anâ— amazing sight for you do not behold Ideas or Similitudes of things but the things themselves intellectually which causeth most unexpressible joys and extasie in the Spirit of the Soul to which nothing in tâ—â— World can be compared Neither can any Letter Words or Images manifest or discover these Attributes to us but themselves only are the manifesters and revealers of themselves and the Spirit of God alone hath the Key to unlock the Eye at the opening of which they are clearly and lively manifested So that this writing can do no more but point you to the place where they may be intellectually seen and discerned We proceed now to the fourth opening of the Abyssal Eye The fourth opening of the Abyssal Eye discovers and manifests the Eternal faculties of the Godhead viz. his Intellect Will and Divine Senses under which are comprehended his Wisdom Praescience and Omniscience all which faculties subsist in God and are inseperable from him and are himself and therefore he cannot manifest himself in the Abyssal Globe without them But you will say that these faculties as likewise the Senses of Seeing Hearing Tasting Smelling and Feeling are only attributed to God to comply with our weakness and to make him intelligible to our understanding not that there are any such faculties or senses in God but only by way of Analogy and likeness To which I answer That all the forementioned faculties and senses are most really and truly in God even far more really than they are or can be in any Creature for in him they are originally and in truth and in the Creature only by way of participation and by way of Analogy and resemblance So that Understanding Will Wisdom Hearing Seeing c. are in God Primarily Essentially and by way of Eminence and in the Creature only derivatively and by way of resemblance as the Copy resembleth and expresseth its original Neither doth this variety â—â— Faculties and Senses in the least contradict God's most absolute Unity becaus as they all proceed from â—he Unity of God's Essence so they are all harmonized into a perfect agreement in and by the said Unity from whence they display themselves as so many branches springing from and united to the same root for as was said before they subsist in God and are inseperable from him they are also in one another and penetrate through one another and so are but one Faculty in the Eternal Unity of God's Essence and notwithstanding in that oneness have their distinct offices and Objects But you will further object That by attributing these Faculties and Senses to God we seem to espousâ— the Error of the Anthropomorphites who supposed that the Spirit of Eternity was in the likeness of a man To take away this objection I shall declare to yoâ— the opinion of the Anthropomorphites by which it will appear how far I am from asserting their Errors in this writing First It is to be noted that the Anthropomorphites attributed these Faculties to God more Humane after the manner of Men that is according as they are in Men and thereby framed God after the Image of a Man but we attribute these Faculties and Senses to God after a Diviâ—e manner Primarily Originally and by way of Eminence as may be consistent with the Super-excellence of the Divine Being In the Second placâ—â—â— is to be observed that the Anthropomorphites dâ—d â—â—ppose in God distinct Seats Mâ—mbâ—rs and Organs to every one of the forementioned Faculties and Organs and thereby attributed unto God an Organical Image whereas we say that all these Faculties and Senses are in God after a Spiritual mâ—nner without being fix'd to particular and distinct Members or Organs which cannot be in God forasmuch as he is a Spirit and is such a perfect Unity in himself that all his Faculties and Senses are one with himself and with one another as hath been before declared All these Faculties and Senses forementioned are seated in the Center of the Eye even as the Eye is seated in the midst of the Abyssal Globe and accordingly when the Eye is shut up they are hid and are manifested when it opens and displays it self and discovered to be Essential Powers and Faculties subsisting in the Eye being one with it and therefore absolutely inseperable from it We now proceed to a further consideration of the Nature of this Eye concerning which our first assertion is this That the Abyssal Eye is the Head-Eye of the Spirit of Eternityâ— not that God is to be conceived to have an Organical Head like Men but it is therefore called God's Head Eye becaus in this Eye is the seat of the Head-Powers of the Deity Understanding and Will and the senses of Seeing Hearing Smelling Tasting and Feeling which by way of resemblance of what is in the Deity are all seated in the Head of Man and other inferiour Creatures Besides as the Head in Man governs all the Members by reason of the Intellect and Will seated there which are the ruling Powers of Man so the Eye and ruling Powers in the Eye do rule and govern throughout the whole Deity The second thing which I assert concerning the Nature of this Eye is That this governing Abyssal Eye is God's Face for when this Eye doth open fully upon us then it is that we see God Face to Face that is clearly as he is in his own Essence and without any vail or covering whatsoever When this Eye beam's forth its brightness upon the Spirit of the Mind then God's Face is said to shine upon us and again the shutting of the Eye is that which we mean when we say God hides his Facâ— from us This Eye is the Face of the total Trinity and it is not to be conceived though we have attributed the Eye of God the Father as if the Eye was only thâ— Face of the Father and not of the Son or Spirit no by no means for this Eye is indeed the Face of thâ— total Godhead Father Son and Spirit and is 〈◊〉 otherwise to be conceived of by us We may also observe the order of these Head-Powers as they are in the Deity in the Eye of the Abyâ— is seated the Eternal Wisdom of God and in his Wisdom or Intellect is seated his Will and from the Divine Will and Intellect flow forth the senses of thâ— Deity by which he is an all-seeing all-hearing câ— God And all these are one in another and flowinâ— from one root viz. the absolute Unity of the Deity and standing upon that root they are all but as 〈◊〉 Power or Faculty and do all belong to the total Deityâ— Father Son and Spirit without any distinction whatsoever If you inquire of me why the Heart was generated out of the Eye I answer That the Eye did therefore generate the Heart that it might have a place to dwell and rest in a subject in which it might rule and govern and a medium through which it might conveigh the Spirit of Life
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
