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 broken loos upon us publicly got above ground to act its part here on the stage of this World But I draw the Curtein and go and glad I can escape too so and leav it to the Angel's Iudgment but the God of this Age I mean the Devil's Commandment He who is filthi let him be filthi stil Nevertheless let him remember withal that he must and shal who is thus his most humbl and obedient Servant remane nolens volens without evn the veri Gates where dogs are of the holi Citie the New Ierusalem For there is no entrance thereinto but by these Gates What then wil the woful consequences hereof be No less nor more nor other than these that when the inexorabl Messenger whose Name is the First Death shal com as certenly and yet as uncertenly hee wil and uncloath and unflesh him too the Second Death when the first hath doon shal follow and Hell which hee shal find to be more than a Bugbear or Scarcrow when hee goeth thro' the Gulf that empti place void space or great fixed passage to it Hâ—ll I sai once agen becaus I wold not have him forget where it is least hee unhappily fall into it shal must and wil have him and hold him fast too whatsoever loos opinion hee in his Life-time here on Earth mought have bâ—en of as to it or grant it shold or could not yet he falling in and it beeing confessedly the lowest part of the created World and under the waters too and that farr beneath the Sea in a much lower place vorago or as abovesaid Abyss moreover if the Scriptures of Truth mai be credited a Craving beyond the Hors-leeche's two daughters the Grave or the barren Womb the Earth or the Fire and hid and horribly dark and a certain definit dolefull place But how deep tho the remotest from heven the most high God alone knoweth To repete for the sake of a persisting and persevering Sinner by waie of caution shold Hell have no hands to hold him or were there no keies to these Chambers of Death wherewith to lock him in both which are as fals as Iudas or the Devil yet stil I cannot sai non obstante nor stil in the sens we most commonly take it if there were no more nois than the wailing and gnashing of teeth there Yet stil I continue and procede to ask and let him answer what can hee hold on when in or what can hee hold by to help him to get upward much less up and out out agen Hic labor hoc opus est But to help a littl at this dead lift and it is but a very littl and that badly too Hee need not fear falling into it for hee and such as hee is so continuing and forgetting God shal be turned into nai rather than that shold fail brought cast and thrust or drivn down into Hell that Hell on the other side and far beyond and below the profundities of Sheol where the Gehenna of Fire is and where are to speak a litil of it the profoundest sorrows the Plaguiest miseries the worst entertainment 〈…〉 olt damned Companie whose veri languag◠〈…〉 h oo o wo and at most and best Belching 〈…〉 sphemies for ever ever This is but littl to what the Scriptures tell Of this confounded dreadfull place of Hell But what is meant mai som sai by all this Nothing but that wee mai not walk amiss But enter through the Gates to th' Citie of Bliss Where the AEternal Tabernacles are Whither Christ is ascended to praepare Mansions for his Discipls that there Hee And thei together mai for ever be For in this high this holi happi place Thei 'l see Him as Hee is evn face to face ' O strive wee then strive all to enter in ' 'T is onely violence doth heven win ' And keeps through Grace from Helâ— the Devil and Sin ' Not that altho' the Gate yea and the Waie ' Be strait and narâ—ow as the Scriptures sai ' The difficultie must in these two li ' Not so 't is in the Persons Ask you Why ' Becaus I see so is the Scripture's mind ' Where in th' next words Few there are it do find That is the waie Away then with such thoughts Which lai the hardness there Thei 're good for noughts T' affirm th' access hard is the Devil's Sons High violation of God's Providence Wee All as wel for as by Him were made Then how can Goodnes infinit be said To hold from us conceal'd the needful thing The better part that shold us to Him bring Since that 's the prime intent of our Creation The contrari Blasphemous Defamation No no. The Tree of Life in Paradise Th'AEternal Life's tru Type doth in a trice Sweetly and clearly make it to appear Becaus wee know 't was not forbidden there The Freedom givn to it and t' all the rest Except the Tree of Knowledg 't is confest Wel-weighd much aggravate's the first offens But sweeten's heighten's Divine Providence And since the Goodness in the Deitie Is full the same and ne'r can lessen'd be For all that wretched horrid Hellish Baulâ— Men wors than Adam make about his fall Wee wel mai think conceiâ— conclude the waie It self 's not so perplex'd as Pulpits sai But less'st of all can it conceived be That finding this right waie shold as wee see Be made depend on curiositie Of Arts and Sciences on Knowledg which Created in pure Adam such an itch After