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
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
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
abovementioned in aâ—â— other but fâ—r better case and in a public meetiâ—g or general Convâ—ntion of the common Peers oâ— rather Diâ—t so callâ—d with all the Princes of Gerâ—manie where the Duke of Saxon magniâ—i-ing hi Metals and rich Veins of Earth The Duke of Bâ—â—varia mighâ—ily extolling brave Cities and stronâ— Towers and the Duke Pâ—lâ—â—ine â—o name but 〈◊〉 mo praeferring his Wines and the fertilitie of hâ—â— Lands the Duke of Wittenberg said I can lai mi Head and sleep upon the Lap of ani of mi Subjects I have a broad in the â—ield evâ—ri where Giv Him the Palm said the Emperour Now such judging I dearly like But that Lot of his falleth rarely in so good a ground Princes rather treading in the steps of the Praedecessors of Domitian who perceiving mani of them to have been hated was so wise as to ask and inquire of one How Hee mought so Empire it so Govern and Rule as not to be hated or envied The Person replied Tu fac contrà by not doing what thei did But it is not mi place to correct the Errata of Kings those Arcana Imperii shal never puzzl miâ— pericranium God grant mee the continuance of his Grace to govern miself I must acknowledg I am not of the Religion of that Monck who covetous and ambitious of Martyrdom told the Sultan that hee was com into his Court to di for telling and declaring the Truth was answered Hee needed not have rambled so fâ—r for death for hee mought easily â—ind it among his Princes at home Much learneder modester and wiser was Favorinus under favor of more correct judgments telling Adrian the Emperor who had much censured him in his own Profession of Grammar that hee durst not be learneder than Hee who commanded thirti Legions I cannot but commend in such perilous Points specialy the modestie of pietie and the prudence oâ— Silence with that obligation that lieth upon all men to live peaceably with one another buâ— pâ—incipaly o keep thâ— peace with their Prince or to kâ—ow however in such grand Circumstances how â—â— hold their pâ—ace In a less case where speaking raâ— no-Risc and the Speaker stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out oâ— harms waie as wee sai Silence hath been solemnly chosen as the best and most commendabl Consult that famous Storie beneath But oh thaâ— praejudice envie rancour malice the censures the hard speeches and proud judgings of one another daily far from committing the judgment to him whâ— judgeth righteously The God of all the Earthâ— Whose justice triumpheth over and exalteth it self in the destruâ—â—ion of those Luciferian Sinnerâ— who seem to arrogate and assume no less to themselvs than a kind of Divinitie while thei think conceiv plot and contrive yea determine and conclude their own multiplication augmentation and addition of glorie advance and all advantages to be â—he alone â—it proper and adaequate objects of all their aims intentions designs resoluâ—ions endevours and actions O man knowest thou all this time where thou art Thou art goâ— into the Iudgment-Seat of the Lord not only as to thiself but likewise as to other But who art Thou who judgest another There is but one Law-giver who is abl to save and to destroi Dread you not to have judgment without mercie so speak you and so doo you as one who shal be judged by the Law of Libertie which is Perfect and but one which whosoever shal keep whol and yet offend in one point hee is guilti of all But thou art so farr from beeing a Doer of the Law that thou art becom a Iudg for hee who judgeth his Brother judgeth the Law and judge his brother that man doth who speaketh evil of him How dare one man then speak evil of another seeing who speaketh evil of his Brother speaketh evil of the Law and consequently speaketh evil of and judgeth the Law-maker and Giver evn the Lord God himself Trembl then to detract from traduce or speak evil of and judg another But rather than not drive this devilish Trade which surely wee praeposterously conclude to be of grand consequence wee do make and wil argue and too often swear men to speak and write evil by consequence who never did so much as think so in the less'st Shal I praesent you judicious Reader with two lines Mai Praiers get Syllogisms into their Den And Ergo all go sweetly into Amen O when shal wee keep the golden Rule to doo or not doo to another what wee wold have another doo or not doo to our own selvs so shold wee bâ— rich towards God and store up treasaur on the othâ—â— side of the Grave that wee mai not be bankrupâ— for ever Other dooing wil be our utter undooâ—ing but this dooing thus living wee shal fare â—â— nigh as wel as if wee were Alms giving Which whâ—â—soever plentifully giv are provided for aeternalyâ— as having procured a Tresaur which thei mai safeâ—ly praeserv â—or themselvs by putting it thro Godâ— gratious grant â— into such bags as wax not old O the AEternitie of the Divine Dilâ—ction Exclusâ—â—â— of all Faith or Hope O the fertilitie of the greatest of the three Theologiâ— Graces namely Lovâ— when habitual in us O the peculiaritie of thâ— perfecâ—ly Christian virtue of Charitie so frequentlâ— exhorâ—ed to in the new Covenant and seldom or not at all mentioned in the Old however noâ— in the English Translation thereof without which no admittance into the rest of holiness here no entrance into thâ— heaven of happiness hereafter Now who wold be so wretchedly cruel to his own wel-beeing as to be without this dilection love charitie towards God and towards His Image man who wold be thus wanting to himself evn whilâ— here specialy if hee consider himself as wanting everi kind of waie the veri same love and kindness or loving kindness None need for this to us make ani leg For wee the same Boon need and shold it beg The Best of men beeing but men at the best The Proof's apparent if brought to the Test Thus like Christians indeed wee shold and ought not onely to forbear one another in love but to bear too one another's Burthens so fullfilling the Law â—f Chriâ—t and owing nothing to ani man but Love everi one giving to everi one a Manifesto of the same by making and taking all means and methods opportunities and advantages to oblige mankind aliâ—s the man of thi kind both bodie and soul but chiefly the later which iâ— the best charitie in the world and best pleacing to Christ who overcame the world and while therein went about dooing good and whose meaâ— and drink it was to doo the will of God which was to have all men to be saved and to com to the knowledg of the Truth evn Christ the waie the Truth and the life Into whose Crown who now liveth for ever more if hee be gained therâ—by to him Thou
