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
Lastly the opening of the Eye of Eternity discoverâ— God's External Form or Figure we have before spoken of Gods internal Form or Image and declared that it iâ— nothing else but his Essentiall Holyness I know it wiâ—â— seem strange that I speak here of God's figure sincâ— the Scripture forbids us to make any figure or likenesâ— of God But to this I answer that though God forbid us to Frame any likeness of himself who is thâ— Spirit of Eternity in resemblance of any Creature whatsoever yet cannot this debarr the Holy Trinity from representing themselves according to the pleasure of their own will who is above them to controle them Or who is their Councelor to advise them Or who dare say to them why do you thus represent your selves For as hath been said before at the opening of the Eye the Father appears in the figure of the sight or black of an Eye which yet is no oâ—ganical eye the Son appears in the likeness of an heart in the midst of which the Eye of the Father is centred and the Holy Ghost is represented in the likeness of an outgoing Breath Winde or Ayre which proceedeth from the Eye through the Heart and is in its own essentially an active Power which effect's whatsoever the Eye or Heart will have done Now the Triune Diety brought it self into these visible figures for their own manifestation that we might thereby learn how the Father Son and Spirit are in one another Eternally and yet notwithstanding this their Unity they are distinguished by those three figures of Eye Heart and outgoing breath which are distinguishable one from the other So that here this great Mystery of the Vnity and distinction of the Trinity is fully discoveâ—ed and made out to the Eye of the mind for though the Eye Heart and outgoing breath do appear in one another yet they appear with distinction so as the Eye is distinguishable from the Heart and the Heart from the outgoing Breath But before I leave this point I shall endeavour to give you some account concerning the Nature of these forementioned figures in these following particulars In the first place I say that those Images and Figures which the opening of the Eye Manifests are not Shadows and Empty representations but Reall and Substantial ones they are not only figures of Heavenly things but the Heavenly things themselves In the second place I say that these Figures are living and spiritful representations not dead Images for the fulness of the Living God fills them all with Life and Spirit and Power In the third and last place these Figures are unchangeable and that because they are Essentiall to the Holy Trinity So the Eye is Essentiall to the Father the flaming Heart of Love is Essentiall to the Son and the out-flowing breath of Power is Essentiall to the Holy Ghost For though in Eternal Nature in the Darkness the Eye of the Father appear dark wrathful and terrible and contrary in the Light shining pleasant and full of Love yet the Eye is not changed by thâ—se variations but remains still the unchangeable Essentiall Eye of the Father though diversifyed by the Light and darkness Thus we see that the unchangeable Image of the Father in the Globe of Eternity is the sight oâ— black of an Eye into which likeness he hath been pleased to contract himself for the manifestation of himself for though we as Creatures are commanded to make no Representation or Image of the Trinity yet this doth not hinder but they may bring forth a divine Imagâ— and representation of themselves What hath been said concerning the Eye may be also said concerning the Heart viz. That it is the Unchangeable Essentiall and Substantiall Image of the Son for he manifests himself to Angels and Saints in this figure of a central Heart all flaming with Love otherwise this Hand could not have writ of it And the out-flowing breatâ— or ayre proceeding from the Eye and Heart is the immutable and Essentiall Image of the Holy Ghost Thus we see that the Eye by its opening of it self doth clearly discover to us that the one only true God who is the Spirit of Eternity hath brought forth himself into a Beginning and End into matter and form into Corporeity and Figure in the sense as hath been before expressed else it may seem harsh to common Philosophers who without the Eternal Globe is without any of these even an unmeasureable incomprehensible Vnity concerning which we can only say that it is what it is for what it is none can tell but it self And so I proceed from the second place of Purity in the Globe of Eternity called the Holy Place unto the third which is the most Holy or Holiest of all And here before I begin to speak of the most holy Place I think it not amiss once more to hint to you that these three distinct Places or Courts make up but one Globe or Sphear for they proceed one from another and penetrate one through another and subsist in one another yet with the distinction above mentioned of outward inward and inmost the first leading to â—he second and the second to the third Concerning the most Holy Place I shall reduce all that I have to say concerning the most Holy Place to these four Particulars First I shall give you the several Names which were given to it by the Spirit of God Secondly I shall speak of the Nature and condition of â—he Place Thirdly I shall give you an account of the Wonders which are to be seen in it Fourthly and Lastly I will speak of the Ends of its formation 1. As to the first of these viz. the Names and titles which were expresly given to this third Court by the Spirit of God they are these following it was called the Still Eternity and that by reason of the