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
were lesser Wonders proceeding from thâ— great Wonder as we may say lesser Deities generated by the Universal Deity of Love and what can more significantly express the formality of these Spirits than these words which were revealed to my Spirit in the most Hâ—ly Place Insomuch as it seems superfluous to add any thing further but yet if any should desire further to be instructed what this Image of God is which is the Essential form of pure Spirits I say This Image coâ—tains the whole Nature Essence and all the perfections of the Deity yet with the distinction of greater and lesser original and derivative independent and dependent For example Do you find God to be a perfect Unity So are these Spirits an Unity in themselve Is God Love So are these Is God Wise Good Powerful So are these And the same may be said of all the excellencies and perfections of the Divine Nature in the perfect Image and likeness of which they were brought forth by the acting power of the Holy Ghost I come now in the last place to speak of the final Cause express'd in these words For himself that is to say these simplified Spirits were brought forth for the Manifestation of the Deity for had the Divine Nature always continued shut up in it self in the still Eternity without bringing forth it self without it self it would never have been known to any but it selfâ— wherefore for the manifestation of the Triune Deity were these simplified Spirits brought forth to be the Inhabitants of the still Eternity 1. But more especially these simplified Spirits were brought forth for the manifestation of the attributes virâ—â—es and excellencies of the Divine Essence in the still Eâ—ernity viz. His Eternity Infinity All-sufficiency Immensity as also his Unity Simplicity Liberty Goodness Perfection and Happiness For though all these were well known to themselves yet they were not manifested to others till these simplified Spirits were brought forth 2. Again thâ—y were brought forth for the manifestation â—f the Divine Soveraignty Majesty and Dominion in the still Eternity which could not be known or manifested till there were Spirits which might be the Subjects of this Dominion and Soveraignty 3. In the next place one of the ends of the productiâ—â— of these Spirits was that the mystery of the Divine Beiâ—g and subsistence might be known to others besides it self iâ— the still Eternity Therefore were these Spirits produced which are all Eye and every way capacitated eternally to dwell upon the blisful contemplation of the Triune Deity 4. Another end why these Spirits were brought forth was to manifest the generating and multiplying fruitfulness of the Deity in his abstracted Nature in the still Eternity â—iâ—hout Eternal Nature's principle There being nothing more essential to the Divine Nature than to multiply diffuse and communicate it self which essential property had 〈◊〉 been known in the still Eternity without this production of simplified Spirits 5. Again a main end why these pure Spirits were brought forth was for the manifestation of God's Glory which consists in the triumphing exulting Nature of Love O in the still Eternity Now that this pleasant and all glorious Love-essence might be revealed in the still Eternity to others besides the Trinity therefore were these pure Spirits brought forth that they tasting seeing and enjoying this glorious pleasant and blisful Love-essence might celebrate the praise and glory of the Triune Deity to all Eternity 6. Lastly These pure Spirits were brought forth for the manifestation of the hidden will and good pleasure of the Trinity The Divine Will from Eternity was to bring forth Spirits in the still Eternity to be the Inhabitants of it which might know him and enjoy him and in so doing be Eternally happy Which Will of God could not be manifest till such Spirits were actually produced who were capable of knowing and enjoying him and such were these simplified pure Spirits and therefore were they brought forth by the Holy and ever blessed Trinity The Divine Wisdom very well knew that nothing less than Spirits of the highest degree of purity and simplicity could be capable of receiving the manifestations of the Trinity in the still Eternity that is in their pure simple abstracted and solitary being Therefoâ—e were these Spirits brought forth in the perfect Image of thâ— Deity as he subsists all pure Spirit and Vnity without and before Eternal Nature that they might be vessels capable of receiving the Divine fulness for which they were brought forth Having now finished the manifestation of the Nature of these simplified Spirits from their Causes I shall next come to give you a brief account of some of their â—ssential qualifications properties and adjuncts the explication of which may afford a fuller and clearer understanding of their Nature 1. In the first place then I say That these Inhabitants of the still Eternity are most highly simplified Spirits which simplicity of theirs consists in this that they did immediately proceed from the most simple and abstracted Essence of the Deity and were not brought forth out of Eternal Nature's Principle as all other Creatures were which therefore want much of the simplicity and unity of these pure Spirits And again these Spirits are justly said to be simplified Spirits in that they have no Souls or any personal organical corporeity but are meer pure Spirits that is nothing but Spirit all Spirit Yet I do not deny but these Spirits hâ—ve