and religious man be I prai kindly admitted and accepted from mi welmeaning meanness til a larger and fairer appear which when it doth wil be but his due tho' his modestie I mai safely sai wil not be abl to sufâ—er it such is the tenderness of his Spirit vâ—sibl enough in ani thing that mai but verge toward his own advantage whom therefore I wold willingly more discover to the World to which hee doth so much good and in which hee hath done so great things and declare his Name in words at length and not as now in letters were I not afraid that his humiliâ—ie wold be thereby highly oâ—â—ended which doth and can endure all things except his own Eulogiums and Commendations To the Sun-â—hine of which and his manifold virtues I have onely lighted or tinded tho' ex officio this my Rush-caâ—dl which is one I must confess to mi shame of the shortest less'st and worss'â—t For this do I here humbly crave his candid construction and heartily beg the boon of his pardon beeing too sensibl of the great need I have thereof albeit I mai haply go without it in that I have so openly and boldly as beeing without his leav or knowledg attemted tho' but this unless by the seasonabl request and importune intercession of som intimate Friend or other it mai happily com to be givn to mee I am not so sage as to foresee how hee wil handl mee for this mi fool-hardiness nor can I praesage what the event mai be His Resentment of this mi boldnes wil be so great I must now run the Risc the hazard jacta est alea. I must take mi Lot how fair or foul soever I be in his Books As to this praesent Book I am bold to sai I foresee such clearness there is in mi eies the Crystal Streams thereof going to be perturbed by the over diligent and silthily dirti feet of mani grim and ugli Satyrs which seem to mee to call for and to have already praevaled with several faln Angels â—o mingl with them and becom their Coadjutors â—nd Coagitators that so these purely fluent Waâ—ers mai the more suddenly and surely be made mere stagnant and putrid Puddls or most foul stinking Pools Nevertheless I adventure herein to praedict tho' I be no Prophet nor the Son of a Prophet for all the possibilitie probabilitie or proximitie of the feat or fact the impossibilitie for all this of the accomplishment yea I am more than confident for I am Sure that the contamination thereof by their so complotted commixture wil prove no other than a Chimaera unless I mai add as I beleev it wil be a slurr and blurr or a basefoul Iilt upon themselvs Nai further shal conclude it never feacibl til that veri daie when I shal behold the dazling Beams of the glorious Sun in its Zenith darkned by the mere steams of som Dung-Hill lieing on the lowest ground But enough if not too much of this dirt and â—ilth Now not to be dirti miself however not so dung-hill-bred as to account so wretchedly of the Reader as if Hee were unworthi to have ani accompt of the Book or to giv aâ—i â—aus wherâ—by the Publisher thereof shold be thought so avâ—rs from Apologies as to judg all of litâ—l value much less to condemn all evn the best with som Gâ—andees as idl and useless at best at less'st far below Prudence by waie therefore of obviation praevention praeoccupation and anticipation in companie with a fair praesolution of som praemised objections which it is not improbabl mani ill-naturâ—d and ill-mindâ—d men mai make evn to the suspecting or at fairâ—st scrupling if not severely quaestioning first how honestly this worthi Writer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came by these high Mysteries and grand Arcanums viz. Thâ— Knowledg of what in the ensuing Pages is argued and discoursed then What necessitie of thâ—ir beeing now or at ani time exposed and published This I here offer and praesent To the First mi Respons is tho' not dubious yet doubl h. e. Negativ and Affirmativ Thus Hee as a Philosopher not falsly so called and a Divine indeed came to the reception perception and cognition or rather introspection intuition and introreception of the praementioned Not by reading or poring on Books or Manuscripts nor by the teaching of men brethren or Fathers nor by ani conferring with Flesh and Blood but by the pure Revelation of the Holi and Blessed Spirit of God who is the Sercher and Reveler of the deep things of God as St. Paul testifieth Now in regard I have mentioned the Reveâ—ation of the Spirit I cannot apprehend it an imperâ—inence to speak somwhat of yea inlarge so much â—he more upon the several sorts and different kinds â—hereof as properly praeliminaâ—i antecedaneous â—nd very requisitly assistent to the advance of the â—nquisitiv Reader 's judgment and belief of about â—nd concerning these divine rarities mysteries and â—ublimities The first waie is by Vision when the Spirit of God praesenteth the heavenli species or ideas to the â—ntern senses of the inward man Quid quaeris â—rudite Lector vin quid species vel Idea potiùs sciâ—e certiùs ut queas consulas Platonem velim cui â—uid esse videatur audi Idea est earum quae naturâ â—unt inviolabile immutabile immortale aeternum â—xemplar Vide porrò si dubius animi es Aug. L. lxxxi quaest 46. This of Vision I look upon as one of the â—owest Form or Degree The second is by Illumination when the Spirit of the mind is thorowly illustrated or enlightned by a Raie or Beam proceding from the Holy Spirit and purely apprehendeth the Truth and the veri Sens of the Blessed Spirit beside and without ani praesentation of extern Objects Of these kinds the glorious Apostle Paul maketh plain mention where Hee saith I wil com to Visions and Revelations 〈◊〉 the Lord. The third is by Transportation or if you wil nâ—â— bear with that Term Translation When the Spirâ—â— of the Mind is in veri deed truth and realitie rapâ— and caught up transported and translated tranâ—scendently and divinely into the veri Principl 〈◊〉 self there to view introspect and comprehend 〈◊〉 wel as apprehend the Wonders of Iehovah AEâ—â—â— him the ever adorabl holi and blessed Triuneâ— Deitie Of this Degree the same glorious Apoâ—â— telleth us when hee declareth that Hee was caugâ—â— up into the third Heaven into Paradise wheâ— Hee heard wordless Words so the Graec most emphâ—â—â—â—ticly Words unutterabl unexpressibl unspeaâ—â—abl unâ—â—oidabl Nihil heic nisi vota 〈◊〉 persunt This is an higher Degree than either 〈◊〉 the former the pair praeceding beeing far inferior 〈◊〉 this for here as much as possibly you mai or can miâ—â— the veri Spirit of the Mind is elevated supersensâ—â—â—ly and superrationaly sublimed or lifted up to 〈◊〉 into that Principl where the things theirselvs do â—â—aly subsist have
or suppositions of what are as cunningly as commonly called convenient contrivances innocent indifferences and orderli decences under the plausibl praetext placent notion specious name prudential guise and fair construction of that famous Euangelic Canon or Rule the grand Ecclesiastic Cynosura sciz Let all things be done decently and in order Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at best is not so much an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I humbly conceiv and offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purely for sweet dear holi hevenli Peace sake and in a sens and conscience of mi by mee as yet beleeved dutie omnibus singulis qibuscunqe fortassean seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Sacerdotum seu Praefectorum nominibus titulis indigitentur insigniantur Which Words so rendred to procede in the waie of Peace and Truth a Conjunction which I wold ever call Copulativ and make if I could perpetuously Consummativ som Godli and learned Writers upon very probabl reasons Scholar like tendred which I like and witâ— out ani bitter reflection which I love and not witâ— out accurate retrospection inspection and circuâ—â—spection as to the design of the Apostl's discourâ—â— and their very serious meditation and ruminatiâ—â— on the scope of the Text with fervent supplicatiâ—â— after Consultation too of the best Commentators 〈◊〉 the place thro' the supplies of the Spirit of Gracâ— and in the name of Christ the Wisdom of the â—â—â—ther to God the Father of Lights and the Spiriâ— of all Flesh which I cannot neither mai loath havâ— after all apprehended and thereupon do beleev That if the Reading