unutterable Rest Silence and Stilnenss which Eternally dwells in this third Court for as the outward Court was called the Globe of Eternity and the inward Court the deep Abysse or Abyssal Globe of Eternity so the third Place of Purity is called the still Eternity because nothing but Eternal Rest Silence and Stilness is to be perceived by those who live in this most Holy Place This Holy Place is not the Trinity but distinct from it and is the still Eternity in which the holy simplified Spirits live It was also called the Chamber of State the presence Chamber of the Spirit of Eternity the King of Kings where his unexpressibly glorious Majesty is to be seen Besides it was called the Rock of wonders with reference to those wonders which do appear in it of which we shall speak in the third particular 2. The second particular is what the Nature and condition of this place is and this is hinted to us in the Name which is given to it by the Spirt of God for Names ought to express the Nature of the thing which they signifie and the whole excellency 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
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
said these three Father Son and Spirit proceed from one Eternal Unity and yet they are three distinguishable powers so as one is not the other from Eternity to Eternity and can never be confounded together For first they are distinguished by their names Father Son and Spirit and this distniction of Names doth necessarily imply some distinction of Nature Secondly they are distinguished according to order the Father first the Son next the Holy Spirit last of all Thirdly by number as one two three and are therefore well called the Holy number three In the fourth place the Apostle distinguisheth them by their relative properties of Father Son and the outgoing Spirit of power Now after he hath spoke of their distinction he tells us that notwithstanding all this these three are one that is that they are all centred and rooted in one undivided Unity and Simplicity which is the pure Essâ—â—â—ial Nature of the Deity And indeed if the Holy Trinity were not thus centred in the most perfect Unity they would be three distinct Deities which is contrary to the Christian faith and divine Revelation No the Holy Trinity have but one Divine Nature one Eye one Heart one Body of power between them for to dwell in And thus much shall suffice to have spoken concerning the second wonder which is to be seen in the still Eternity viz. the Unity in Trinity and the Trinity in Unity though no words are able to express the Majesty and transparent Clarity of this Sight as it presents it self in the still Eternity where the Trinity appâ—ars in the triumphant glorious Body of the Power of the Holy Ghost I now pass to the third wonder The Third Wonder which was presented to my intellectual sight was God's Wisdom concerning whom I shall speak under these three heads First I shall speak of the Birth and Nativity of the Wisdom of God Secondly of its Nature Thirdly and lastly of its office 1. First then as to the Birth and Nativity of Wisdome we are are to know that it spring's and flows from God's Eternal Eye as from its Eternal root and original and here it is fixed as in its proper seat and center for it is by this Wisdom that all all the desire and motions of the Deity are most wisely Ordered conducted and governed for it proceeds from and is seated in the same Eye with his desiring mind and willing will these three are in one another and penetrate through one another and make up but one inseparable indivisible power I say they all three exist iâ— the Eye as one power yet distinguishable and without the least disorder or confusion the first is the wisdom then the mind and next the will for as the wisdom proceeds from the Eye so the mind proceeds from the wisdom and the will from the mind And thus much for the birth and Nativity of Wisdome 2. I come now in the next place to speak of the second head viz. what the Nature of the Wisdom is I say then that the Divine Wisdom is a flowing moving power a moving motion immediately proceeding from God's Eternal Eye God's Wisdom is a bright ray or glance issuing from the Eye of Eternity therefore she is termed the brightness or Clarity of the Godhead and a pure breath or efflux from the Majesty of the Almighty We can say nothing of her but that She is the brightness and glance of the Eye of Eternity who as she proceeds from the Eye so she is moved by and only by the same for she is a meer passive bright shining virtue that swiftly passeth through and pierceth all things by reason of her high purity and subtilty which can be compared to nothing better than to a lustrous shining glance being perfectly passive and moving only according to the motion of the Eye of the Father which makes her more swift and piercing than any thing whatsoever But for a further illustration of the Nature of God's Wisdom I shall a little enlarge my self upon these following Particulars which are so many Essentiall properties of the said Wisdom I. In the first place this Wisdom is Co-essential with the Holy Trinity Because as hath been said it proceeds from the Trinity as an outgoing ray glance or brightness now nothing doth immediately proceed from God but what is of the same nature and Essence with him and consequently what can this bright shining glance from the Eye of the Majesty be else but pure Deity as proceeding from and fixed in the Eye of Eternity II. The second Essential property of this Divine Wisdom is this that she is Co-eternal with the ever-blessed Trinity God was never without his wisdom nor the Eye of