a Body which is common to them all which Body is the Temple Body of the Holy Ghost which fills that whole circumference of that most Holy Place in which Body they do all dwell yet reserving their numerical distinction 2. These Inhabitants are Intellectual Spirits that is they were endued with understanding and will for otherwise they could not have resembled the Father of Spirits neither could they have been capable of knowing loving and obeying him and consequently would have been unmeet for the company of the Holy Trinity in the still Eternity 3. These Spirits are endued with the Spiritual senses of seeing hearing smelling tasting and feeling whereby they are inabled to discern the object of the still Eternity They behold the Trinity face to face they hearken to his still and awful voice they are refreshed by perceiving the ravishing odors which continually perfume the most Holy Place they taste and feed upon the outflowing sweetness of the Deity and they feel nothing but the Eternal goodness of him who with his fulness fills the still Eternity 4. In the fourth place These Spirits are endued with a Spiritual kind of materiality from the Love-Essence in the Heart of God But because I have fully spoken of this in the material Cause I thither refer you 5. In the fifth place These Spirits are all of them Co-eternal I mean in relation to themselves not to the Holy Trinity who were before them in order of Nature as the Cause is before the effect and the Generator before that which is
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
of the Holy Trinity is Magical viz. and that it acts magical Thus God brought forth the Eternal World viz. the still Eternity with all its wonders out of Himself by Himself and for Himself to dwell in Magically and after the same manner the Divine Chaos and Eternal Natâ—â—â— were brought forth The Spirit of the Holy Trinity doth will desire and act from nothing else but from its pure Magia for it is not a rational Spirit but a wise intelligent Spirit which wisdom and intelligence is grounded in the Divine Magia There is no use of Reason in the still Eternity for the Divine Magia supplies its room neither is reason made use of in Paradise nor in the Angelical World nor in the New Ierusalem becaus reason belongs only to the Spirit of this outward World and however enlightned Reason may be exalted by some yet my Spirit knows it to be an Eternal infallible Truth that there is no use of Reason but in this Babylonish Principle and the Kingdom of the beast Sixthly Eternal Nature was brought forth that it might be a garment of the Holy Trinity and a vesture wherewith their pure naked Deity might be cloathed upon for as the Soul is hid and wrapt up in the Body and the Body in its cloaths so the Holy Trinity is cover'd and wrapt up in Eternal Nature's Essence and in the Creatures thence proceeding Blessed are they who through all these wiles and disguisements can find him who is the desire of all Nations who in this Rubbish can find the pearl of price which yet if we can search deep enough we cannot fail of for the Holy Trinity in their pure Deity is the most innermost kernel of all things being hid under Eternal Nature's Essence and all her working forms and Elements Seventhly Eternal Nature was to be an Habitation for the Holy Trinity For though the Eternal World be the most glorious Palace of the Deity and the most Holy place yet it was the will of the Holy Trinity to have the outward Court of Eternal Nature added to it in which they might dwell as the Soul in the Body Eighthly Eternal Nature was produced that it might be a Medium between twâ— extreams God and the Creature whereby God â—ight communicate himself to Creatures and Creatures might have fellowship with him Ninethly Eternal Nature was brought forth that the Eternal Vnity of the Deity might be display'd in variety diversity and multiplicity Object But you will say was there not a variety of properties and attributes in the Deity even before the birth of Eternal Nature viz. his Power Wisdom Goodness Mercy Truth c. Sol. I answer that all these perfections are all one in the Deity and make up but one most simple Essence for else God would be divided in himself and could not be the supreme Unity and Simplicity as before hath been proved at large But by the Elements and working forms of Eternal Nature this Unity displays and as it were dissolves and dilates it self into an infinite variety and diversity of Creations according to the purpose of his Will Tenthly A tenth end was that the still Divine Essence by entring into the contrariety of Eternal Nature might bring forth the Glory of the Majesty and triumphing and exulting joy which were not to be found in the still Eternity before the working properties of Eternal Nature were brought forth Eleventhly Eternal Nature was brought forth that it might be the true Primum Mobile or the first source and spring of all motion and action For this end it pleased the Trinity to produce this Eternal turning wheel and indissoluble band of the seven forms of Eternal Nature for in the still Eternity there is nothing but stilness quiet and rest and that such as passeth all the thought and conceptions of Man and that Spirit only knows it who hath been taken up into it Twelfthly Eternal Nature was produced that the one single Essence of the Holy Trinity might be manifested in distinction according to the distinct Essences and properties of Eternal Nature Thus the Father is manifest in Fire the Son in Water the Holy Ghost