pure virginity doth not only consist in this that she is free from all manner of spot blemish or mixture but especially in this that her bright glance is from all Eternity fixed upon the flaming heart of God's love which is the Center of the Holy Trinity This flaming â—eart of Love is the sole Object to which her regard is fastned continually she receives nothing into her self but this divine Love from the heart of God She espouseth her self to nothing inclineth her self to nothing but only to this essential Love the Word of God fixed in the Heart of the Deity Thus the Holy Trinity have their delight with wisdom and again the whole joy and delight of wisdom is the flaming Love of the blessed Trinity She is exalted above all things because of her beauty and immaculate purity she is the highest purity she is purity and virginity in the abstract She cannot be touched by sin evil or self because she cannot mix with nor incline to any thing but only the essential Love of God She is free from all essences whatsoever being nothing else but the unspotted mirrour of the glory and excellency of God and thus we have declared to you what that pure Virginity is which is one of the essential properties of God's wisdom 3. I now proceed to the third and last head viz. What the office of Wisdom is in the still Eternity I find that Wisdom dischargeth these two offices viz. 1. She is a revealer of the Mysteries and hidden wonders of the Deity 2. She is an enlightner of the still Eternity First As for the first of these Scripture and Revelation assure us That Wisdom is the revealer and manifester of the unsearchable secrets of God she is the golden Key of the Eternal Eye by which all the wonders of the Trinity are unlocked As the office of the Holy Ghost is to effect and create all things so the office of Wisdom is to manifest and reveal all things She never brings forth any thing and upon that account also is called a pure Virgin but only discovers and manifests whatsoever the Holy Trinity by their effecting-creating-power are pleas'd to bring forth This Wisdom is the companion of the Eye of Eternity by her out going glance revealing the wonders contained in it She is as an Handmaid waiting upon the Holy Trinity to declare publish and make known their counsels secrets and wonders Secondly The other office of Wisdom is to give Light to the deep Abyss of the still Eternity It is Wisdom's bright glance which is the day and light of this most holy mansion not a created Light but a pure divine Light in that sence as God is called a Light in whom is no darkness at all and no otherwise But you will object That the Holy Scriptures and Divine Philosophers seem to give a different account concerning Wisdom than I have here given To which I answer That I easily grant that the Scriptures of Truth and holy enlightned Men have spoken concerning Wisdom after another manner than here I have done and the reason of it is plain for they speak of Wisdom after the production of Eternal Nature as Wisdom is introduced into the seven forms of Eternal Nature whereas I speak of Wisdom's existence with the Holy Trinity in the still Eternity before ever Eternal Nature was brought forth The fourth Wonder which my Spirit was made to take notice of in the still Eternity was the Seven Spirits of God which stand before the Throne of the Holy Trinity Saint Iohn doth oft make mention of these in the Revelation but he speaks of them there as they were seen by him on mount Zion in the New Ierusalem after their being introduced into the working properties of pure Nature whereas I treat of them here aâ— they were seen in the still Eternity before the existence of pure Nature out of which the New Ierusalem is created and brought forth by the Holy Trinity And accordingly we are to distinguish between these seven Spirits here mentioned and those seven generating fountain-Spirits out of which pure Nature and her â—lements were generated according to the highly enâ—ightned Behme for those are the working powers of Eterâ—al Nature whereas these are in the still Eternity which â—as before Eternal Nature co-existing with the Holy Triâ—ity and Divine Wisdom in the still Eternity What I have further to declare concerning these seâ—en Spirits I shall refer to these following particuâ—ars First I shall speak of their Number in the second place of their Birth and Originality thirdly of their Nature fourthly of their Office and fifthly and lastly of their place in the still Eternity 1. For the first viz. their Number which is Seven for so they were named to me the Seven Spirits of God They do indeed subsist one in another and through another and appear but as one power yet they are seven in number even seven distinguishable powers flowing from and rooted in the Unity of the Trinity They were not distinguished to me by their several Names but only by their Number though I know that as they are in Eternal Nature they enjoy â—heir several distinct Names but it is not time now to speak of them because here we consider them as existing in the still Eternity out of and before Eternal Nature 2. As to their Birth and Originality they spring and proceed from the Temple-body of the Holy Ghost as well as they have their subsistence in the same for as Wisdom is a beam or glance proceeding from the Father's Eye and subsisting in the same so these seven Spirits or seven lustrous Powers proceed from the Divine Body of the Spirit as from their source and original and subsist in the same as in their true ground 3. The third perticular I am to speak to is the Nature of these seven Spirits which I shall endeavour to declare to you in these following Propositions 1. The â—irst is this The seven Spirits of God are 〈◊〉 many various outgoing Powers immediately proceedâ—ing from the Body of the Holy Ghost they are thâ— true fruits of the Spirit they are as so many deriveâ— streams from the head and fountain-stream the Holâ— Ghost They are a variation of that one all-effecting power of the Holy Spirit For as the supreme Unity varieth it self into a Trinity so the all-effecting power of the Trinity varieth it self into a Septenary or seven Spirits 2. In the second place these seven Spirits are co-essential Powers with the Holy Ghost and consequently with the whole Trinity for they immediately pâ—oceed from the Essence of the Holy Ghost they are essences out of his essence and therefore must needs be co-essential with him 3. Thirdly the seven Spirits of God are co-eternâ—l with the Holy Spirit for they exist together with the Holy Trinity which was never without these Spirits proceeding from them and consequâ—ntly these seven Spirits must needs be co-eternal with the Blessed Trinity But here we must not
of them equal in Funâ—â—ion Charge and Dignity all being obedient Chilâ—â—en and Servants of the Deity they are all alike in â—â—eir external form and figure appearing all like bright â—â—ints Sparks or Eyes In the fifth and last place The Figure shews us that â—â—ey all resemble and are like the central Eye of the Deiâ—â— from which they do not differ but as a less from a â—â—â—ater for as the Spirit of Eternity represents himâ—â—lf by the sight or black of an Eye so these simplified â—â—irits the Inhabitants of the still Eternity appear â—â—ke so many bright Points Sparks or Eyes all multiâ—â—ied and derived from the Eye of Eternity So that these â—pirits are true resemblances of the Spirit of Eternity â—eing of the same nature only with the abovesaid difâ—rence of greater and lesser and of original and copy 〈◊〉 they are Lights from Light and nothing else but the 〈◊〉 of Eternity multiplying it self through the unmeasuâ—â—ble extent of the still Eternity Having thus opened the figure I proceed now to â—ive you a definition of simplified pure Spirits and it 〈◊〉 this Simplified Spirits are Spirits generated â—y God immediately out of himself 〈◊〉 the likeness and similitude of himself â—nd for himself This definition is made up of a genus and diffeâ—ence the genus or general comprehensive notion is Spirits which is common to these simplified Spirits with all others the difference or that whereby these â—ure Spirits are distinguished from all others is laid â—own in the causes viz. the efficient material formal â—nd final causes of simplified Spirits We shall begin with the first of these viz. the â—â—â—ficient Cause which is expressed in these words 〈◊〉 the Definition generated by God which intimates tâ— us that God is the efficient Cause and sole generatâ—â— of those pure Spirits which are the Inhabitants of thâ— still Eternity I have told you before that these Sâ—â—â—rits are simple pure Powers and no wonder since herâ— you see that they are the off-spring of the Deity who 〈◊〉 all pure Power they partake of his Nature and Eâ—â—sence as Children partake of the Nature and Essence 〈◊〉 their Parents and therefore it is that God is called the Fâ—â—ther of Spirits in reference to these pure simplified Spiâ—â—â—â— who resemble him in the Vnity Simplicity and Purity 〈◊〉 his Divine Nature But you will say How and afâ—â—â— what manner were these pure Spirits generated by Godâ— This I confess is a great Mystery yet for the satisfaction of the inquiring mind we shall speak somethinâ— of it We are to know that these simplified Spiritsâ— did from all Eternity exist ideally in the Eye of Eternity and the said Iâ—eas were actually and essentiallâ— manifested by production before all Worlds The mâ—ner of their generation we may thus conceive of their Idâ—â—â— being conceived in tâ—â— Divine mind rais'd a desire foâ— their manifestation and this desire awakned the omnipotent will of God to their actual production for in the will of God stands the Omnipotence which effecteth all things This all-effecting power is the power of the Holy Ghost who is the producer and actual manifester of whatsoever lie's hid in the Eye of the Father Ideally Neither could the Spirit of Powâ—â— ever have brought forth these pure Spirits had not theiâ— Ideas pre-existed in the Eye of the Father as their first ground and original pattern according to which they were brought forth actually by the Holy Ghost I next proceed to speak of the material Cause of thesâ— simple Spirits the Inhabitants of the still Eternityâ— which is expressed in these words of the definition immediately generated out of himself Though these pure Spirits be immaterial that is free from all gross materiality and corporeity yet are they not without a material cause from whence they derive their substance and Essence so that materiality in this sâ—nce is taken for essentiality Now this material cause is expressed to be God himself for there was nothing in the still Eternity but the blessed Trinity and the seven Spirits immediately proceeding from them therefore they must needs be generated out of God himself for there was no other subject matter no Eternal Nature out of which they might bâ— taken The Word immediately is added in the Definition to distinguish these pure simplified Spirits from the Angels who were brought forth out of Eternal Nature as their material cause and not immediately out of the Divine Essence as these are Now this Divine Nature out of which these Spirits are generated is no other than the Heart of God which as I told you is the Central Heart of the Deity and this Heart of God is the Eternal flaming Heart of God's Love it is Love it self and the fulness and perfection of Love and accordingly St. Iohn gives us this account of God that He is Love and that he that dwells in Love dwells in God and God in him Though this Scripture has relation to man litterally yet we may here apply it for illustration that God is Love which Love is the Generator of these simplified Spirits And it is out of this Love 's Eternal Substantiality that the numberless number of the Inhabitants of the still Eternity were actually manifested for the Glory of the supreme Majesty Now because I have told you that Love 's Eternal Essentiality is that out of which all pure simplified Spirits were brought forth I think it not amiss to open to you the nature and properties of this Divine Love to the end you may have a clearer understanding concerning the Nature and qualiâ—icâ—tions of thosâ— pure Spirits which did proceed from it for by opening unto you the Nature of this Divine Love which is the Cause I must needs at the same time lead you to the knowledge of these Spirits which are the effect or product of it 1. In the fiâ—st place then I find the Nature of Divine Love to be a perfect Unity and Simplicity There is nothing more one undivided simple pure unmixed and uncompounded than Love You will say how do I prove this Very well for this Love is God himself now it is well known that there is nothing more essential to God than Unity and Simplicity nothing more contrary to the Divine Nature than duality division or composition Besides it is this Love which gives Unity and Harmony to all things There is no Unity in Heaven nor on Earth but what deriveâ— from Love and must acknowledge him the Authorâ— and do you think Love can want that Unity which it gives to all others No certainly rather conclude that that which makes all things one which harmonizeth and agrees the most different and discordant Natures must needs be Unity it self 2. In the second place I find Love to be a most perfect and absolute Liberty Nothing can move Love but Love nothing touch Love but Love nor nothing constrain Love but Love It is free from all things it self only gives Laws to it self and those Laws are
