of punishment to be found in the Trinity for if the Nature of God be all Goodness Mercy Pity and Compassion where shall severity fierceness or bitterness be found Or any vindicative Iustice From whence proceeds the evil of punishment I say none of these are to be found in the Nature of the Holy Trinity as they subsist in the Globe of Eternity If you ask me further what the Nature of the Holy Trinity is I answer That the Holy Trinity are i● themselves a free Eternal lib●rty The Father is an Eternal Liberty and so is the Son and Spirit But wh●● is this Eternal ●iberty which is the Nature of the Holy Trinity I answer It is their subsisting in their ow● Eternal Vnity simplicity and pure Deity free from a●● other Essences neither touching them nor being touched b● them For as they exist in the Eternal World befor● and without Eternal Nature they are free from all Es●sences whatsoever and exist in their own eternal Li●berty If you further inquire what the Nature of the H●●● Trini●y is I answer That their Nature is all happi●●● and blessedness no misery torment or anguish is t● be found in them or proceeds from them wherefo●● Hell death and the Curs never proceeded from the H●●● Trinity becaus their Nature being all happiness ●● such thing can be found in them or proceed f●●● them because such a mixture would necessarily de●stroy the happy and blessed Nature of the Holy Tr●●nity I say further That the Nature of the Holy Trinity 〈◊〉 all perfection in the abstract and ther●●ore at an infini●● distance from all imperfection whatsoever Which p●●●fection of the Holy Trinity results from the Vnity and Si●plicity of their Nature which admits not of any mixture 〈◊〉 contrariety By means of this perfection the Holy Tr●●nity are compleat in themselves so as nothing can b● added to it or taken from it forasmuch as it is t●● Nature of absolute perfection to be compleat and entire in i● self lacking

Eternity with himself that is with power For the further illustration of which we are to know that though God hath several Names given him in the Scripture yet the most if not all of them speak his relation to Eternal Nature as he hath introduced himself into it and clothed himself with it but this Name the Spirit of Eternity expresseth him only with regard to his solitary and abstracted Being as he exists in the Globe of Eternity without any relation to Eternal Nature Now as God by the opening of the Eye discovers himself to be the Spirit of Eternity existing in and filling the Globe of Eternity so likewise this Spirit of Eternity is manifested to be All-power Universal Power and pure act as the School-men term it filling the whole and every part of the Globe of Eternity Here is also discovered that this Spirit of Eternity as it is All-power so it is one undivided Power as perfect Unity without any separation distinction or division So as from this manifestation we may define the Spirit of Eternity to be the one total and Universal Power which fills the Globe of Eternity 2. The second particular is this That the Spirit of Eternity is not only Essential and Substantial in it self but also the Primary Essence of all Essences and Substance of all Substances That the Spirit of Eternity is Essential appears becaus it is all Power now there can be no power but what is Essential Power implying Essence in the notion of it for we cannot conceive of Power without Essence nor of Essence without Power It appears also that this Spirit of Eternity is the original Essence of all other Essences because the opening of the Eye discovers this Spirit to be the first Essence not only in order of time but also by nature and way of caus●lity or efficiency nothing being above beyond or before it Moreover as was said before this Spirit is discovered to be an All-power a total and universal Power that is a Power including and comprehending all Powers and from whence as from a fruitful womb all Powers whatsoever are derived and do proceed now if this Spirit of Eternity be the Power of all Powers it must by consequence be the Essence of all Essences because as was just now hinted the one cannot be without the other No Power can be without Essence nor Essence without Power But you 'l say if the Spirit of Eternity be the first beginning of all things and the Essence of all Essences then it will follow that God is the beginning as well of evil Essences as of Good To which I answer first That when we say that the Spirit of Eternity is the first beginning and Essence of all Essences it must be restrained to good Essences actions and motions which do proceed from the Spirit of Eternity and not those that are evil In the second place when we say the Spirit of Eternity is the Essence of all Essences it must be thus understood that from the Spirit of Eternity doth proceed the first Eternal beginning of all Essences in relation to himself that is in relation to the Abyssal Eye which is himself and from himself and in relation to his Abyssal Globe which is himself and from himself now nothing can be in God but that which is God and therefore contrary to all evil for there is no evil originally in himself therefore they are wholly out that would draw Good and Evil from Gods Eternal beginning of himself● When indeed the opening of the Eye doth only manifest what is shut up in the Eye of the Abyss and manifesteth nothing that is without the Abyss Now there being nothing but God himself manifested in the Abyss of Eternity and no evil Essence being to be found in him therefore it must follow that the Eye of Eternity doth only manifest God to be the original of all good Essences and not of evil becaus the Eye of Eternity cannot manifest that which is not it being plain that no evil can be in God Therefore when we say that all Essences proceed from God it must be restrained to all such Essences as do immediately proceed from God even such as God is the immediate Author of and those are only all good Essences for whatsoever doth immediately proceed from God the highest Good must needs be good and no ways evil 3. The third particular which the opening of the Eye manifesteth concerning the Being an existence of