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
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
pure virginity doth not only consist in this that she is free from all manner of spot blemish or mixture but especially in this that her bright glance is from all Eternity fixed upon the flaming heart of God's love which is the Center of the Holy Trinity This flaming â—eart of Love is the sole Object to which her regard is fastned continually she receives nothing into her self but this divine Love from the heart of God She espouseth her self to nothing inclineth her self to nothing but only to this essential Love the Word of God fixed in the Heart of the Deity Thus the Holy Trinity have their delight with wisdom and again the whole joy and delight of wisdom is the flaming Love of the blessed Trinity She is exalted above all things because of her beauty and immaculate purity she is the highest purity she is purity and virginity in the abstract She cannot be touched by sin evil or self because she cannot mix with nor incline to any thing but only the essential Love of God She is free from all essences whatsoever being nothing else but the unspotted mirrour of the glory and excellency of God and thus we have declared to you what that pure Virginity is which is one of the essential properties of God's wisdom 3. I now proceed to the third and last head viz. What the office of Wisdom is in the still Eternity I find that Wisdom dischargeth these two offices viz. 1. She is a revealer of the Mysteries and hidden wonders of the Deity 2. She is an enlightner of the still Eternity First As for the first of these Scripture and Revelation assure us That Wisdom is the revealer and manifester of the unsearchable secrets of God she is the golden Key of the Eternal Eye by which all the wonders of the Trinity are unlocked As the office of the Holy Ghost is to effect and create all things so the office of Wisdom is to manifest and reveal all things She never brings forth any thing and upon that account also is called a pure Virgin but only discovers and manifests whatsoever the Holy Trinity by their effecting-creating-power are pleas'd to bring forth This Wisdom is the companion of the Eye of Eternity by her out going glance revealing the wonders contained in it She is as an Handmaid waiting upon the Holy Trinity to declare publish and make known their counsels secrets and wonders Secondly The other office of Wisdom is to give Light to the deep Abyss of the still Eternity It is Wisdom's bright glance which is the day and light of this most holy mansion not a created Light but a pure divine Light in that sence as God is called a Light in whom is no darkness at all and no otherwise But you will object That the Holy Scriptures and Divine Philosophers seem to give a different account concerning Wisdom than I have here given To which I answer That I easily grant that the Scriptures of Truth and holy enlightned Men have spoken concerning Wisdom after another manner than here I have done and the reason of it is plain for they speak of Wisdom after the production of Eternal Nature as Wisdom is introduced into the seven forms of Eternal Nature whereas I speak of Wisdom's existence with the Holy Trinity in the still Eternity before ever Eternal Nature was brought forth The fourth Wonder which my Spirit was made to take notice of in the still Eternity was the Seven Spirits of God which stand before the Throne of the Holy Trinity Saint Iohn doth oft make mention of these in the Revelation but he speaks of them there as they were seen by him on mount Zion in the New Ierusalem after their being introduced into the working properties of pure Nature whereas I treat of them here aâ— they were seen in the still Eternity before the existence of pure Nature out of which the New Ierusalem is created and brought forth by the Holy Trinity And accordingly we are to distinguish between these seven Spirits here mentioned and those seven generating fountain-Spirits out of which pure Nature and her â—lements were generated according to the highly enâ—ightned Behme for those are the working powers of Eterâ—al Nature whereas these are in the still Eternity which â—as before Eternal Nature co-existing with the Holy Triâ—ity and Divine Wisdom in the still Eternity What I have further to declare concerning these seâ—en Spirits I shall refer to these following particuâ—ars First I shall speak of their Number in the second place of their Birth and Originality thirdly of their Nature fourthly of their Office and fifthly and lastly of their place in the still Eternity 1. For the first viz. their Number which is Seven for so they were named to me the Seven Spirits of God They do indeed subsist one in another and through another and appear but as one power yet they are seven in number even seven distinguishable powers flowing from and rooted in the Unity of the Trinity They were not distinguished to me by their several Names but only by their Number though I know that as they are in Eternal Nature they enjoy â—heir several distinct Names but it is not time now to speak of them because here we consider them as existing in the still Eternity out of and before Eternal Nature 2. As to their Birth and Originality they spring and proceed from the Temple-body of the Holy Ghost as well as they have their subsistence in the same for as Wisdom is a beam or glance proceeding from the Father's Eye and subsisting in the same so these seven Spirits or seven lustrous Powers proceed from the Divine Body of the Spirit as from their source and original and subsist in the same as in their true ground 3. The third perticular I am to speak to is the Nature of these seven Spirits which I shall endeavour to declare to you in these following Propositions 1. The â—irst is this The seven Spirits of God are 〈◊〉 many various outgoing Powers immediately proceedâ—ing from the Body of the Holy Ghost they are thâ— true fruits of the Spirit they are as so many deriveâ— streams from the head and fountain-stream the Holâ— Ghost They are a variation of that one all-effecting power of the Holy Spirit For as the supreme Unity varieth it self into a Trinity so the all-effecting power of the Trinity varieth it self into a Septenary or seven Spirits 2. In the second place these seven Spirits are co-essential Powers with the Holy Ghost and consequently with the whole Trinity for they immediately pâ—oceed from the Essence of the Holy Ghost they are essences out of his essence and therefore must needs be co-essential with him 3. Thirdly the seven Spirits of God are co-eternâ—l with the Holy Spirit for they exist together with the Holy Trinity which was never without these Spirits proceeding from them and consequâ—ntly these seven Spirits must needs be co-eternal with the Blessed Trinity But here we must not