leave you in the Work that we have bin travailing in together for do not think my being takâ—n away shall stop it for it shall live and flourish And doubt not but God will raise up that good Spirit that hath bin a guiding Light in and to me in some others that shall assist and go forward with you for the finishing of that great Mysterie which we have mutually rejoiced in But be you stedfast abiding in the Faith thereof according to what hath been made known bâ— the Spirit of our Lord and Saviour touching these Things And so he concluded with a desire to speak with his trusty and dearly beloved Friend Dr. Ed. Hr. concerning the Publication of the Writings which his Mind was much upon who also declared his Mind some small Time after in my hearing to the Doctor concerning them as leaving them in trust with no other though some Breach of his Will did after happen which will be sad indeed should the same not he repaired that so his Will mai be fullfilltd concerning his Writings so left in trust After he had thus delivered his Mind his animal Spirits grew hourly faint and weak yet as he was able many refreshing Speeches and gracious Sentences came still from him both to his near Relations and other Friends then about him who performed their dutiful and Christian Part to him for which they received his Blessing and had his Praiers to God in their behalf Much more might be recited but I shall forbear further Enlargement and refer the Inquirer to those living Testators to whom this Author was sufficiently known It may now be expected that we should give some more Satisfaction as to the Life of this Person how he carried it as to all holy Deportment both towards God and towards Man For as his Light was great and eminent so his Life is answerably to be measured I shall not affirm it to be so perfect as nothing of defect could be found therein he was a Man that might be subject to Passions and Infirmities as Elias was yet this I can boldly and as truly say on his behalf since the Time of my acquaintance he groaned and travailed hard in himself after the Birth of Perfection forward pressed he towards the Mark of the Resurrection which was still in his Eye daily preaching it to himself and others being of late Years more than ordinary in Mortifications and daily Dyings to all things that came in as the Effect of the Fall And indeed for the later Years of his Life he took up so much with God as he cared to be very little known among Men alwaies excepting his dear Friend Dr. Ed. Hr. whom he would not willingly be without at home even when most retired I say he cared not to be known in the World as a Preludium to his not long staying among the Inhabitants thereof For thus far I made my Observation upon him that I often saw the Spirit of his Mind translated and was gone up beforehand as it were to prepare a Mansion for his Soul which then groaned to be set loose from so unagreeable a Bodie yet as little so by reason of its habituated heavenly Inclination and sometimes extraordinary Exertion and Elevation as a mortal Bodie could lightly be Hence it was that he so often let fall this Expression Olr how little do I care to live without I might come to put on the Bodie of the Resurrection by and in which I might do the Will of God in this lower World with as great Libertie Alacritie and Constancie as Mount Sion's Saints now in Glorie Thus in grand Soul-Introversion and Body-Exertion he spent this later part of his Daies delighting much as the Dr. E. H. and several more know in an abstracted Life and coveted Solitude withdrawing from his publick Ministery wherein he had formerly exercised himself but of late after the Example of the holy Apostle Paul he retired to a little convenient Place of his own yet not refusing any that would come for spiritual Direction and Counsel freely giving as he had freely received from the Lordâ— Thus painfully did he labour in the Vineyard of his own Soul and for others in the Name of the Lord. In the Time of this his Solitude he writ more as much more as what is now brought forth into publick View wherein are many great and mystical Truths that were opened unto him from the pure central Light that rose from the morning-Starâ— whereof this Tract sheweth somthing though but as a Glance of what lieth hid in the fuller Bodie of the Golden Remains which some-bodiâ— doth retain for the present which when they shall see Light as we will yet hope they mai the will appear as the Express of a deep Spirit which had great Libertie of access to and Abilitie of diving into the infinite Ocean of divine Mysteries through the favourable Guift of a faithful and bountiful Lord the Almighty God Therefore he being so greatly good let not thine Eye O Reader be evil nor let any one stumble or be offended at either the Author or matter Method or Expression but give place to that pure Light which gave him such an Understanding and Sight If the Meat be too strong for thee thou hast liberty to refuse and maist set it by till thou art grown stronger in Spirit it was the Author's Iudgment not to impose he left that for the Lord alone to dispose the Mind for reception But doubtless it is prepared as a living Portion for such as hunger after spiritual Dainties and heavenly Mysteries Let me therefore beseech you to be censureless till the Day of the Lord cometh without Clouds to arise in the Heart of your Earth so as to clear up all doubtful matters of this kind observing the Doctrine of that large spirited Apostle which is To abide in that Spirit of Love which can hope believe and bear all things and cover and comprehend what we mai not yet perfectly understand or reach as not being happily come to that clear inspection of things thereby to be so imboldned as to pass Iudgment with an infallibility thereon but rather give room and grant Christian Liberty to and for the various Gifts and Operations of the Spirit in each one For sure I am it is that which will secure us in the Peace of God which passeth Understanding which will guard our Hearts from the evil of Controversies which this Author did study to avoid though of sufficient Learning and Ability to manage them yet of late Time kept himself from all such Ingagements quietly resting under the droppings or rather Pourings of the holy Anointing Of which I shall give you some particular as the ground-work of this Subject here treated of being the Knowledg of God out of Nature and yet to be known in the Globe of eternal Nature This you must know he came to understand by his Spirit being caught up into the still Eternitie for several Daies together which
in some Part of his Writings he giveth an hint of and so from what he in the still Eternitie saw and heard he wrote behold who can the Copy and then but not beâ—ore compare the Writings therewith and the Springs in him did daily sill Of this I was Witness being conversant then with him and making Remarks and taking Observations with all Exactness possible of those wonderful Transportations he had or rather they had him for the space of three Weeks together insomuch as I can do no less than bear my Testimony concerning his Spirit 's Height whilst his outward Bodie lay in passive Stillness in this visible Orb. Surely we may conclude he was as another Moses in som sort taken up into the Mount with God as a Friend and Favourite of the most High where he did see hear and learn these so deep and excellent things which are by great Care and no less Conscience brought forth to Light Therefore pious Reader be satisfied that here is a true and real Draught or Copie taken from the Original yea drawn by the blessed Aâ—thor out of the Original of all Worlds where he saw what he saw in pure Abstraction of Spirit The Publication of which the Author intended before his Dissolution being incouraged thereunto by the above-named Doctor his true hearted and right worthy Friend who well understood his Worth Writings and Spirit as well if noâ— better than any Man living as also readily promoted by another Person who therefore is in the Prefatori Epistle very honourably mentioned and most worthily and nobly decyphered and described if not perfectly delineated Both of them jointly rejoicing that they had found out such an one so abundantly filled with God's blessed Spirit of Love Wisdom Holiness and Meekness and influenced so extraordinarily by the same sufficiently apparent in the Gifts and Graces he was endued and adorned with Whereupon they could not choose but freely offer both of them their Assistance the one his Head and Pen the other his Hand and Purse to go thorow with and carry on the Work for the easily-foreseen universal Benefit Nor can I doubt but both of them will receive no small Reward from the hands of Him who will not suffer only a little cold Liquid or as we reade in our English Bible a Cup of cold Water given to any of the little ones in the Name of a Disciple to drink to be unregarded nai not him whosoever he should be that gave to such an one thereof to go unrewarded for our Lord expresly declareth his Mind therein and that with this Asseveration Verily I say unto you he shall in no wise lose his Reward Yea I have good Ground moreover to believe that the same good Spirit of Grace and Glory that lived in and rested on the Author may multiply on them both also even so and Amen O Lord God And let the Residue of the Spirit to all the just and faithful ones come for the perfiting what this Author had so clear a Prospect of in his enlightned Eye Now give me leave good Reader to conclude with this holy Challenge to all that are Lovers of heavenly Truths mystical or plain if any be of that high Evangelical Order he was of come forth bear your living Witness and go on and forward valiantly to the furthering and strengthning and finishing the great Work which this Author was daily labouring in Let us speak and write love and work fast and pray for a continual flowing down of that pure and holy Unction for the consummating in and amongst us that which this holy and heavenly Man left to be fulfilled and accomplished which verily will be Ioy Praise and Glory even to him who according to the Flesh died but now liveth among the perfect in Spirit who also waiteth for the bringing up those that shall make up the Number of the Church of the First-born who are enrolled in Heaven of the Number of which let us strive press and pursue to be that the Love-Hallelujahs may in our Day be sung to him that sitteth upon the Throne and unto the Lamb who is crownâ—d King in Love's Kingdome where only I would be known and found also truly Yours in that pure Fellowship Into which the Lord himself vouchsafe to lead you So heartily prays I. L. THE PRAEFATORI EPISTL By one Who is studiously ambitious and earnestly contentious as wel if not more to promote the common Salvation as these oâ— ani other uncommon Mysteries the most abstracted whereof is never without Moralitie moving upon the Affections Christian Reader FOR so in nature unfeignedly as in Name professedly I wold have you to be Miscalled you I hope I have not in this Compellation If I have then are you utterly incapacified as to the Concerns of these Mysteries and Sublimities So bold am I to tell you and such and Anointed one am I whatsoever Iudgment mai pass upon mee or if I be not yet do â—prai resolv endevour or purpose or at lesâ—'st desire or wish to be No mo at all of this yet this beleev wee all of us that it is a most rare Thing in it self were there neither Rewards nor Punishments to be realy and truly Religious in the Old waie which is the Good waie out of which there is no Rest. But you mai sai who cometh here whence you what Religion are you of you are I beleev a pure one Wel for me if I be However to the Quaestion not asking you who made you an Examiner and in Meekness and Fear as I ought I answer and that in the Words of a Servant of God and of the Lord Iesus Christ viz. I am of that Pure Religion and undefiled before God and the Father which is to visit the Orphans and Widows in their Tribulation and to keep mi self unspotted of the World Of which Faith or Persuasion Iudgment or Mind was blessed Paul in whom alone were evn the Apostles All who further acquainteth you that Christ Iesus his Master and Lord was of the same as to the whol Church which Hee loved and gave himself for that He mought sanctifi it c. not having spot or wrinkl or aught of such but that it shold be holi and without blemish or rather Amomous so the Word is that is irrepreâ—ensibl safeguarded from the bitings of Momus one of the feined Gods among the Gentils who wold be ever carping such was the suarl of his goodli Godhood at everi thing and who is I fear worshipped evn among our own selvs So Idolatrous or superstitious are wee all almost becom But more particularly if that mai be more for your Satisfaction and to let you know by the waie that neither the insinuating Iesuit hath deceived mee nor perilous Books poisoned mee nor fantastic Teachers seduced mee nor corrupt Church-men carried mee away with everi Wind of Doctrine I here publicly to the Interrogatorie about mi Religion repli Sir I am of that