Divine Perfections ' highest Pitch To be like God This Satan wel did know Wold bring him with a vengeance down below That 't was his fall Preachers your selvs less show Leav quaestions curious much more those uncouth The Word is nigh Thee evn in thi Mouth And in thi Heart we need not stretch climb Reach That is the word of Faith which wee do preach That if thou with thi mouth shalt Christ confess And in thine heart beleev and that no less God rais'd Him from the dead Thou shalt sav'd be This Gospel is this the Evangelie Not Learning's Gunpowder School-subtiltie Here no divisions are no offenses here Repugnant to sound Doctrine do appear Which who make wee 're to mark void ev'ri where Priests no Divisions sow less spread abroad O studi peace with truth Keep to th' Right Road. All captious notions long deductions shun Do not torment the Text nor from it run With Words don't darken Knowledg that 's not good The pure milk of the Word don't turn to blood Don't wrong us of our food for that 's too much Lai not on us those burthens Yee 'l not touch Christ's yoke is easi and his burthen light Hee speak's write's Love Yee love to speak and write And yee â—gno what â— Howso'er don't make us fight Dear Reader this Digression pardon prai Yea think that truth and I
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
termed the Reformed but let mee tell you how sciz as Reformed not against either Pagan or Papal Roam and yet fairly and fully I mai safely affirm from both and this too without the dividing addition of that new cast Name Protestant To be ingenuously free if I must protest against ani thing it must be among other Matters against Schismatic Names for those I hate with a perfect hatred which so basely thro' the iniquitie of the Times to the grand disservice damage and disgrace of the Christian Religion at praesent abound Nai I cannot patiâ—ntly enough bear or hear such Names no not evn then when those be used or rather abused only for Distinction's sake Certs at the very best these can be no better than Nic-names I was about to call the same for the sake of the mani Old Nick's names The consideration and ponderation of which verily maketh mee not so promptly to approve or thorowly like evn that Name it self of Reformed either Catholic with Mr. Perkins or Church or Churches with most if not all All the name I desire is an honest good Fellow Or a pure puâ—e Christian inoffensively mellow Vâ—hypâ—chondriacous or toucht with the yellow Son of a Church or Son of a Chappel if there be no more in it than the mere Name is alike to mee Member of this that or the other Classis Congregation or Bodie is all one and the same thing if ani thing at all to mee Nai Plainly a like to mee or rather unlike to mee is a Friend with Thou and Thee and Hat on Head and that Supererogation of the demure look or long Gaze and of the formal putting forth of the Hand which appeareth to such a Mortal as mee a deceptio visûs and tho' pretti yet not half so fair or neat mi-thinks as the Trics of Legerdumein I care no more for Luther or that Patriarch of Presbyterie Calvin Cramner or Hooper Iewel or Hooker Perkins or Preston Huit or Love one or other courteous Reader than for thee that is to pin mi Faith upon ani Man's Sleev for fear he mai carri it I know not whither yet I care not if I tell you nai I dare not but tell you that of a truth I am no Respecter of Persons at less'st in this respect and that I own and love you as I do mi own self and if that be not fair hang fair I dare not say yourself if you will which saieing is commended forsooth for a great Piece of Wit and Law as it were nai it is avouched to be one of the best that ever was wil or can be made But all this while I can discern therein neither Law nor Love Wit nor so much as good Manners I am so dull and dim too I never hitherto could understand see or hear that Christianitie and Civilitie have at ani time given the less'st bad or unbecomimg Word either before the Faces or behind the Backs of each other much less faln out or gon together as wâ—e phrase it by the ears I must acknowledg mi smal self greatly engaged to both for their teaching mee better Manners and a more genteel Mode than that of making personal Quarrels or Reflections Nor have I onely of the two abovenamed learned but of other too I learn somtimes somthing of ani thing or Person yea or Word Word O brave Word what do words signiâ—i what in the â—udgment of wise Men much and in the Daie of Iudgment more much more than I need or can indeed tell you But a word to the Wise-Wel I have heard of a certain Word O! it is Aposiopesis That is truly a strange Word for it speaketh by holding its Toung Peruse that Vers of the Evangelic Prophet if this iniquitie be purged from you til you or rather yee di thus dreadfully in the Original and nothing after it but a silent Punctum There is another too and but two shal I name in all This is Prosopâ—poeia which is a wondrous Word as strange as the former This speaketh to things void both of Reason and Sens