Eternity without this glance and bright ray which proceedeth from it for else God could not have been an All-wise and All-knowing God Therefore according to order of time the Divine wisdom is Co-eternal with the Holy Trinity though in order of Nature and dignity the Holy Trinity are before Wisdom which is nothing else but a passive effiux from the ever-blessed Trinity Wherefore you are not to imagine that the wisdom of God as she is Co-essential and Co-eternal is also Co-equal with the holy Trinity because as was said before she is perfectly passive and moves not her self but as the Eye is moved whereas the Blessed Trinity is all Act all acting power she is indeed said to be a Co-operator with the Trinity but yet so as that she moves not except she be moved nor acts except she be acted thus far indeed she may be said in some sense to be Co-equal with the Trinity forasmuch as she fills with her glance and brightness the whole still Eternity but this cannot amount to a proper co-equality because she is wholly passive and depending of the Trinity Besides she is clearly distinguishable from the Eye and the Spirit of the Eye as being only a brightness Glance or ray proceeding from it and is consequently inferior and subordinate to the Blessed Trinity III. The third and last Essentiall property of the Divine Wisdom is her Virgin Purity which consists in this that she is free from all desire will and motion of heâ— own She desire's and wills nothing but as the Eternal mind and will desires and wills in her she moves not but as she is moved and acts not but as she is acted by the Spirit of Eternity for she is nothing but a bright passive glance from the Eye of Eternity She is an Eternal stillness in her self She is not the Majesty it self nor the Eye but she is only the beauty glory brightness lustre and glance of the Majesty in the Eye and that such a transparent clarity and brightness as is without all spot or blemish And in a word She is nothing but perfect absolute purity she is a thousand times brighter and purer than the Sun and fairer than the Moon and indeed nothing can be compared to the Excellence of that her Virgin-purity But her
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
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
were lesser Wonders proceeding from thâ— great Wonder as we may say lesser Deities generated by the Universal Deity of Love and what can more significantly express the formality of these Spirits than these words which were revealed to my Spirit in the most Hâ—ly Place Insomuch as it seems superfluous to add any thing further but yet if any should desire further to be instructed what this Image of God is which is the Essential form of pure Spirits I say This Image coâ—tains the whole Nature Essence and all the perfections of the Deity yet with the distinction of greater and lesser original and derivative independent and dependent For example Do you find God to be a perfect Unity So are these Spirits an Unity in themselve Is God Love So are these Is God Wise Good Powerful So are these And the same may be said of all the excellencies and perfections of the Divine Nature in the perfect Image and likeness of which they were brought forth by the acting power of the Holy Ghost I come now in the last place to speak of the final Cause express'd in these words For himself that is to say these simplified Spirits were brought forth for the Manifestation of the Deity for had the Divine Nature always continued shut up in it self in the still Eternity without bringing forth it self without it self it would never have been known to any but it selfâ— wherefore for the manifestation of the Triune Deity were these simplified Spirits brought forth to be the Inhabitants of the still Eternity 1. But more especially these simplified Spirits were brought forth for the manifestation of the attributes virâ—â—es and excellencies of the Divine Essence in the still Eâ—ernity viz. His Eternity Infinity All-sufficiency Immensity as also his Unity Simplicity Liberty Goodness Perfection and Happiness For though all these were well known to themselves yet they were not manifested to others till these simplified Spirits were brought forth 2. Again thâ—y were brought forth for the manifestation â—f the Divine Soveraignty Majesty and Dominion in the still Eternity which could not be known or manifested till there were Spirits which might be the Subjects of this Dominion and Soveraignty 3. In the next place one of the ends of the productiâ—â— of these Spirits was that the mystery of the Divine Beiâ—g and subsistence might be known to others besides it self iâ— the still Eternity Therefore were these Spirits produced which are all Eye and every way capacitated eternally to dwell upon the blisful contemplation of the Triune Deity 4. Another end why these Spirits were brought forth was to manifest the generating and multiplying fruitfulness of the Deity in his abstracted Nature in the still Eternity â—iâ—hout Eternal Nature's principle There being nothing more essential to the Divine Nature than to multiply diffuse and communicate it self which essential property had 〈◊〉 been known in the still Eternity without this production of simplified Spirits 5. Again a main end why these pure Spirits were brought forth was for the manifestation of God's Glory which consists in the triumphing exulting Nature of Love O in the still Eternity Now that this pleasant and all glorious Love-essence might be revealed in the still Eternity to others besides the Trinity therefore were these pure Spirits brought forth that they tasting seeing and enjoying this glorious pleasant