hast put and set a Iewel a fair one evn of greaâ—eâ—â— price and highest value O how far then from the right are unmercifulness uncharitablnes hardheartednes strife rancour envie judging censuring slandering backbiting speaking or whispering evil specialy of and against Persons and Things neither known to thee nor understood by thee How far I sai from right I dare not take upon mee to judg This onely I sai to such Practicers what Christ did to those Hypocrites who could discern the face of the Skies Yea and why evn of your selvs judg yee not what is right Now if such things be right then surely nothing's wrong Let 's all like Devils fight and damn i th' cursed throng God Christ and th' Spirit ' spite and mock'em in a Song Yet stil I shold beleev it to be the better safer and wiser waie to humbl our selvs under the mighti hand of God taking holi Iames for our council in the case and praepare to meet our God who is a God of Iudgment and a consuming Fire and everlasting too into whose hands to fall it is a fearfull thing Hee likewise beeing the living God and no Person-Respecter but recompensing everi one according to his work If wee therefore wold not fall short of felicitie here and hereafter let us fall out of hand upon dooing and mainteining good works and for ever abandon falling on or out with one another but if there be a wise man among us and one indued with knowledg let him be persuaded by and with blessed Iames to shew out of a good conversation His Works with meâ—knâ—s of Wisdom evn thaâ— Wisdom from above which first truly chast and pure is further more pacific quiâ—t not rigid for its own right moderate obsequious pâ—rsuasibl yiâ—lding full of mercie and good fruits without disceptation oâ— controversie not doubting certen without Hypocrisie not stage-plaier like not dissembling its judgment not aâ—â—ing ani waie counterfeiâ—ly O that wee were thus wise aâ—d in the meeknes of this wisdom walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simus let us go to aâ—d fro' one another pass things easily to and agen having such a praesence of mind alwaies as to becom all things to all men with the Doctor of the Gentiles that Omniformist who tho Hee were free â—rom all yâ—â— Hee made himself a servant to all that Hee mought gain the moe by all means save som. This hee did â—or the ends of the Evangelie When sâ—al such glad Tidings befall us bless Church and State O what a glorious state shold wee and our Churchmen and women and Children and all things els be in Of this pure temper waâ— the Autor as you mai see evn by that littl hee speaketh to the Reader bâ—fore this Discours yea renownedly clothed with the meek Spirit of our only Lord Iesus the Christ the Author and Finisher i. e. the Beginner and Ender not of our your or their but of the Faith with reference to all times and persons according to the tenor and Tâ—stimonie of the Scriptures of Truth I must tell you it agen The Autor had the Spirit of meeknes with the Faith and Lov which is in Chriâ—t for the excellence the of knowledg of whom his Lord hee suâ—â—ered like another Paul as is wel known to all sciz who knew him the loss of all things which hee reckoned at no higher rate than Dogs-meat but not such as is givn to dogs in â—hese daies which good Christians wold be glad of that hee mought win Chriâ—â— aâ—d be found in Him not having his own Righteousnes but that which is by the Faith of Chriâ—t that Hee mought know him and the power of his Resurrection aâ—d the Fellowship of his Suâ—ferings beeing made conformabl to his Death if by aâ—i means Hee mought attein to the Resurrection of the dead Which undoubtedly Hee maugre all whisperings backbitings censures or praejudices of unbeliâ—f to the contrari did did follow after and to tâ—â—â—â—â—â—citie of mortalitie atteined the nearest to â—â— oâ— all that in this Age I have known or heard of Thus much I can testifâ— since mi acquaintance with him for Hee was not onely a bare liver by the Faith of Iesus but in the Work and Service of Love Faith's best demonstration and the Law 's Fullfiller a true Laborer and as to winged Mysteries if I mai speak mi sens withoâ—â— essens a littl incarnate Cherub or rather Sâ—raph or that I mai not excede the words of Truth and Holiness to the extending in the less'st the lines of Modestie a very highly mystic and transspiritualized Person A specimen of which not more great than just and due Eulogie and Encomium this Tract tho' a smal one is Which Writings Hee before his Asscension to the Spirits of Iust men perfâ—ctly sanctiâ—ied advised and consulted with mee about as is sufficiently known not only to his Hous-keeper but to his most agreeabl and supersensual Companion and Fellow-laborer in the Evangelic-angelic Work viz. â— L. mi Praecursor or Prae-Epistolizâ—r and a daili Exspâ—câ—ant to be clothed upon with the heavenli Bodie to com down from above waiting in the Spirit for the fullnes thereof and who hath not long since appeared in to or from the World pleace to take which Praeposition you best approv in an Heavenli Cloud A product fairly and fully meriting the Titl as is clear notwithstanding the Cloud to ani spiritual Discerner Favor mee with somuch freedom as once agen to affirm that the Autor excluding all other by what names or Titles soever dignified or distinguished or wheresoever praesiding or residing in Court Citie Camp or Countrie committed these Papyrs according to the certen knowledg of the Person ut supra hinted or lettered to the custodie and Correction so continued under correcâ—ion be it spoken and so confirmed was his confidence herein of Mee who highly â—steemed him in love for his Works sake not forgetting evn this which now thro the Divine Providence according to mi trust word or as som wil have words too is now com forth with an open face to public view from its recess or privacie â—ere hearken and heed hereto by the wholey unasked therefore freely ofâ—ered benignitie and generositie of which I am a witness and which likevise witnesseth the dignitie and Divinitie of the Soul and Spirit of the Person so acting viz. W. B. that famous Anti-Satánic Athleta Anti-DaemonÃac Palâ—strita and Hell 's black Regiment's Antagonist yea moreover â—â—â—â—aptive's Redeemer and the mani-mani poor and needi oppressed and distressed People's most readi and praesent Refuge and Asylum wheresoever hee resorteth tho' more principaly at the place of his Residence at Wilminton in Kent Where beside or rather about evn all the Countrie over Hee is wel known and wel nigh from everi quarter or corner thereof addressed unto as an honest diligent expert long experienced and very successfull â—hysician Let this brief Character of this gallant generous resolute
their Essence and Existence Noâ— it is observabl and meriteth an Asterisc large and 〈◊〉 both in the Line and below that by this veri waâ—â— of Apocalyptic Manifestation this Highly Spirituâ—â— Person had thro' God's free love and to the praisâ— the Glorie of His Grace the things here treated 〈◊〉 made known to Him and seen by Him For 〈◊〉 Spirit of his mind was without ani peradventure 〈◊〉 above in mo Words was uttered taken carried drawn fetched or catched up far farr away froâ— â—is Bodie evn up to and into the veri Archeâ—ypous Globe of all Globes that of all originals the â—riginal it self where unclothedly uncoveredly â—akedly uncompoundedly abstractly and simpliâ—edly Hee stood appeared was in His Spirits aâ—ong with and in the Praesence and Companie of â—e innumerabl numberless number of the Throne-â—ngels who are the Inhabitants of the Still AEterâ—itie Nor are these Sublimities in Religion becauâ—â—naccountabl as it were and uncondescendabl to â—â—e meerly Rational or uncompliabl with the â—ules of Syllogism to be reputed much less reprochâ—â— as the Phrensies of an overheated Devotion or â—â—e Visions only or apparitions of an old doting â—ermit's Cell separated from veritie and departed â—â—om entitie as only som Phantasm Spectrum â—ngastromyth or Ghost nor ani supererogating â—â—rfections or rather praesumptuous and temerarious â—nthusiasms at best their Heads swimming in an â—â—finit Vacuum and all â—ssâ—ntial thought lessning like â—â—m soaring hawks into a strange transcendence and â—t last passing away into invisibl atoms or nothings â—r however to make the most thereof imperceptibl â—btilities of unconvervably profound Contemplaâ—â—rs whose Eies have never a more immutabl fixaâ—â—on than at that veri moment when thei see no â—ind of thing as if all were stupefaction rather â—â—an Satisfaction nai husâ—ing Fanaticism by such â—amely who beleev ani such atteiments impossibl â—ithout cracking the Soul's Hypostasis by the imâ—oderate displaies as thâ—i call such of immediate â—evelation not considering so much as that tru Metaphysics are to this daie non obstante or for all 〈◊〉 gloriâ—ing in discoveries upon discoveries a Grand Dâ—â—sideratum in Philosophie But pure Religioâ— which hath brought Life and Immortalitie to ligâ—â— wil teach us to look up and wait for larger meâ—â—sures and fuller pourings forth of the Holi Spirit 〈◊〉 all be taught of God according to Scripture-Prophâ—â—ties and Promises thro' the Blessed Spirit assure to us to abide for ever with and in us All thâ— while I am not ignorant how those who look aftâ—â— such promises with an eie of Faith are looked upâ—â— evn as the Commanders of Ramoth Gilead lookâ—â— upon the Prophet sent to anoint Iehu King of Isrâ—â—â— to wit as so mani mad men But Wisdom 〈◊〉 been justified or more cleerly judged or the sentâ—â— hath as in judgment been pronounced of Wisdom by 〈◊〉 her children as few Sons as thei be The Truth 〈◊〉 were all Truths evident to man's understanding wold not only set an undervalue upon Truth bâ— swell man with Pride evn to a bursting Nor is pâ—â—â—fect knowledg of immediate causses altogether â—â—â—quisite for finding out Truth Here notwithstâ—â—â—ding give mee leav to persu and take and thâ—â— too mi wretchedly sawci stubborn refractori aâ— too oft rebellious Reason to an O! the Hights and there to lose a littl both it and miself in tâ— vision and contemplation of these Divinest Myâ—â—â—ries and then to descend gradualy and sacredly gen to visit and convers here below but not witâ— out a Seraphic kind of Lov that noble and certâ— â—onsequence and Fruit of an operativ and activ â—aith For and to which there do mi thoughts want mani mo objectiv impossibilities far more â—han as yet have in this our Age appeared to ani â—erson all which wil be found yet when ani such â—hal arise too low easi and littl for a nobl Spirit â—f Faith which is an higher Principl by mani deâ—rees of Demonstration than the most rectiâ—ied â—eason beeing it is no less â—or lower than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firm and evidential â—robation of invisibls things out of sight that most â—nlimited Sens which extendeth its Roialtie through the â—hole Vnivers purvei-ing for all the capacitie of the â—nderstanding facultie and pointing at what it can never â—ake ani perfect discoverie of for by the veri visibl â—â—ings of the Creation the invisibls are collected so farr 〈◊〉 I from not being persuaded convinced and fulâ—â— satisfied of and concerning the most abstruse and â—nigmatic Verities and Mysteries in Theologie The fourth and last degree of Revelation and â—hich is of all the highest is the Coming Down of â—et the Catachresis I prai be