were according to natural Dâ—â—cencie and Scripture-Order in the room place oâ— stead of decently and in order those foregoing word wold be much more consonant to and with the Sâ—â—gnificance of the Original and by consequenâ—â— tho' stil under Correction of more illuminated Headâ— â— be assented and consented to specialy by the Church of Christ coming out of Mysterie-Babylon gathered or scattered as the fairest and best interpretatioâ— and exposition O who wil giv that our sight 〈◊〉 be happily cleared by this smal foretast or ani â—â—ther as Ionathan's was by tasting a littl honie from 〈◊〉 end of his Rod and who can tell but it mai speciâ—â— if wee look up for Eie-salv from Heaven whiâ—â— our Eies are looking upon the letters and words and not be wholey taken up with the Letter without the Spirit which wil quicken us and put Life into our Spirit otherwise wee mai li dead at the letter til wee di The Word of Life wil be most welcom to enlivened Spirits O that the Spirit of Praier were raised agen from the dead as one mai sai what happi hopes then shold wee have of a glorious and spiritual Resurrection after so great a death hath passed upon the Churches Oh it is high time to begg as for Life that the Blessed Spirit wold come as Floods upon dri ground since the chois Gardins of the veri Saints for want of Spiritual dewes from Heven are withered that the Churches mai be as watered Gardins and the Saints and Servants of the most High mai at less'st at last like the Willows by the water-courses grow up evn into him in all things who is the Head of everi man and over all things to the Church which is His Bodie the fullness of him who filleth all in all and who wil make good His Great last Testament-Promiss of a doubl portion of his Spirit in a plentifull and powerful effusion thereof in the later glorious Ministration to counsil and comfort suppli and support the Saincts til the conspicuous apparence of his Personal Praesence without which his Praesence which can be no less wheresoever it be than Spiritual no Communions Ordinances or ani extern Administration can be effectual Let us all therfore look upon it as one main work of the daie to set Faith at work on the Promises and be earnest with the Father of Spirits to send down a special Unction from on High for the new spiriting of His Peopl eâ—n that other spirit which Caleb had Seeing a commune Spirit wil never carri them fully thorow in the work of their Generation Let us al prai that the Golden Pipes mai more and more empti their golden ill out of their selvs from the Olive-tree and that thei who desire and endevour to keep the Commands of God and the Testimonie of Iesus mai be anointed with the Oil of Gladnes in more abundant mensures Prai wee all that the Spirit of Glorie mai com down and rest among and upon us as a Refiner's fire to purifi us for our Gold is dim and our fine Gold changed considering Hee who hath the seven Spirits is too visibly turned aside from our golden Candlesticks that so wee mai offer up pure offerings in truth of Righteousnes and holiness beeing renovated in the Spirits of our minds which mai be placent to the Lord as in the daies of old Prai wee all for I praefer it before Preaching in this our Daie and set wee upon the Gates of Heavn with an holi violence knocking daie and night for the Devil is com down in great Rage wrath and violence throwing round about and that with grandest furie his fieri darts toward his Catastrophe or period Hee sadly foreseeing the short time hee hath to rant or rage in O Tri wee all what Power we have with the Father of Lights to set his Power on work to shake the Powers of Darkness in this hour of Tentation that is com upon all the Dwellers upon Earth and to help us in the Discoverie of that now above 5000 years experienced Master of the Black Art transformed too often into the most dangerous white Devil yea an Angel of Light tho' disguising himself and setting his face in secret so the Holi Mother-Toung to be then less'st in sight when without doubt most at work that so hee mai soonest defile and safest beguile us and wee not aware of him while wee shal like those mentioned in the Apocalyps be taken with the fine hair of the Locusts which asscended out of the bottomless Pit that stung them as Scorpions with their Tails O let the Remembrancers of the Lord who loveth to be put in Remembrance of the good thing promised make mention thereof before him that the Hyperpanonomous Iesus the Christ the Lord of Righteousnes the Lord of Lords Tzion's King and King of Kings mai be set upon this Holi Hill that the Heathen mai be His inhaeritance and the uttermost Parts of the Earth His Possession taking to himself his great Power and Reign and put the Government upon his shoulder and arise to shake the Earth yea and the Heavens terribly once
more for the introducing and setting up that Kingdom which cannot be shaken and the things that shal remane according as is Prophecied O when shal the sounding of the Seventh Angel be heard as the great voices in Heaven all the world over sai-ing The Kingdoms of this World are becom the Kingdoms of the Lord and of his Christ and hee shal reign for ever or into the Ages of the Ages And how long O Lord holi and tru shal the good old Promisses to be renewed in these later daies rest unaccomplished Oh when shal the Saviours com upon Mount Zion to judg the Mount of Esau and the Kingdoms be the Lord's and the Lord rais up Carpenters to break the Horns that scatter Iudah so that no man can lift up his Head and put the Honor upon his Saincts to expedite the Iudgment as it is written with a two-edged Sword in their hands and the high praises of God in their mouths to giv Blood to drink to the Woman who is drunken with their Blood and the Martyrs of Iesus and destroi that great Citie which reigneth over the Kings of the Earth and overcom all his and their Inimies in the Blood of the Lamb that so at last the loftiness and haughtiness of men beeing bowed down and made low The Lord alone mai be exalted in his Daie Here permitt mee kind Reader to speak a word or two or mo as to the parts and pietie meekness and humilitie conscience and judgment of this illuminated Autor specialy as to Forms and Ceremonies and Controversies Hee was then as far above all kinds of Church-divisions differences or indifferences yet stil keeping the unitie of the Spirit in the Bond of Peace as the Light of the Sun at middaie is above that of the Glow-worm at midnight For Hee lived specialy in his later years wholey givn up to God If at ani time hee discoursed it was Love Life Spirit and if hee proponed ani Quaestions to ani those were to the best of mi information and when by him of mi memorie alwaies heart-serching to tincture and quicken them in lieu of heart-separating Quaeries to turmoil or deaden them Hee walked with the best Charitie at this daie ever when abroad to provoac perpetuously to lov ' and good works and to visit som very sick Souls who lai languishing under spiritual Consumptions in the Name of the Lord. Nor could hee be found without a bright purely discerning Eie and a brave chois heart not barely enlightned but blessedly inflamed beeing and living such a Luminarie as moved in a much higher and diviner Orb than to mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men haply wil giv credit tho' the Powers of the World to com fell somtimes wonderfully on him and wrought in Him prai peruse and profoundly ponder His beloved 2 of Cor. v. to the 14. to such an