were lesser Wonders proceeding from thâ— great Wonder as we may say lesser Deities generated by the Universal Deity of Love and what can more significantly express the formality of these Spirits than these words which were revealed to my Spirit in the most Hâ—ly Place Insomuch as it seems superfluous to add any thing further but yet if any should desire further to be instructed what this Image of God is which is the Essential form of pure Spirits I say This Image coâ—tains the whole Nature Essence and all the perfections of the Deity yet with the distinction of greater and lesser original and derivative independent and dependent For example Do you find God to be a perfect Unity So are these Spirits an Unity in themselve Is God Love So are these Is God Wise Good Powerful So are these And the same may be said of all the excellencies and perfections of the Divine Nature in the perfect Image and likeness of which they were brought forth by the acting power of the Holy Ghost I come now in the last place to speak of the final Cause express'd in these words For himself that is to say these simplified Spirits were brought forth for the Manifestation of the Deity for had the Divine Nature always continued shut up in it self in the still Eternity without bringing forth it self without it self it would never have been known to any but it selfâ— wherefore for the manifestation of the Triune Deity were these simplified Spirits brought forth to be the Inhabitants of the still Eternity 1. But more especially these simplified Spirits were brought forth for the manifestation of the attributes virâ—â—es and excellencies of the Divine Essence in the still Eâ—ernity viz. His Eternity Infinity All-sufficiency Immensity as also his Unity Simplicity Liberty Goodness Perfection and Happiness For though all these were well known to themselves yet they were not manifested to others till these simplified Spirits were brought forth 2. Again thâ—y were brought forth for the manifestation â—f the Divine Soveraignty Majesty and Dominion in the still Eternity which could not be known or manifested till there were Spirits which might be the Subjects of this Dominion and Soveraignty 3. In the next place one of the ends of the productiâ—â— of these Spirits was that the mystery of the Divine Beiâ—g and subsistence might be known to others besides it self iâ— the still Eternity Therefore were these Spirits produced which are all Eye and every way capacitated eternally to dwell upon the blisful contemplation of the Triune Deity 4. Another end why these Spirits were brought forth was to manifest the generating and multiplying fruitfulness of the Deity in his abstracted Nature in the still Eternity â—iâ—hout Eternal Nature's principle There being nothing more essential to the Divine Nature than to multiply diffuse and communicate it self which essential property had 〈◊〉 been known in the still Eternity without this production of simplified Spirits 5. Again a main end why these pure Spirits were brought forth was for the manifestation of God's Glory which consists in the triumphing exulting Nature of Love O in the still Eternity Now that this pleasant and all glorious Love-essence might be revealed in the still Eternity to others besides the Trinity therefore were these pure Spirits brought forth that they tasting seeing and enjoying this glorious pleasant and blisful Love-essence might celebrate the praise and glory of the Triune Deity to all Eternity 6. Lastly These pure Spirits were brought forth for the manifestation of the hidden will and good pleasure of the Trinity The Divine Will from Eternity was to bring forth Spirits in the still Eternity to be the Inhabitants of it which might know him and enjoy him and in so doing be Eternally happy Which Will of God could not be manifest till such Spirits were actually produced who were capable of knowing and enjoying him and such were these simplified pure Spirits and therefore were they brought forth by the Holy and ever blessed Trinity The Divine Wisdom very well knew that nothing less than Spirits of the highest degree of purity and simplicity could be capable of receiving the manifestations of the Trinity in the still Eternity that is in their pure simple abstracted and solitary being Therefoâ—e were these Spirits brought forth in the perfect Image of thâ— Deity as he subsists all pure Spirit and Vnity without and before Eternal Nature that they might be vessels capable of receiving the Divine fulness for which they were brought forth Having now finished the manifestation of the Nature of these simplified Spirits from their Causes I shall next come to give you a brief account of some of their â—ssential qualifications properties and adjuncts the explication of which may afford a fuller and clearer understanding of their Nature 1. In the first place then I say That these Inhabitants of the still Eternity are most highly simplified Spirits which simplicity of theirs consists in this that they did immediately proceed from the most simple and abstracted Essence of the Deity and were not brought forth out of Eternal Nature's Principle as all other Creatures were which therefore want much of the simplicity and unity of these pure Spirits And again these Spirits are justly said to be simplified Spirits in that they have no Souls or any personal organical corporeity but are meer pure Spirits that is nothing but Spirit all Spirit Yet I do not deny but these Spirits hâ—ve a Body which is common to them all which Body is the Temple Body of the Holy Ghost which fills that whole circumference of that most Holy Place in which Body they do all dwell yet reserving their numerical distinction 2. These Inhabitants are Intellectual Spirits that is they were endued with understanding and will for otherwise they could not have resembled the Father of Spirits neither could they have been capable of knowing loving and obeying him and consequently would have been unmeet for the company of the Holy Trinity in the still Eternity 3. These Spirits are endued with the Spiritual senses of seeing hearing smelling tasting and feeling whereby they are inabled to discern the object of the still Eternity They behold the Trinity face to face they hearken to his still and awful voice they are refreshed by perceiving the ravishing odors which continually perfume the most Holy Place they taste and feed upon the outflowing sweetness of the Deity and they feel nothing but the Eternal goodness of him who with his fulness fills the still Eternity 4. In the fourth place These Spirits are endued with a Spiritual kind of materiality from the Love-Essence in the Heart of God But because I have fully spoken of this in the material Cause I thither refer you 5. In the fifth place These Spirits are all of them Co-eternal I mean in relation to themselves not to the Holy Trinity who were before them in order of Nature as the Cause is before the effect and the Generator before that which is
I come to speak of the other particular in the Mystery of the Holy Trinity viz. Trinity in Vnity This Mystery I will endeavor to open as I have seen it with the Eye of my enlightned mind and shew how the Holy Trinity do subsist as one in one only ground or Divine Essence Object You will say if three do subsist in one only essence that seems to make a Quaternity and not a Trinity Answ. This is an ill drawn consequence and a meer mistake which may easily be rectified thus The one only ground or essence in which the Holy Trinity do subsist is the Eternal Unity and this Eternal Unity in the Father and the Son and Holy Ghost subsists in the Father's Unity so that the Holy Trinity is one with the Eternal Unity from whence they flow forth and as they have their beginning from the Unity so they end in the same The Holy Scripture teacheth us this fundamental truth that the Holy Trinity are one and yet three in that oneness 1 Ioh. 5. 