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
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
Son being the co-essential Son of the Father must also be all Light all Life and all Love Thus the Father is in the Son and the Son in the Father Neither is the Nature of the Father and Son distinguishable in the still Eternity the Nature of the Father is not severe and wrathfull and that of the Son sweet milde and gentle for this is no way consistent with the one simple nature of the Deity The Father is all Light Life and Love in the Son's Nature and the Son is all Light Life and Love in the Father's Nature the Nature of the Father flows from himself ar the Fountain-head and spring into the Son and from the Son again into the Father and therefore the Son is called the Heart of the Father because he is the fixed Seat of the Father's Light Life and Love Thus we see that neither Angels nor Saints are in this degree codeisied and consubstantiated with the Father for he filleth the still Eternity with the Light Life and Love of his Essentiall Deity in co-equality with the Father Fourthly this Son is the well beloved Son of the Father the Son of his Loves in whom he is fully well pleased satisfied and delighted And indeed how can it be otherwise since he is one being and one nature with the Father the very Heart of the Father and his expresse Image when he is the Beauty Brightness and Excellence of his Father's Glory and exalted to an equality of honour and dominion with the Father as sitting in the same Throne with the Father and possessing the kingdome with him This is the Son whom the Father will have honoured and worshiped as himself and to whom the Father hath committed all Iudgment neither can the one be worshiped without the other they subsisting in each other This is the Son who is exalted by the Father to be Heir of all things In the fifth place this Son is the Essential Christ of God I would not have you stumble at this Expression I might indeed haue omitted it but for the matters sake for you must take notice that I speak here of the Holy Trinity as they exist without Nature and in this state the Son of God cannot properly be called the Christ that is the Anointed because thus considered he is not Anointed to any office for it is after his entring into the properties of Nature that he is Anointed to be the Mediator yet bear with me for using this word improperly because I do it only for this end to give you a more clear and distinct knowledge of what the Son of God is as he exists before Nature as well as what he is in the properties of Eternal Nature But you 'l ask of me why I speak of the Holy Trinity out of and before Nature and particularly why I speak of the Essential Christ of God as existing before Nature I answer that my speaking of the Holy Trinity and particularly of the second person who is the Christ of God as he exists before Nature is only in order to give you a more distinct knowledge of the Son and Christ of God in Nature and to enable you to distinguish between his being out of Nature and his exstence in the properties of Nature This Essentiall Christ is one with the Father it is who is the same yesterday to day and forever even before all time and before Eternal Nature and he is the Co-creation with the Father He is the Word Wisdome Power the Light Life Love the Heart Reighteousness Purity Brigtness Excellency and Glory of the Father in the Father for we must not conceive of him as a distinct Person from the Father because that would destroy the High Unity and Simplicity of Divine Nature which admits of no composition or division nor on the other side must we conceive the Son of God to be only a distinct denomination for we see that in the still Eternity there is a distinct repersentation of the Son from that of the Father and the Holy Ghost For the Son is represented in the Image of an Heart the Father of an Eye and the Holy Spirit in the stream or emanation which issueth from both But you will say is then this Christ the Son of God the Redeemer Saviour Iustifier and Reconciler of Mankind I answer that to speak properly the Son of God as he exists out of and before Eternal Nature is not a Redeemer Saviour c. and that because in this state he hath no relation to any Creature whatsoever and therefore as long as there was nothing for to be redeemed or saved he could not properly be called a Redeemer or Saviour But you 'l say this essentiall Christ the Eternal Son of the Father is not the Christian 's Christ in whom they trust for Redemption Salvation and Glorification 1. I grant that properly he is not first because the object of the â—aith of Christians is a God-man a Christ clothed with Humanity in whom two natures pure Deity and pure Humanity are hypostatically united so that according to his Deity he is true God and according to his Humanity pure man whereasâ— the Essentiall Christ is not made up of two Natures but is whole Deity Unity and Simplicity being co-essentiall and co-equall with the Father which he could not be if the Humane Nature was joyned with him for then he could not be one Eternall Unity and Simplicity with the Father 2. The Christ of the Christians is born in time even in the fulness of time of the blessed Virgin Mary but the Essential Christ is Co-eternall with the Father and exists from all Eternity with the Father before all time 3. The Christ of the Christians is a personal Christ found and brought forth in flesh in the figure of man being made like unto us in all things sin only excepted but the Essentiall Christ of the Father hath no human figure or organical personality and conseqneutly â—t was impossible for him as such to shed his blood â—pon the Cross for the Redemption of sinners which was the great work of the Christian Christ. 4. The Christ of the Christians arose from the Dead the third day and ascending on high is sat down on the â—ight hand of the Father being made the Head and King over all Angels on mount Sion and over all his Saints and members within the walls of the New Ierusalem but the Essential Christ of God reigns and rules on the same Throne with the Father in the Globe of Eternity over all World â—nd over the Person of Christ in his glorified Corporeity 6. The Christ of the Christian was before promised to be the seed of the Woman and the treader down of the Serpent and it was with reference to this Christ that the Covenant was made with Abraham that all Nations should be blessed in his seed Isack being a type of him and his Birth Life Death Resurrection Ascention and Glorification were shadowed out by the dark types and
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
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