Elevation and clarification of his veri mortal Bodie when hee was fervent in the Spirit of Praier that I fear and therefore forbear to express least it shold be reputed by som those principaly who despeir of atteining such perfections or arriving at ani such Hights theirselvs so consequently are more readi to beleev it a Spâ—ritual Romance tho' I mi self have more than once been thereof an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testis oculatus Eie-Witness All this while now where is the wonder To mee there is no more in it than the Bubbling up in a Quick-spring It is true where there is no stirring up of the Grace of Christ in ani there the Grace of Christ wil never stirr up ani Fire that lieth covered under Embers wil not rise without beeing blown into a flame There is never ani Exsultation of Spirit where there is no Actuation of the Graces of the Spirit O the incredibl intern exercitations and extern exertions of the veri visibl form of som Persons thei are so divinely transformed O that I had the Wings of a Dove that I mought flee away c. cried St. David a man after God's own Heart and most like him when hee was lifting up his all to God in hearti Praiers and high Praises Doth not the veri Creature wait with an outstretched neck or rather with the Head put forth or thrust out for the manifestation of the Sons of God And shal the Sons of God theirselvs whom the world knoweth not and whose Life is hid with Christ in God neither have nor doo ani thing extraordinari in themselvs nor in the work the Lord is carrieing on in the World which is high and heavenli much above the World It is very observabl in the Dove that it casteth its Head this waie and that before it taketh its flight But that which is reported by the Humanists of Oryx a kind of Goat in AEgypt is most remarquabl that it is so affected with the fear of scorching heat at the rising of Sirius i. e. the Dog-star that it standeth with tears in the Eies as if it seemed to deprecate the intolerabl heat thereof and to thirst with an unquenchabl desire for som humiditie and refreshing moisture from heaven What is there nothing wil make a man excellent above his Nighbor yea sure and that visibly too if hee be righteous or els Solomon's sight was not right Not so much as a gaietie in the looks of a godli man above another not a littl Wisdom to make a Sainct's Face to shine a littl more than ordinarily is discerned Wisdom doth somtimes as it were magicly transfigure a man as hath been found in experience Hence not unlikely that Topic Proverb among the Spaniards There are two Magicians in Segura the one Experience the other Wisdom tho' I wel know Italie is the School of Prudence for it is said that whereas the French is wife after the fact the Dutch and English in the fact the Italian is wise before but an Englishman Italionat is a Devil incarnat Tru it is yet it doth not appear what the Sons of God shal be shal it therefore at no time appear that such Sons of God there be Never acknowledgedly acting in the Demonstration of the Spirit and Power What are becom of all the Promises and Prophecies concerning the later Daie-Glorie Where is the shining forth of your good Works that men mai see those and glorifi your Father who is in Heavn Is it not dreadfull for children of the Daie to walk as dark Lanterns nai wors to put out their lights within likewise that thei mai not see themselvs Wil not the Lord God serch such as with Candles O arise yee Sons and Daughters of Tzion rows up your selvs and lift up your heads for your Redemption draweth nigh A Christian must be so alltogether or not at all Hee must be throughly pure the veri Name of Christ taken upon him obligeth him against a depraved conversation hee must depart from iniquitie Up then and be dooing and let
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
and third Number And if all would keep to these expressions it would take away much contention about words There are others who are so far displeased with the word Person that they would only have the Trinity to be three denominations of one and the same thing but this is too short to express the essential distinction of Father Son and Spirit and is as much in one extream as the word Person is in the other I now proceed to open the Mystery of the Holy Trinity which consists in two particulars viz. Unity in Trinity and Trinity in Unity And first concerning Unity in Trinity The Eternal Unity varies forth it self into an Eternal Trinity were there no Unity there could be no Trinity because from the Unity the Holy Triniâ—â— doth proceed as from its Eternal ground Object But you will say if the Eternal Vnity be â—â—â— ground whence the Holy Trinity doth proceed then there iâ— Quaternity in the God-head Answ. This is a mistake for the Eternal Unity â—â— the Father were there no Father there would be nâ— Son nor Holy Ghost therefore here is no Quaterniâ—â— but a Trinity Thus you see the Father hath vaâ—â—â—â— forth himself into the Son and Holy Spirit The Fâ—â—ther is not the Son nor the Son the Father and tâ—â— Holy Ghost is neither the Father nor the Son but theâ—â— are distinct in themselves This distinction of the Hâ—â—ly Trinity the Scripture teacheth us in the place foâ—â— cited 1 Ioh. 5.7 where they are distinguished First By their Names Father Word and Spirit Secondly By their Order the Father first the Sâ—â— second and then the Spirit Thirdly In their Numbâ—â— as one two anâ— three Fourthly By their relative properties which are iâ—cluded in their Names of Father Son and Spirit Werâ— there no Father there could be no Son and if no Soâ—â— neither could there be a Father and if neither Fatheâ— nor Son were there could be no Spirit proceeding froâ— them both The Trinity being thus distinguished let us speâ—â— briefly of each of them a sunder Quest. What is God the Father Answ. God the Father is the first original beginning of the Trinity were there no beginning there could be no end were there no first number there could be no second or third in the Trinity God the Father therefore is the Eternal beginning of the Holy Trinity God the Father must be either from himself that is from his own Divine Essence or else from the Eternal World or Eternal Nature's Essence but neither of them were yet existent wherefore we must conclude that except the Father had taken his Beginning from his own Eternal Unity he could not have been the first beginning of the Trinity In the second place I say that God the Father is the Eternal Generator of the Son or word who is the second person in the Holy Trinity Quest. What is God the Son Answ. God the Son is the Second number of the Trinity were there no Son there would be no Father He is the Center and Heart of the Trinity He is generated of the Father before the Eternal World or Eternal Nature were in being He is the only begotten Son of the Father and is co-eternal co-essential and co-equal with him He is the essential Word of the Father He is the delight of the Father and his well beloved Son in whom he is well pleased Quest. What is the Holy Ghost Answ. He is thâ— third and compleating number of the Trinity He is an out-flowing breath life or power which proceeds from the Father through the Son and doth execute the will of the Father This out-flowing life and acting power proceeds from the Divine Essence of the Father and the Son and therefore is co-eternal co-essential and co-equal with the Father and Son Quest. Why is not the Holy Ghost said to be begotten of but to proceed