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
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
nothing The Father is the Beginning thâ— Son the Center and the Holy Ghost the End and consummation of the Holy Trinity Thus they are complâ—â— and entire in themselves rejoycing from Eternity to Eternity in their own Eternal fulness compleatness and absolute Perfection They wanted not the Eternal World nor the Essences of Eternal Nature nor the Angelical Creation for they were compleat in their own enjoyments without them Wherefore the Eternal World and Eternal Nature were not created out of necessity as if the Holy Trinity had stood in need of them for they were compleatly perfect and happy before they were and would continue so if they were no more To finish this particular concerning the Nature of the Holy Trinity I shall add these few lines for a farther explanation of what the Nature of the Holy Trinity is I have formerly told you that the Essence of the Trinity is Eternal Unity which Eternal Unity is pure Deity and now come to tell you That this Vnity of the Divine Nature is nothing else but Love in which Love the Holy Trinity stand united and are nothing else but Divine Love And therefore in the Eternal World in pure Eternal Nature and in the Angelical World there is no other manifestation but that of Love because the Holy Trinity who manifest themselves in these Worlds Principles are themselves nothing but Love Thus we see that the Holy Trinity have exalted the Love to be the Alpha and Omega the beginning and the ending Essence of all Essences We cannot ascend higher than this Love because there is no Essence above before or beyond it For as in Number we cannot pass beyond an Unity which is first of Numbers so neither can we when we speak of Essences go beyond the Love-Essence which is all in all in the Eternal World which is the first and the beginning of all Worlds Oh wonderful unsearchable and incomprehensible Love Who can find out thy originality Who can declare thy Generation Thou wast before all and wilt be the last of all and blessed yea thrice blessed are they who have found thee and enjoy thee We conclude then that the Nature of the Holy Trinity consists in the Divine Vnity of the Love-Essence I shall conclude this Chapter with this Proposition That the Trinity in Vnion with the Eternal World is the first Principle of all Principles for there is none before it or beyond it This Eternal World or Globe of Eternity is enclosed in its own circumference and is therefore called a Principle according to the Definition of a Principle given hereafter in its proper place more fully CHAP. II. Concerning the Eternal World wherein the Holy Trinity do manifest themselves as in a clear Chrystalline Glass or mirrour THIS Eternal World was called the Globe of Eternity at the time when I was taken up to have a view of it In which Globe of Eternity I then distinguished three distinct places which yet make up but one undivided Globe or Sphear The first of these places was called the Outward Court the second the Inward Court or the Holy Place and the third and last was called the inmost Court or the Holiest of all My Guide first led me into the Outward Court concerning which accordingly I do intend to speak in the first place In this Outward Court I took notice of two things the first was the Globe or circumfâ—rence it self called the outward Court the second was the Eye placed in the Center of the said Globe or circumference As concerning the Globe it self we are to take notice that it is the first and highest of all not created by God but generated out of himself as also that it is substantial though of a very refined and Spiritual substance for it is the Essence of Essences and Substance of Substances Concerning the second thing which is the Eye placed in the Center of this Globe we must know that it represents the Spirit of Eternity which is God himself who is not only the efficient but also the material formal and final cause of the Globe in the Center of which he manifests himself as an Eye which essential Eye of God looking into it self and finding nothing besides it self by dilating it self gives a beginning and end to it self which beginning and end entring into and joyning with one another do constitute and form the Globe of Eternity So that the Globe of Eternity is nothing else but the dilatation of the Eye of Eternity from the Center to the Circumference But if any ask why this first emanation of the Spirit of Eternity was formed into a round figure rather than into any other I answer because a round is the most simple perfect and comprehensive of all Figures and therefore most proper for him who is Simplicity and Perfection it self and the wonderful all-comprehending All. I have already told you that the final Cause of this Globe is God himself but to speak more particularly concerning the ends God proposed to himself in the Generation of this Globe 1. I say that the first end why God generated the Globe of Eternity was that he might dwell therein as in an house or mansion 2. A second end why God generated this Globe out of himself was for the manifestation of himself to himself for the Eye turning it self inward into it self comes to know it self and to see feel and taste it self and if it look outward it sees nothing but it self neither becaus as the Eye is God so is the Globe nothing but the dilatation of the Eye I now come to give you some properties or qualifications of this Globe from which it may appear whaâ— kind of Principle this Globe of Eternity is 1. The first property is that it is the first of aâ—â— Globes in order of existence nothing being before 〈◊〉 but the Eye by the dilatation of which it was sâ—â—â—med 2. The second is that this Globe is the Cause anâ— original ground from whence all other principles 〈◊〉 proceed 3. The third is that this Globe was immediatelâ— formed by the Spirit of Eternity out of himself 4. The fourth is that this Globe is an all-compreâ—sive Globe because it conteins all other Globes anâ— Principles whatsoever but is it self uncomprehendâ—â— of none And it must needs be so for this Globe beâ—ing nothing else but the Spirit of Eternities dilatiâ—â— it self it will follow that if there were any thing 〈◊〉 of the bounds of this Globe it must also be out 〈◊〉 the reach and comprehension of the Spirit of Eternity which cannot be because this Spirit of Eternity is God himself who is All in All and contains all Worldsâ— Centers and Creations whatsoever And therefore it is that God calls himself the first and the last the beginning and end of all things to signifie that theâ— is nothing besides him nor beyond him but that hâ—â— wonderful immense Being doth contain and comprehend all other beings whatsoever This Globe of