in Air. Thus you see how the Holy Trinity may be distinguish'd from one another in Eternal Nature's Essence Thirteenthly and Lastly Eternal Nature was produced that all the Ideas forms and patterns in the Divine Mind might become actual and substantial which could not be brought to pass in the still Eternity nor without the working properties of Eternal Nature which do bring all that into act and existence which in the Divine Will and Mind is only in purpose and Idea And thus much concerning the ends for which Eternal Nature was created by God Having hitherto discoursed of what Eternal Nature is I shall next come to shew you according to my method propounded at the beginning of this third part What kind of Principle Eternal Nature is Quest. If it be asked what kind of Essence Eternal Nature is Answ. 1. I answer first that it is a Created Essence as hath been sufficiently declar'd before Answ. 2. Eternal Nature is an Eternal Essence for whatsoever is immediately created by God out of the Divine Chaos is Eternal becaus it proceeds from an Eternal root now since Eternal Nature is immediately brought forth from the Abyssal Chaos it must consequently be Eternal Answ. 3. Eternal Nature is an Original Essence that is it is the first created Essence out of whose fruitful womb all created Essences do proceed it is the first Essence of all Essences and the ground and source of them There is nothing above befoâ—e or beyond it but the Holy Trinity in the still Eternity All Essences proceed from it whether Temporal or Eternal for time it self is rooted in Eternity Object But it will be objected how can Eternal Nature be the first Original Essence since the Eternal World and the Divine Chaos are before it Answ. The answer is obvious for I do not say that Eternal Nature is the first Essence but the first created â—ssâ—â—ce now the Eternal World and Divine Chaos were not created by God but generated out of him therefore it remains unshaken that Eternal Nature is the first Original Created Essence Object But you will object again that God himself is the Essence of all Essences and the original Cause and first matter of all things which I own to be true but with distinction Ans. For first God is the original Essence of all Essences â—â— he is the efficient Cause and Creator of Eternal Nature's Essence out of the Divine Chaos Secondly I say God is the Essence of all Essences remotely but not immediately for all created Essences do immediately proceed from Eternal Nature and not from God becaus both the Divine Chaos and Eternal Nature â—and between them and God Now that created Essences â—id not immediately proceed from God will appear by these following reasons First If all creatures had immediately proceeded from God they must all have been a
that seems to spread it self over aâ— through all his deep and Mystical writings The First Head What God is before the Globe of Eternity THE subject of this Chapter is What God is in the primary and original being of himself before the Globe of Eternity did exist Quest. If you ask me What this God is that was before the Globe of Eternity was brought into manifestation Answ. I answer That by God in this place I understand the Spirit of Eternity himself as he is an Eternal Unity and Simplicity But what this Eternal Unity and Simplicity of himself is who can tell but himself it being unknowable to any besides himself For no creature can comprehend an infinite unsearchable and incomprehensible Creator therefore none can know what the Spirit of Eternity is out of the Globe of Eternity but himself alone The first manifestation of himself is in the Globe of Eternity there he first becomes knowable to Intellectual creatures but without and beyond it he is as a Nothing to all created understandings being hid and wrapt up in his own unsearchable Mystery Wherefore we conclude That God considered as existing before the Globe of Eternity is absolutely unknowable to all Creatures and this leads me to the second Head or Particular which is handled in the next following Chapter The Second Head which makes the second part of this Treatise What God is in the Primary and original Being of himself in the Globe of Eternity before Eternal Nature's Principle was in Being IF you ask me what God is as he exists in the Globe of Eternity without and before Eternal Nature's Principle I must before I come to give you a more particular Answer to this Query advise you that the knowledge of God as he exists in the Globe of Eternity without eternal Nature is a very deep and Mystical Knowledge though it is true withall that in the Globe of Eternity God is much more Knowable than without it in the solitary abstracted Being of himself for so he is altogether unknowable and incomprehensible Having premised this I now come to answer the foregoing question by explaining these two following particulars viz. 1. What God is with relation to the Globe of Eternity 2. What the Globe of Eternity is wherein God the Spirit of Eternity doth manifest himself Which Particulars I intend to make the subject matters of two Chapters which are to make up this second part CHAP. I. Concerning what God is in relation to his existence in the Globe of Eternity THE Deity existing in the Globe of Eternity is nothing else but First A Spirit of Eternity and this Spirit of Eternity is an uncreated Essence for he could not be a Spirit without being an Essence and were not he uncreated He could not be the Spirit of Eternity Secondly Again the Spirit of Eternity or God as