from the Father Answ. If the Holy Ghost were begotten of the Father then the Son could not have been the only begotten of the Father and so the Father would have had more Sons then one neither would there have been a distinction between the Son and the Holy Ghost Therefore the Holy Ghost is not said to be generated of the Father but to proceed from the Father and Son as an out-flowing breath of Life and Power The Holy Ghost doth compleat the Trinity and make up the number three so as nothing can be added thereto or diminished the Father cannot be without the Son nor the Son without the Father nor the Holy Ghost without both Father and Son Quest. How is the Vnity in Trinity distinguished in the Eternal World Answ. I have told you before that the Trinity is distinguishable by their Names Number Order and by their relative properties but not by their Natures becaus they have but one Nature and Essence in which oneness of their Nature their Eternal Vnity doth consist Therefore they that would distinguish the Holy Trinity in the Eternal World otherwise than before expressed do run into great confusion The Father is an Eternal Vnity and so is the Son and Spirit the Son is pure Deity and so is the Father and Spirit the Holy Ghost is an Eternal Liberty and so is the Father and Son Therefore these are no distinguishing properties of the Holy Trinity in the Eternal World Some do thus distinguish the Trinity they say the Father is Light the Son Life and the Holy Ghost Love but these cannot be the distinguishing characters of the Trinity because the Father is Light Life and Love and so likewise the Son and Holy Ghost Others would have the Father to be Light the Son Love and the Holy Ghost Power but all these belong to every one of the Trinity and therefore cannot be the distinguishing characters of them Others again would have the Father Fire the Son Light and the Holy Ghost Air but these are elements which are rooted in Eternal Nature's Principle and are not to be found in the Globe of Eternity Others distinguish the Father by the severity of Divine Iustice the Son by Love and Mercifulness whereas in the Eternal World there is no severity of vindictive Iustice known nor any thing of anger or wrath becaus the Holy Trinity stands wholly in the Unity of Love The only distinction of the Holy Trinity in the Eternal World is this That the Father manifesteth himself as a wonderful all-seeing Eye the Son manifests himself as the Center of the Eye and Heart of the Father and the Holy Ghost as an out-flowing Power proceeding from the Father's Eye and the Son's Heart effecting whatsoever the will of the Father in the Eye through the Love-essence seated in the Heart of the Son would have done And thus the Holy Trinity do manifest themselves distinctly in the Eternal World though they all stand in the Eternal Vnity and are not only three Denominations as will be clearly manifested in the third Chapter of this following discourse to which I refer you Now
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
But you 'l say to which of the Trinity doth this Heart belong I answer It is the Heart of the total Godhead for as the Trinity hath but one Eye so likewise they have but one Heart between them Yet notwithstanding when we speak of the Trinity with distinction the Heart is attributed to the second Number of the Trinity as being the manifestation of the Son of God We come now to speak more particularly concerning the manifestation made by this fifth opening of the Abyssal Eye and we say that it discovers these particulars to the Spirit of the Mind 1. That the Holy Trinity hath a Heart 2. It discovers the Nature and Office of this Heart 3. It shews what is comprehended in this Heart And in the fourth and last place it discovers whaâ— flows forth and proceeds from it I. Part. In the fist place this fifth opening of the Eye doth discover the Trinity to have a Heart even an Essential Heart wherein is seated the Life of the Deity as the Understanding Will and Senses are seated â—â— the Eye yea this Heart is the very Life it self of thâ— Deity for God hath no Soul neither can he have any and that for these reasons First Becaus all Souls do proceed from the Womb of Eternal Nature but the Spirit of Eternity oâ— whom we here speak is before Eternal Nature had 〈◊〉 being Secondly God hath no Soul becaus he hath nâ— need of one his Heart supplying the place of 〈◊〉 Soul Thirdly and lastly God hath no Soul that hereby he might be distinguished from all Angels and Men none of which are without Souls And though the word Soul be in some few places oâ— Scripture attributed to God yet this is only done by way of Analogy and after the manner of Men and not with relation to his Primary abstracted being in the Globe of Eternity II. The second Particular discovered is What this Eternal Heart of God is and its Nature and Office in the Holy Trinity The opening of the Eye manifests this Heart to be the Essential Heart of God generated by himself out of himself and for himself and therefore is himself as being co-essential and co-equal with him all pure Deity all Holy all Pure all Perfect But more especially the opening of the Eye doth discover this Heart of God to be of a flowing Nature like to the Sea without bottom or bounds it is like a spring in a Fountain and bubbling Well which can never be drawn dry it is in a perpetual motion and in this motion there is a perpetual communication of it self from it self through it self to it self and this out-flowing of the Heart is nothing else but the original Divine Purity Righteousness and Holiness This Heart of God is the overflowing Sea of the Deity which flows from himself that is from his own original Purity Righteousness and Holyness and flows into and fills the whole Eternal Abyss with its fulness it is so immense in its flowings forth that the deep Abyss of the Eternal Globe would not be able to contain it but that the Spirit of the Eye by his Omnipotency sets bounds and limits to the out-flowings of his own Divine Nature The out-goings of the Deity are deeper than the Abyss and broader than the Abyss but the Spirit of Eternity saith to the out-flowing of his own Ocean Deity thus far go and no further be ye bounded within the Circumference of the Abyss And this out-flowing Ocean of the Deity is by the opening of the Eye manifested to be a clear transparent mist or vapor filling the whole Deep of the Abyssal Globe This sight from the opening of the Abyssal Eye is a lively spriteful rejoycing triumphing and amazing sight and cannot be expressed in dead words or letters neither can any Idea form or likeness fully represent it as it discovers it self by the opening of the Eye O ye seekers of the Divine Mysteries when your Spirits are let in to a sight of this Divine Mist then you will understand what this pen hath written Having spoke something concerning the Nature of this Heart of the Deity come we now to speak of the function oâ— office of this Heart in the Holy Trinity 1. The first office of the Heart is this To be the fixed center and fountain of the out-going overflowing Ocean of the Deity Hence this Heart is called an ever rising bubling spring of living waters which fails not becaus the fulness of the Deity is continually flowing and streaming forth from this Heart and returning to the same again This Heart is a golden pipe of conveiance by which the fulness of the Deity is conveyed from it self through it self to it self and there is fixed as a center or middle