candidly interpreted for â—e sake of that Dove the Holi Spirit into the Essence â—â— the Soul there to complete finish and accomâ—â—ish the work of Regeneration and to fix it in its â—ate of Glorification unveiling the beuties and â—â—ening the Glories of the New Ierusalem coming â—om God out of Heven into the Soul's Centre â—o this degree of Revelation came the holi Apostls â—â— the Daie of Pentecost by the Descent of the Holi â—host Gust Wind Breath or Spirit to be â—ow once agen once agen as one of the Marian Martyrs said known it is wel enough about what â—â—vived and renewed as the Prodromus or For runner of the AEternal Evangelie the Everlastiâ—â— Gospel so called to the Honor and Glorie of the â—â—â—jestie on High the shame and confusion of the Dâ—â—vil with his Angels and Agentâ— which shal at 〈◊〉 be most low and to the intermediate and intermiâ—â—bly triumphant joie and unexpressabl refreshing the Heavenli longing panting and longsufferiâ—â— humbl waiting faithful Servants of Christ 〈◊〉 all oppreâ—â—ions oppositions or supplantations the World yea the hearing and beeing evn in 〈◊〉 midst of all the too often unheavenli Plantatioâ— or unwholsom words not of our Lord Iesus 〈◊〉 of the Doctrine according to Godliness in Church not to meddl with the Great ones in State whose Bibl is the Statute-book and the Artâ—â— of whose Faith are mostly grounded I fear 〈◊〉 Positiv injunctions who look no further haply 〈◊〉 the peruâ—ing the Arguments of the three grand â—â—â— postors the Leviathan or which is more plaâ—â— the Law of their Prince which I renegue no furtâ—â—â— than as repugnant to that of the Prince of Kings of the Earth it beeing sufficient for 〈◊〉 I can in mi place and sâ—aâ—ion as to that Quâ—stion Point be taught thro' Grace mi dutie to Goâ—â—â—â—nors in God and for God out of the Book God that God as I mai sai of Books as hither have had the repute of a reasonabl apt and 〈◊〉 Scholar at that lessonâ— Maulgre I continue whol Plantation which the Father who the Hevenly hath not planted of what denomination soever whether rotten Foundations superstitious superstructions Anti-Christian innovations unchristian Dominations fals unwritten Traditions inhumane inventions unscriptural institutions injunctions impositions or propositions appositions
of a more sublime Origination or as wee vulgarly of an higher Descent Is it not so Why Do not the Golden Rules delivered by antient Philosophers seem to set forth as much How came those famous Lights of Wisdom set up almost all the World over Nai what issue is there of the pretious Dictates of our gracious Saviour and His holi Apostls who spake as never man or mere Soâ—â—â— spake Nai what becometh of the Image of Gâ—â— impressed on Man at the first and wherein settiâ—â— the Angels apart hee excelleth the whol Creationâ— NB. When the holi Iesus the Christ of God vouchsafed and condescended to be conversant among men Hee made it his chief Work what Christiaâ— wil be against the ensuing Truth to improve the mind and spirit of man farr above the hight of the Soul's Reason and wee are so farr from conforming to our Blessed Lord's cours as Reason it self if 〈◊〉 sens almost is yet too sublime for us except soâ—â— few who Apparent rari nantes in Gurgite vasto as the Poet singeth bravely looking up and beariâ—â— up their Heads in this Universal Sinking towarâ— and I prai God it mai go down not wofully further â—â— dolefully deeper than the Profundities of Shâ—â— out of which som are saved Com along with meâ— kind Reader if thou be not quite tired and maâ—â— use of the strongest legs of thi reason nai exercisâ— the Brains of it yea let the Head and Crown of 〈◊〉 asscend to that of AEternitie leaving farr below those effects of curiositie and accidental emergences the Arts and Sciences liberal falsly so called and highest natural Philosophie too upon which the Great Diana of this Mechanic Age h. e. Natural Theologie is reared buoied hoisted built up and let thi Reason I sai soar aloft evn if possibl up to AEternitie beeing environed with Time as it is a part of that Prius and Posterius without which the beginning and end of ani beeing cannot be conceived to be not as it is defined the Measure of Motion which had a Beginning on that Foundation that of an AEtern Beeing of Beeings nothing beeing abl to make it self Reason existeth subsisteth standeth buildeth and finisheth I mean concludeth That AEternitie it self is but what it is the imbecillitie of ani rational Facultie is such as it cannot possibly comprehend i. e. how ani thing shold have beeing without beginning and ending yet such a beeing there must be or no God there must or can be and where now wil Reason be I fancie and you know what hath been written already of Phansie that Reason notwithstanding all the sublimitie and vivacitie Phansie can afford or give to it in all its best conceptions like a sorri-silli Guide doth but lead mee with confidence and leav mee in confusion in a dull dark Labyrinth or Maze in a Maeandrous passage or Place Hence evn the most Metaphysic Subtilissimoes after that thei have fatigated or quite tired and wearied and but worsted themselvs with their Divisions and Subdivisions I must affirm thei have not arrived at so much of immodestie as to make Reason the adaequate measure of Truth but do ultimately resolv it into a Conformitie with the Divine Intellect which a Platâ—nist wold after this manner as one more excellently expresseth and exactly humoreth than that ut supri lateiné by waie of an Exegemátic Character thusâ— That there is an AEternal Mind that comprehendeth thâ— intelligibl natures species and ideas of all things whether actualy existing or possibly only and that comprehendeth it self and all the extent of its own Power â—â—gether with an Exemplar Platform of the whâ—â— World according to which Hèe produced the samâ— What of all this Why dato concesso the Praemisses granted and allowed yet stil the Conclusion wilâ— and must be in spite of all our Reason assisted with the clearest imagination wee are no less in the dark for unless notice be vouchsafed to us by the AEternal Mind of what is conformabl to His infallibl and infinit Intellect there wil be littl or no certentie of Truth obteined by us Such is the peculiar Province of Revelation which is the tru or praetended foundation stil of all knowledg whatsoever Moreover it hath all the benefit of Philosophie and natural Religion's light in its best progress of Reasoning in its highest Zenith exaltation elevation sublimation and Acme to be silent as to a further and unfailing ratification from Divine Testimonie and the Transscendence of the Objects proper quarto modo to an Apocalypsie which giveth it freer admission and maketh a more solid valid and durabl impression upon our intellect Tho' wee acknowledg when all is don how magnificously soever wee bragg and vapor and taper of our Reason or Faith Intellect intelligibl Ideas and aeternal Verities these wil never conduct us to enter into Paradise or our Master 's joie but only as these are conjoined with our affections which commix co-incide and as it were identifi with that grandest and Divinest Mysterie of Love sciz God made Flesh which gave as one superexcellently the Angels new Anthems a new Scaene of Knowledg and consequently a new Heven So much if not too much of the distinction of these Powers and of that refined one of Soul and Spirit in man I sai Man who certenly is more than is conteined in that old definition Animal Rationale if hee were no more than Animans intellectuale tho' were I worthi to define Him it shold be rather by Religiosum than by either or both mentioned Nai seriously thinking considering and ruminating of the Rarities and Merits of his Creation by Iehovah AElohim who breathed into his Nostrils the Breath of Lifes and who as the Father of Spirits formeth that in man I can scarce forbear calling Him Animal Divinum tho' I be not such an Animal without the facultie to think nai and to foresee this definition deemed forthwith by the acute as unphilosophiâ— yea the Terms doomed oâ— however if not so adjudged yet to speak favorably impleaded as carri-ing in their veri Bowels a self-duelling by som chiefly those who have bâ— great Labors procured unto themselvs a deep-readâ— confusion of thought Let mee complete this Paragraph with the three constituent Parts of man according to the Apostl's Philosophie or Iudgment in that Praier of his where mention is made of Bodie Soul and Spirit which Spirit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signiâ—ieth in the New Covenant or Testament the Places at the Bottom and mani mo do tell But to interpret it as most do by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graces of the H. Spirit wold make the Apostl's Praier so impertinent improper strange if not ridiculous unless those Graces had at ani been found blame-worthi that I cannot but appear most exceedingly blameabl miself shold I add one Word to contra-argue it However let mee add the following words tending toward the conclusion of this prodigiously prolix
Eternity to speak more particularlâ— doth contain seven several Principles Globes or Centers of which we shall give you an account hereafter If any one ask what if it should please God to make more Worlds or Principles than those already brought forth where would he find room for them I answer that the Globe of Eternity is of sufficient Capaâ—ity to contain not only those Worlds already formed but also those that may be formed hereafter for since the Circumference of this Globe is nothing else but a dilatation of the Eye of Eternity who can put bounds to the same Or conclude that the Spirit of Eternity cannot at pleasure further dilate the same to those dimensions which may be correspondent to his purpose and design The immense comprehensiveness of this Globe of Eternity doth yet further appear in that it comprehends quo ad nos the incomprehensible Spirit of Eternity it self which is far more than its comprehending all Principles and Worlds whatsoever But you 'l say if the Spirit of Eternity be incomprehensible and infinite how can it be contained and comprehended by the Globe of Eternity To which I answer that such a being is truly and properly said to be incomprehensible which cannot be comprehended or contained by any thing but it self when we say that God is incomprehensible we do not mean that he is not comprehended of and by himself but only that nothing besides himself can comprehend him now the Spirit of Eternity doth comprehend it self in the Globe of Eternity becaus as hath been said the Globe is nothing else but the dilatation of the Eye 5. Property This Globe of Eternity though it contain several Globes yet is distinct from them all and all the Globes contained in it are distinct from it and from one another without any mixture or confusion 6. Property This Globe of Eternity is an Abyssal Globe for so it was named to me and the Eye in the Center of it the Abyssal Eye that is of an unsearchable depth without bottom or ground for the Abyssal Eye looking downwards into it self and finding nothing but it self did set a bound to it self For as God looking upwards with his Eye found no beginning of himself and therefore put a beginning to his own heights so when he looked down he put an end to his own depth and by the dilatation of his Eye put bounds and limits to his own immensity Aâ—d thus this Abyssal Globe of Eternity was formed in heighth depth and breadth and all this was done suddainly even as in the twink of an Eye for the Eye looking up gave it heighth looking down gave it depth and on each side gave it breadth which dimensions are such as no Spirit can comprehend besides the Abyssal Eye who is the former and maker of them This is the outward Court of the glorious Palace of the King of Kings whose heighth depth and breadth is proportion'd and suitable to the incomprehensible Majesty that resides in it Himself is the builder himself the matter of it and therefore the matter of this Palace may well be called Almighty Matter but not the matter of this outward World as some wisâ— Men falsely so deemed would have it to be And indeed nothing is more apparent from what hath beeâ— said than that Spirit is before matter and the cause of it since even that most pure substance or matter which fills the Globe of Eternity doth proceed by way of Emanation from the Spirit of Eternity dwelling in the Eye of Eternity now say I if the matter of the Globe of Eternity did not produce it self but proceeded by immediate Emanation from God much lesâ— did ever any other matter produce it self and consequently could not deserve the Name of Omnipoteâ—â— matter Omnipotence