figures of the Ceremonial Law Now we see that these things are not applicable to the Eternal Son of God as he exists in the Eternal Unity of the Father without any humane Nature Now because I have been misrepresented by some as if I were a Socinian and denyed the Deity of Christ I think it not amiss to give this following declaration of my Faith concerning Christ viz. I believe him to be perfect God and perfect manâ— that he was born of the Virgin Mary being made like â—nto us in all things sin only excepted that he dyed on the Cross at Ierusalem and rose from the Dead the third day that he ascended into Heaven and is sat down at the right hand of the Father being constituted head and king over all Angels and Saints All which points I cordially assent to and do from my very Soul abhor those ranting principles which deny that ever there was such a person as Iesus Christ who was born at Bethlehem of the Virgin Mary and who acted all those Miracles the Scriptures of truth relate of him which deny his death on the Cross at Ierusalem his Resurrection Ascention and personal Glorification for they reject and deny the true Gospel-Christ the personal Christ to whom the Scriptures bear witness even that Christ who is the Object of the Faith of Christians whereby they destroy the Christian faith and make the Scripture an heap of allegorical confusions and untruths Which principles I am so far from owning that I here once more declare that I do from my heart and soul detest and abhorr them I come now in order to speak of God the Holy Ghost â— who as was said before is the out-flowing power proceeding from the Father and the Son It may be distinguished from the Father's power in that the Fathers power is the original primary fountain-power of the Trinity without which no Trinity had ever been whereas the power of the Holy Ghost is the consummating and finishing Power which makes the Blessed Trinity perfect and compleat And it differs from the Son's power forasmuch as that is a power begotten and generated out of the Divine Essence of the Father but the Power of the Holy Ghost is only a proceeding out going power not from the Father only but from the Father and the Son it proceeds from the Father Originally as being the fountain-spring of it and proceeds Derivatively through the Son and for so much as distinguishable from Father and Son though indeed it be Co-essential Co-equal and Co-eternal with the Father and the Son for the Holy Trinity are centred and rooted in the most perfect Unity In the first place I say that the Holy Ghost is Co-essential with the Father and the Son that is of the same Nature and Essence being all pure Deity even as the Father and Son is Secondly this proceeding power of the Holy Ghost is Co-equal with the Father and the Son for even as the power of the Father and the Son is dilated from the Center to the Circumference of the Abyssal Globe so likewise is the out-going power of the Holy Ghost In the third place the power of the Holy Ghost is Co-eternal with the Father and the Son for the Holy Trinity exist from all Eternity at once and altogether and as the Father never was without the Son nor the Son without the Father so likewise the Father and Son were never without the Holy Ghost proceeding from them In the fourth place this out-going power of the Holy Ghost was manifested to be a bodily power I do not mean that it appeared as an organical and visible body capable of division into parts but as a body of power filling the whole circumference of the still Eternity Hence it is that this all filling power of the Holy Ghost is called the Temple and Tabernacle-body of the Holy Ghost becaus as the Father dwelleth in the Son and the Son in the Father so both Father and Son dwell in this Body of power of the Holy Ghost as in a Temple or Tabernacle But you will object that here I seem to contradict what I said before viz. that the Abyssal Globe of the still Eternity was the body of Corporeity of the Holy Trinity Father Son and Holy Ghost whereas here I make the all-filling Power of the Holy Ghost to be the Temple-body of the Deity To which I answer that I do not attribute two distinct bodies to the Deity for these are as a wheel within a wheel and as an inward skin covered with an outward in like manner the outward cover or body of the Trinity is the Abyssal Globe of the still Eternity but the inward covering or Corporâ—ity is the all-filling power of the Holy Ghost and both make up one Divine Corporeity which is the place and Temple of the Holy Trinity And this is one of those wonders which are manifested in this Rock of wonder 's viz. that the all-filling power of the Holy Ghost is the innermost Temple and Tabernacle-body wherein the Father Son and Spirit have their mutuall Co-habitation The Fifth and last property of the out-flowing power of the Holy Ghost is this it is an Essentiall creating power insomuch as nothing can be effected or created without it It is by this acting power of the Holy Ghost that Eternal Nature and her forms were brought forth it is this Power brought all things all worlds into act according to the will of the Father so that this Divine body of power is the united acting power of the whole Trinity The Father operates from himself as being the beginning of power through the heart of his Son with and by the acting power of the Holy Ghost the Son operates from the Father in himself by the effecting power of the Holy Ghost The Holy Ghost worketh from the Father through the Son with and by his own effecting power Thus the Holy Trinity act harmoniously from through and by one another in this Ghostly body of power which fills all in the still Eternity This body of power is a most Spiritual divine refined Body which nothing can shut out neither can any thing keep it in it is far more refined and subtle then any personal organical body whatsoever of Angels or men and it is so infinitely powerful that if it were in Hell Hell would not be able to keep it but it would raise it self thence to Glory the omnipotency of the Holy Trinity being lodged in it Hitherto I have spoken of the Unity in Trinity viz. how the Eternal Unity and simplicity manifests it self in Trinity I shall now come to speak something briefly of the Trinity in Unity and shew you how the blessed Trinity as they prâ—â—â—ed from Unity so they return to it and are cenâ—red â—â— it St. Iohn hint's both these mysteries to us 1 Iohn 5. 7. There are three which bear record in Heaven the Father the Son and Holy Spirit and these three are one as if he had