point in the midst of the Holy Trinity 2. The second office of this Heart of the Holy Trinity is to be the Center Fountain and Treasury of Life in the Deity for as the Heart is the Fountain of Life in Man and all other living Creatures even so is this Heart of the Holy Trinity the Spring and Center of the Essential Life of the Godhead 3. The third and last office of this Essential Heart of God is to bear the express Image and likeness of the whole Deity for as this Heart is the Center and Spring from whence the Divine Nature continually streameth forth and to which it returneth again and as it is the seat and Center of Life to the Holy Trinity so it must needs be the express Image and representative of the whole Godhead for God's Life flows from this his Essential Heart and his Divine Nature flows from his Life through his Heart and his Image being nothing else but an outward expression of his Life and Nature therefore the Image of the Total Deity must needs be impressed upon the Essential Heart of God III. The third Particular discovered concerning the Heart of God by the opening of the Eye of the Abyss is the manifestation of all that which is shut upâ— contained and comprehended in it and they are there viz. the Nature of God his Image and likeness and his Essential affections 1. In the first place therefore the opening of the Eye shews that the Divine Nature is contained in this Essential Heart of God which Divine Nature is a perfect Unity and Simplicity without the least mixture of contrariety for though the Scriptures and other Divine writers speak of Love and Anger in God yet we must not think that they speak of God as he exists in the Globe of Eternity for there he is nothing but a perfect Unity without any duality or contrariety whatsoever but they attribute these opposite affections to God as he hath introduced himself into the divided properties of fallen Natureâ— for in them he is angry and fierce against sin and evâ—â—â— thing that is opposite to his own Holy Pure Divine Nature which is the most perfect Unity and Simplicity The Nature of Gâ—d as it is a most
Names consists in this Now we cannot imagine but that those Names by which the Holy Spirit doth call any thing have all the excellence and truth which a Name is capable of and consequently must very properly and significantly express the Nature of the thing named the name of this third Place you have heard is the still Eternity and consequently have reason to conclude that the Essentiall difference of this Place is the Majestick silence and awful stillness with which it is continually filled This is such a stillness as surpasseth not only all expressions but likewise all thoughts and imaginations and because of this Majestick silence and unexpressibly awful stillness this most Holy Place is also called the Presence-Chamber of the Deity this supernatural silence and stillness being the ornament state and pompe of it to which all the Glory and magnificence of Monarchs here is but as a shadow or nothing 3. The third particular is the Wonders which are to be seen in this place in respect of which as was mentioned before it was called the Rock of wonders and these wonders are five in number viz. 1st The Spirit of Eternity or the Eternal Unity 2dly The Holy Trinity 3dly The Virgin Wisdome of God 4thly The Seren Spirits before the Throne 5thly and Lastly the Inhabitants of the Still Eâ—â—rnity 1. The first wonder which manifests its self in this Rock of wonders is the Spirit of Eternity or the Eternal Unity which doth fill the total deep Abysse with it self that is with all Power Here the Spirit of Eternity discovers its self to be the first and original Power the Power of all Powers yea All-power it self And this manifestation of the Spirit of Eternitie's being All-power is more full magnificent and glorious in the stil Eternity than in the inward or outward Court where the Deity doth also discover himself to be All-sufficient and Omnipotent but not in that Sovereignty and Majesty with which he appears to the Eye of the Mind in this his presence-Chamber Here the Glory of the All-power of the Deity is seen Nakedly openly and without a veile eye to eye and face to face the sight of which doth cause ravishing Extasies unexpressible Ioys and transporting admiration to fill the heart of the beholder it being a sight so glorious as no words can express nor no thoughts represent to the mind as being beyond all comprehension The second wonder in this Rock of wonders the still Eternity is the Holy and ever blessed Trinity Father Son and Holy Spirit The Father is the Original power of all powers subsisting in by and from himself which Original power of the Father is most clearly and openly discovered in the still Eternity in the highest magnificence Majesty and Glory This supreme power of the Father is the beginning of all power and the fulness of all power filling the Heighths Depths and Bredth oâ— the still Eternity this Power of the Father is an Eternal Unity and simplicity that is it is free from all manner of contrariety divisibility composition or mixture as being an Uniform Universal diffusive power which is nothing else but pure Deity and further we cannot search into this Power of the Father to know what it is for none knows what pure Deity is but God himself It is this Paternal power which fills the still Eternity throughout in the appearance of the clearest transparency and brightness I have now given you an account how the Father manifests himself in the still Eternity to be All-power yet before I leave this particular for fuâ—ther explanation I shall shew you negatively what this Power of the Father is not First then say I that this Power of the Father is no personal power for nothing of personality is manifested in the still Eternity only a Uniform Universal diffusive Power in the appearance of the greatest brightness fills it throughout 2. Neither is this Power of the Fathers any Organical Image resembling that of Angels or men having distinction of parts and members for nothing of this kind can be found in the Eternal Unity of the Father's All-power And thus much shall suffice to have spoken concerning the Father who is the First in the Trinity We now proceed to the second viz. the Son of the Father The Son is an Essential power immediately generated by the Father out of his own divine Essence and therefore he is co-essential and co-equal with the Father For the Son's power dilateth and co-extendeth it self in with and through the Father's power to the utmost bounds and limits of the still Eternity and filleth the deep Abysse with his own Power 's in the Father's Power as being co-essentiall and co-equall with the Father Again this Power of the Son is also the co-eternal with the Father for though the Father may be said to be before the Son in order of Nature forasmuch as he is the generator of the Son yet we cannot say that the Father is before the Son as to priority of time for the Son exists from all Eternity at once and together with the Father and therefore is the Eternal Son of the Father If you would further know what this generated Power of the Son is I say it is an Eternal Vnity and pure Deity even as the Father's Power is But for the further opening of what the Son of God is you may take notice of these following particulars 1. In the first place the Son of God is the first begotten of the Father He is the first born of all Beings as being that Essentiall word Co-eternal with the Father by whom