being a title only due to that Spirit from whom all matter proceeds and who acts and moves in it according to his good pleasure I now come to speak of the second Particular viz. Concerning the Eye placed in the Center of the Globe of Eternity called by God himself the Abyssal Eye of Etâ—rnity This Eye is the Seat of the Spirit of Eternity which Spirit of Eternity is God himself as he subsists in his own pure simple abstracted Essence before his introducing of himself into the principle of Eternal Nature It is the Name which God gave to himself those other Names which are made mention of in Scripture do for the most part express God only as he stands related to the Creature but this Name Spirit of Eternity expresseth only his relation to the Globe of Eternity of which he is the former by immediate Emanation from himself If you ask me why did the Spirit of Eternity introduce himself into the Eye I answer it was for manifestation of himself as hath been said already But if you ask me further why was the Eye just placed in the Center of the Globe of Eternity I answer that thereby it might appear that the Spirit in the Eye was the generator of the Globe of Eternity for the natural formation of a Globe or Sphear is by the Center 's dilating and expanding of it self a circumference being nothing else but a center dilated or a central emanation bounded by it self For the further illustration of the Nature of this Eye I will present you with these following particulars I. This Abyssal Eye is but one not two or more even as every Circle or Sphear hath but one Center and as the beginning of all numbers is an Unity not two three c. and so it must needs be because it is the manifestation of the Spirit of Eternity who is the most perfect and absolute Unity and Simplicity For as there not two Gods that is two Eternal Beginnings but one only so there is but one Eye in and by which the one God who is the Spirit of Eternity doth manifest himself II. This Abyssal Eye is the first Being of all Beings none before it nor beyond it for it is nothing else but the first manifestation of the Spirit of Eternity therefore nothing can be before it even as nothing is or can be before the Spirit of Eternity III. This Abyssal Eye is distinguishable from the Globe of Eternity because as hath been said the Spirit of Eternity in the Abyssal Eye is the generator oâ— it by way of emanation now all emanations whatsoever are distinguishable from the being from whencâ— they proceed IV. This Abyssal Eye is Gods all-seeing and all-knowing Eye it is the Wonder-Eye of God which searcheth out all things and from which nothing is hid Buâ— here ariseth a Question viz. Whether the Spirit oâ— Eternity through this Eye do see all things past presenâ— and to come with one simple act of intuition togetheâ— and at once Or whether he sees them successivelyâ— I know the first is maintained by the Schools and bâ— the generality of Divines neither will I positively â—â—sert the contrary but shall only give you the grounâ—â— which
hinder me from being fully satisfied with thâ— truth of that assertion First Because the Scriptures which the defenders 〈◊〉 this opinion do alledge for it do not convincinglâ— prove the point we will instance in some of the 〈◊〉 of them and which are most insisted upon Let tâ—â— first be that place of Acts 15. v. 18. Known to God 〈◊〉 all his works from the beginning of the world It is plâ—iâ— at first sight that this Scripture doth not fully provâ— the thing in question which is not whether all thingâ— be known to God But whether God sees all thingâ— past present and to come in one single act altogetheâ— and at once Besides that Scripture only tells us thaâ— God knows all his own works which is not at alâ— here in question but whether God knows all the actions of Men and Angels past present and to come aâ— one view and in one single act Concerning which this place makes no mention at all Another placâ— they alledge is Heb. 4. v. 13. All things are naked anâ— â—pen unto the Eyes of him with whom we have to do Which place doth only prove that all things are known â—o God but it makes no mention at all of the manâ—er how God knows all things and therefore cannot determine the point in controversie The last place we â—hall instance in is Acts 4. v. 28. For to do whatsoever thy Hand and thy Councel determined before to be done Neither doth this afford any confirmation to that assertion that God knows all things in one single intuitive act but only shews that God knows and determines â—hings before they come to pass For I do not in the â—east question Gods knowing all things all secrets and much more all his own purposes before the foundation of the World my only scruple is whether he knows all these in one undivided single act or successively Which the forementioned places of Scripture do not determine My second ground why I cannot fully come over to this assertion is because this way of knowing all â—hins at one single act is altogether unintelligible to Creatures as Creatures and consequently can be of no service or use to them In the third place it seems most probable to me since it hath pleased God to introduce his Eye into the Globe of Eternity which Globe is the Glass of his Wisdom that God hath set this miroir before his Eye that in it he might see all things as they come to be represented there which representation being successive his seeing and knowing of them must needs be such also I formerly told youâ— that this Globe of Eternity was distinguished into three parts viz. into the outward Court the Holy Place and the most Holy concerning which I come now to speak in particular In the outward Court the Eye of Eternity is shut up or contracted in the Holy Place the same Eye is dilated and in the Holiest of all the state and majesty of the Trinity is displayed I begin with the first viz. the outward Court 〈◊〉 which as was just now said the Eye of Eternity is contracted that is in which God shuts up himself in hiâ— own Mystery and this contraction of the Eye oâ— Gods shutting up of himself is that which makes â—he outward Court here the Eye of Eternity only appears as the Point and Center of the Globe of Eternity and yet therein the total Deity is shut up or ratheâ— hides it self in his own Mystery By the total Deity 〈◊〉 understand the Holy Trinity with all their essentiaâ— Attributes Power and Vertues which are all hid iâ— this contracted Eye or Center of the Globe of Eternity and in a word the whole fulness of the Deity iâ— contained and as it were lock'd up in this contracteâ— Eye which gives being to the outward Court Noâ— this contracted Eye or Center doth very properly represent the Deity as he hides himself in his own Mystery for he is the most absolute and first Unity he is invisible indivisible without organs shape or figuâ—â— and what can be more proper to represent such a Being than the Point or Center of a Circumference which in it self is invisible and without parts shape or figure The highly illuminated Iacob Behme gives us this following account concerning this contracted Eye of the Deity It is saith he the Eye of the Abysâ— concerning which we have no Pen Tongue nor utterance 〈◊〉 write or speak of it only the Eye of Eternity leadeth tâ—e Eye of the Soul into it and so we see it else it must râ—main in silence and this Hand could not describe any thiâ—g of it Consider it according to its pretious Depth foâ— we speak not here according to Nature in a figure but according to the Spirit above Nature in the Divine Character T. Again he saith expresly that this Eye of the Abyss did form it self into a Globe and so gave a beginning and end to himself of which you may see more in the fourth and fifth p. of his fourty Questions From which words of his it clearly appears that his Spirit had been taken up into the outward Court of the Abyssal Globe of Eternity But in the second place like as the Abyssal Eye by contracting it self into the Center and shutting up it self doth constitute the outward Court so the same Eye opened and dilating it self throughout the whole Globe makes the inward Court or Holy Place In the first the Deity hides it self in this second place the Deity manifests the Mystery wherein he had wrap'd up himself in the first or outward Court So that as long as the Eye is shut the whole Globe of Eternity is the outward Court but as soon as the said Eye is opened it is no more the outward but inward Court for the Deity manifesting himself makes the outward Court to disappear and instead thereof presents the inward Wherefore no Spirit can pass at will from the outward Court to the inward but must wait the opening of the Eye which as it makes the inward Court so it can only give an entrance into it and a sight of all the wonders heights and depths of the Deity which by the opening of the said Eye are presented to the Spirit of the mind Quest. But you 'l ask me what are these deep Mysteries which are made known and manifested by the opening of the Eye of Eternity Answ. In answer to which I shall give you an account of some particulars which by the opening of the said Eye were presented to the intellectual sight of my Spirit not that they were presented all at once but at several distinct openings every opening of the Eye presenting a new Mystery concerning the Deity 1. The first Mystery discovered at the opening of the Abyssal Eye is the Mystery of the Being and existence of God in himself before Eternal Nature or any Creatures were and herein these three particulars are opened First That God is the Spirit of Eternity filling the Globe of
said these three Father Son and Spirit proceed from one Eternal Unity and yet they are three distinguishable powers so as one is not the other from Eternity to Eternity and can never be confounded together For first they are distinguished by their names Father Son and Spirit and this distniction of Names doth necessarily imply some distinction of Nature Secondly they are distinguished according to order the Father first the Son next the Holy Spirit last of all Thirdly by number as one two three and are therefore well called the Holy number three In the fourth place the Apostle distinguisheth them by their relative properties of Father Son and the outgoing Spirit of power Now after he hath spoke of their distinction he tells us that notwithstanding all this these three are one that is that they are all centred and rooted in one undivided Unity and Simplicity which is the pure Essâ—â—â—ial Nature of the Deity And indeed if the Holy Trinity were not thus centred in the most perfect Unity they would be three distinct Deities which is contrary to the Christian faith and divine Revelation No the Holy Trinity have but one Divine Nature one Eye one Heart one Body of power between them for to dwell in And thus much shall suffice to have spoken concerning the second wonder which is to be seen in the still Eternity viz. the Unity in Trinity and the Trinity in Unity though no words are able to express the Majesty and transparent Clarity of this Sight as it presents it self in the still Eternity where the Trinity appâ—ars in the triumphant glorious Body of the Power of the Holy Ghost I now pass to the third wonder The Third Wonder which was presented to my intellectual sight was God's Wisdom concerning whom I shall speak under these three heads First I shall speak of the Birth and Nativity of the Wisdom of God Secondly of its Nature Thirdly and lastly of its office 1. First then as to the Birth and Nativity of Wisdome we are are to know that it spring's and flows from God's Eternal Eye as from its Eternal root and original and here it is fixed as in its proper seat and center for it is by this Wisdom that all all the desire and motions of the Deity are most wisely Ordered conducted and governed for it proceeds from and is seated in the same Eye with his desiring mind and willing will these three are in one another and penetrate through one another and make up but one inseparable indivisible power I say they all three exist iâ— the Eye as one power yet distinguishable and without the least disorder or confusion the first is the wisdom then the mind and next the will for as the wisdom proceeds from the Eye so the mind proceeds from the wisdom and the will from the mind And thus much for the birth and Nativity of Wisdome 2. I come now in the next place to speak of the second head viz. what the Nature of the Wisdom is I say then that the Divine Wisdom is a flowing moving power a moving motion immediately proceeding from God's Eternal Eye God's Wisdom is a bright ray or glance issuing from the Eye of Eternity therefore she is termed the brightness or Clarity of