God is this That the Spirit of Eternity is the original Essence of all Essences that is that the Spirit of Eternity is not only the first of all Essences but also that he subsisteth in and from himself and oweth his existence to none but himself as being the only original of self And thus we have done with the first Mystery which is discovered to the Spirit of the mind by the opening of the Eye of the Abyss viz. the Mystery o● God's being and existence that he is the only true God and Father of all who is above all before all through all and in all The second Mystery which is discovered by the opening of the Eye of the Abyss is the Mystery of the Holy Trinity viz. how the Eternal Unity brings forth the sacred Trinity co-eternal co-essential co-equal with himself The Eternal Unity is the Father who brings forth his Son and Spirit out of himself Were there no Eternal Unity there coud be no Trinity if there were no first there could be no second or third were there no Father there could be no Son or Spirit and thus you see that the Holy Trinity proceeds from the Eternal Unity I answer that the opening of the Eye of the Abyss doth reconcile this seeming contradiction for at the disclosing of the Eye the Spirit of the mind clearly sees ●hat the Holy Trinity is one with the Eternal Unity becaus they are one in another and proceed one from another and do not exist severally in distinction from or without one another for thus the indissoluble band of God's Eternal Unity would be broken and his indivisibility taken away But here it appears that the Eternal Unity abides indivisible notwithstanding that the Holy Trinity proceeds from it becaus they subsist one in another the Son and Spirit subsisting in the Eternal Unity of the Father Further we must know that though Unity doth ex●lude all manner of Contrariety yet it may consist with Harmonious variety now the Father is not contrary to the Son and Spirit nor they to the Father but their ●ariety is harmonized in Unity Again though Eternal Unity cannot consist with an ●bsolute distinction division and separation such as is between things which subsist independently of one ●nother yet it may consist with such a distinction as is ●ound in things which are one in another and cannot be without one another as being united in the root of Unity We next come to speak of the Locality or Vbi of the Holy Trinity which according to the foregoing figure is in the midst or Center of the Abyssal Globe When the Eye is closed or shut up then neither the Eye of the Father nor the Son's Heart the Glory of the Eye nor the breathing forth of the Spirit from both is to be seen but are all shut up in the Eye but when the Eye opens then the Heart of the Son and the Holy Ghost are seen so that when the Eye of the Unity in the Center opens then the blessed Trinity becomes

Names consists in this Now we cannot imagine but that those Names by which the Holy Spirit doth call any thing have all the excellence and truth which a Name is capable of and consequently must very properly and significantly express the Nature of the thing named the name of this third Place you have heard is the still Eternity and consequently have reason to conclude that the Essentiall difference of this Place is the Majestick silence and awful stillness with which it is continually filled This is such a stillness as surpasseth not only all expressions but likewise all thoughts and imaginations and because of this Majestick silence and unexpressibly awful stillness this most Holy Place is also called the Presence-Chamber of the Deity this supernatural silence and stillness being the ornament state and pompe of it to which all the Glory and magnificence of Monarchs here is but as a shadow or nothing 3. The third particular is the Wonders which are to be seen in this place in respect of which as was mentioned before it was called the Rock of wonders and these wonders are five in number viz. 1st The Spirit of Eternity or the Eternal Unity 2dly The Holy Trinity 3dly The Virgin Wisdome of God 4thly The Seren Spirits before the Throne 5thly and Lastly the Inhabitants of the Still E●●rnity 1. The first wonder which manifests its self in this Rock of wonders is the Spirit of Eternity or the Eternal Unity which doth fill the total deep Abysse with it self that is with all Power Here the Spirit of Eternity discovers its self to be the first and original Power the Power of all Powers yea All-power it self And this manifestation of the Spirit of Eternitie's being All-power is more full magnificent and glorious in the stil Eternity than in the inward or outward Court where the Deity doth also discover himself to be All-sufficient and Omnipotent but not in that Sovereignty and Majesty with which he appears to the Eye of the Mind in this his presence-Chamber Here the Glory of the All-power of the Deity is seen Nakedly openly and without a veile eye to eye and face to face the sight of which doth cause ravishing Extasies unexpressible Ioys and transporting admiration to fill the heart of the beholder it being a sight so glorious as no words can express nor no thoughts represent to the mind as being beyond all comprehension The second wonder in this Rock of wonders the still Eternity is the Holy and ever blessed Trinity Father Son and Holy Spirit The Father is the Original power of all powers subsisting in by and from himself which Original power of the Father is most clearly and openly discovered in the still Eternity in the highest magnificence Majesty and Glory This supreme power of the Father is the beginning of all power and the fulness of all power filling the Heighths Depths and Bredth o● the still Eternity this Power of the Father is an Eternal Unity and simplicity that is it is free from all manner of contrariety divisibility composition or mixture as being an Uniform Universal diffusive power which is nothing else but pure Deity and further we cannot search into this Power of the Father to know what it is for none knows what pure Deity is but God himself It is this Paternal power which fills the still Eternity throughout in the appearance of the clearest transparency