the Father made all things and without whom nothing was made By him were all things created whether they be in Heaven or on Earth whether visible or invisible whether Thrones or Dominions Principalities or Powers all things were created by him and for him and therefore he must needs be before them all and consequently be the first begotten of the Father Secondly this Son of God is the only begotten Son of the Father all other Sons whether Angels or men receive their filiation or sonship from this only begotten Son of the Father and are called Sons forasmuch as they partâ—ke of and are centred in this only begotten Son they are Sons in and because of this only begotten Son and beloved in the only beloved of the Father Thirdly this Son is the Co-essentiall Son of the Father of the same essence and nature with the Father now the Nature of the Father is Purity Holiness Righteousness Meekness Love Goodness and Perfection and such is the Son's nature also and therefore the Son is called the Brightness of his Father's Glory and the expresse Image of his subsistence But the Image of the Father is no organicall Image but consists in Light Life and Love The Father is all Light and in him is no darkness at all he is all Life and in him is no Death he is all Love and in him is no Wrath and the
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
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
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
Decrees and Purposes of God are unconditional and independent of any thing but their own wills but in Eternal Nature their decrees do not absolutely and solely depend on the soveraign will of the Trinity but upon conditions and qualifications found in things without them As for example in Angels and Men concerning whom God's decrees are limited and conditional according to the several dispositions of those Creature And thus I have finished the second head viz. What God is in his original Being in the Globe of Eternity before Eternal Nature was in Being And now shall proceed to the Third Part of this Treatise wherein the third Head is handled which is concerning Eternal Nature's Essence with her working Forms subsisting in her own Eternal Principle Soli Deo gloria A TREATISE OF Eternal Nature WITH Her Seven Essential Forms OR Original Working Properties Ezek. 1. 16. Their appearance and their Work was as it were a Wheel in the midst of a Wheel Ezek. 1. 21. For the Spirit of the living Creature was in the Wheels Rev. 5. 1. And I saw in the right Hand of him that sat on the Throne a book written within and on the back side sealed with Seven Seals Iames 3. 6. And setteth on Fire the Wheel of Nature IPMD LONDON Printed Anno Dom. 1681. The Author to the Reader Christian Reader I Here present you with a little Tract of Eternal Nature with her seven Original Essential forms â—â—ere is multum in parvo for this Orb of Eternal Nature is the origiâ—al Ground of all Worlds both Visiâ—le and Invisible of Heaven and Anâ—els of Hell and Devils of all Spiâ—â—ts whether good or bad and indeed â—f all Created Essences Hence origiâ—â—lly spring Light and Darkness Good â—nd Evil Life and Death Ioy and Sorrow Wrath and Love Blessing and Curse Happiness and Misery and â—nity and Contrariety It is indeed a â—rand Mystery and not made known to â—ormer Ages for inâ— this all Secrets and Mysteries belonging to our salvation do â—riginally subsist being the Ground or Womb from whence all Worlds have â—heir Birth In coming to know the Mysteries of this Eternal Nature wâ— shall come to know and comprehend thâ— deep Mysteries of God for the triuâ—â— Deity has brought forth himself into Eâ—ternal Nature as into a ground wherebâ— he might be the better manifested to hâ—â— intellectual Creatures who without thâ— Eternal Nature would not be able 〈◊〉 know or understand any thing of his Maâ—jesty Greatness Omnipotency Claritâ—â— Love Holiness Righteousness Puritâ— and Glory By it is also manifested thâ— true knowledge of Things which withâ—out this we do but grope after as in thâ— Dark In a word 't is the first originaâ— and true ground of all created beingâ— and so of all true knowledge By thâ— right understanding of the Nature oâ— this we sâ—all come to know and underâ—stand the secret meaning of many myâ—stical Scriptures It is a Library anâ— Academy of it self and can teach uâ— the original ground of all Arts and Sciâ—ences It is worth our Labour and Stuâ—dy to read peruse and consider thiâ— â—â—ttle little Book which will teach the â—ay of true Wisdom and Knowledge The â—umber seven is a number of perfection â—hich is here to be found with the numâ—er ten the number one hundred and â—â—e number one thousand and so ad â—nfinitum for beyond this we cannot go â— may seem to write in the dark to many â—nd this perhaps will seem a new and â—â—range paradox to others but it has â—een before revealed by the Holy Spirit â—o that inlightned Philosopher Iacob Behme he first indeed manifested this â—ystery to the World which was I say â— very great manifestation though reâ—eived by few who could understand the Writings of that deep Philosopher which had many Vails and Coverings but I have in this Tract endeavoured to shew you Eternal Nature as she is in her original Creation and to lay open to your view all her seven working forms or properties being the original ground of all things without any coverings and in as plain Words and Terms as I could invent that the meanest capaciy wâ—â— is willing to Learn and who is nâ— thorow pride envy and high-mindeâ—â—ness prejudiced against the teaching of the Spirit may be taught and beneâ—â—itted for the time of the Lily is 〈◊〉 hand and the Morningâ—star is alreaâ—â— risen and the Sun of the Eternal Goâ—spel is about to rise its dawn or dayâ—break already strikes our Eyes with 〈◊〉 glimmering of that glorious Light whose splendor rejoyces the Hearts of thâ— faithful who wait for this glorious daâ—â— The Eternal Gospel shall then be preachâ—ed and all mysteries revealed I say the day is at hand even at the doorâ— In the mean time I desire thee Reader to accept of this small Tract of Eternaâ— Nature as a preparative to the opening of other mysteries and that thou wilâ— consider it seriouslyâ— and without preiâ—dice Speak not against that thou doest not understand and judge not others that you be not judged I have many Years studied this little little â—ook not little for the value but that 〈◊〉 contains but seven leaves which are â—he seven properties of Nature locked â—p under seven Seals all which I have â—â—und opened in my Soul's Essence and â—â—d I have not repented me of my study â—or I have experimented the excellency â—hereof Have a care of vain Philosoâ—hy and the rudiments of Men it is St. Paul's advice who was acquainted â—ith the Teachings of the Spirit outâ—ard notions and academical knowledge have devoured the Spirit of God â—nd have served only to make Men high-â—inded and proud and to despise their Brothers and to cry out all is fancy and delusion that agrees not with their Tenents I am not against humane learning I have known what it is but I would not have it set above the Spirit of God nor the teachings of the Spirit to truckle under it For God has said He will destroy the wisdom of the Wise and he will make â—imself known to babes and such who in a childlike Innocency wait for the teaching of thâ— most high and bring to nothing thâ— understanding of the prudent Thâ— wisdom of this World is indeed but follâ— at the best I confess my self the leaâ—â— of all Saints and not worthy of thâ— knowledge of those deep mysteries whicâ— God hath revealed to me and whicâ— hath been manifested to my Eternaâ— Spirit but God hath thought Good to use me as an Instrument in his Hand the effect of which I leave to God desiring to be serviceable to thee in my generation and remain Yours in the Love of IESUS IPMD THE ABYSSAL NOTHING The Explication of this Figure THIS Circle represents the Principle of Eternal Nature which is the Subject of this discourse The Black spot in the midst of the Circle represents God's Eternal Eye and type's out the Trinity in their Eternal Unity who have placed themselves in the midst of Eternal Nature's Principle for the