7. There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one They are all one in the Eternal Unity the Father is in the Son and the Son in the Father and the Holy Ghost in the Father and Son so that one cannot be without the other and are but one ever blessed God though distinguished in their goings forth and the manifestations of themselves Now if it be asked what the Nature of the Holy Trinity is I answer it is pure Unity and pure Unity is pure Deity and this is the Nature of the Father Son and Spirit they are all Unity and pure Deity And as they have but one undivided Nature so they have but one Eye one Understanding one Will. But if any one inquire further what this Eternal Unity and Deity is which is the Nature of the Holy Trinity I answer that none knows this but the unsearchable Trinity Neither is it any further knowable by Angels or Men but that it is what it is But notwithstanding that we say that the Vnity is unknowable in it self to Angels and Men yet it may be known forasmuch as it relates to the Trinity and as it is the one ground in which they subsist and in this respect we say that the Eternal Unity is a most simple Essence free from all duality and contrariety It is most true that variety may consist with Vnity but contrariety destroys its nature which admits of no mixture whatsoever Now if the Nature of the Trinity be Eternal Vnity and simplicity free from all contrariety and mixture it follows that Light and Darkness Love and Anger cannot be in the Holy Trinity as they exist in the Globe of Eternity because these contrarieties would necessarily destroy the Nature of Vnity But you will say that God is styled in Scripture a God that is angry and a consuming fire and in other places he is said to be Light and Love which implies that there is a mixture of contrarieties in the Essence of the Holy Trinity I answer that these Scriptures speak of God as he hath introduced himself into apostatized and impure Nature's essence after the fall whereas I in this place speak of God as he exists in the Eternal World before Eternal Nature was divided by the fall and in this state the Holy Trinity is nothing but Eternal Unity free from any contrariety or mixture whatsoever And thus the Nature of the Trinity if well understood manifests clearly hâ—w Father Son and Spirit are distinct and yet are but one Eternal Unity And thus much concerning the Trinity in Unity Now I will further treat of the Nature of the Holy Trinity The Triune God considered in himself in the Globe of Eternity is pure Deity which pure Deiâ—y is the highest purity clarity and brightness of glory beyond all imagination This high purity of the Trinity is free from all impurity and imperfection whatsoever and in this high purity consists the righteousness and holiness of God This bright purity is the Nature of tâ—e Trinity in the Globe of Eternity which they equally partake of for as the Father is all purity so is the Son and Spirit anâ— from this purity of their Nature are called the Holy Trinity But to proceed to a further opening of the Nature of the Trinity God is said to be Good and the one only Good the chiefest Good wherein Eternal Bliss and happiness doth consist in which ground of Eternal Goodness the Father Son and Spirit are all one The Father is all Goodness and so likewise is the Son and Spirit and consequently Good and Evil cannot be in God for so there would be a mixture of contrary natures in the Divine Essence which as hath been said is all Eternal Goodness Evil of sin cannot be in God because sin is an imperfection now no imperfection can be found in the Divine Essence which is perfection it self Neither is the evil of punishment to be found in the Trinity for if the Nature of God be all Goodness Mercy Pity and Compassion where shall severity fierceness or bitterness be found Or any vindicative Iustice From whence proceeds the evil of punishment I say none of these are to be found in the Nature of the Holy Trinity as they subsist in the Globe of Eternity If you ask me further what the Nature of the Holy Trinity is I answer That the Holy Trinity are iâ— themselves a free Eternal libâ—rty The Father is an Eternal Liberty and so is the Son and Spirit But whâ—â— is this Eternal â—iberty which is the Nature of the Holy Trinity I answer It is their subsisting in their owâ— Eternal Vnity simplicity and pure Deity free from aâ—â— other Essences neither touching them nor being touched bâ— them For as they exist in the Eternal World beforâ— and without Eternal Nature they are free from all Esâ—sences whatsoever and exist in their own eternal Liâ—berty If you further inquire what the Nature of the Hâ—â—â— Triniâ—y is I answer That their Nature is all happiâ—â—â— and blessedness no misery torment or anguish is tâ— be found in them or proceeds from them wherefoâ—â— Hell death and the Curs never proceeded from the Hâ—â—â— Trinity becaus their Nature being all happiness â—â— such thing can be found in them or proceed fâ—â—â— them because such a mixture would necessarily deâ—stroy the happy and blessed Nature of the Holy Trâ—â—nity I say further That the Nature of the Holy Trinity 〈◊〉 all perfection in the abstract and therâ—â—ore at an infiniâ—â— distance from all imperfection whatsoever Which pâ—â—â—fection of the Holy Trinity results from the Vnity and Siâ—plicity of their Nature which admits not of any mixture 〈◊〉 contrariety By means of this perfection the Holy Trâ—â—nity are compleat in themselves so as nothing can bâ— added to it or taken from it forasmuch as it is tâ—â— Nature of absolute perfection to be compleat and entire in iâ— self lacking
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
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
said these three Father Son and Spirit proceed from one Eternal Unity and yet they are three distinguishable powers so as one is not the other from Eternity to Eternity and can never be confounded together For first they are distinguished by their names Father Son and Spirit and this distniction of Names doth necessarily imply some distinction of Nature Secondly they are distinguished according to order the Father first the Son next the Holy Spirit last of all Thirdly by number as one two three and are therefore well called the Holy number three In the fourth place the Apostle distinguisheth them by their relative properties of Father Son and the outgoing Spirit of power Now after he hath spoke of their distinction he tells us that notwithstanding all this these three are one that is that they are all centred and rooted in one undivided Unity and Simplicity which is the pure Essâ—â—â—ial Nature of the Deity And indeed if the Holy Trinity were not thus centred in the most perfect Unity they would be three distinct Deities which is contrary to the Christian faith and divine Revelation No the Holy Trinity have but one Divine Nature one Eye one Heart one Body of power between them for to dwell in And thus much shall suffice to have spoken concerning the second wonder which is to be seen in the still Eternity viz. the Unity in Trinity and the Trinity in Unity though no words are able to express the Majesty and transparent Clarity of this Sight as it presents it self in the still Eternity where the Trinity appâ—ars in the triumphant glorious Body of the Power of the Holy Ghost I now pass to the third wonder The Third Wonder which was presented to my intellectual sight was God's Wisdom concerning whom I shall speak under these three heads First I shall speak of the Birth and Nativity of the Wisdom of God Secondly of its Nature Thirdly and lastly of its office 1. First then as to the Birth and Nativity of Wisdome we are are to know that it spring's and flows from God's Eternal Eye as from its Eternal root and original and here it is fixed as in its proper seat and center for it is by this Wisdom that all all the desire and motions of the Deity are most wisely Ordered conducted and governed for it proceeds from and is seated in the same Eye with his desiring mind and willing will these three are in one another and penetrate through one another and make up but one inseparable indivisible power I say they all three exist iâ— the Eye as one power yet distinguishable and without the least disorder or confusion the first is the wisdom then the mind and next the will for as the wisdom proceeds from the Eye so the mind proceeds from the wisdom and the will from the mind And thus much for the birth and Nativity of Wisdome 2. I come now in the next place to speak of the second head viz. what the Nature of the Wisdom is I say then that the Divine Wisdom is a flowing moving power a moving motion immediately proceeding from God's Eternal Eye God's Wisdom is a bright ray or glance issuing from the Eye of Eternity therefore she is termed the brightness or Clarity of the Godhead and a pure breath or efflux from the Majesty of the Almighty We can say nothing of her but that She is the brightness and