the Godhead and a pure breath or efflux from the Majesty of the Almighty We can say nothing of her but that She is the brightness and glance of the Eye of Eternity who as she proceeds from the Eye so she is moved by and only by the same for she is a meer passive bright shining virtue that swiftly passeth through and pierceth all things by reason of her high purity and subtilty which can be compared to nothing better than to a lustrous shining glance being perfectly passive and moving only according to the motion of the Eye of the Father which makes her more swift and piercing than any thing whatsoever But for a further illustration of the Nature of God's Wisdom I shall a little enlarge my self upon these following Particulars which are so many Essentiall properties of the said Wisdom I. In the first place this Wisdom is Co-essential with the Holy Trinity Because as hath been said it proceeds from the Trinity as an outgoing ray glance or brightness now nothing doth immediately proceed from God but what is of the same nature and Essence with him and consequently what can this bright shining glance from the Eye of the Majesty be else but pure Deity as proceeding from and fixed in the Eye of Eternity II. The second Essential property of this Divine Wisdom is this that she is Co-eternal with the ever-blessed Trinity God was never without his wisdom nor the Eye of Eternity without this glance and bright ray which proceedeth from it for else God could not have been an All-wise and All-knowing God Therefore according to order of time the Divine wisdom is Co-eternal with the Holy Trinity though in order of Nature and dignity the Holy Trinity are before Wisdom which is nothing else but a passive effiux from the ever-blessed Trinity Wherefore you are not to imagine that the wisdom of God as she is Co-essential and Co-eternal is also Co-equal with the holy Trinity because as was said before she is perfectly passive and moves not her self but as the Eye is moved whereas the Blessed Trinity is all Act all acting power she is indeed said to be a Co-operator with the Trinity but yet so as that she moves not except she be moved nor acts except she be acted thus far indeed she may be said in some sense to be Co-equal with the Trinity forasmuch as she fills with her glance and brightness the whole still Eternity but this cannot amount to a proper co-equality because she is wholly passive and depending of the Trinity Besides she is clearly distinguishable from the Eye and the Spirit of the Eye as being only a brightness Glance or ray proceeding from it and is consequently inferior and subordinate to the Blessed Trinity III. The third and last Essentiall property of the Divine Wisdom is her Virgin Purity which consists in this that she is free from all desire will and motion of heâ— own She desire's and wills nothing but as the Eternal mind and will desires and wills in her she moves not but as she is moved and acts not but as she is acted by the Spirit of Eternity for she is nothing but a bright passive glance from the Eye of Eternity She is an Eternal stillness in her self She is not the Majesty it self nor the Eye but she is only the beauty glory brightness lustre and glance of the Majesty in the Eye and that such a transparent clarity and brightness as is without all spot or blemish And in a word She is nothing but perfect absolute purity she is a thousand times brighter and purer than the Sun and fairer than the Moon and indeed nothing can be compared to the Excellence of that her Virgin-purity But her
the Laws of liberty for nothing acts more freely than Love because it always acts from it self and is moved by it self by which prerogatives Love shews himself allyed to the Divine Nature yea to be God himself 3. Thirdly Love is all strength and power Make a diligent search through Heaven and Earth and you 'l find nothing so powerful as Love What is strongeâ— than Hell and Death Yet Love is the triumphanâ— Conqueror of both What more formidable than the 〈◊〉 of God Yet Love overcomes it and dissolves â—nd changeth it into it self In a word nothing can â—ithstand the prevailing strength or Love it is the â—ery munition of Rocks and the strength of Mount â—ioâ— which can never be moved 4. In the fourth place Love is of a transmuting and â—ransforming Nature The great effect of Love is to â—urn all things into its own Nature which is all goodâ—ess sweetness and perfection This is that Divine Power which turns Water into Wine Sorrow and â—ellish Anguish into exulting and triumphing Ioy Curse into Blessings where it meets with a barren â—eathy Desart it transmutes it into a Paradise of deâ—â—ghts yea it changeth evil to good and all imperâ—â—ction into perfection It restores that which is fallen â—â—d degenerated to its primary beauty excellence â—â—d perfection It is the Divine Stone the White â—â—one with a Name written on it which none knows 〈◊〉 he that hath it In a word it is the Divine Naâ—â—re it is God himself whose essential property it is â—o assimilate all things with himself or if you will â—â—ve it in the Scripture phrase to reconcile all things 〈◊〉 â—imself whether they be in Heaven or in Earth and â—ll by means of this Divine Elixir whose transformâ—ng power and efficacy nothing can withstand 5. In the fifth and last place Love is of a fruitful â—rolifick multiplying diffusive and communicating Nature It is Love makes all other things to be fruitâ—ul and multiply and to be diffusive and communicaâ—ive of themselves therefore Love which gives to â—thers this property must needs possess it by way of â—minency it self Upon this account it is that Love â—aith Shall I cause others to bring forth and shall I not â—â—ing forth my self I shall speak no more of this proâ—erty of Love now becaus I shall have occasion to â—â—ntion it again in the next paragraph It was out of this fruitful womb of Eternal Love thâ—â— the acting power of the Holy Ghost in Vnion with Wisâ—dom brought forth these simplified Spirits as out of theiâ— first matter and consequently all these Spirits musâ— needs be co-essential as being all brought forth out oâ— the Essence of Love which is the common matter to thâ—â— all neither are they only co-essential with one another â— but also in some sort co-essential with the Deity being immediately produced out of the Divine Love-essenceâ— yet with this difference that the Divine Love-essence is tâ—â— Cause and the Spirit are Effects and so are subordinatâ— and inferior to him who is the Father of Spirits Thiâ— Love-essence as you have heard before is the Centeâ— and Heart of the Holy Trinity and is consequently thâ— first of all Essences as being before Eternal Natureâ— and all things else and will be the last and reign anâ— triumph over all to Eternity But here it may be objected That it doth not sâ—â—â— consistent with the Vnity and Simplicity of â—ternal Lâ—â—â—-essence to be the producer of so many distinct Spirits â—ecause Vnity and Multiplicity are opposite to one â—â—ther To which I answer That if these Spirits be conceived to be taken out of the Love-essence as so manâ— divided parts or parcels torn or separated from the whole this cannot consist with the Unity of Loveâ— but it is not so for it is the fruitful womb of the Love-essence which hath brought forth all these innumerable Spirits without the least division or separation of its oâ—â— simplified Essence But as we see here in this Worldâ— that one seed by reason of the blessing of the Love-essence hid in it brings fortâ— and varies it self iâ— many not by dividing it self into so many parts buâ— by a Magical Multiplication even so must we conceivâ— that this Eternal Love-essence did Magically Multiply iâ— self into this innumerable number of Spirits withoâ—â— making the least rent or division in its own moâ—â— united and simple Essence These Spirits are first in the Eye of the Father as so many Ideas which Ideas afterwards are fruitful seeds in the womb of Love and are brought to actual manifestation by the all-effecting power of the Holy Ghost with the assistance of wisdom So that hence we see that these Spirits which were only Ideas in the Eye of the Father receive their essentiality and become fruitful seeds in the Love-essence which is the womb that cherisheth them Wherefore it does not appear impossible or unintelligible that the Unity of Love'â— Essence should multiply and vary it self into an innumerable off-spring becaus we see both the Light and Fire of this outward Creation to multiply themselves without any division or loss of parts How many sparks do proceed from one fire And how many candles may be lighted by one But how much more than must we suppose that the Heart of God the Eternal Love-essence is able to multiply it self since all the multiplying virtue which is found in things here below are only the effects of the all-fruitfulness of Love which is communicated unto and diffused through all Creatures causing them to multiply and bring forth according to their several kinds So that it appears That this Love-essence is the Mother of all Essences but more immediately and peculiarly of these simplified Spirits which are the Inhabitants of the still Eternity as being her own immediate off-spring without the intervention of Eternal Nature wherefore they also partake of the Nature and Essence of Love being all meek and pleasant Essences beautified with all the graces powers and perfections of Love and exempt from all contrariety whatsoever I come now to speak of the formal Cause of the Inhabitants of the still Eternity which in the definition is laid down in these words in the Image and likeness of himself intimating to us that which makes these simplified Spirits to be what they are is the Image and likeness of the Holy Trinity which is their internal essential Form I now â—roceed to a more particular explication of the forma◠〈◊〉 of these pure Spirits and to this end shall give you an account of what was declared to the Spirit of my mind concerning them in the still Eternity First I was expresly charged to observe diligently whaâ— difference I could find between the Holy Trinity and tâ—ese Spirits and upon observation I could find no otâ—er difference but that of greater and lesser whereupon it was further expresly told me that these Spirits were Spirits generated out of and to the Image and likeness of the Spirit of Eternity And again Thâ—t they
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 thiâ— 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 withoâ—â—â—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 â—â—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 aâ—â— all equal in Dignity and Glory Here is no Electiâ—â— 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 pasâ—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 Triâ—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 â—hese Spirits I say that they are placed round about the Eye of Eternity not in the very Eye which situation of â—â—â—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