the Day so the fierceness bitterness and Anguish of the fire were perfectly dissolv'd in and swallow'd up of the meekness mildness softness and pleasantness of the Water and nothing remained but the pleasant glances of thâ— Fire arising from the mixture of Fire and Water This was the Beauty and excellence of Eternal Nature that all her divided contrary properties were united into one undivided property in the Eternal Earth where all their contrarieties were reduced to the most perfect union agreement and harmony XX. Quest. If you further ask me what Eternal Nature's Essence is in relation to her formal being as she stood in her original Purity and Beauty Answ. I thus define Eternal Nature Eternal Nature is an Eternal Essence subsisting in a six fold working property inseparable one from the other For the Darkness generates the Harshness the Harshness the Bitterness this the Aâ—guish the Anguish the Fire this the Water the Water the Light this the Love-Fire and the Love-Fire the Air thus they generate one another and qualifie one in another and through one another inseparably and undivided but in the seâ—enth they all rest as in one only ground So that Eternal Nature subsists of six working properties in one only ground or substance And all the properties of Eternal Nature considered in relation to this one ground are all equally Eternal none of them can be accounted before other they have all but one beginning one Mother and subsist in one ground and in this their Union they constitute the wrestling wheel of Eternal Nature wherein sometimes one is uppermost sometimes another sometimes Darkness sometimes Light sometimes Anguish sometimes Ioy. Yet notwithstanding though they be all undivided and none before the other for distinction sake we may place the Darkness and Harshness in the first place as being the root of the dark Fire-Essence which Fire-Essence is the Center of Eternal Nature the Prickly Stinging Bitterness in the second place the Brimstony Anguish in the third place the Fire in the fourth place From which Fire the Water is generated together with the Light and Love-Fire which belong to the fifth form of Nature and in the sixth place out of the Light and Love-Fire the Eternal Element of Air from which Air proceeds the seventh and last viz. the Eternal Element of Earth in which the six foregoing properties subsist in perfect Vnity and Harmony Now according to this order we can better understand the beginning and end of Eternal Nature's Essence and how it is distinct from God's Eternal Vnity and pure Deity though indeed in iâ— self it be an Eternal indissoluble band in which property is distinct from or before another but all co-equal and co-eternal in one only ground and substance So that we conclude that the original beauty and excellency of Eternal Nature did consist in this that the six working properties were Harmonized into a perfect Vnity and triumphing joyfulness in the seventh form which Harmony Peace and Unity is the true form or formal Cause of Eternal Nature XXI But me thinks I hear some body object against what hath been said that I seem clearly to contradict Behme who place's Darkness and Light back to back as opposite to one another and makes the Fire a distinct center from the Light speaking of a Cross birth in Eternal Nature which divides the fourth â—orm of the Fire from the fifth of the Light To which I answer that what Behme saith is most true but it must be noted that he speaks this of Eternal Nature in its fallen and degenerate state whereas I speak of it in its original spotless purity Behme speaks of God in Nature but I speak of Eternal Nature's birth in order to God's introducing himself into Nature's Essence So that it appears that I do not in the least contradict Behme's writings XXII Concerning the final Cause of Eternal Nature Though it be true to speak in General that the final cause and end for which all creatures and consequently Eternal Nature was brought forth is the Good pleasure and will of God according as the Holy Scripture in many places teacheth Ephes. 1.9 According to the Good pleasure of his will purposed in himself again vers the 11. Who worketh all things according to the pleasure of his own will Rev. 4.11 And for thy pleasure all things were created Yet where it pleaseth God to reveal the grounds and reasons of his creating will we may then look into them and consider of them XXIII The first end why Eternal Nature was produced was for manifestation that the Triune Deity might manifest themselves and together with themselves the still Eternity this was the reason why the Trinity raised in themselves an Eternal Will for the production of Eternal Nature that they might no longer be hid in their abstracted Nature of pure Spirit and naked Deity A second end why Eternal Nature was created is that all the glorious attributes of God his All-sufficiency Omnipotency Wisdom Goodness and Immensity might be displayed and made known A third end was that all the wonders of the Deity might be manifested and brought into act Fourthly Eternal Nature wâ—â— produced that it might be the Subject matter out of which all Creations and all Worlds should be brought forth Eternal Nature being the store House of the Holy Trinity wherein all sufficiency of instruments and materials required to Creation are treasured up So that if Eternal Nature with its Eternal Elâ—ments forms and working Essences had not been brought forth by the Trinity then no Worlds or Creatures had ever been nor any thing besides the still Eternity which was contrary to the Will which the Holy Trinity had raised in themselves to manifest themselveâ— by Creation for the accomplishing of which will Eternal Nature's Essence was produced Quest. If you ask me what moved the Eternal Will of the Trinity to bring forth Eternal Nature in order to Creation Answ. I answer that it was the Eternal desire of their mind for from the desiring mind the Eternal Will proceeds Quest. If you enquire what moves the Eternal Mind of the Trinity to desire Answ. I answer the Spirit of Eternity it self Quest. But you will say what awakned the first thought in the Spirit of Eternity to create Eternal Naâ—ure Answ. I answer the Divine Magia moved and awakened the Spirit of Eternity to desire from the desiring mind proceeded the will and from the will it came to be brought forth into existence by the creating â—â—at which being placed in the Divine Omnipotence brought forth Eternal Nature's Essence out of the Divine Chaos Quest. If you ask further what moved the Eternal Magia of the Holy Trinity to awaken the first motion in the Eternal Spirit to create Eternal Nature with her Elements and working Properties Answ. I answer that none can tell this but the Spirit of Eternity it self and therefore here we must rest becaus we cannot go beyond the first Hence we may learn that the Spirit