glance of the Eye of Eternity who as she proceeds from the Eye so she is moved by and only by the same for she is a meer passive bright shining virtue that swiftly passeth through and pierceth all things by reason of her high purity and subtilty which can be compared to nothing better than to a lustrous shining glance being perfectly passive and moving only according to the motion of the Eye of the Father which makes her more swift and piercing than any thing whatsoever But for a further illustration of the Nature of God's Wisdom I shall a little enlarge my self upon these following Particulars which are so many Essentiall properties of the said Wisdom I. In the first place this Wisdom is Co-essential with the Holy Trinity Because as hath been said it proceeds from the Trinity as an outgoing ray glance or brightness now nothing doth immediately proceed from God but what is of the same nature and Essence with him and consequently what can this bright shining glance from the Eye of the Majesty be else but pure Deity as proceeding from and fixed in the Eye of Eternity II. The second Essential property of this Divine Wisdom is this that she is Co-eternal with the ever-blessed Trinity God was never without his wisdom nor the Eye of Eternity without this glance and bright ray which proceedeth from it for else God could not have been an All-wise and All-knowing God Therefore according to order of time the Divine wisdom is Co-eternal with the Holy Trinity though in order of Nature and dignity the Holy Trinity are before Wisdom which is nothing else but a passive effiux from the ever-blessed Trinity Wherefore you are not to imagine that the wisdom of God as she is Co-essential and Co-eternal is also Co-equal with the holy Trinity because as was said before she is perfectly passive and moves not her self but as the Eye is moved whereas the Blessed Trinity is all Act all acting power she is indeed said to be a Co-operator with the Trinity but yet so as that she moves not except she be moved nor acts except she be acted thus far indeed she may be said in some sense to be Co-equal with the Trinity forasmuch as she fills with her glance and brightness the whole still Eternity but this cannot amount to a proper co-equality because she is wholly passive and depending of the Trinity Besides she is clearly distinguishable from the Eye and the Spirit of the Eye as being only a brightness Glance or ray proceeding from it and is consequently inferior and subordinate to the Blessed Trinity III. The third and last Essentiall property of the Divine Wisdom is her Virgin Purity which consists in this that she is free from all desire will and motion of heâ— own She desire's and wills nothing but as the Eternal mind and will desires and wills in her she moves not but as she is moved and acts not but as she is acted by the Spirit of Eternity for she is nothing but a bright passive glance from the Eye of Eternity She is an Eternal stillness in her self She is not the Majesty it self nor the Eye but she is only the beauty glory brightness lustre and glance of the Majesty in the Eye and that such a transparent clarity and brightness as is without all spot or blemish And in a word She is nothing but perfect absolute purity she is a thousand times brighter and purer than the Sun and fairer than the Moon and indeed nothing can be compared to the Excellence of that her Virgin-purity But her
form but also of the same bigness so that there is no distinction between them but only a numerical distinction whereby one of them is not the other And one of the greatest Wonders of the still Eternity is this to behold this innumerable number of Spirits bearing the exact and perfect resemblance with the Deity both outwardly and inwardly At which sight my Spirit was in a manner all absorbed quite swallowed with wonder and amazement Having thus spoken concerning these qualifications and adjuncts of these pure Spirits I should now draw to a conclusion of this Subject but becaus some it may be will be curious to know what the manner of living and employment of these Spirits in the still Eternity is As to the first We must know that being living Spirits their life requires to be maintained with food foâ— no life though the most spiritual can be continued without a supply of meat and drink according to its kind It is not to be thought that we speak here of any gross way of eating and drinking but of that which is purely and highly Spiritual for the food of these Spirits is nothing else but living powers or rather powers of Life proceeding from the Holy Trinity Their Eternal Mother that brought them forth to be living Spirits doth feed nourish and maintain them with her Divine influences and distilling powers which Mother of theirs is the Eternal Heart of Love which is the Center of the blessed Trinity from whence proceed these impregnating penetrating powers which do feed and maintain these Spirits which powers are the very Blood Life and Spirit of Love which is the food of those Inhabitants of the still Eternity And thus much shall suffice concerning the manner and way of Living of these Spirits in the still Eternity I shall now come to speak a word or two concerning their Employment Their employment is to attend in the presence of the Holy and everblessed Trinity being ready to perform the will of the supreme Majesty Their Minds are continually taken up and delighted with the Beatifical Vision of the Deity their Wills fully satisfied in the immediate enjoyment of the chiefest Good their Senses pleased with most suitable and ravishing objects and they continually bathing themselves in those Rivers of unknown delights â— which proceed from the Heart of the Deity without intermission Thus they spend that Eternal day in never ceasing Praises and Hallelujahs to the ever blessed and incomprehensible Trinity Quest. If any one do further enquire concerning these Spirits what Speech or Language they have or how they communicate their thoughts to one another Answ. I answer That their speaking to one another is 〈◊〉 thought what ever they do but think is answered â—â—mediately their thoughts are all known to one another 〈◊〉 forthwith answered which awful silence adds â—uch to the Glory of this Presence-chamber of the suâ—â—me Majesty But it is not only their Language which is Wonâ—erful they being full of Wonders for they all see 〈◊〉 through one Eye hear through one ear they all live 〈◊〉 one Heart and from one Center of Life they move â—rom one moving Cause they all breath from one â—reath they all will from one Spirit and they all stand â—n one Body For God the Holy Ghost who is a breath â—ir life and power proceeding from the Father's Eye through the Son's Heart of Love is all in all 〈◊〉 these Spirits so that the will of the Trinity is fully â—erformed in them and by them I have but little more to add and that is concerning the Nature of â—his still Eternity and the ends why 〈◊〉 was brought forth To the first of these I shall speak â—n these following particulars 1. In the first place then I say That the still Eternity is a Principle now what a Principle is I shall afterwards set down to which therefore I refer you 2. Secondly The still Eternity is the first Eternal Principle becaus there is none before above or beyond it But God alone who is the Cause of it 3. In the third place This still Eternity is the Original Principle of all Principles becaus all other Principles proceed from it 4. In the fourth place This still Eternity is the original Principle of Eternal Love and therefore it is called the Kingdom of Love becaus here is the birth of Love and here the blessed Trinity dwell in the Eternal Unity of their Love-essence which is the first and last of all Beings and Essences whatsoever But you will object That Mount Zion the New Ierusalem and the Angelical World are called by the saâ—â— Names viz. the Kingdom and World of