form but also of the same bigness so that there is no distinction between them but only a numerical distinction whereby one of them is not the other And one of the greatest Wonders of the still Eternity is this to behold this innumerable number of Spirits bearing the exact and perfect resemblance with the Deity both outwardly and inwardly At which sight my Spirit was in a manner all absorbed quite swallowed with wonder and amazement Having thus spoken concerning these qualifications and adjuncts of these pure Spirits I should now draw to a conclusion of this Subject but becaus some it may be will be curious to know what the manner of living and employment of these Spirits in the still Eternity is As to the first We must know that being living Spirits their life requires to be maintained with food foâ— no life though the most spiritual can be continued without a supply of meat and drink according to its kind It is not to be thought that we speak here of any gross way of eating and drinking but of that which is purely and highly Spiritual for the food of these Spirits is nothing else but living powers or rather powers of Life proceeding from the Holy Trinity Their Eternal Mother that brought them forth to be living Spirits doth feed nourish and maintain them with her Divine influences and distilling powers which Mother of theirs is the Eternal Heart of Love which is the Center of the blessed Trinity from whence proceed these impregnating penetrating powers which do feed and maintain these Spirits which powers are the very Blood Life and Spirit of Love which is the food of those Inhabitants of the still Eternity And thus much shall suffice concerning the manner and way of Living of these Spirits in the still Eternity I shall now come to speak a word or two concerning their Employment Their employment is to attend in the presence of the Holy and everblessed Trinity being ready to perform the will of the supreme Majesty Their Minds are continually taken up and delighted with the Beatifical Vision of the Deity their Wills fully satisfied in the immediate enjoyment of the chiefest Good their Senses pleased with most suitable and ravishing objects and they continually bathing themselves in those Rivers of unknown delights â— which proceed from the Heart of the Deity without intermission Thus they spend that Eternal day in never ceasing Praises and Hallelujahs to the ever blessed and incomprehensible Trinity Quest. If any one do further enquire concerning these Spirits what Speech or Language they have or how they communicate their thoughts to one another Answ. I answer That their speaking to one another is 〈◊〉 thought what ever they do but think is answered â—â—mediately their thoughts are all known to one another 〈◊〉 forthwith answered which awful silence adds â—uch to the Glory of this Presence-chamber of the suâ—â—me Majesty But it is not only their Language which is Wonâ—erful they being full of Wonders for they all see 〈◊〉 through one Eye hear through one ear they all live 〈◊〉 one Heart and from one Center of Life they move â—rom one moving Cause they all breath from one â—reath they all will from one Spirit and they all stand â—n one Body For God the Holy Ghost who is a breath â—ir life and power proceeding from the Father's Eye through the Son's Heart of Love is all in all 〈◊〉 these Spirits so that the will of the Trinity is fully â—erformed in them and by them I have but little more to add and that is concerning the Nature of â—his still Eternity and the ends why 〈◊〉 was brought forth To the first of these I shall speak â—n these following particulars 1. In the first place then I say That the still Eternity is a Principle now what a Principle is I shall afterwards set down to which therefore I refer you 2. Secondly The still Eternity is the first Eternal Principle becaus there is none before above or beyond it But God alone who is the Cause of it 3. In the third place This still Eternity is the Original Principle of all Principles becaus all other Principles proceed from it 4. In the fourth place This still Eternity is the original Principle of Eternal Love and therefore it is called the Kingdom of Love becaus here is the birth of Love and here the blessed Trinity dwell in the Eternal Unity of their Love-essence which is the first and last of all Beings and Essences whatsoever But you will object That Mount Zion the New Ierusalem and the Angelical World are called by the saâ—â— Names viz. the Kingdom and World of Love To which I answer by granting That it is true Mount Zion c. are called by the same Names as iâ— the still Eternity but yet with this difference that the still Eternity is the Kingdom and Mansion of the Love as it exists without and before Eternal Nature's Principle but Mount Zion the New Ierusalem and Angelical World are called the Kingdom of Love manifested in and through Eternal Nature so as the 〈◊〉 is the Kingdom of Love out of Eternal Nature and the others are the Kingdom of the said Love brought forth iâ— Eternal Nature's Principle 5. In the fifth and last place The still Eternity is â— simple undivided Principle without any distinction of parts composition or mixture whatsoever It is all Light and all Love without any thing of Contrariety â—â— Disagreement whatsoever I now come to speak briefly concerning the second head I just now propounded viz. the ends why this still Eternity was brought forth 1. In the first place The still Eternity was brought forth that it might be the Palace and Habitation of the ever blessed Trinity in their abstracted and solitary Being 2. Secondly The still Eternity was brought forth tâ— be the Council-chamber of the Holy Trinit when all their Eternal Decrees Counsels Purposes and Predestinatious are agreed upon and from whence they proceed And because we here have made mention of the Decrees and Counsels of the blessed Trinity it will not be amiss if we speak something concerning the Nature of these Decrees c. We are to know that all the Decrees and Counsels of the Holy Trinity do wholly and solely depend on the Will of their Eternal Love witâ—out the least regard to any thing without themselves being nothing else but the pure results of the will and purpose of their Love But if we consider the Holy Trinity as being invested with the Principle of Eternal Nature so their Decrees and Counsels concerning Angels and Men may be said to have a conditional regard to Faith Obedience Perseverance c. which distinction if well understood will put an end to all those disputes which have been concerning the Decrees and purposes of God whither they be absolute and independent or conditional and with regard to things without them for both opinions are true if rightly and distinctly taken In the still Eternity all the
ordering and governing of it And also the Holy Trinity's introducing of themselves into Eternal Nature The wide space within the Circle type's forth the Chaos or the Abyssal nothing the ground of all Essences and yet no Essence to be seen in it Now because I have in the foregoing discourse oft made mention of the word Principle without having any where declar'd what I meant by it I think it proper in this place to give you the signification of it according to the sense in which I take it And in the first place I shall tell you negatively in what sense it is not in this place taken by me By the word Principle I do not understand the first constitutive beginnings of things whereof they consist and from whence they take their Being in the same sense in which the four Elements by some and Salt Sulphur and Mercury by others are called the Principles of all things But by a Principle I mean an Original Source and Fountain-Essence formed by an Agent into a Sphaerical Circumference by which it is distinguished from all others 1. To explain this definition a little I say in the first place that a Principle is an Original and Fountain-Essence for it is not every Essence doth make a Principle but such an one only as is thâ— fruitful Mother of all the Essences conteined within its own Circumference and Kingdom and affords them being and sustenance from its own Bowels 2. In the second place it is said to be formed by an Agent becaus a Principle of it self is Passive considered without the Active Spirit in the Center which is the Mover of it 3. In the third place you have the form and figure of a Principle a Sphaerical Circumference which is the common form of all Principles 4. In the last place you have the end why a Principle is formed into a Sphaerical enclosure viz. that thereby it might be distinguished from all other Principles Worlds and Centers for all these are the same with me in this place and therefore many times one of these is put for the other Having thus given you the Definition of a Principle in general I shall now subjoyn the particular definition of Eternal Nature in these words Eternal Nature is a Principle created by God out of the Abyssal Chaos containing the seven operative powers for the production of all things The Genus or general Notion of this definition is the word Principle which but just now we have explained to you The difference of this definition contains the four Causes of Eternal Nature viz. the efficient material formal and final The efficient Cause which is God is expressed in these words of the definition created by God The material which is the Abyssal Chaos is expressed in these words out of the Abyssal Chaos The formal Cause are the seven operative Powers which the definition tells you that Eternal Nature doth contain The final Cause of Eternal Nature is that it might be the fruitful Mother of all things which the definition expresseth in these words for the production of all things What Eternal Nature is The Third Head Which makes the third Part of this Discourse What Eternal Nature is I. THE subject of this Part is concerning Eternal Nature's Essence it is a most noble Subject to look into I acknowledge that none could lay a deeper ground as to this Subject than divine Behme hath done yet I find withal that he hath brought it forth something obscurely so that he is understood by few and misunderstood by most This hath moved me to search into the Nature of this Subject for my own private satisfaction according to the innate light of my own intellect and the inward discoveries of the Triune Deity to the Spirit of my Soul In this Third Part I shall confine my discourse to these two general Heads The First What Eternal Nature is in its first original purity The Second What kind of Essence or Principle pure Eternal Nature is I begin with the first of these II. Quest. What is Eternal Nature's Essence in its first original birth and being as it came out of Wisdom's hand Answ. Eternal Nature was a pure Essence and then called pure Nature being free from sin and evil and all mixture of imperfection she was then all fair clear spotless faultless and sinless Now for the manifestation of this great mystery of Eternal Nature what it is I will open it in the original Causes of it viz. the efficient material formal and final III. Concerning the efficient Cause of Eternal Nature Who can be the Author and Creator of Eternal Nature but the Triune Deity The Father Son and Spirit must be the Creator of Eternal Nature not the Father without the Son and Spirit nor the Son without the Father and Spirit nor the Spirit without the Father and Son but the Triune Deity in joynt Co-operation Therefore the Triune Deity in the Globe of Eternity subsisting in their own pure Deity must be before Eternal Nature by way of efficiency as the Cause is before the Effect and are distinct as the Cause and Effect God therefore is not Eternal Nature nor Eternal Nature God because Eternal Nature is formed by God as the efficient And thus we see that God can subsist without nature but Eternal Nature's Essence cannot subsist without the Triune Deity God comprehends Eternal Nature but Eternal Nature cannot comprehend him who as being the efficient cause of Eternal Nature is higher essenced in his own Eternal Vnity and Simplicity Now that God is the Creator of Eternal Nature Scripture teacheth us when it tells us That by the Word all things were created and that without him nothing was made that was made Now if the Triune Deity was the Creator of Eternal Nature he must needs in order of Natâ—re be before it and distinct from it and subsist in a far higher graduated Essence than Eternal Natuâ—â—'s Essence is For if any should ask me what is above before and beyond Eternal Nature's Essence I can only reply the Triune Deity in the Globe of Eternity who is the efficient Cause of Eternal Nature and here we must stâ—p for we cannot go beyond the first Cause of all things IV. We proceed to spâ—â—k of the efficient Cause of Eternal Nature which is God and will briefly declare how God doth not only create Eternal Nature by way of efficiency but also that he creates it out of and from himself by way of Essentiality Thus the Divine Philosophy instructs us Rom. 8. 36. Of him and from him and to him are all things That is all things proceed essentially from him and if all then Eternal Nature must proceed materially and essentially out of God's Essence 1 Cor. 8. 6. To us there is but one God by whom are all things efficiently and of whom are all things essentially Neither can it be otherwise for when God was to create Eternal Nature there was nothing besides Himself out of or from