of the Holy Trinity is Magical viz. and that it acts magical Thus God brought forth the Eternal World viz. the still Eternity with all its wonders out of Himself by Himself and for Himself to dwell in Magically and after the same manner the Divine Chaos and Eternal Natâ—â—â— were brought forth The Spirit of the Holy Trinity doth will desire and act from nothing else but from its pure Magia for it is not a rational Spirit but a wise intelligent Spirit which wisdom and intelligence is grounded in the Divine Magia There is no use of Reason in the still Eternity for the Divine Magia supplies its room neither is reason made use of in Paradise nor in the Angelical World nor in the New Ierusalem becaus reason belongs only to the Spirit of this outward World and however enlightned Reason may be exalted by some yet my Spirit knows it to be an Eternal infallible Truth that there is no use of Reason but in this Babylonish Principle and the Kingdom of the beast Sixthly Eternal Nature was brought forth that it might be a garment of the Holy Trinity and a vesture wherewith their pure naked Deity might be cloathed upon for as the Soul is hid and wrapt up in the Body and the Body in its cloaths so the Holy Trinity is cover'd and wrapt up in Eternal Nature's Essence and in the Creatures thence proceeding Blessed are they who through all these wiles and disguisements can find him who is the desire of all Nations who in this Rubbish can find the pearl of price which yet if we can search deep enough we cannot fail of for the Holy Trinity in their pure Deity is the most innermost kernel of all things being hid under Eternal Nature's Essence and all her working forms and Elements Seventhly Eternal Nature was to be an Habitation for the Holy Trinity For though the Eternal World be the most glorious Palace of the Deity and the most Holy place yet it was the will of the Holy Trinity to have the outward Court of Eternal Nature added to it in which they might dwell as the Soul in the Body Eighthly Eternal Nature was produced that it might be a Medium between twâ— extreams God and the Creature whereby God â—ight communicate himself to Creatures and Creatures might have fellowship with him Ninethly Eternal Nature was brought forth that the Eternal Vnity of the Deity might be display'd in variety diversity and multiplicity Object But you will say was there not a variety of properties and attributes in the Deity even before the birth of Eternal Nature viz. his Power Wisdom Goodness Mercy Truth c. Sol. I answer that all these perfections are all one in the Deity and make up but one most simple Essence for else God would be divided in himself and could not be the supreme Unity and Simplicity as before hath been proved at large But by the Elements and working forms of Eternal Nature this Unity displays and as it were dissolves and dilates it self into an infinite variety and diversity of Creations according to the purpose of his Will Tenthly A tenth end was that the still Divine Essence by entring into the contrariety of Eternal Nature might bring forth the Glory of the Majesty and triumphing and exulting joy which were not to be found in the still Eternity before the working properties of Eternal Nature were brought forth Eleventhly Eternal Nature was brought forth that it might be the true Primum Mobile or the first source and spring of all motion and action For this end it pleased the Trinity to produce this Eternal turning wheel and indissoluble band of the seven forms of Eternal Nature for in the still Eternity there is nothing but stilness quiet and rest and that such as passeth all the thought and conceptions of Man and that Spirit only knows it who hath been taken up into it Twelfthly Eternal Nature was produced that the one single Essence of the Holy Trinity might be manifested in distinction according to the distinct Essences and properties of Eternal Nature Thus the Father is manifest in Fire the Son in Water the Holy Ghost in Air. Thus you see how the Holy Trinity may be distinguish'd from one another in Eternal Nature's Essence Thirteenthly and Lastly Eternal Nature was produced that all the Ideas forms and patterns in the Divine Mind might become actual and substantial which could not be brought to pass in the still Eternity nor without the working properties of Eternal Nature which do bring all that into act and existence which in the Divine Will and Mind is only in purpose and Idea And thus much concerning the ends for which Eternal Nature was created by God Having hitherto discoursed of what Eternal Nature is I shall next come to shew you according to my method propounded at the beginning of this third part What kind of Principle Eternal Nature is Quest. If it be asked what kind of Essence Eternal Nature is Answ. 1. I answer first that it is a Created Essence as hath been sufficiently declar'd before Answ. 2. Eternal Nature is an Eternal Essence for whatsoever is immediately created by God out of the Divine Chaos is Eternal becaus it proceeds from an Eternal root now since Eternal Nature is immediately brought forth from the Abyssal Chaos it must consequently be Eternal Answ. 3. Eternal Nature is an Original Essence that is it is the first created Essence out of whose fruitful womb all created Essences do proceed it is the first Essence of all Essences and the ground and source of them There is nothing above befoâ—e or beyond it but the Holy Trinity in the still Eternity All Essences proceed from it whether Temporal or Eternal for time it self is rooted in Eternity Object But it will be objected how can Eternal Nature be the first Original Essence since the Eternal World and the Divine Chaos are before it Answ. The answer is obvious for I do not say that Eternal Nature is the first Essence but the first created â—ssâ—â—ce now the Eternal World and Divine Chaos were not created by God but generated out of him therefore it remains unshaken that Eternal Nature is the first Original Created Essence Object But you will object again that God himself is the Essence of all Essences and the original Cause and first matter of all things which I own to be true but with distinction Ans. For first God is the original Essence of all Essences â—â— he is the efficient Cause and Creator of Eternal Nature's Essence out of the Divine Chaos Secondly I say God is the Essence of all Essences remotely but not immediately for all created Essences do immediately proceed from Eternal Nature and not from God becaus both the Divine Chaos and Eternal Nature â—and between them and God Now that created Essences â—id not immediately proceed from God will appear by these following reasons First If all creatures had immediately proceeded from God they must all have been a