Love To which I answer by granting That it is true Mount Zion c. are called by the same Names as iâ— the still Eternity but yet with this difference that the still Eternity is the Kingdom and Mansion of the Love as it exists without and before Eternal Nature's Principle but Mount Zion the New Ierusalem and Angelical World are called the Kingdom of Love manifested in and through Eternal Nature so as the 〈◊〉 is the Kingdom of Love out of Eternal Nature and the others are the Kingdom of the said Love brought forth iâ— Eternal Nature's Principle 5. In the fifth and last place The still Eternity is â— simple undivided Principle without any distinction of parts composition or mixture whatsoever It is all Light and all Love without any thing of Contrariety â—â— Disagreement whatsoever I now come to speak briefly concerning the second head I just now propounded viz. the ends why this still Eternity was brought forth 1. In the first place The still Eternity was brought forth that it might be the Palace and Habitation of the ever blessed Trinity in their abstracted and solitary Being 2. Secondly The still Eternity was brought forth tâ— be the Council-chamber of the Holy Trinit when all their Eternal Decrees Counsels Purposes and Predestinatious are agreed upon and from whence they proceed And because we here have made mention of the Decrees and Counsels of the blessed Trinity it will not be amiss if we speak something concerning the Nature of these Decrees c. We are to know that all the Decrees and Counsels of the Holy Trinity do wholly and solely depend on the Will of their Eternal Love witâ—out the least regard to any thing without themselves being nothing else but the pure results of the will and purpose of their Love But if we consider the Holy Trinity as being invested with the Principle of Eternal Nature so their Decrees and Counsels concerning Angels and Men may be said to have a conditional regard to Faith Obedience Perseverance c. which distinction if well understood will put an end to all those disputes which have been concerning the Decrees and purposes of God whither they be absolute and independent or conditional and with regard to things without them for both opinions are true if rightly and distinctly taken In the still Eternity all the
ordering and governing of it And also the Holy Trinity's introducing of themselves into Eternal Nature The wide space within the Circle type's forth the Chaos or the Abyssal nothing the ground of all Essences and yet no Essence to be seen in it Now because I have in the foregoing discourse oft made mention of the word Principle without having any where declar'd what I meant by it I think it proper in this place to give you the signification of it according to the sense in which I take it And in the first place I shall tell you negatively in what sense it is not in this place taken by me By the word Principle I do not understand the first constitutive beginnings of things whereof they consist and from whence they take their Being in the same sense in which the four Elements by some and Salt Sulphur and Mercury by others are called the Principles of all things But by a Principle I mean an Original Source and Fountain-Essence formed by an Agent into a Sphaerical Circumference by which it is distinguished from all others 1. To explain this definition a little I say in the first place that a Principle is an Original and Fountain-Essence for it is not every Essence doth make a Principle but such an one only as is thâ— fruitful Mother of all the Essences conteined within its own Circumference and Kingdom and affords them being and sustenance from its own Bowels 2. In the second place it is said to be formed by an Agent becaus a Principle of it self is Passive considered without the Active Spirit in the Center which is the Mover of it 3. In the third place you have the form and figure of a Principle a Sphaerical Circumference which is the common form of all Principles 4. In the last place you have the end why a Principle is formed into a Sphaerical enclosure viz. that thereby it might be distinguished from all other Principles Worlds and Centers for all these are the same with me in this place and therefore many times one of these is put for the other Having thus given you the Definition of a Principle in general I shall now subjoyn the particular definition of Eternal Nature in these words Eternal Nature is a Principle created by God out of the Abyssal Chaos containing the seven operative powers for the production of all things The Genus or general Notion of this definition is the word Principle which but just now we have explained to you The difference of this definition contains the four Causes of Eternal Nature viz. the efficient material formal and final The efficient Cause which is God is expressed in these words of the definition created by God The material which is the Abyssal Chaos is expressed in these words out of the Abyssal Chaos The formal Cause are the seven operative Powers which the definition tells you that Eternal Nature doth contain The final Cause of Eternal Nature is that it might be the fruitful Mother of all things which the definition expresseth in these words for the production of all things What Eternal Nature is The Third Head Which makes the third Part of this Discourse What Eternal Nature is I. THE subject of this Part is concerning Eternal Nature's Essence it is a most noble Subject to look into I acknowledge that none could lay a deeper ground as to this Subject than divine Behme hath done yet I find withal that he hath brought it forth something obscurely so that he is understood by few and misunderstood by most This hath moved me to search into the Nature of this Subject for my own private satisfaction according to the innate light of my own intellect and the inward discoveries of the Triune Deity to the Spirit of my Soul In this Third Part I shall confine my discourse to these two general Heads The First What Eternal Nature is in its first original purity The Second What kind of Essence or Principle pure Eternal Nature is I begin with the first of these II. Quest. What is Eternal Nature's Essence in its first original birth and being as it came out of Wisdom's hand Answ. Eternal Nature was a pure Essence and then called pure Nature being free from sin and evil and all mixture of imperfection she was then all fair clear spotless faultless and sinless Now for the manifestation of this great mystery of Eternal Nature what it is I will open it in the original Causes of it viz. the efficient material formal and final III. Concerning the efficient Cause of Eternal Nature Who can be the Author and Creator of Eternal Nature but the Triune Deity The Father Son and Spirit must be the Creator of Eternal Nature not the Father without the Son and Spirit nor the Son without the Father and Spirit nor the Spirit without the Father and Son but the Triune Deity in joynt Co-operation Therefore the Triune Deity in the Globe of Eternity subsisting in their own pure Deity must be before Eternal Nature by way of efficiency as the Cause is before the Effect and are distinct as the Cause and Effect God therefore is not Eternal Nature nor Eternal Nature God because Eternal Nature is formed by God as the efficient And thus we see that God can subsist without nature but Eternal Nature's Essence cannot subsist without the Triune Deity God comprehends Eternal Nature but Eternal Nature cannot comprehend him who as being the efficient cause of Eternal Nature is higher essenced in his own Eternal Vnity and Simplicity Now that God is the Creator of Eternal Nature Scripture teacheth us when it tells us That by the Word all things were created and that without him nothing was made that was made Now if the Triune Deity was the Creator of Eternal Nature he must needs in order of Natâ—re be before it and distinct from it and subsist in a far higher graduated Essence than Eternal Natuâ—â—'s Essence is For if any should ask me what is above before and beyond Eternal Nature's Essence I can only reply the Triune Deity in the Globe of Eternity who is the efficient Cause of Eternal Nature and here we must stâ—p for we cannot go beyond the first Cause of all things IV. We proceed to spâ—â—k of the efficient Cause of Eternal Nature which is God and will briefly declare how God doth not only create Eternal Nature by way of efficiency but also that he creates it out of and from himself by way of Essentiality Thus the Divine Philosophy instructs us Rom. 8. 36. Of him and from him and to him are all things That is all things proceed essentially from him and if all then Eternal Nature must proceed materially and essentially out of God's Essence 1 Cor. 8. 6. To us there is but one God by whom are all things efficiently and of whom are all things essentially Neither can it be otherwise for when God was to create Eternal Nature there was nothing besides Himself out of or from