precious stone of Eternal Wisdom which is fast locked up in this Cabinet and lye's deep buried in this field and whosoever will find it must dig deep for it But you will say where shall I find this field I answer the field is thy self if thou canst find in thy self the Union of Fire and Light and these two qualifying together in one Essence then thou hast met with the place where this noble stone is hid and thou needest seek no further And thus much shall suffice to have spoken concerning the Principle of Eternal Nature I shall now proceed to the fourth general head or the last part of this discourse concerning God's introducing of himself into Eternal Nature The end of the Third Part. Soli sapienti Deo Gloria The Fourth Part. Concerning God in Eternal Nature THE Mystical Divines do make mention of two great Mysteries in the Divine Nature the first is the Trinity in Unity and Unity in Trinity which respect's the Deity in their single solitary and abstracted Essence the second Mystery is the Deity in Humanity and Humanity in the Deity which concern's God as being introduced and subsisting in Eternal Nature I have in the former part of this discourse treated of the first of these and do now intend in this Chapter to speak of the later and that by opening this proposition that God hath introduced himself into the principle of Eternal Nature Which Proposition you will find explained in these following particulars 1. In the first place when I say that God hath introduced himself into Eternal Nature I understand that the Blessed Trinity Father Son and Holy Ghost have introduced themselves into Eternal Nature The Father with his intellectual all seeing Eye the Son with his all flaming Heart of Love and the Holy Ghost with his out-flowing acting Power 2. Secondly when I say that God introduced himself c. I do include the Eternal Wisdom which God introduced together with himself into the principle of Eternal Nature 3. In the third place God introduced himself into Eternal Nature together with his essential Love which is the holy Nature of the Trinity according to that of the Apostle Iohn God is Love Object But some may object That the Divine Nature doth not only consist in Love but also in Light and Life which are attributed to the Holy Trinity as well as Love Sol. To which I answer That Love in the sense I take it doth include both Light and Life for this essential Love is all Light and all Life so that neither death nor darkness can come near it Now we must know that this essential Love is the unchangeable Nature of the Trinity and therefore we must not think that the Divine Nature is changed by being brought into and clothed upon with Eternal Nature and from Love turned to Wrath or from Meekness to Severity No by no means for as God is all Love in himself so he is the same in Eternal Nature Quest. But you will say how can this be reconciled with Scripture which attributes Wrath Anger Severity and Iustice to God Ans. I answer that when the Scripture speaks of God's Anger Wrath and Severity it hath regard to God's manifesting of himself in and through Eternal Natâ—re as it is infected and defiled by sin Whereas when I say that the manifestation of God in Nature is all Love I speak of Nature in its purity before it was infected by the fall of Lucifer and when all its forms and properties were harmonized to the most penfect concord and Vnity for in this state nothing but Love which is the unchangeable Nature of God was to be found in Eternal Nature's principle 4. In the last place I say God introduced the seven Spirits before the Throne together with himself into Eternal Nature else these seven Spirits could never have been seen or manifested in Eternal Nature's principle but the Scripture oft makes mention of them as introduced into Eternal Nature so they were represented to Iohn in the first Chap. of the Revelation as existing in mount-Mount-Zion or the New Ierusalem-principle which was brought forth out of Eternal Nature And thus much shall suffice to have spoken of the first part or subject of this proposition which is God we now proceed to the praedicate which is Eternal Nature 2. Now by Eternal Nature into which it is said that God hath introduced himself we are to understand Eternal Nature in its puriey not as defiled with sin for the Holy Trinity would never of their own free-will have introduced themselves into any thing that was defiled or impure Again we are to understand that when Gnd introduced himself into Eternal Nature that she stood yet in her original Unity Simplicity and Harmony without any duality or contrariety for the Holy Trinity would never have entered with their Divine Nature of Love into that where division disagreement and contrariety had taken place No Eternal Nature was without strife or contest without any mixture of Good and Evil or Light and Darkness but was all perfectly harmonized or else the blessed Trinity could not have made it the habitation of their Divine Love-Essence And thus we see in what sence we are to take Eternal Nature when we speak of God's introducing himself into it 3. I come now to the third and last particular in the foregoing proposition which may need some explication which is the word introduced how it is to be understood and in what sense we are to take it in this place When we say that the Holy Trinity have introduced themselves into Eternal Nature we mean nothing else but the Vnion of the Blessed Trinity with Eternal Nature and Eternal Nature's Union with the Blessed Trinity which is the full meaning of God's introduction of himself into Eternal Nature's principle Here the Deity subsist's in its Eternal Humanity and Eternal Humanity subsist's in Union with the Deity God in Nature and Nature in God and thus God and Nature are in one another becaus God hath introduced his Divine Nature of Love into Eternal Nature's pure principle The Nature of which Vnion I shall explain and open to you in these following particulars 1. First then I say that this Vnion of God with Eternal Nature is a true real essential and most intimate Vnion In every Union these three things are to be found and meet together viz. the Uniter the thing United and the Union it self which joyns the Uniter and United together In this Union of God with Eternal Nature the Vniter is the blessed Trinity the thing Vnited is the principle of Eternal Nature and the Vnion of them both is the Divine Nature of Love now this Love which is the link and tye of both the Uniter and United is the essential Love of the Deity wherefore this Vnion must needs be an essential and most intimate Union It is a kind of incorporation the Vniter and Vnited penetrating and mixing with one another and therefore
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 causâ—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 himselfâ— 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 oâ— 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 â—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 exâ—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 â—ariety is harmonized in Unity Again though Eternal Unity cannot consist with an â—bsolute distinction division and separation such as is between things which subsist independently of one â—nother yet it may consist with such a distinction as is â—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 visible in the midst of the Abyssal Globe being otherwise shut up and concealed in the Eternal Unity of themselves Thus the Trinity is hid in the Eternal Unity of it self and from that Unity they proceed and become visible in the opening of the Eye So we see that the Unity is in Trinity and the Trinity in Unity The sight of the Holy Trinity from the openâ—ng of the Eye in the inward Court of the Holy Place is a lively operative reviving and yet amazing â—nd surprising sight a sight worth the whole World â—nsomuch as I am ashamed to present you such a dead â—iveless figure of it but no pen can decipher it on paâ—er it is only the Spirit of the Eye that can open it â—elf and give you the living and ravishing sight of its own essentiality without similitudes or figures though can express it outwardly no better than I have in the â—oregoing figure Let no man here object that I do not make use of Scripture for the confirmation or illustration of these deep Mysteries the reason is becaus the Holy Sciptures speak of God as he hath introduced himself into Eternal Nature and not as he exists out of and before Eternal Nature in the Globe of Eternity therefore you must not expect my alledging of Scripture whilst I am treating of a Subject which they do not reveal though it be certain also that the opening of the Eye cannot discover any thing contrary or opposite to Scripture revelation but rather what is agreeable thereunto though it cannot be so readily confirmed from Scriptures becaus as hath been said it is not the scope or design of the Holy Scriptures to speak of the Being of God before and without Eternal Nature Neither do I in this speaking oppose or disparage the Holy Scriptures if my subject were to speak of the Fall and the Redemption of sinners by Christ then I should not be wanting to confirm my writing from Scripture but as long as I am writing of the solitary being of God in the Globe of Eternity the Spirit of God in the Eye must be my Guide and Witness in stead of the Scripture And thus much shall suffice to have spoken concerning the second opening of the Abyssal Eye whereby the Mystery of the Holy Trinity is revealed to the Spirit of the mind The third opening of the Eye discovers the Mystery of it self that is by opening it self it discovers and reveals what is in it self Now the Eye opening divides it self into three parts the first of which is the Abyssal Eye the second is the Heart and the third is the out-flowing breath The Eye is first before the Heart that is in relation to order and for distinction sake else being Co-essential and Co-eternal there is no first and last and the Heart is the Eye's Center and the breath proceeds from the Eye and the Heart The Eyâ— is before the Heart and generates the Heart the Hearâ— â—s generated from the Eye and the breath proceeds from both The Heart is the Eye's seat and Center wherein it is fixed and the Spirit is the virtue or power proceeding from the Eye and the Heart and â—n those three Eye Heart and Spirit consists the fulness and compleatness of the Deity nothing can be super-added neither can any thing be substracted To speak more particularly this third opening of the Eye doth manifest all those Powers commonly called the Attributes of God for this Eye of the Abyss sparkles forth from it self it s own perfections beamâ—ng forth its own beauty in many lustrous rays like the Sun These beams proceeding from the Eye are God's Eternity Infinity Immensity Incomprehensiâ—ility Omnipotency All-sufficiency c. as being the out-flowing powers and perfections of the Eye and of the Spirit of Eternity in the Eye they are God's esâ—ential perfections without which he cannot be God â—ccordinâ—â—â— that saying of the Schoolmen Whatsoever â—s in God is God therefore they are inseparable from him because they are himself But here it may be objected again how this multiplicity of Powers and Attributes in God can consist with his being the most absolute and perfect Unity 1. To which I answer First That a diversity and variety of powers may consist with perfect Unity proâ—ided there be no contrariety or opposition in those powers to one another now nothing is more plain â—han that the attributes of God are without any conâ—rariety whatsoever among themselves 2. In the Second place I say That Eternal Unity â—oth not exclude a diversity of powers if they all do â—rise and stand united in one root Now all the Atâ—ributes of God are inseperably united in God's Esâ—ence they spring from and are rooted in the same â—nd are one and the same with it and in it And this â—he opening of the Eye of the Abyss discovers that all the Atrributes of God are but one Power diversifiedâ— they stand one in another his Infinity Omnipotency c. are shut up in his all-sufficiency and wheâ— they beam forth they proceed from thence as from their Root and Original So that all God's Attributes proceed from one Power and are shut up in onâ— Power and are but the Variation of one and the same Power and consequently are but one Power and sâ— cannot take away God's Eternal Unity These Powers or Attributes of God are â—ixed in the Eye being nothing else but the various beamings forâ—â— of the Eye and may be called the Head Powers of thâ— Godhead as being seated in the Eye and from them glancing forth themselves We must know that this was one chief end of God bringing forth the Abyssal Globe even the manifesâ—â—tion of his Attributes and Powers to himself for â—e Eternity is manifested in this Abyssal Globe to hâ—â—e â— beginning and end which else would be without beginning or End and so his Infinity Immensity 〈◊〉 Incomprehensibility are bounded and limited by the circumference of the Abyssal Globe which else woâ—â—â— be without all bounds or limits without all Heighâ—â—â— Depths or Breadths and thus they come to be maâ—ifest in the Abyssal Globe St. Paul saith that this â—â—sible Creation doth manifest God's Eternal Godhâ—â—â— and Power and so it is but if so how much mOâ—â— then doth the Abyssal Globe which is the first manâ—â— on of the Holy Trinity manifest all the Eternal Aâ—tributes and Powers of his Godhead This sight of God's Attributes from the opening oâ— the Eye in the Abyssal Globe is both a ravishing