Eternal Nature its properties are Fierceness Elevation Coâ—suming and Devouring all things that cannot endure its trial it contains Sulphur Sal-Nitre and Mercurie it was no sooner added to that Darkness but it communicated to it as it were Life Sense and Motion so that they embraced each other most willingly The Fire said to the Darkness I cannot subsist without thee for if I were not preserv'd in thy Essence as in a furnace I should perish and vanish away The Darkness reply'd Dear Fire-spirit live for ever in my Center for without thee I am as Dead thou art my Life and givest me sensibility and mobility let us live together as members of Eternal Nature in Love and Unity for ever We will now take into consideration the Nature of this Fire and whence it burns and flames continually without ever being extinguished God the most wise Artist and great Chymist took great care that the Fire might never go out for then he knew that Eternal Darkness would become a Dead Essence and therefore he placed in the bowels of this fire its Eternal food of Sulphur Mercurie and Sal-Nitre which is the Fewel that maintains its everlasting burnings Quest. If you ask me from whence this Eternal Fire doth proceed Answ. I answer not immediately from the Divine Essence for in it no Fire to be found but out of the Abyssal Chaos by the Eternal speaking word of power The Essence and Nature of this fire-Fire-spirit is nothing else but an Eternal hunger and a dry painful thirst in it self and from this hunger â—t attracts eagerly and earnestly and yet finds nothing in its self to attract but it s own burning Sulphur poisonful Mercurie and infected Sal-Nitre and the more it attracts the more it hunger's and the more it hunger's the more it prey 's on its own Fewel But God doth not stop here becaus perfection is not found in the Fire for the great Artist knew very well that if this eager attraction of the Fire-spirit were not allayed and pacified it would bring it self into anguish and pain as having nothing to feed upon and refresh it self with but it s own burning Sulphur poisonful Mercurie and â—nfected Sal-Nitre Wherefore that the Fire-spirit might have no reason to complain of its being so fierce wrathful and anguishing the great Artist resolve's to palliate cover and allay the harshness and bitterness of the Fire-spirit so that it might never know them nor perceive its own burning Sulphur Mercurie and Sal-Nitre God knew that the Fire in the elevation of its might and power would devour all thatâ— come in its way if once it should be inflamed with his own Sulphur Mercurie and Sal-Nitre and so spoil the work which he intended to bring forth In the third place God brings forth the Water-essence being the root of the fifth form viz. the Light-essence This Water is the food of the Fire whereby its eager hunger is allayed and its painful attraction stilled and the effects of its Sulphureous Mercurial and Salnitrous properties palliated and concealed This Water-spirit is placed at the bottom of the Fire-root where the Fire finds its own Eternal refreshment in it self and needs not to seek it elsewhere yet the Fire-sperit cannot reach it by flying upwards but by sinking down deep into his own root Thus God brings down the pride of the Fire by placing its food and refreshment in the deeps below it No sooner had the Fire-spirit by sinking down into its own root allay'd its fierce hunger and quenched its dry and unsatiable thirst in the Water-essence but it became as transported with joy and said O Blessed Element How camest thou to be so near me even in my very root and center and I not aware of thee Behold I have drunk deep of thy fountain and am satisfied I have tasted thy sweetness and am refreshed O come and mingle thy softness and meekness with my strength and fierceness that my anguishing hunger and painful thirst may no more be felt by me but be swallowed up in satisfaction and delight Thus you see how the fire by sinking down into its own root mingles with the Water and the Water raising it self penetrates the Fire by which means the hunger and thirst of the Fire are mitigated and asswaged not that they are quite taken away but the attraction being more moderate the thirst and hunger which before were painful and anguishing now become pleasing and delightful It is worth our observing here how all this is brought about viz. by the Descent of the proud and self-elevating Fire-spirit and the Ascent of the meek and humble Water-spirit thus the Great Creator is pleased to abase the proud and to exalt the humble and the meek Quest. If you ask me whence this Water-essence derives its Original Answ. I answer not immediately from the Divine Essence but from the Abyssal Chaos as hath been said before concerning the Darkness and Fire But in the fourth place how excellent soever this Water-spirit is yet it is not the full perfection of Eternal Nature wherefore the Great Artist doth not stop here but to the Water-essence superadds the Light-essence which is the fifth form for God knowing that the Wrath-fire desired the Light as a further step to its compleat joy and satisfaction he said Let there be Light and there was Light which immediately darted its lustre and brightness through all the preceding forms of Eternal Nature it made the Water clear and transparent the Fire bright and luminous and hid the Darkness in its own glory Thus we see how vseful and pleasing the Light is to all the forms of Nature causing them to move and penetrate in and through one another with great joy and delight Here the Wrath-â—ire thus salute's the Eternal Light Oh dear and pretious Light how welcom art thou unto me Thy pleasantness meekness and soft sweetness have fully satisfied all my longing desires Again the Light embraceth the Fire and in the Fire the Darkness and saith Ye are both most dear unto me thou Fire art my strength and might thy fierceness is my Life as my softness and pleasantness is thy food wherefore let us delight to dwell in one another for ever Do you desire to be further informed concerning the nature and properties of this Eternal Light You must know that words are not able to express the gladding sweetness and meek-softness of its nature the fire-Fire-spirit only can feel it and is throughly sensible of it for it transmutes its sullen darkness into smiling brightness and its anguishing stinging property into a reviving and quickening warmth such as the Sun gave forth in Paradise before the strife of contraries was known Such is the blessed state of the Fire when the Light comes to rule over it when it sinks down and resigns it self to the Light that its â—ierceness may be qualified with the soft meekness of the Light Oh the wonderful pleasant birth of Light Which by penetrating the Essences of Eternal