precious stone of Eternal Wisdom which is fast locked up in this Cabinet and lye's deep buried in this field and whosoever will find it must dig deep for it But you will say where shall I find this field I answer the field is thy self if thou canst find in thy self the Union of Fire and Light and these two qualifying together in one Essence then thou hast met with the place where this noble stone is hid and thou needest seek no further And thus much shall suffice to have spoken concerning the Principle of Eternal Nature I shall now proceed to the fourth general head or the last part of this discourse concerning God's introducing of himself into Eternal Nature The end of the Third Part. Soli sapienti Deo Gloria The Fourth Part. Concerning God in Eternal Nature THE Mystical Divines do make mention of two great Mysteries in the Divine Nature the first is the Trinity in Unity and Unity in Trinity which respect's the Deity in their single solitary and abstracted Essence the second Mystery is the Deity in Humanity and Humanity in the Deity which concern's God as being introduced and subsisting in Eternal Nature I have in the former part of this discourse treated of the first of these and do now intend in this Chapter to speak of the later and that by opening this proposition that God hath introduced himself into the principle of Eternal Nature Which Proposition you will find explained in these following particulars 1. In the first place when I say that God hath introduced himself into Eternal Nature I understand that the Blessed Trinity Father Son and Holy Ghost have introduced themselves into Eternal Nature The Father with his intellectual all seeing Eye the Son with his all flaming Heart of Love and the Holy Ghost with his out-flowing acting Power 2. Secondly when I say that God introduced himself c. I do include the Eternal Wisdom which God introduced together with himself into the principle of Eternal Nature 3. In the third place God introduced himself into Eternal Nature together with his essential Love which is the holy Nature of the Trinity according to that of the Apostle Iohn God is Love Object But some may object That the Divine Nature doth not only consist in Love but also in Light and Life which are attributed to the Holy Trinity as well as Love Sol. To which I answer That Love in the sense I take it doth include both Light and Life for this essential Love is all Light and all Life so that neither death nor darkness can come near it Now we must know that this essential Love is the unchangeable Nature of the Trinity and therefore we must not think that the Divine Nature is changed by being brought into and clothed upon with Eternal Nature and from Love turned to Wrath or from Meekness to Severity No by no means for as God is all Love in himself so he is the same in Eternal Nature Quest. But you will say how can this be reconciled with Scripture which attributes Wrath Anger Severity and Iustice to God Ans. I answer that when the Scripture speaks of God's Anger Wrath and Severity it hath regard to God's manifesting of himself in and through Eternal Natâ—re as it is infected and defiled by sin Whereas when I say that the manifestation of God in Nature is all Love I speak of Nature in its purity before it was infected by the fall of Lucifer and when all its forms and properties were harmonized to the most penfect concord and Vnity for in this state nothing but Love which is the unchangeable Nature of God was to be found in Eternal Nature's principle 4. In the last place I say God introduced the seven Spirits before the Throne together with himself into Eternal Nature else these seven Spirits could never have been seen or manifested in Eternal Nature's principle but the Scripture oft makes mention of them as introduced into Eternal Nature so they were represented to Iohn in the first Chap. of the Revelation as existing in Mount-Zion or the New Ierusalem-principle which was brought forth out of Eternal Nature And thus much shall suffice to have spoken of the first part or subject of this proposition which is God we now proceed to the praedicate which is Eternal Nature 2. Now by Eternal Nature into which it is said that God hath introduced himself we are to understand Eternal Nature in its puriey not as defiled with sin for the Holy Trinity would never of their own free-will have introduced themselves into any thing that was defiled or impure Again we are to understand that when Gnd introduced himself into Eternal Nature that she stood yet in her original Unity Simplicity and Harmony without any duality or contrariety for the Holy Trinity would never have entered with their Divine Nature of Love into that where division disagreement and contrariety had taken place No Eternal Nature was without strife or contest without any mixture of Good and Evil or Light and Darkness but was all perfectly harmonized or else the blessed Trinity could not have made it the habitation of their Divine Love-Essence And thus we see in what sence we are to take Eternal Nature when we speak of God's introducing himself into it 3. I come now to the third and last particular in the foregoing proposition which may need some explication which is the word introduced how it is to be understood and in what sense we are to take it in this place When we say that the Holy Trinity have introduced themselves into Eternal Nature we mean nothing else but the Vnion of the Blessed Trinity with Eternal Nature and Eternal Nature's Union with the Blessed Trinity which is the full meaning of God's introduction of himself into Eternal Nature's principle Here the Deity subsist's in its Eternal Humanity and Eternal Humanity subsist's in Union with the Deity God in Nature and Nature in God and thus God and Nature are in one another becaus God hath introduced his Divine Nature of Love into Eternal Nature's pure principle The Nature of which Vnion I shall explain and open to you in these following particulars 1. First then I say that this Vnion of God with Eternal Nature is a true real essential and most intimate Vnion In every Union these three things are to be found and meet together viz. the Uniter the thing United and the Union it self which joyns the Uniter and United together In this Union of God with Eternal Nature the Vniter is the blessed Trinity the thing Vnited is the principle of Eternal Nature and the Vnion of them both is the Divine Nature of Love now this Love which is the link and tye of both the Uniter and United is the essential Love of the Deity wherefore this Vnion must needs be an essential and most intimate Union It is a kind of incorporation the Vniter and Vnited penetrating and mixing with one another and therefore