and brightness I have now given you an account how the Father manifests himself in the still Eternity to be All-power yet before I leave this particular for fu●ther explanation I shall shew you negatively what this Power of the Father is not First then say I that this Power of the Father is no personal power for nothing of personality is manifested in the still Eternity only a Uniform Universal diffusive Power in the appearance of the greatest brightness fills it throughout 2. Neither is this Power of the Fathers any Organical Image resembling that of Angels or men having distinction of parts and members for nothing of this kind can be found in the Eternal Unity of the Father's All-power And thus much shall suffice to have spoken concerning the Father who is the First in the Trinity We now proceed to the second viz. the Son of the Father The Son is an Essential power immediately generated by the Father out of his own divine Essence and therefore he is co-essential and co-equal with the Father For the Son's power dilateth and co-extendeth it self in with and through the Father's power to the utmost bounds and limits of the still Eternity and filleth the deep Abysse with his own Power 's in the Father's Power as being co-essentiall and co-equall with the Father Again this Power of the Son is also the co-eternal with the Father for though the Father may be said to be before the Son in order of Nature forasmuch as he is the generator of the Son yet we cannot say that the Father is before the Son as to priority of time for the Son exists from all Eternity at once and together with the Father and therefore is the Eternal Son of the Father If you would further know what this generated Power of the Son is I say it is an Eternal Vnity and pure Deity even as the Father's Power is But for the further opening of what the Son of God is you may take notice of these following particulars 1. In the first place the Son of God is the first begotten of the Father He is the first born of all Beings as being that Essentiall word Co-eternal with the Father by whom the Father made all things and without whom nothing was made By him were all things created whether they be in Heaven or on Earth whether visible or invisible whether Thrones or Dominions Principalities or Powers all things were created by him and for him and therefore he must needs be before them all and consequently be the first begotten of the Father Secondly this Son of God is the only begotten Son of the Father all other Sons whether Angels or men receive their filiation or sonship from this only begotten Son of the Father and are called Sons forasmuch as they part●ke of and are centred in this only begotten Son they are Sons in and because of this only begotten Son and beloved in the only beloved of the Father Thirdly this Son is the Co-essentiall Son of the Father of the same essence and nature with the Father now the Nature of the Father is Purity Holiness Righteousness Meekness Love Goodness and Perfection and such is the Son's nature also and therefore the Son is called the Brightness of his Father's Glory and the expresse Image of his subsistence But the Image of the Father is no organicall Image but consists in Light Life and Love The Father is all Light and in him is no darkness at all he is all Life and in him is no Death he is all Love and in him is no Wrath and the

generated though we cannot deny but that in some sense these Spirits may be said to be Co-eternal with the Trinity becaus we cannot say that the blessed Trinity ever were without the company of these Spirits in the still Eternity But in thi● place when I say that these Spirits are Co-eternal my meaning is that they were all brought forth at once in the still Eternity without any priority or succession of time which is not to be found in the most Holy Place 6. In the sixth place These Spirits are all of them co-equal with one another I say with one another not with the Holy Trinity for though these simplified Spirits may in some sense be said to be Co-essential and Co-eternal with the Blessed Trinity yet can they 〈◊〉 be said to be co-equal with them They were indeed the off-spring of the Divine Essence of multiplying and propagating Love proceeding from the Heart of the Trinity and so may be said to be co-essential with the Deity as immediately proceeding from the Divine Essence of Love and they were brought forth in the still Eternity where time is not to be found and so may be said to be Co-eternal with the Blessed Trinity who were never witho●●●he company of these pure Spirits in the still Eternity yet notwithstanding all this they were never admitted to a co-equality with the Deity becaus it is contrary to the Nature and right of the Deity to bring forth Sons which should be equal with them in the Soveraignty Kingdom and Dominion for so the Holy Trinity must have brought forth many absolute independent Deities like themselves which cannot be admitted It remains then that this co-equality which we attribute to these Spirits is only to be understood with respect to themselves viz. that they are all alike without having any preheminence the one before the other As first In their birth and original they all have ●●t one Father the Father of Spirits and but one Mother as proceeding all from the womb of Eternal Love They are all Children and Brethren alike They a●● all equal in Dignity and Glory Here is no Electi●● or Reprobation takes place amongst these Spirits as being all of them the Sons of God's Eternal Love They are all of them Co-heirs alike of all their Father's Goods even of all the Riches and Glory of the still Eternity they enjoy the Beatifical Vision and Union to and Communion with the blessed Trinity alike All the wonders of Eternity are their's in Community and are all alike sharers in the Powers Raptures and Ioys of the most Holy Place They are all members of the same Body viz. the Divine Love-essence They are all Citizens of the same City All Subjects and obedient Servants of the same Soverain Majesty They are all equal in the Divine perfections and heavenly gifts and graces they are all of them most Lovely Holy