he â—s an uncreated Essence so he exists and subsists in himself and from himself for there is nothing before him or above him from whence he might receive his Being â—nd if there was he câ—â—ld not be God for the notion of a God in the sence in which it is here taken imâ—lie a first original Being or Existence that is before â—nd gives existence to all other beings being himself â—ndependent of them all And therefore it is that God â—â—yles himself the Alpha and Omega the Beginning and â—he End the first and the last Therefore we must â—onclude that all Worlds and all Creatures derive their â—eing from this Spirit of Eternity and consequently â—hat the Globe of Eternity or Eternal World hath its â—xistence from him since there is nothing can be exâ—epted from being the effect of this Universal all-comâ—rehending cause This the Scripture doth often inâ—ulcate to us 1 Iohn 3. By him all things are made and â—ithout him nothing was made And again Col. 1.16 All things were created by him and for him Now if this â—e so it follows that the Eternal World or Globe of â—ternity was also created by him And as the Spirit â—f Eternity is the Creator of the Globe of Eternity â—o by consequence he must be supposed to be before it as the cause is before the effect which neither may noâ— can be confounded together In the third placeâ— I say that the Spirit of Eternity is the Essence of all Essences and the Cause of a Causes For this Spirit of Eternity is the one only truâ— God from whom all other beings do at first derivâ— their being and in and by whom they are continued iâ— their subsistence neither could He otherwise be the firâ—â— and the last the beginning and end of all things Lastly The Spirit of Eternity is an Eternal incomâ—prehensible and unmeasurable Unity Now this Etâ—â—nal Unity is nothing else but pure Deity and purâ— Deity is an Eternal Unity for as an Unity is the begiâ—â—ning of all Numbers so is this Eternal Unity the bâ—â—ginning of all beings Now if God be an Eternâ—â— Unity it follows that there can be no more than oâ—â— God because a plurality of gods would destroy tâ—â— Nature of Unity Besides if tâ—â—re were a plurality â—â— gods there must be supposed to be many firsts aâ—â— many beginnings and so the one only God the Spâ—â—rit of Eternity could not be this Alpha or first aâ—â— beginning of all things But the Scriptures do pereâ—â—ptorily assert that there is but one God so Deut. 6â—â— Hear O Israel the Lord our God is one God Concerning the Holy Trinity From this Eternal Unity the Holy Trinity is manâ—â—fested of which I must speak somewhat in this placâ— because they subsiâ—ted in the Eternal Unity of thâ—â—â—sâ—lvâ—s bâ—fore the Globe of Eternity was manifesteâ— and were the manifesters of it and therefore mâ—â— needs be befâ—re it Now we must know that the Hâ—â—â— Trinity are inseparably united and do subsist in â—â—â— Eternal Unity of themselves and are co-operators in aâ— Generations and Creations whatsoever Concerning the nature of the Holy Trinity as they subsist in the Globe of Eternity The nature of the Holy Trinity considered in themselves as they exist in the Globe of Eternity without and before eternal Nature is a very great Mystery Many disapprove that the word Person should be applied to the Trinity because their Spirits in the sight of Vision and light of Revelation never could perceive any personality in the Holy Trinity And indeed nothing is more true than that there are no figurative persons in the Deity Neither doth the Scripture in any place tell us of three persons in the Trinity but when it speaks of the Trinity it expresseth it self thus There be three that bear record in Heaven the Father the Word and the Holy Gâ—â—â—â— and these three are one 1 Ioh. 5.7 Hence it is that Mystical writers instead of the word Person make use of the words of Number to signifie the Trinity by calling the Father Monas the Word Duas and the Holy Ghost Trias which may be â—nterpreted the first second
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
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
think that their being co-essential and co-eternal with the Holy Trinity doth make thâ—â— co-equal with them no the Spirit of Eternity doth not bring forth Spirits equal to himself but such as are subordinate and dependant otherwise he would make other Gods besides himself which cannot be supposed Besides their subordination and inferiority in this appears that they are nâ—t shut up in the Vnity of the Trinity but appear distinclâ— from the Holy and ever blessed Trinity as shall be more particularly declared hereafter 4. The fourth and last particular is What are the offices and functions of these seven Spirits Which I find to be these following 1. In the first place their office and function is to wait upon the Majesty of the Trinity in the still Eternity in the Holiest of all They are waiters and attenders on the Majesty of the Father Son and Holy Spirit in the Presence-Chamber of the still Eternity where these glorious waiters make a great part of the pomp sâ—ateliness and magnificence of the most Holy Place and Presence-Chamber of the Holy and ever blessed Trinity 2. Another office and function of these seven Spirits is to execute and perform the will of the Holy-Trinity whatsoever the blessed Trinity will have done these can and do effect in a moment there is nothing too hard or difficult for them so that these are the high Princes and officers of the supreme Majesty always attending in the most Holy Place the