and Life Consult with the same Prophet and that Man of God mentioned in the Book of Kings Nai it frequently among the best of Orators bringeth up the veri Dead and when so raised and fetcht up maketh them alive and next to speak and that articulatly and distinctly mightily wel and both audibly and laudably Have a care now of your Words mind wee all and everi of us all and everi of our Words You know who said Man shal not liv by Bread alone but by everi Word that procedeth out of the Mouth of God was it not our Lord Christ Told he not the Devil that Quoted Hee not the Scripture too for it If I shold sai the Toung is a World of iniquitie wold not St. Iames be mi Compurgator if ani shold tax blame or quaestion mee for so saieing Mo I dare venture to sai there is a World in a Word yea more than that vouch that this whol World and the other likewise were both made by one Word Mai be you wil beleev not one Word of all this Wel be it so or not of this not a word more than said of this matter from mee who yet dearly love words in their proprietie I wish it prove not to an excess which I mai justly fear seeing that Great Linguist and Apostl evn of the Gentiles reproveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self What Good words quaestioned prohibited spoken against Urbanitie it self ill-thought of or at best a vanitie What shal wee sai then or think of Cramp-words or Criticisms Iocs or Witticisms Railleries and Drolleries Quirks and Quillets Trics and Trangams Kniff-knaffs Bimboms c. What of Whims and Shams Punns and Flams Stultiloquious Dialogs What then of Obscoenities and Scurrilities Huffings and Dingings AEquivocations and Lies Invectives and Satyrs base Railings and malicious Detractions Accusations Condemnations But what of common Oaths cursed Dejuries monstrous Perjuries damnings most dreadfull Imprecations innumerous Execrations horrendous Blasphemies stupendous to pass by their Autors the infamous Inventers their Vtterers the villanous Venters their Abetters the odious Fomenters Why were none wiser than I with the Man after God's own Heart I shold refrein from evn good words in their praesence and be silent or with the Arch-Angel disputing about the Bodie of Moses onely say tho' thei were Devils I contended with The Lord rebuke you But the new Mode is quite of another guise and other far other-gets Words are the Couránt pass for current Coin and the newer-minted the more curious counted yea laid up in store to be brought forth upon som public or special occasion evn som thereby worded to death by the learned anger of the Archilochus's of the Age. What words can utter the Devilish Nois wee make and that one against the other But what a confounded Bomb about the Pope I know not the Man
their Essence and Existence Noâ— it is observabl and meriteth an Asterisc large and 〈◊〉 both in the Line and below that by this veri waâ—â— of Apocalyptic Manifestation this Highly Spirituâ—â— Person had thro' God's free love and to the praisâ— the Glorie of His Grace the things here treated 〈◊〉 made known to Him and seen by Him For 〈◊〉 Spirit of his mind was without ani peradventure 〈◊〉 above in mo Words was uttered taken carried drawn fetched or catched up far farr away froâ— â—is Bodie evn up to and into the veri Archeâ—ypous Globe of all Globes that of all originals the â—riginal it self where unclothedly uncoveredly â—akedly uncompoundedly abstractly and simpliâ—edly Hee stood appeared was in His Spirits aâ—ong with and in the Praesence and Companie of â—e innumerabl numberless number of the Throne-â—ngels who are the Inhabitants of the Still AEterâ—itie Nor are these Sublimities in Religion becauâ—â—naccountabl as it were and uncondescendabl to â—â—e meerly Rational or uncompliabl with the â—ules of Syllogism to be reputed much less reprochâ—â— as the Phrensies of an overheated Devotion or â—â—e Visions only or apparitions of an old doting â—ermit's Cell separated from veritie and departed â—â—om entitie as only som Phantasm Spectrum â—ngastromyth or Ghost nor ani supererogating â—â—rfections or rather praesumptuous and temerarious â—nthusiasms at best their Heads swimming in an â—â—finit Vacuum and all â—ssâ—ntial thought lessning like â—â—m soaring hawks into a strange transcendence and â—t last passing away into invisibl atoms or nothings â—r however to make the most thereof imperceptibl â—btilities of unconvervably profound Contemplaâ—â—rs whose Eies have never a more immutabl fixaâ—â—on than at that veri moment when thei see no â—ind of thing as if all were stupefaction rather â—â—an Satisfaction nai husâ—ing Fanaticism by such â—amely who beleev ani such atteiments impossibl â—ithout cracking the Soul's Hypostasis by the imâ—oderate displaies as thâ—i call such of immediate â—evelation not considering so much as that tru Metaphysics are to this daie non obstante or for all 〈◊〉 gloriâ—ing in discoveries upon discoveries a Grand Dâ—â—sideratum in Philosophie But pure Religioâ— which hath brought Life and Immortalitie to ligâ—â— wil