Pure and Righteous They are equally meek humble obedient resigned c. so that they may very well be said to be co-equal with one another 7. In the seventh place These Spirits are all fixed Spirits that is they are unchangeable and unalterable and by the power of the Holy Ghost filling them throughout become fixed and unmoveable pillars in the most Holy Place The reason of this their unchangeable fixation is that the Holy Ghost is the Life of their Life the Spirit of their Spirits and the moving Power in all their motions They desire not think not will not speak not move not but the Holy Spirit desire's think's will's speaks and moves in and through them Not that they want these faculties and powers but becaus the Holy Ghost alone is the acting and moving power in and through all their faculties themselves being purely and meerly pas●ive And therefore it is impossible that any of these Spirits should fall becaus they stand all fixed in and by the unchangeable power of the Holy Spirit owning no will but that of the Blessed Trinity so that there is no way for sin or self to enter in and take possession of these Inhabitants of the still Eternity forasmuch as the Holy Ghost who performs all the good will of the Trinity is become their acting and moving power 8. In the next place These simplified Spirits as to their Number are innumerable as to us though not to the Holy Trinity to whom their number is exactly known and who calls them all by their Names This innumerable number of Spirits proceeded as I told you before from the overflowing stream of Love's Eternal Essence for when the Father and Spirit moved in the Heart-essence of Love then the Heart of the Son's Deity opened it self and then the Love-essence shut up in the Heart did flow forth as a stream from the Heart-center out of which essentially the Holy Ghost in Conjunction with Wisdom formed this numberless number of simplified Spirits And this infinite fulness of the Divine Love might have sufficed to the production of many more of these Spirits than were brought forth therefore the out-flowings of this ocean Sea what shall I say of Eternal Love were bounded by God's Will and Wisdom who brings forth all things in Number Weight and Measure and so were these Spirits also produced according to the will and good pleasure of the Holy Tri●ity 9. In the ninth place We may consider the place or Vbi of these Spirits which is no other than the most Holy Place the still Eternity the Heaven of Heavens differing from the Angelical and all other Heavens in that they were brought forth out of Eternal Nature but this was before and stands without Eternal Nature and is the most Holy Place and Presence-chamber of the Divine Majesty in its own pure abstracted Essence But to speak somewhat more particular concerning the place of ●hese Spirits I say that they are placed round about the Eye of Eternity not in the very Eye which situation of ●●●ir's is a mark of their inferiority subordination unto and dependance upon the Trinity 10. In the tenth and last place I shall speak something concerning their outward form and figure which as was told you before is the very same with the figure of the Eye of Eternity only with this difference that the Eye of Eternity is greater and these also many lesser Eyes encompassing it round According as you see it represented in the figure which is in the Margin where the Great Spot in the midst deciphers the Eye of Eternity appearing like the black or sight of an Eye and the lesser spots round about it represent the Inhabitants of the still Eternity exactly resembling the Eye of Eternity with this only distinction that they are less than it And here we may also take notice that as these Spirits do exactly in their outward figure resemble the Holy Trinity as they exist in the shut up Eye of Eternity so also they exactly resemble one another without any the least difference appearing all not only in the same figure and

figures of the Ceremonial Law Now we see that these things are not applicable to the Eternal Son of God as he exists in the Eternal Unity of the Father without any humane Nature Now because I have been misrepresented by some as if I were a Socinian and denyed the Deity of Christ I think it not amiss to give this following declaration of my Faith concerning Christ viz. I believe him to be perfect God and perfect man● that he was born of the Virgin Mary being made like ●nto us in all things sin only excepted that he dyed on the Cross at Ierusalem and rose from the Dead the third day that he ascended into Heaven and is sat down at the right hand of the Father being constituted head and king over all Angels and Saints All which points I cordially assent to and do from my very Soul abhor those ranting principles which deny that ever there was such a person as Iesus Christ who was born at Bethlehem of the Virgin Mary and who acted all those Miracles the Scriptures of truth relate of him which deny his death on the Cross at Ierusalem his Resurrection Ascention and personal Glorification for they reject and deny the true Gospel-Christ the personal Christ to whom the Scriptures bear witness even that Christ who is the Object of the Faith of Christians whereby they destroy the Christian faith and make the Scripture an heap of allegorical confusions and untruths Which principles I am so far from owning that I here once more declare that I do from my heart and soul detest and abhorr them I come now in order to speak of God the Holy Ghost ● who as was said before is the out-flowing power proceeding from the Father and the Son It may be distinguished from the Father's power in that the Fathers power is the original primary fountain-power of the Trinity without which no Trinity had ever been whereas the power of the Holy Ghost is the consummating and finishing Power which makes the Blessed Trinity perfect and compleat And it differs from the Son's power forasmuch as that is a power begotten and generated out of the Divine Essence of the Father but the Power of the Holy Ghost is only a proceeding out going power not from the Father only but from the Father and the Son it proceeds