Presence-Chamber of the Deity to effect and execute the will and pleasure of the blessed Trinity These are those miraculous powers continually assisting before the supreme Majesty who have manifested and effected their mighty works of â—â—nder in all ages for which end also the Deity hath introduced them into the working forms of Eternal Nature 3. In the third place the office of these seven Spirits is to be the high Princely Councelors of the Divine Majesty all the secrets of the Holy Trinity are revealed to them all their purpose and will is made known to them for the Holy Trinity doth nothing without them for they perform and execute all the will and purpose of the Deity 4. In the fourth and last place their function is this they are the high Favourites Friends and Companions of the supreme Majesty for they are not only always in his presence in the most Holy Place but they are admitted to his most secret bosom-councels they are exalted to a degree next to the Holy Trinity which argues the high favour the supreme Majesty hath for them 5. Having thus declared to you the office and functions of these seven Spirits I come now to speak of the fifth and last Particular which I was to open concerning them viz. the place they have in the still Eternity concerning which we are to know that they are placed next to the supreme Majesty of the Holy Trinity and therefore are said always to stand before the glorious Majesty of God in the most Holy Place not in the outward or inward Court but in the Holiest of all which is the presence Chamber of the Deity where the highest Pomp Glory and Magnificence of God is displayed Here they behold the supreme Majesty Face to Face and Eye to Eye that is most clearly without any veil or similitude whatsoever I shall now briefly shew you what these Spirits are not they are no personal Spirits as the Angels are who appear in organical bodies they are pure simplified Spirits without composition they resemble the supreme Unity and Simplicity of the Deity from which they do immediately proceed Neither can it be otherwise for that in the still Eternity nothing but what is pure Spirit and Power is to be found It is true St. Iohn in the Revelation represents them as burning Lamps but he speaks of them there not as they exist in the still Eternity but as they appear in the properties of pure Nature where they are â—inctured with the fire and light in Harmony I now come to speak of the fifth and last Wonder which was seen in this Rock of Wonder the still Eternity viz. the Inhabitants of this most Holy Place You must not think that the Deity is solitary or unattended except only by those seven Spirits before mentioned for there are an innumerable number of pure simplified Spirits that stand ready in all humble resigned obedience to execute the will and perform the good pleasure of the Father of Spirits As to their number they are ten â—â—ousand times ten thousand and thousands of thousands â—nd indeed are innumerable as to us And as I told you â—hey are all pure simplified Spirits not like the Angels â—ho were created out of the forms of Eternal Nature â—â—t they are pure abstracted Spirits proceeding from the â—â—preme Vnity who is the Father of Spirits I intend here for a further illustration of the present â—â—bject to speak something concerning the nature of â—pirits and before I proceed any further shall diâ—â—inguish between pure simple Spirits and mixed Spiâ—its Pure and simple Spirits are such as exist without â—ternal Nature in the still Eternity mixed Spirits are â—uch as are created out of Eternal Nature and exist in the â—â—me as all Angelical Spirits do â—nd are therefore said to be mixed because they do not immediately proceed from â—he supreme Vnity as simple Spirits do but are created 〈◊〉 of Nature's forms Wherefore they that suppose the Angels to be Spirits of the first degree of perfection are â—istaken they are indeed the most perfect that were created out of the principle of Eternal Nature but they do not reach the perfection of those simple Spirits who proceed from the Vnity and cohabit with the Vnity in the â—ill Eternity If you ask of me a description of these â—imple Spirits I say That they are most simple essences â—nd powers free from all manner of mixture or duality without any Angelical or other figure and are Eternal Vnities proceeding from the supreme Vnity it self I shall here subjoyn a Figure wherein by way of likeness you may conceive in what manner these simplified Spirits the Inhabitants of the still Eternity were represented to the Eye of my Spirit THIS Figure represents the still Eternity or most Holy Place the black spot in the midst or center of this Circle figureth the Central Eye of Eternity and the black points with which the whole circumference is filled denote those pure simplified Spirits which are the Inhabitants of the still Eternity or the most Holy Place From which representation of them we may learn First That they are Numberless Secondly That they compass â—he Deity and fill the whole Round of the still Eternity ready to execute the commands of the High Majesty In the third place The Figure shews us that they arâ— distinct one from another like the Stars in the Firmament Fourthly They are all alike unto and co-equal with â—â—e another they are all of the same Essence and all 〈◊〉 them equally Eternal all
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
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-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