this Vnion of God and Eternal Nature in Love's Essence is compared to a Nuptial Vnion becaus God hath as it were espoused himselâ—â—ith Eternal Nature as a pure spotless and undefiled Virgin in an indissoluble band which is the band of Essential Love 2. In the second place this Vnion of God with Eternal Nature is an Eternal Vnion for no sooner was the principle of Eternal Nature brought forth but the Holy Trinity introduced themselves into it and this was before the foundation of the Angelical World was laid and consequently from Eternity Quo ad nos so it must be understood by us 3. In the third and last place this Vnion is an unchangeable and inseparable Vnion and that becaus the band and tie of this Union is the Eternal unchangeable Love of God Quest. But you will say that God's Love may be changed into anger whicâ— is the bond of this Vnion and consequently the Vnion it self may be changed Ans. To which I answer by denying that God's Love can be changed into anger in Eternal Nature as she stands in purity and perfection before the coming in of sin becaus in that state neither Eternal Nature nor any thing in it could be the subject of God's Anger Hatred Severity or Iustice. Wherefore tho in fallen Nature we perceive the effects of God's Love and Hatred Mercy and Iustice Sweetness and Severity yet in pure Nature into which God hath introduced himself and concerning which we speak here nothing can ever be found but the effects of an unchangeable Love which unchangeable Love is that bond which makes the inseparable Union between God and pure Nature between the Deity and Humanity This Love is that which after a vital manner doth pass through and penetrate all and every part of Eternal Nature and Eternal Nature presseth into the Love which makes the Vnion of them both most intimate vital and inseparable so that we may say who shall or who can separate God and pure Nature Or who can disannul the Eternal Covenant betwen them But yet notwithstanding all that hath been said concerning this Union between God and pure Nature's principle we are to understand that this Vnion is without confusion so as God is not pure Nature nor pure Nature God for tho one be in the other yet God comprehends Nature but Nature cannot comprehend the Deity Quest. But here it may be enquired what were the ends and motives why the Blessed Trinity introduced themselves and entred into so intimate a Union with pure Nature's Principle Ans. To which enquiry I shall answer with these following particulars 1. Reas. Why the Trinity brought forth themselves into pure Nature's Principle was for the manifestation of themselves in it and by it For tho they were manifested to themselves and simplified Spirits in the still Eternity yet they desired a further manifestation of themselves to Creatures which lay hid in the womb of Eternal Nature and for this reason did they enter into Vnion with it 2. Reas. A second motive or reason was that the Holy Trinity might glorifie and exalt their own Divine Naâ—ure of Eternal Love in those Worlds and Creatures which were to be brought forth from the womb of Eternal Nature In the still Eternity there were indeed an infinite number of simplified Spirits who dwelling in the Cenâ—er of Love did glorifie and exalt the Divine Nature of Love which was all in all to them But the design of God was to have his Eternal Love glorified and exalted in an infinite variety of Creatures and beings who might all in their several ranks and according to their several capacities exalt and glorifie Love and so make up the Divine Consort and Harmony which cannot be without variety 3. Reas. Why the Holy Trinity have introduced themselves into Eternal Nature was for the manifestation of their Sovereignty and Supremacy For how could their Sovereignty be manifested without variety of Dominions and Subjects Now both these were brought forth out of the womb of Eternal Nature by the Holy Trinity The Dominions were those several Worlds which were created out of Nature's principle and the Subjects were the numberless number of Creatures which were the Inhabitants of each of those Worlds and Principles and by both of these the Sovereignty of the Holy Trinity was fully declared and manifested which was one reason why they introduced themselves into Eternal Nature 4. Reas. Was for the manifestation of their Eternal Power Wisdom and Goodness in the creating of so many Worlds visible and invisible together with such an infinite variety of creatures to store and replenish them As also in the ordering governing and disposing of them for the obtaining those glorious ends for which they were created Nothing can more expresly declare and manifest the divine Power Wisdom and Goodness than the Creating and Governing of so many Worlds and Creatures as were brought forth from the womb of Eternal Nature for this very end 5. Reas. Why the Holy Trinity introduced themselves into Eternal Nature was for the executing their Eternal Goodwill decrees and purposes and bringing them into act For the Eternal Goodwill and purpose of the Holy Trinity was to manifest their own Glory in the Creation of Worlds and an infinite variety of Creatures which were to be the inhabitants of the same out of Eternal Nature's Principle wherefore for the effecting and bringing about of these designs they introduced themselves into Eternal Nature that so it being impregnated by the Divine Love-essence might give a being to those Worlds and Creatures which had been from all Eternity in the purpose and decree of the Holy Trinity 6. Reas The sixth reason why God introduced himself into Eternal Nature was for the glorification of Nature by means of its union with the Divinâ— Essence of Love â— I told you before that one main reason why the Trinity introduced themselves into Nature was for the manifesting of the Glory of their Divine Nature and now I come to tell you that it was for the Glorification of Nature that Nature might be exalted to the highest degree of Glory it was capable of by its union with the Deity Eternal Nature indeed in its own Essence was pure and spotless but its Glory is from the union it hath with the Deity â— who penetrates it through and through and communicates of his own glory unto it glorifying it in with and through himself Now to the end that Nature might thus be made partaker of the Divine Glory it pleased the Holy Trinity to enter into and unite Eternal Nature to themselves 7. Reas. The last reason why the Holy Trinity united themselves to Eternal Nature was that they might â—e the supreme acting governing and moving power in and throughout the pure principle of Nature and thereby become the sole author and the all in all of the motions of Nature But I do not say that the Trinity is the sole mover in the principle of defiled and fallen Nature for