from the Father Originally as being the fountain-spring of it and proceeds Derivatively through the Son and for so much as distinguishable from Father and Son though indeed it be Co-essential Co-equal and Co-eternal with the Father and the Son for the Holy Trinity are centred and rooted in the most perfect Unity In the first place I say that the Holy Ghost is Co-essential with the Father and the Son that is of the same Nature and Essence being all pure Deity even as the Father and Son is Secondly this proceeding power of the Holy Ghost is Co-equal with the Father and the Son for even as the power of the Father and the Son is dilated from the Center to the Circumference of the Abyssal Globe so likewise is the out-going power of the Holy Ghost In the third place the power of the Holy Ghost is Co-eternal with the Father and the Son for the Holy Trinity exist from all Eternity at once and altogether and as the Father never was without the Son nor the Son without the Father so likewise the Father and Son were never without the Holy Ghost proceeding from them In the fourth place this out-going power of the Holy Ghost was manifested to be a bodily power I do not mean that it appeared as an organical and visible body capable of division into parts but as a body of power filling the whole circumference of the still Eternity Hence it is that this all filling power of the Holy Ghost is called the Temple and Tabernacle-body of the Holy Ghost becaus as the Father dwelleth in the Son and the Son in the Father so both Father and Son dwell in this Body of power of the Holy Ghost as in a Temple or Tabernacle But you will object that here I seem to contradict what I said before viz. that the Abyssal Globe of the still Eternity was the body of Corporeity of the Holy Trinity Father Son and Holy Ghost whereas here I make the all-filling Power of the Holy Ghost to be the Temple-body of the Deity To which I answer that I do not attribute two distinct bodies to the Deity for these are as a wheel within a wheel and as an inward skin covered with an outward in like manner the outward cover or body of the Trinity is the Abyssal Globe of the still Eternity but the inward covering or Corpor●ity is the all-filling power of the Holy Ghost and both make up one Divine Corporeity which is the place and Temple of the Holy Trinity And this is one of those wonders which are manifested in this Rock of wonder 's viz. that the all-filling power of the Holy Ghost is the innermost Temple and Tabernacle-body wherein the Father Son and Spirit have their mutuall Co-habitation The Fifth and last property of the out-flowing power of the Holy Ghost is this it is an Essentiall creating power insomuch as nothing can be effected or created without it It is by this acting power of the Holy Ghost that Eternal Nature and her forms were brought forth it is this Power brought all things all worlds into act according to the will of the Father so that this Divine body of power is the united acting power of the whole Trinity The Father operates from himself as being the beginning of power through the heart of his Son with and by the acting power of the Holy Ghost the Son operates from the Father in himself by the effecting power of the Holy Ghost The Holy Ghost worketh from the Father through the Son with and by his own effecting power Thus the Holy Trinity act harmoniously from through and by one another in this Ghostly body of power which fills all in the still Eternity This body of power is a most Spiritual divine refined Body which nothing can shut out neither can any thing keep it in it is far more refined and subtle then any personal organical body whatsoever of Angels or men and it is so infinitely powerful that if it were in Hell Hell would not be able to keep it but it would raise it self thence to Glory the omnipotency of the Holy Trinity being lodged in it Hitherto I have spoken of the Unity in Trinity viz. how the Eternal Unity and simplicity manifests it self in Trinity I shall now come to speak something briefly of the Trinity in Unity and shew you how the blessed Trinity as they pr●●●ed from Unity so they return to it and are cen●red ●● it St. Iohn hint's both these mysteries to us 1 Iohn 5. 7. There are three which bear record in Heaven the Father the Son and Holy Spirit and these three are one as if he had

this Vnion of God and Eternal Nature in Love's Essence is compared to a Nuptial Vnion becaus God hath as it were espoused himsel●●ith Eternal Nature as a pure spotless and undefiled Virgin in an indissoluble band which is the band of Essential Love 2. In the second place this Vnion of God with Eternal Nature is an Eternal Vnion for no sooner was the principle of Eternal Nature brought forth but the Holy Trinity introduced themselves into it and this was before the foundation of the Angelical World was laid and consequently from Eternity Quo ad nos so it must be understood by us 3. In the third and last place this Vnion is an unchangeable and inseparable Vnion and that becaus the band and tie of this Union is the Eternal unchangeable Love of God Quest. But you will say that God's Love may be changed into anger whic● is the bond of this Vnion and consequently the Vnion it self may be changed Ans. To which I answer by denying that God's Love can be changed into anger in Eternal Nature as she stands in purity and perfection before the coming in of sin becaus in that state neither Eternal Nature nor any thing in it could be the subject of God's Anger Hatred Severity or Iustice. Wherefore tho in fallen Nature we perceive the effects of God's Love and Hatred Mercy and Iustice Sweetness and Severity yet in pure Nature into which God hath introduced himself and concerning which we speak here nothing can ever be found but the effects of an unchangeable Love which unchangeable Love is that bond which makes the inseparable Union between God and pure Nature between the Deity and Humanity This Love is that which after a vital manner doth pass through and penetrate all and every part of Eternal Nature and Eternal Nature presseth into the Love which makes the Vnion of them both most intimate vital