teach us to look up and wait for larger meâ—â—sures and fuller pourings forth of the Holi Spirit 〈◊〉 all be taught of God according to Scripture-Prophâ—â—ties and Promises thro' the Blessed Spirit assure to us to abide for ever with and in us All thâ— while I am not ignorant how those who look aftâ—â— such promises with an eie of Faith are looked upâ—â— evn as the Commanders of Ramoth Gilead lookâ—â— upon the Prophet sent to anoint Iehu King of Isrâ—â—â— to wit as so mani mad men But Wisdom 〈◊〉 been justified or more cleerly judged or the sentâ—â— hath as in judgment been pronounced of Wisdom by 〈◊〉 her children as few Sons as thei be The Truth 〈◊〉 were all Truths evident to man's understanding wold not only set an undervalue upon Truth bâ— swell man with Pride evn to a bursting Nor is pâ—â—â—fect knowledg of immediate causses altogether â—â—â—quisite for finding out Truth Here notwithstâ—â—â—ding give mee leav to persu and take and thâ—â— too mi wretchedly sawci stubborn refractori aâ— too oft rebellious Reason to an O! the Hights and there to lose a littl both it and miself in tâ— vision and contemplation of these Divinest Myâ—â—â—ries and then to descend gradualy and sacredly gen to visit and convers here below but not witâ— out a Seraphic kind of Lov that noble and certâ— â—onsequence and Fruit of an operativ and activ â—aith For and to which there do mi thoughts want mani mo objectiv impossibilities far more â—han as yet have in this our Age appeared to ani â—erson all which wil be found yet when ani such â—hal arise too low easi and littl for a nobl Spirit â—f Faith which is an higher Principl by mani deâ—rees of Demonstration than the most rectiâ—ied â—eason beeing it is no less â—or lower than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firm and evidential â—robation of invisibls things out of sight that most â—nlimited Sens which extendeth its Roialtie through the â—hole Vnivers purvei-ing for all the capacitie of the â—nderstanding facultie and pointing at what it can never â—ake ani perfect discoverie of for by the veri visibl â—â—ings of the Creation the invisibls are collected so farr 〈◊〉 I from not being persuaded convinced and fulâ—â— satisfied of and concerning the most abstruse and â—nigmatic Verities and Mysteries in Theologie The fourth and last degree of Revelation and â—hich is of all the highest is the Coming Down of â—et the Catachresis I prai be candidly interpreted for â—e sake of that Dove the Holi Spirit into the Essence â—â— the Soul there to complete finish and accomâ—â—ish the work of Regeneration and to fix it in its â—ate of Glorification unveiling the beuties and â—â—ening the Glories of the New Ierusalem coming â—om God out of Heven into the Soul's Centre â—o this degree of Revelation came the holi Apostls â—â— the Daie of Pentecost by the Descent of the Holi â—host Gust Wind Breath or Spirit to be â—ow once agen once agen as one of the Marian Martyrs said known it is wel enough about what â—â—vived and renewed as the Prodromus or For runner of the AEternal Evangelie the Everlastiâ—â— Gospel so called to the Honor and Glorie of the â—â—â—jestie on High the shame and confusion of the Dâ—â—vil with his Angels and Agentâ— which shal at 〈◊〉 be most low and to the intermediate and intermiâ—â—bly triumphant joie and unexpressabl refreshing the Heavenli longing panting and longsufferiâ—â— humbl waiting faithful Servants of Christ 〈◊〉 all oppreâ—â—ions oppositions or supplantations the World yea the hearing and beeing evn in 〈◊〉 midst of all the too often unheavenli Plantatioâ— or unwholsom words not of our Lord Iesus 〈◊〉 of the Doctrine according to Godliness in Church not to meddl with the Great ones in State whose Bibl is the Statute-book and the Artâ—â— of whose Faith are mostly grounded I fear 〈◊〉 Positiv injunctions who look no further haply 〈◊〉 the peruâ—ing the Arguments of the three grand â—â—â— postors the Leviathan or which is more plaâ—â— the Law of their Prince which I renegue no furtâ—â—â— than as repugnant to that of the Prince of Kings of the Earth it beeing sufficient for 〈◊〉 I can in mi place and sâ—aâ—ion as to that Quâ—stion Point be taught thro' Grace mi dutie to Goâ—â—â—â—nors in God and for God out of the Book God that God as I mai sai of Books as hither have had the repute of a reasonabl apt and 〈◊〉 Scholar at that lessonâ— Maulgre I continue whol Plantation which the Father who the Hevenly hath not planted of what denomination soever whether rotten Foundations superstitious superstructions Anti-Christian innovations unchristian Dominations fals unwritten Traditions inhumane inventions unscriptural institutions injunctions impositions or propositions appositions
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
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
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
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
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
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