impossibl to imagine how Posteritie shold add to our iniquitie Sin is not only now customarily obstinatly and obduratly in private connived at consented to and committed but autoritativly exemplarily and Diabolicly in public countenanced encouraged taught and what is our wo and worst of all men are becom to add one drop of Mercie more to our Miserie irrevocably and irrecuperably and impudently impious In plain English wee are from the Crown of the Head to the Soal of the Foot not barely wounded bruised and putridly sore but mortaly Sick senlesly diseased and as I dread gasping and dieing if not dead and gon without all Remedie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O' Great Bâ—â—â—ain how litl art Thou dwindled to O England the Land of mi Nativitie once the Terror and Wonder of forein Nations now maist Thou with dread and shame too wonder at thiself Within thi Walls and Palaces Goodnes and Truth have not more Praecepts and Counsils than Contradictors and Adversaries Religion aloss is but taken up I wish I were mistaken in what now I write under-hand while Pietie and Honestie li under-foot and what more foul Iniquitie than feigned Sanctitie the old Proverb proclaimeth dissembling Pietie to be double iniquitie NAI How mai wee lament to see the loathing of Manna evn among Israelites But if wee look into the World Oh â—he monstrous Havock that is made of Moralitieâ— The manners of Men out of which beeing bad good Laws were bravely made have now brought the veri Laws theirselvs most basely under their Subjection Never more Laws than at this Daie never ani more lawless than at this Daie The Laws which men suffering wrongfully run to for succour as silli Sheep in a Storm for shelter to Briars or Brambls prov littl better than those and serv but to tear off their Skins or at softest and fairest to turn their Fleeces all to tatters Yea a pau'r man hath now enough offended if hee be not abl to defend himself Nai what one man doth now is an hainous crime huge transgression and severely punished when what mani doo is thought and judged wel of tho' mâ—ch wors and farr more abominably base provided it be done by Great Onesâ— To stabb and kill are both valour and skill Men perish merely for and at Men's pleaceurs It is both the Rule and Practice to repell and repaâ—â— force with force and fraud with fraud most un-Christianly The Christian's Laws are bought and sold the Christian Chraritie dead and buried if not stinkingly rotten too Lusts now are become Laws or if ani venture to make these Sins be bold to sai those must be very venial and yet which is strange a man shal be made a preie for a word As for Welth that rideth up-a-Cock-hors pass by the term while Worth holdeth but the stirr up Yet if the Devil shold com to mee as formerly when the Sons of God presented themselvs before the Lord hee came likewise among them and mon lately to the veri Son of God Himself tho' with an If and shold shew to mee all the Glories of this lower World as hee did to our Lord and sai to mee as to mi Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then com agen with his Devilish If yet I hope I shold be so strong in the Grace which is in Christ Iesus our Lord as not to take him for mi Lord and deni Him who bought mee and fall to worship that Fiend for all the World For to speak as a Man and somwhat as a Philosopher I never coveted to be master of ani thing without mee insomuch that I have ever thought since I knew how to use mi thinking facultie a meer worldli man to be the greatest wonder in the World But wo and so it is The World the Flesh and the Devil are indisputably and indubitably the Trinitie which is best understood and in sequel most adored Hence wee see Praecepts wil do no good against Sins no not Iehovah AElohim's Decalog the Lord God's Law of the Ten Words against men's Lusts animosities enormities Anomies Nai Mercies the most tender melt us mend us not and Iudgments the most severe harden and make us wors and what wil be the end thereof Are not these a Lamentation and wil be for a lamentation O! Where are the Moses's the Iobs the Samuels the Daniels and the Ieremiahs the Mourners in Israel for the Abominations thereof It is I confess a good fault be favourabl I prai to the Phrase to afflict our selvs for others Faults and to be grieved thereat so wee be not guilti thereof but to mee it seemeth next to impossibl to look at praesent to other men and yet have a praesence of mind at the same time and be our selvs Howl wee therefore wo worth the Daic shal it be the time of the Heathen How i the nobl Vine turned into a degenerate Plant of a strange Vine to the Lord God! What tho' wee wash with Nitre and take much Sope yet our iniquitie is marked before Iehovah O the Wickednesses perpetrated with an high hand and repeted in the sight of the Sun Oh! the stupendous prodigies of the innumerabl impieties that are daily hourly minutely and more heard understood felt smelt acted under or according to Copernicus above the Sun Surely I speak it in sober sadnes the oneli Sercher of Hearts knoweth the universal Fabric of the World turneth til it be overturned and burned too as it wil be for a Witch of which there is enough and but too much proof and evidence I sai the whol frame of the World seemeth to mee and I think and take miself to be very free from ani vertigo in mi cerebello to circumgyrate to wheel whirl and turn round about in a Topsi-Turvi excuse the expression as if everi man went the wrong waie to work All Arsi-varsi words are wanting what shal wee sai the clean nai soul contrari waie NB. Lord have Mercie upon us Christ have Mercie upon us Lord have Mercie upon us wee need all cri and cri agen and make it at less'st our Common Praier if peradventure that mai praevale and be proper for this daie and time wee liv in where not only the Whore the Beast and the fals Prophet are but the Red Dragon the Devil and Satan sit upon the Throne reigning in great state holding out the Sceptre For without dispute or doubt less can neither be said nor seen so tru and apparent it is Wee now celebrate as it were the veri Incarnation yea the Inauguration yea the Aggrandization as I mai sai and Exaltation and veri Glorification of the Prince of Devils such a damning crew we cannot but sadly view reigning raging roaring that to sai no more Torie hisself must turn out of door For the Abyss of Hell is openedâ— and Hell it self unspeakably hath enlarged it self having been til now confined but now is com up
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