and inseparable so that we may say who shall or who can separate God and pure Nature Or who can disannul the Eternal Covenant betwen them But yet notwithstanding all that hath been said concerning this Union between God and pure Nature's principle we are to understand that this Vnion is without confusion so as God is not pure Nature nor pure Nature God for tho one be in the other yet God comprehends Nature but Nature cannot comprehend the Deity Quest. But here it may be enquired what were the ends and motives why the Blessed Trinity introduced themselves and entred into so intimate a Union with pure Nature's Principle Ans. To which enquiry I shall answer with these following particulars 1. Reas. Why the Trinity brought forth themselves into pure Nature's Principle was for the manifestation of themselves in it and by it For tho they were manifested to themselves and simplified Spirits in the still Eternity yet they desired a further manifestation of themselves to Creatures which lay hid in the womb of Eternal Nature and for this reason did they enter into Vnion with it 2. Reas. A second motive or reason was that the Holy Trinity might glorifie and exalt their own Divine Na●ure of Eternal Love in those Worlds and Creatures which were to be brought forth from the womb of Eternal Nature In the still Eternity there were indeed an infinite number of simplified Spirits who dwelling in the Cen●er of Love did glorifie and exalt the Divine Nature of Love which was all in all to them But the design of God was to have his Eternal Love glorified and exalted in an infinite variety of Creatures and beings who might all in their several ranks and according to their several capacities exalt and glorifie Love and so make up the Divine Consort and Harmony which cannot be without variety 3. Reas. Why the Holy Trinity have introduced themselves into Eternal Nature was for the manifestation of their Sovereignty and Supremacy For how could their Sovereignty be manifested without variety of Dominions and Subjects Now both these were brought forth out of the womb of Eternal Nature by the Holy Trinity The Dominions were those several Worlds which were created out of Nature's principle and the Subjects were the numberless number of Creatures which were the Inhabitants of each of those Worlds and Principles and by both of these the Sovereignty of the Holy Trinity was fully declared and manifested which was one reason why they introduced themselves into Eternal Nature 4. Reas. Was for the manifestation of their Eternal Power Wisdom and Goodness in the creating of so many Worlds visible and invisible together with such an infinite variety of creatures to store and replenish them As also in the ordering governing and disposing of them for the obtaining those glorious ends for which they were created Nothing can more expresly declare and manifest the divine Power Wisdom and Goodness than the Creating and Governing of so many Worlds and Creatures as were brought forth from the womb of Eternal Nature for this very end 5. Reas. Why the Holy Trinity introduced themselves into Eternal Nature was for the executing their Eternal Goodwill decrees and purposes and bringing them into act For the Eternal Goodwill and purpose of the Holy Trinity was to manifest their own Glory in the Creation of Worlds and an infinite variety of Creatures which were to be the inhabitants of the same out of Eternal Nature's Principle wherefore for the effecting and bringing about of these designs they introduced themselves into Eternal Nature that so it being impregnated by the Divine Love-essence might give a being to those Worlds and Creatures which had been from all Eternity in the purpose and decree of the Holy Trinity 6. Reas The sixth reason why God introduced himself into Eternal Nature was for the glorification of Nature by means of its union with the Divin● Essence of Love ● I told you before that one main reason why the Trinity introduced themselves into Nature was for the manifesting of the Glory of their Divine Nature and now I come to tell you that it was for the Glorification of Nature that Nature might be exalted to the highest degree of Glory it was capable of by its union with the Deity Eternal Nature indeed in its own Essence was pure and spotless but its Glory is from the union it hath with the Deity ● who penetrates it through and through and communicates of his own glory unto it glorifying it in with and through himself Now to the end that Nature might thus be made partaker of the Divine Glory it pleased the Holy Trinity to enter into and unite Eternal Nature to themselves 7. Reas. The last reason why the Holy Trinity united themselves to Eternal Nature was that they might ●e the supreme acting governing and moving power in and throughout the pure principle of Nature and thereby become the sole author and the all in all of the motions of Nature But I do not say that the Trinity is the sole mover in the principle of defiled and fallen Nature for

Son being the co-essential Son of the Father must also be all Light all Life and all Love Thus the Father is in the Son and the Son in the Father Neither is the Nature of the Father and Son distinguishable in the still Eternity the Nature of the Father is not severe and wrathfull and that of the Son sweet milde and gentle for this is no way consistent with the one simple nature of the Deity The Father is all Light Life and Love in the Son's Nature and the Son is all Light Life and Love in the Father's Nature the Nature of the Father flows from himself ar the Fountain-head and spring into the Son and from the Son again into the Father and therefore the Son is called the Heart of the Father because he is the fixed Seat of the Father's Light Life and Love Thus we see that neither Angels nor Saints are in this degree codeisied and consubstantiated with the Father for he filleth the still Eternity with the Light Life and Love of his Essentiall Deity in co-equality with the Father Fourthly this Son is the well beloved Son of the Father the Son of his Loves in whom he is fully well pleased satisfied and delighted And indeed how can it be otherwise