natura è che l'huom ' Favella Ma se cosi ò coâ—i Natura lascia al' Aâ—te secondo che t'abbella * As the Italian Poet ingeniously Opera di natura è che l'huom ' Favella Ma se cosi ò coâ—i Natura lascia al' Aâ—te secondo che t'abbella †A great Merchant but not so wise as the Mayor of Banâ—â—â—ie who wold prove that Henrie the third waâ— before Henrie tâ—â— second Beeing as tru as that report of thâ— Papists viz. tâ—â—â—he Devil ran away with Luther Calvin died blaspheming 〈◊〉 â—â— recanted and Iunius had a cloven Foot Now what shal iâ— don to thâ—e thou â—als Toung vid. Psal. cxx 3. ‖ Outdoo all Fâ—ench Women who are so kind that at first Entrance you mai have acquaintance and other som sai at first acquaintance you mai have entrance * A Translator is an Autor as a Cobler is a Shoo-maker * You wil make mee som wil sai beleev as soon that the Spanish Moon is as hot as the Swedish Sun * A rebell and maâ— Dog knock in the head Theâ—'l bite no more when tâ—ei are deâ—d The rebell useth to fire the Beacon when there is no danger and unfortunate Princes steer their couâ—s by them who know not the use of the Compass A Warr is a Fire struck in the Devil's Tinâ—erbox Civil Warrs like Fire in the Bed-straw †With Time aud Art the Mulborrie Leafs grow to be Sattin Zele like Fire dangerous if it bâ—eak out of the Funnil â—f the Chimnie E. H. * I do not ignore what som affirm that Cases of Conscience are at best but a spurious kind of Divinitie which I repudiate not I spurn not against but receiv and imbrace with this proviso that these be downright such as are terminated on the lowest degâ—ee of Goodnâ—ss and Iustice. E. H. * Italie a great Bordell France a great Bâ—diam Germanie a great Brew-hous England a The greatest Arms the Turks at ani time used against the Christians were theâ—r Divisions and intestine broils the readiest waie to ruine ani Countrie (a) Gen. xxxii 26 27. * The Divine goeth to Heaven by Iacob's Ladder the Astronomer by Iacob's Staff so making as wel as hee can Heavâ—â— com to him in stead of his going to Heaven E. H. †Among all our late furie and bloodshed this Man of God â—â—â—ver was within the view of a Battail or Skirmish neither 〈◊〉 see somuch as a Pistol discharged or a Sword drawn against aâ—â— singl Person This I had from his own mouth and as hee liveâ— all his dâ—â—es in pietie and peace so in the same those â—hee endeâ— and was not for God took him * I shal not fleâ— away I hope from Christ and his Churâ—h for ear of ani or mani Hymeneus's Alexanders or Iudassâ—s * Mercie is the inseparabl Inmate of a magnanimous Sâ—irit (k) Who mai not without much ado Tell which is highest of the two E. H. Parlement-bills without the Royal Assent like matches withâ—â— Fire (l) Who mai not without much ado Tell which is highest of the two E. H. Parlement-bills without the Royal Assent like matches withâ—â— Fire †Idlness â—he Devil's couch and lust his cushion E. H. Sloth breeds the Scurvie An Idl man tempts the Devil to tempt him ‖ Cloaths warm the bodie and the bodie the cloathes by waie of thank full correspondence * A Sâ—ate of pleaceur take it in ani kind of sens whatsoever is not onely lawfull but laudabl becaus a proper medium when moderate to obtein the needfull and above all things evn by the most superlatively sublimed souls and spirits eligibl and concupiscibl E. H. †What is the Beatifiâ— Vision it self I ask no Braggadocâ— Schâ—olist this Quaestion but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of â—he purest sensatiâ—â— sai you sâ—ve-tru E. â— Christianism and Epicurism to the truly spiritual discerâ— liâ—â—l lâ—sâ— than a needless LOGOMACHIA E. H. †What is the Beatifiâ— Vision it self I ask no Braggadocâ— Schâ—olist this Quaestion but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of â—he purest sensatiâ—â— sai you sâ—ve-tru E. â— Christianism and Epicurism to the truly spiritual discerâ— liâ—â—l lâ—sâ— than a needless LOGOMACHIA E. H. (a) Eph. iii. 18 19. compared with Rom. v. 5. (b) 1 Ioh. iv 13. (c) 1 Ioh. iv 10 19. * Arminius meeting Baudius one daie disguised with drink â—ee told him Tu Baudi dedecoras nostram Academiam Et â—u Armini answered hee nostram Religionem [d] Rom. v. 4. [e] Psal. cxlviii 2 3 4 8. [e] Psal. cxlviii 2 3 4 8. [f] Gen. ix 13. * The exâ—rcise of the Facultie of the Intellect spâ—cialy â— som things wherein it is absolâ—te is not only one of the greateâ—â— of man's delights and excluding ani thing of Sens as not appâ—â—â—teining to it so far it is acknowledgâ—d by all tâ—e Learned 〈◊〉 further is and mai be sty'ed an Umbrage of the contemplaâ—iâ—â— Satisfaction that is asscribed to the Godhead it self So another vâ—ry divinely †So giving us no more direction much less ani introspectioâ— as to those Myâ—teries than the finger of a Mercurial Statue 〈◊〉 men when thei are blundring groping and puzzling in som daâ—â— passage or â—lace E. H. [a] I Sam. ii 6. Hos. xiii 14. Psal. xxx 3. [b] Isai. lvii 15. †Yea proved so far from beeing so realy in their nature or 〈◊〉 that thei have been som of the most Tyrannous enslavers of 〈◊〉 juâ—gments and imprisoning fetters of their understanding 〈◊〉 the Diviâ—e Mr. F. B. in the Praeface to his Book entitâ—lâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [c] Deut. xxxiii 27. * Quod Deus est scimus sed Quid si sciâ—e velimus Ultra nos imus Sed quòd sit summus imâ—s Ultimus primus scimus Plus scire nequimuâ— That God is wee do know But what God is thei who Wold know themselvs out-go That Hee 's most high and low The first and last wee â—gno Further wee cannot go E. H. All this the old Proverb maketh littl or no wonder sai-ingâ— Wee can go no where but wee have God over and under * Truth whence soever it cometh doth com from God †Historie informeth us that not only Religion and Laws but all Arts and Sciencesâ— all nobl Inventions have ever boasted of their AEgeria's their assisting Daemons too * There must be of necessitie in the passions or affections som kind of Spiritualitie otherwise incorporeous thingâ— could never by these be made as objects of their election E. H. [a] Gen. iiâ— 7. [b] Rom. â—iii 16. Gal. vi 18. Thess. v. 23. * Whâ—â—e yâ—u shal not find tâ—e B. Virgin nor in ani of oâ—◠〈…〉 rosly abâ—sed as by the Papâ—sts themselvs not only whâ—◠〈◊〉 sai their Ave Maries â—â— prai-ing fâ—r her which is most 〈…〉 as wel as to Herâ— which is unlawful an◠〈…〉 but when â—heâ— make her mend Tâ—â—mas a Bâ—ckâ—r's 〈…〉 ther sing to a third â—â—twixt Maâ— a 〈…〉 sapplia Nâ—n's place which was 〈…〉 a â—aw â—â— Hous â—ring an Abbiss 〈…〉 with child â—y 〈◊〉 serving 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sit Divus modò non sâ—t vivus Caracalla said to them who desiâ—ed that som Honors mought be spent upon his Brother Geta Now dead out His waie This by the waie for aâ—i unnatural Bâ—other wâ—om it mai concern [a] Prov. iv 18. * I slight men's censures as the Charcoal-sparks Or as a base ill-natured Curr that bark's The one frights Children and the other Men. But Sparks go out and Dogs run in agen NB. Reader tho' 't is modestie to decline prais yet 't is a Pride not to care what the World speaks of thee That â—rom mee E. H. * I slight men's censures as the Charcoal-sparks Or as a base ill-natured Curr that bark's The one frights Children and the other Men. But Sparks go out and Dogs run in agen NB. Reader tho' 't is modestie to decline prais yet 't is a Pride not to care what the World speaks of thee That â—rom mee E. H. [c] Rom i. 11 †One mai go to Heaven off the Devil 's back viz. the Gallows yet know that tho' tru Repentance that Laundress of â—he Conscience be never too late yet late Repentance is seldom tâ—u Hee is happi who endeth his journie before hee be quite tired sciz before hee be too old [d] 1 Pet. iv 10. [e] Eph. iv 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Pelusiot Epist. lib. iv epist. 