and blisful Love-essence might celebrate the praise and glory of the Triune Deity to all Eternity 6. Lastly These pure Spirits were brought forth for the manifestation of the hidden will and good pleasure of the Trinity The Divine Will from Eternity was to bring forth Spirits in the still Eternity to be the Inhabitants of it which might know him and enjoy him and in so doing be Eternally happy Which Will of God could not be manifest till such Spirits were actually produced who were capable of knowing and enjoying him and such were these simplified pure Spirits and therefore were they brought forth by the Holy and ever blessed Trinity The Divine Wisdom very well knew that nothing less than Spirits of the highest degree of purity and simplicity could be capable of receiving the manifestations of the Trinity in the still Eternity that is in their pure simple abstracted and solitary being Therefoâ—e were these Spirits brought forth in the perfect Image of thâ— Deity as he subsists all pure Spirit and Vnity without and before Eternal Nature that they might be vessels capable of receiving the Divine fulness for which they were brought forth Having now finished the manifestation of the Nature of these simplified Spirits from their Causes I shall next come to give you a brief account of some of their â—ssential qualifications properties and adjuncts the explication of which may afford a fuller and clearer understanding of their Nature 1. In the first place then I say That these Inhabitants of the still Eternity are most highly simplified Spirits which simplicity of theirs consists in this that they did immediately proceed from the most simple and abstracted Essence of the Deity and were not brought forth out of Eternal Nature's Principle as all other Creatures were which therefore want much of the simplicity and unity of these pure Spirits And again these Spirits are justly said to be simplified Spirits in that they have no Souls or any personal organical corporeity but are meer pure Spirits that is nothing but Spirit all Spirit Yet I do not deny but these Spirits hâ—ve a Body which is common to them all which Body is the Temple Body of the Holy Ghost which fills that whole circumference of that most Holy Place in which Body they do all dwell yet reserving their numerical distinction 2. These Inhabitants are Intellectual Spirits that is they were endued with understanding and will for otherwise they could not have resembled the Father of Spirits neither could they have been capable of knowing loving and obeying him and consequently would have been unmeet for the company of the Holy Trinity in the still Eternity 3. These Spirits are endued with the Spiritual senses of seeing hearing smelling tasting and feeling whereby they are inabled to discern the object of the still Eternity They behold the Trinity face to face they hearken to his still and awful voice they are refreshed by perceiving the ravishing odors which continually perfume the most Holy Place they taste and feed upon the outflowing sweetness of the Deity and they feel nothing but the Eternal goodness of him who with his fulness fills the still Eternity 4. In the fourth place These Spirits are endued with a Spiritual kind of materiality from the Love-Essence in the Heart of God But because I have fully spoken of this in the material Cause I thither refer you 5. In the fifth place These Spirits are all of them Co-eternal I mean in relation to themselves not to the Holy Trinity who were before them in order of Nature as the Cause is before the effect and the Generator before that which is
generated though we cannot deny but that in some sense these Spirits may be said to be Co-eternal with the Trinity becaus we cannot say that the blessed Trinity ever were without the company of these Spirits in the still Eternity But in thiâ— place when I say that these Spirits are Co-eternal my meaning is that they were all brought forth at once in the still Eternity without any priority or succession of time which is not to be found in the most Holy Place 6. In the sixth place These Spirits are all of them co-equal with one another I say with one another not with the Holy Trinity for though these simplified Spirits may in some sense be said to be Co-essential and Co-eternal with the Blessed Trinity yet can they 〈◊〉 be said to be co-equal with them They were indeed the off-spring of the Divine Essence of multiplying and propagating Love proceeding from the Heart of the Trinity and so may be said to be co-essential with the Deity as immediately proceeding from the Divine Essence of Love and they were brought forth in the still Eternity where time is not to be found and so may be said to be Co-eternal with the Blessed Trinity who were never withoâ—â—â—he company of these pure Spirits in the still Eternity yet notwithstanding all this they were never admitted to a co-equality with the Deity becaus it is contrary to the Nature and right of the Deity to bring forth Sons which should be equal with them in the Soveraignty Kingdom and Dominion for so the Holy Trinity must have brought forth many absolute independent Deities like themselves which cannot be admitted It remains then that this co-equality which we attribute to these Spirits is only to be understood with respect to themselves viz. that they are all alike without having any preheminence the one before the other As first In their birth and original they all have â—â—t one Father the Father of Spirits and but one Mother as proceeding all from the womb of Eternal Love They are all Children and Brethren alike They aâ—â— all equal in Dignity and Glory Here