Decrees and Purposes of God are unconditional and independent of any thing but their own wills but in Eternal Nature their decrees do not absolutely and solely depend on the soveraign will of the Trinity but upon conditions and qualifications found in things without them As for example in Angels and Men concerning whom God's decrees are limited and conditional according to the several dispositions of those Creature And thus I have finished the second head viz. What God is in his original Being in the Globe of Eternity before Eternal Nature was in Being And now shall proceed to the Third Part of this Treatise wherein the third Head is handled which is concerning Eternal Nature's Essence with her working Forms subsisting in her own Eternal Principle Soli Deo gloria A TREATISE OF Eternal Nature WITH Her Seven Essential Forms OR Original Working Properties Ezek. 1. 16. Their appearance and their Work was as it were a Wheel in the midst of a Wheel Ezek. 1. 21. For the Spirit of the living Creature was in the Wheels Rev. 5. 1. And I saw in the right Hand of him that sat on the Throne a book written within and on the back side sealed with Seven Seals Iames 3. 6. And setteth on Fire the Wheel of Nature IPMD LONDON Printed Anno Dom. 1681. The Author to the Reader Christian Reader I Here present you with a little Tract of Eternal Nature with her seven Original Essential forms â—â—ere is multum in parvo for this Orb of Eternal Nature is the origiâ—al Ground of all Worlds both Visiâ—le and Invisible of Heaven and Anâ—els of Hell and Devils of all Spiâ—â—ts whether good or bad and indeed â—f all Created Essences Hence origiâ—â—lly spring Light and Darkness Good â—nd Evil Life and Death Ioy and Sorrow Wrath and Love Blessing and Curse Happiness and Misery and â—nity and Contrariety It is indeed a â—rand Mystery and not made known to â—ormer Ages for inâ— this all Secrets and Mysteries belonging to our salvation do â—riginally subsist being the Ground or Womb from whence all Worlds have â—heir Birth In coming to know the Mysteries of this Eternal Nature wâ— shall come to know and comprehend thâ— deep Mysteries of God for the triuâ—â— Deity has brought forth himself into Eâ—ternal Nature as into a ground wherebâ— he might be the better manifested to hâ—â— intellectual Creatures who without thâ— Eternal Nature would not be able 〈◊〉 know or understand any thing of his Maâ—jesty Greatness Omnipotency Claritâ—â— Love Holiness Righteousness Puritâ— and Glory By it is also manifested thâ— true knowledge of Things which withâ—out this we do but grope after as in thâ— Dark In a word 't is the first originaâ— and true ground of all created beingâ— and so of all true knowledge By thâ— right understanding of the Nature oâ— this we sâ—all come to know and underâ—stand the secret meaning of many myâ—stical Scriptures It is a Library anâ— Academy of it self and can teach uâ— the original ground of all Arts and Sciâ—ences It is worth our Labour and Stuâ—dy to read peruse and consider thiâ— â—â—ttle little Book which will teach the â—ay of true Wisdom and Knowledge The â—umber seven is a number of perfection â—hich is here to be found with the numâ—er ten the number one hundred and â—â—e number one thousand and so ad â—nfinitum for beyond this we cannot go â— may seem to write in the dark to many â—nd this perhaps will seem a new and â—â—range paradox to others but it has â—een before revealed by the Holy Spirit â—o that inlightned Philosopher Iacob Behme he first indeed manifested this â—ystery to the World which was I say â— very great manifestation though reâ—eived by few who could understand the Writings of that deep Philosopher which had many Vails and Coverings but I have in this Tract endeavoured to shew you Eternal Nature as she is in her original Creation and to lay open to your view all her seven working forms or properties being the original ground of all things without any coverings and in as plain Words and Terms as I could invent that the meanest capaciy wâ—â— is willing to Learn and who is nâ— thorow pride envy and high-mindeâ—â—ness prejudiced against the teaching of the Spirit may be taught and beneâ—â—itted for the time of the Lily is 〈◊〉 hand and the Morningâ—star is alreaâ—â— risen and the Sun of the Eternal Goâ—spel is about to rise its dawn or dayâ—break already strikes our Eyes with 〈◊〉 glimmering of that glorious Light whose splendor rejoyces the Hearts of thâ— faithful who wait for this glorious daâ—â— The Eternal Gospel shall then be preachâ—ed and all mysteries revealed I say the day is at hand even at the doorâ— In the mean time I desire thee Reader to accept of this small Tract of Eternaâ— Nature as a preparative to the opening of other mysteries and that thou wilâ— consider it seriouslyâ— and without preiâ—dice Speak not against that thou doest not understand and judge not others that you be not judged I have many Years studied this little little â—ook not little for the value but that 〈◊〉 contains but seven leaves which are â—he seven properties of Nature locked â—p under seven Seals all which I have â—â—und opened in my Soul's Essence and â—â—d I have not repented me of my study â—or I have experimented the excellency â—hereof Have a care of vain Philosoâ—hy and the rudiments of Men it is St. Paul's advice who was acquainted â—ith the Teachings of the Spirit outâ—ard notions and academical knowledge have devoured the Spirit of God â—nd have served only to make Men high-â—inded and proud and to despise their Brothers and to cry out all is fancy and delusion that agrees not with their Tenents I am not against humane learning I have known what it is but I would not have it set above the Spirit of God nor the teachings of the Spirit to truckle under it For God has said He will destroy the wisdom of the Wise and he will make â—imself known to babes and such who in a childlike Innocency wait for the teaching of thâ— most high and bring to nothing thâ— understanding of the prudent Thâ— wisdom of this World is indeed but follâ— at the best I confess my self the leaâ—â— of all Saints and not worthy of thâ— knowledge of those deep mysteries whicâ— God hath revealed to me and whicâ— hath been manifested to my Eternaâ— Spirit but God hath thought Good to use me as an Instrument in his Hand the effect of which I leave to God desiring to be serviceable to thee in my generation and remain Yours in the Love of IESUS IPMD THE ABYSSAL NOTHING The Explication of this Figure THIS Circle represents the Principle of Eternal Nature which is the Subject of this discourse The Black spot in the midst of the Circle represents God's Eternal Eye and type's out the Trinity in their Eternal Unity who have placed themselves in the midst of Eternal Nature's Principle for the