since he is one being and one nature with the Father the very Heart of the Father and his expresse Image when he is the Beauty Brightness and Excellence of his Father's Glory and exalted to an equality of honour and dominion with the Father as sitting in the same Throne with the Father and possessing the kingdome with him This is the Son whom the Father will have honoured and worshiped as himself and to whom the Father hath committed all Iudgment neither can the one be worshiped without the other they subsisting in each other This is the Son who is exalted by the Father to be Heir of all things In the fifth place this Son is the Essential Christ of God I would not have you stumble at this Expression I might indeed haue omitted it but for the matters sake for you must take notice that I speak here of the Holy Trinity as they exist without Nature and in this state the Son of God cannot properly be called the Christ that is the Anointed because thus considered he is not Anointed to any office for it is after his entring into the properties of Nature that he is Anointed to be the Mediator yet bear with me for using this word improperly because I do it only for this end to give you a more clear and distinct knowledge of what the Son of God is as he exists before Nature as well as what he is in the properties of Eternal Nature But you 'l ask of me why I speak of the Holy Trinity out of and before Nature and particularly why I speak of the Essential Christ of God as existing before Nature I answer that my speaking of the Holy Trinity and particularly of the second person who is the Christ of God as he exists before Nature is only in order to give you a more distinct knowledge of the Son and Christ of God in Nature and to enable you to distinguish between his being out of Nature and his exstence in the properties of Nature This Essentiall Christ is one with the Father it is who is the same yesterday to day and forever even before all time and before Eternal Nature and he is the Co-creation with the Father He is the Word Wisdome Power the Light Life Love the Heart Reighteousness Purity Brigtness Excellency and Glory of the Father in the Father for we must not conceive of him as a distinct Person from the Father because that would destroy the High Unity and Simplicity of Divine Nature which admits of no composition or division nor on the other side must we conceive the Son of God to be only a distinct denomination for we see that in the still Eternity there is a distinct repersentation of the Son from that of the Father and the Holy Ghost For the Son is represented in the Image of an Heart the Father of an Eye and the Holy Spirit in the stream or emanation which issueth from both But you will say is then this Christ the Son of God the Redeemer Saviour Iustifier and Reconciler of Mankind I answer that to speak properly the Son of God as he exists out of and before Eternal Nature is not a Redeemer Saviour c. and that because in this state he hath no relation to any Creature whatsoever and therefore as long as there was nothing for to be redeemed or saved he could not properly be called a Redeemer or Saviour But you 'l say this essentiall Christ the Eternal Son of the Father is not the Christian 's Christ in whom they trust for Redemption Salvation and Glorification 1. I grant that properly he is not first because the object of the ●aith of Christians is a God-man a Christ clothed with Humanity in whom two natures pure Deity and pure Humanity are hypostatically united so that according to his Deity he is true God and according to his Humanity pure man whereas● the Essentiall Christ is not made up of two Natures but is whole Deity Unity and Simplicity being co-essentiall and co-equall with the Father which he could not be if the Humane Nature was joyned with him for then he could not be one Eternall Unity and Simplicity with the Father 2. The Christ of the Christians is born in time even in the fulness of time of the blessed Virgin Mary but the Essential Christ is Co-eternall with the Father and exists from all Eternity with the Father before all time 3. The Christ of the Christians is a personal Christ found and brought forth in flesh in the figure of man being made like unto us in all things sin only excepted but the Essentiall Christ of the Father hath no human figure or organical personality and conseqneutly ●t was impossible for him as such to shed his blood ●pon the Cross for the Redemption of sinners which was the great work of the Christian Christ. 4. The Christ of the Christians arose from the Dead the third day and ascending on high is sat down on the ●ight hand of the Father being made the Head and King over all Angels on mount Sion and over all his Saints and members within the walls of the New Ierusalem but the Essential Christ of God reigns and rules on the same Throne with the Father in the Globe of Eternity over all World ●nd over the Person of Christ in his glorified Corporeity 6. The Christ of the Christian was before promised to be the seed of the Woman and the treader down of the Serpent and it was with reference to this Christ that the Covenant was made with Abraham that all Nations should be blessed in his seed Isack being a type of him and his Birth Life Death Resurrection Ascention and Glorification were shadowed out by the dark types and