67. * Divine Breathings and a Notion â—or the Ocean [q] Disce miser pigris non flecti numina voris Praesentémque adhibe dum facis ipse Deum †Plato knew much of God but as Iosephus sheweth durst not set it down B. Augustinus doth â—s much for Seneca telling us Colebat qod repâ—ehendebat agebat qod arguebat qod culpabat adorabat De Civ Dei L. vi c. 10. ‖ Tru Grace and Christian Zele are of an Heroic Nature readi to endure ani thing for Iesus the Christ His Worship ani Truth Hence Constantine the great as faceâ—iously as piously told Acesius the Novatian that if hee wold not take up with persecutions and such like dealings hee must provide a Ladder and climb alone to Hâ—ven Vnless we wil be satisfied without Heven or spi som other waie to it than â—he Saints have found we must praepare and look for meet and undergo with holâ— submission and Christian chearfullnes thank fullnes and joifulâ—nes all and all manner of Trials and Tribulations E. H. * Meekness of Spirit and Behaviour is more according to Chriâ—â— than the most watchfull Zele yet shold all never be quiet whâ—â— thei see the Prince of Peace's followers falling out one with â—â—â—other E. H. * That is by the whole Trinity not as the Son is generated by the Father As in the foresaid Figure * This word Eternal when thus applyed is only to be understood à parte post and not à parte ante as the Schoolmen distinguish for so nothing is Eternâ—l but the Triune Deity of the Holy Trinity
to the foregoing figure is in the midst or Center of the Abyssal Globe When the Eye is closed or shut up then neither the Eye of the Father nor the Son's Heart the Glory of the Eye nor the breathing forth of the Spirit from both is to be seen but are all shut up in the Eye but when the Eye opens then the Heart of the Son and the Holy Ghost are seen so that when the Eye of the Unity in the Center opens then the blessed Trinity becomes visible in the midst of the Abyssal Globe being otherwise shut up and concealed in the Eternal Unity of themselves Thus the Trinity is hid in the Eternal Unity of it self and from that Unity they proceed and become visible in the opening of the Eye So we see that the Unity is in Trinity and the Trinity in Unity The sight of the Holy Trinity from the openâ—ng of the Eye in the inward Court of the Holy Place is a lively operative reviving and yet amazing â—nd surprising sight a sight worth the whole World â—nsomuch as I am ashamed to present you such a dead â—iveless figure of it but no pen can decipher it on paâ—er it is only the Spirit of the Eye that can open it â—elf and give you the living and ravishing sight of its own essentiality without similitudes or figures though can express it outwardly no better than I have in the â—oregoing figure Let no man here object that I do not make use of Scripture for the confirmation or illustration of these deep Mysteries the reason is becaus the Holy Sciptures speak of God as he hath introduced himself into Eternal Nature and not as he exists out of and before Eternal Nature in the Globe of Eternity therefore you must not expect my alledging of Scripture whilst I am treating of a Subject which they do not reveal though it be certain also that the opening of the Eye cannot discover any thing contrary or opposite to Scripture revelation but rather what is agreeable thereunto though it cannot be so readily confirmed from Scriptures becaus as hath been said it is not the scope or design of the Holy Scriptures to speak of the Being of God before and without Eternal Nature Neither do I in this speaking oppose or disparage the Holy Scriptures if my subject were to speak of the Fall and the Redemption of sinners by Christ then I should not be wanting to confirm my writing from Scripture but as long as I am writing of the solitary being of God in the Globe of Eternity the Spirit of God in the Eye must be my Guide and Witness in stead of the Scripture And thus much shall suffice to have spoken concerning the second opening of the Abyssal Eye whereby the Mystery of the Holy Trinity is revealed to the Spirit of the mind The third opening of the Eye discovers the Mystery of it self that is by opening it self it discovers and reveals what is in it self Now the Eye opening divides it self into three parts the first of which is the Abyssal Eye the second is the Heart and the third is the out-flowing breath The Eye is first before the Heart that is in relation to order and for distinction sake else being Co-essential and Co-eternal there is no first and last and the Heart is the Eye's Center and the breath proceeds from the Eye and the Heart The Eyâ— is before the Heart and generates the Heart the Hearâ— â—s generated from the Eye and the breath proceeds from both The Heart is the Eye's seat and Center wherein it is fixed and the Spirit is the virtue or power proceeding from the Eye and the Heart and â—n those three Eye Heart and Spirit consists the fulness and compleatness of the Deity nothing can be super-added neither can any thing be substracted To speak more particularly this third opening of the Eye doth manifest all those Powers commonly called the Attributes of God for this Eye of the Abyss sparkles forth from it self it s own perfections beamâ—ng forth its own beauty in many lustrous rays like the Sun These beams proceeding from the Eye are God's Eternity Infinity Immensity Incomprehensiâ—ility Omnipotency All-sufficiency c. as being the out-flowing powers and perfections of the Eye and of the Spirit of Eternity in the Eye they are God's esâ—ential perfections without which he cannot be God â—ccordinâ—â—â— that saying of the Schoolmen Whatsoever â—s in God is God therefore they are inseparable from him because they are himself But here it may be objected again how this multiplicity of Powers and Attributes in God can consist with his being the most absolute and perfect Unity 1. To which I answer First That a diversity and variety of powers may consist with perfect Unity proâ—ided there be no contrariety or opposition in those powers to one another now nothing is more plain â—han that the attributes of God are without any conâ—rariety whatsoever among themselves 2. In the Second place I say That Eternal Unity â—oth not exclude a diversity of powers if they all do â—rise and stand united in one root Now all the Atâ—ributes of God are inseperably united in God's Esâ—ence they spring from and are rooted in the same â—nd are one and the same with it and in it And this â—he opening of the Eye of the Abyss discovers that all the Atrributes of God are but one Power diversifiedâ— they stand one in another his Infinity Omnipotency c. are shut up in his all-sufficiency and wheâ— they beam forth they proceed from thence as from their Root and Original So that all God's Attributes proceed from one Power and are shut up in onâ— Power and are but the Variation of one and the same Power and consequently are but one Power and sâ— cannot take away God's Eternal Unity These Powers or Attributes of God are â—ixed in the Eye being nothing else but the various beamings forâ—â— of the Eye and may be called the Head Powers of thâ— Godhead as being seated in the Eye and from them glancing forth themselves We must know that this was one chief end of God bringing forth the Abyssal Globe even the manifesâ—â—tion of his Attributes and Powers to himself for â—e Eternity is manifested in this Abyssal Globe to hâ—â—e â— beginning and end which else would be without beginning or End and so his Infinity Immensity 〈◊〉 Incomprehensibility are bounded and limited by the circumference of the Abyssal Globe which else woâ—â—â— be without all bounds or limits without all Heighâ—â—â— Depths or Breadths and thus they come to be maâ—ifest in the Abyssal Globe St. Paul saith that this â—â—sible Creation doth manifest God's Eternal Godhâ—â—â— and Power and so it is but if so how much mOâ—â— then doth the Abyssal Globe which is the first manâ—â— on of the Holy Trinity manifest all the Eternal Aâ—tributes and Powers of his Godhead This sight of God's Attributes from the opening oâ— the Eye in the Abyssal Globe is both a ravishing