as hath been but even now declared at large Neither indeed could it be otherwise except we will make God to be the Author of contrariety Misery Pain and Death which is directly contrary to his Nature and to what the Holy Scriptures testifie concerning him No Eternal Nature as she came out of the Hand of her great Creator was all Beautiful all Spotless all Happy no Strife Misery or Death to be found in any borders of her Dominion Neither do I in this Assertion contradict Iacob Behme becaus he speaks of Eternal Nature in her divided properties as she was after the fall of Angels but I speak of her as she came out of God's Hand all Good Harmonious Perfect and Blessed Now since it hath been declared before that the Perfection Happiness and triumphant joyfulness of Eternal Nature is chiefly placed in her sixth and last active form the seventh being only as the body or houâ—e wherein they operate viz. in the Love-essence the Question may be put Quest. Why God placed the happiness of Eternal Nature neither in the beginning nor middle but in the end of it Ans. To which I answer That the Holy Trinity created Eternal Nature to be a Palace for them to dwell in now as in a Royal Palace we must pass through many rooms and apartments before we come to the Presence-chamber of the Prince so in Eternal Nature the forms of darkness must be pass'd through and after these the Fire and Water before we can come to the Love-fire which the Holy Trinity hath chosen for his Presence-chamber out of all the forms of Eternal Nature God will not have his Creatures to rush in of a suddain into his all-glorious presence and therefore hath so ordered it that many doors must be passed by them and many locks opened before they can come to His Presence whom to see and know is Eternal bliss and happiness Wherefore thrice happy is the man who by walking this path of pure Nature hath pass'd the Gates of Darkness Bitterness and Anguish and after them the Gate of the Fierce-fire and at length through Water Light and Air hath made his way to the Love-fire-essence where he meets with Eternal Rest Liberty and triumphant Ioy as being come to that point where the end hath found the beginning and where the beginning and the end are joyned together never to be parted again for ever Ans. 11. The Principle of Eternal Nature is a Passive Principle the Active power of it being derived from the Holy Trinity who have introduced themselves to act and work in the same and to bring forth Creatures out of it She is indeed the Mother of all beings but as a Woman cannot bring forth without a Man so Eternal Nature would have continued barren for ever without the Active power of the Deity had impregnated her to the end she might be the fruitful Mother of all things Ans. 12. The Principle of Eternal Nature is a subjected and subordinated Principle as appears becaus she is created by God and therefore cannot be co-equal with the Deity no more than the Creature can be with the Creator she is placed below the Globe of Eternity is influenced from the same and doth depend upon it therefore must needs be a subjected and subordinated Principle We may hence gather the absurdity of that Athiehical Principle which makes All-mighty Matter to be the Cause of all things for we see here clearly that Eternal â—ature the matter of all things is wholly Passive and subordinate to the will and power of her Great Creator in whose Hand she is as clay in the Hand of the Potter Ans. 13. In the last place if it be asked what kind of Principle Eternal Nature is I answer that it is an useful and serviceable Principle and that becaus it fully answer's to all those ends for which it was created by God but more especially the usefulness thereof appears in these following particulars First Becaus the Principle of Eternal Nature is as it were the body of the Holy Trinity wherein they live act and move as the Soul doth in our Bodies and is therefore called the Eternal Humanity and Eternal pure substantiality for without this Principle of pure Nature the Holy Trinity is all pure Deity without any covering whatsoever whereas in this Principle the Deity is cloathed upon with Eternal Humanity which conjunction of the Deity with Humanity is the greatest mystery nâ—xt to that of the Holy Trinity by means of which the Holy Trinity convey their pure Deity which is all Life Power and Virtue through the Principle of Eternal Nature Secondly The usefulness of Eâ—ernal Nature's Principle appears in that it is become the Palace and Habitation of the Holy Trinity God's first and most glorious Palace is the still Eternity or the Eternal World which he generated out of himself that it might be the first and most proper habitation for himself but his second Palace or dwelling place is the Principle of Eternal Nature Thirdly In the third place the usefulness of Eternal Nature's Principle appears in that it is God's work-house wherein the great and wonderful Potter hath laid up not only a sufficiency of Materials but also of Tools and Instruments for all Creations Here is the great and Vniversal treasury of that Clay of which all things are made and here is the Eternal turning wheel with which they are framed and fashioned Fourthly Eternal Nature's Principle is the Wardrobe of the Deity where all the variety of vestures and cloathing wherewith the Holy Trinity are pleased at any time to cover themselves are laid up All the forms of Eternal Nature Darkness Fire Light Water c. are but so many vehicles or rather vestures of the Deity wherewith he vaileth his pure-naked essential Glory Wherefore he is also termed a God that hideth himself even his pure Deity with and under the forms of Eternal Nature Fifthly In the fifth place the usefulness of Eternal Nature's Principle appears in that it is the Conduit-pipe through which the golden oil and water of Life together with the Divine Virtue of the Heavenly Tincture is conveied to the Creature Pure Nature's Principle is the silver-pipe through which the Golden oil of the Holy Tincture which flows from the Union of Fire and Light is conveied and is the mean by which the Holy Trinity with the wonders of Eternity come to be manifested felt tasted and enjoyed and therefore must needs be a very useful and necessary Principle Sixthly In the sixth and last place Eternal Nature's Principle is the field wherâ—in is hid the inestimable Pearl of the Holy Trinity it is the Cabinet wherein is contained the Iewel of wonder viz. the Deity in pure Humanity whosoever it is that finds this Pearl doth together with it find all the wonders of the Holy Trinity The â—earl indeed is one thing and the field or rich Cabinet another yet is both field and Cabinet very useful to keep and conceal the