were lesser Wonders proceeding from th● great Wonder as we may say lesser Deities generated by the Universal Deity of Love and what can more significantly express the formality of these Spirits than these words which were revealed to my Spirit in the most H●ly Place Insomuch as it seems superfluous to add any thing further but yet if any should desire further to be instructed what this Image of God is which is the Essential form of pure Spirits I say This Image co●tains the whole Nature Essence and all the perfections of the Deity yet with the distinction of greater and lesser original and derivative independent and dependent For example Do you find God to be a perfect Unity So are these Spirits an Unity in themselve Is God Love So are these Is God Wise Good Powerful So are these And the same may be said of all the excellencies and perfections of the Divine Nature in the perfect Image and likeness of which they were brought forth by the acting power of the Holy Ghost I come now in the last place to speak of the final Cause express'd in these words For himself that is to say these simplified Spirits were brought forth for the Manifestation of the Deity for had the Divine Nature always continued shut up in it self in the still Eternity without bringing forth it self without it self it would never have been known to any but it self● wherefore for the manifestation of the Triune Deity were these simplified Spirits brought forth to be the Inhabitants of the still Eternity 1. But more especially these simplified Spirits were brought forth for the manifestation of the attributes vir●●es and excellencies of the Divine Essence in the still E●ernity viz. His Eternity Infinity All-sufficiency Immensity as also his Unity Simplicity Liberty Goodness Perfection and Happiness For though all these were well known to themselves yet they were not manifested to others till these simplified Spirits were brought forth 2. Again th●y were brought forth for the manifestation ●f the Divine Soveraignty Majesty and Dominion in the still Eternity which could not be known or manifested till there were Spirits which might be the Subjects of this Dominion and Soveraignty 3. In the next place one of the ends of the producti●● of these Spirits was that the mystery of the Divine Bei●g and subsistence might be known to others besides it self i● the still Eternity Therefore were these Spirits produced which are all Eye and every way capacitated eternally to dwell upon the blisful contemplation of the Triune Deity 4. Another end why these Spirits were brought forth was to manifest the generating and multiplying fruitfulness of the Deity in his abstracted Nature in the still Eternity ●i●hout Eternal Nature's principle There being nothing more essential to the Divine Nature than to multiply diffuse and communicate it self which essential property had 〈◊〉 been known in the still Eternity without this production of simplified Spirits 5. Again a main end why these pure Spirits were brought forth was for the manifestation of God's Glory which consists in the triumphing exulting Nature of Love O in the still Eternity Now that this pleasant and all glorious Love-essence might be revealed in the still Eternity to others besides the Trinity therefore were these pure Spirits brought forth that they tasting seeing and enjoying this glorious pleasant and blisful Love-essence might celebrate the praise and glory of the Triune Deity to all Eternity 6. Lastly These pure Spirits were brought forth for the manifestation of the hidden will and good pleasure of the Trinity The Divine Will from Eternity was to bring forth Spirits in the still Eternity to be the Inhabitants of it which might know him and enjoy him and in so doing be Eternally happy Which Will of God could not be manifest till such Spirits were actually produced who were capable of knowing and enjoying him and such were these simplified pure Spirits and therefore were they brought forth by the Holy and ever blessed Trinity The Divine Wisdom very well knew that nothing less than Spirits of the highest degree of purity and simplicity could be capable of receiving the manifestations of the Trinity in the still Eternity that is in their pure simple abstracted and solitary being Therefo●e were these Spirits brought forth in the perfect Image of th● Deity as he subsists all pure Spirit and Vnity without and before Eternal Nature that they might be vessels capable of receiving the Divine fulness for which they were brought forth Having now finished the manifestation of the Nature of these simplified Spirits from their Causes I shall next come to give you a brief account of some of their ●ssential qualifications properties and adjuncts the explication of which may afford a fuller and clearer understanding of their Nature 1. In the first place then I say That these Inhabitants of the still Eternity are most highly simplified Spirits which simplicity of theirs consists in this that they did immediately proceed from the most simple and abstracted Essence of the Deity and were not brought forth out of Eternal Nature's Principle as all other Creatures were which therefore want much of the simplicity and unity of these pure Spirits And again these Spirits are justly said to be simplified Spirits in that they have no Souls or any personal organical corporeity but are meer pure Spirits that is nothing but Spirit all Spirit Yet I do not deny but these Spirits h●ve a Body which is common to them all which Body is the Temple Body of the Holy Ghost which fills that whole circumference of that most Holy Place in which Body they do all dwell yet reserving their numerical distinction 2. These Inhabitants are Intellectual Spirits that is they were endued with understanding and will for otherwise they could not have resembled the Father of Spirits neither could they have been capable of knowing loving and obeying him and consequently would have been unmeet for the company of the Holy Trinity in the still Eternity 3. These Spirits are endued with the Spiritual senses of seeing hearing smelling tasting and feeling whereby they are inabled to discern the object of the still Eternity They behold the Trinity face to face they hearken to his still and awful voice they are refreshed by perceiving the ravishing odors which continually perfume the most Holy Place they taste and feed upon the outflowing sweetness of the Deity and they feel nothing but the Eternal goodness of him who with his fulness fills the still Eternity 4. In the fourth place These Spirits are endued with a Spiritual kind of materiality from the Love-Essence in the Heart of God But because I have fully spoken of this in the material Cause I thither refer you 5. In the fifth place These Spirits are all of them Co-eternal I mean in relation to themselves not to the Holy Trinity who were before them in order of Nature as the Cause is before the effect and the Generator before that which is