is no Electiâ—â— or Reprobation takes place amongst these Spirits as being all of them the Sons of God's Eternal Love They are all of them Co-heirs alike of all their Father's Goods even of all the Riches and Glory of the still Eternity they enjoy the Beatifical Vision and Union to and Communion with the blessed Trinity alike All the wonders of Eternity are their's in Community and are all alike sharers in the Powers Raptures and Ioys of the most Holy Place They are all members of the same Body viz. the Divine Love-essence They are all Citizens of the same City All Subjects and obedient Servants of the same Soverain Majesty They are all equal in the Divine perfections and heavenly gifts and graces they are all of them most Lovely Holy Pure and Righteous They are equally meek humble obedient resigned c. so that they may very well be said to be co-equal with one another 7. In the seventh place These Spirits are all fixed Spirits that is they are unchangeable and unalterable and by the power of the Holy Ghost filling them throughout become fixed and unmoveable pillars in the most Holy Place The reason of this their unchangeable fixation is that the Holy Ghost is the Life of their Life the Spirit of their Spirits and the moving Power in all their motions They desire not think not will not speak not move not but the Holy Spirit desire's think's will's speaks and moves in and through them Not that they want these faculties and powers but becaus the Holy Ghost alone is the acting and moving power in and through all their faculties themselves being purely and meerly pasâ—ive And therefore it is impossible that any of these Spirits should fall becaus they stand all fixed in and by the unchangeable power of the Holy Spirit owning no will but that of the Blessed Trinity so that there is no way for sin or self to enter in and take possession of these Inhabitants of the still Eternity forasmuch as the Holy Ghost who performs all the good will of the Trinity is become their acting and moving power 8. In the next place These simplified Spirits as to their Number are innumerable as to us though not to the Holy Trinity to whom their number is exactly known and who calls them all by their Names This innumerable number of Spirits proceeded as I told you before from the overflowing stream of Love's Eternal Essence for when the Father and Spirit moved in the Heart-essence of Love then the Heart of the Son's Deity opened it self and then the Love-essence shut up in the Heart did flow forth as a stream from the Heart-center out of which essentially the Holy Ghost in Conjunction with Wisdom formed this numberless number of simplified Spirits And this infinite fulness of the Divine Love might have sufficed to the production of many more of these Spirits than were brought forth therefore the out-flowings of this ocean Sea what shall I say of Eternal Love were bounded by God's Will and Wisdom who brings forth all things in Number Weight and Measure and so were these Spirits also produced according to the will and good pleasure of the Holy Triâ—ity 9. In the ninth place We may consider the place or Vbi of these Spirits which is no other than the most Holy Place the still Eternity the Heaven of Heavens differing from the Angelical and all other Heavens in that they were brought forth out of Eternal Nature but this was before and stands without Eternal Nature and is the most Holy Place and Presence-chamber of the Divine Majesty in its own pure abstracted Essence But to speak somewhat more particular concerning the place of â—hese Spirits I say that they are placed round about the Eye of Eternity not in the very Eye which situation of â—â—â—ir's is a mark of their inferiority subordination unto and dependance upon the Trinity 10. In the tenth and last place I shall speak something concerning their outward form and figure which as was told you before is the very same with the figure of the Eye of Eternity only with this difference that the Eye of Eternity is greater and these also many lesser Eyes encompassing it round According as you see it represented in the figure which is in the Margin where the Great Spot in the midst deciphers the Eye of Eternity appearing like the black or sight of an Eye and the lesser spots round about it represent the Inhabitants of the still Eternity exactly resembling the Eye of Eternity with this only distinction that they are less than it And here we may also take notice that as these Spirits do exactly in their outward figure resemble the Holy Trinity as they exist in the shut up Eye of Eternity so also they exactly resemble one another without any the least difference appearing all not only in the same figure and
there the Dragon and the Beast have established their Dominions and are very active and stirring in it And tho we cannot deny but God is in fallen Nature yet not to the same eâ—d for which he was pleased to introduce himself into pure Nature for he introduced himself into pure Nature that he might be the sole mover and actor in it and thereby to keep and preserve it in its original purity whereas the end why God entred into fallen Nature was that he might redeem it and restore it to its original purity from whence it is fallen Quest. But you will say How can the high purity of the Divine Nature be preserved in the unclean vessel of defiled and corrupted Nature Answ. To which I answer That if we consider what hath been said of the Divine Nature we shall find this objection fully satisfied for I told you that the Divine Nature is the highest unity and simplicity and consequently cannot admit of any mixture or composition with any thing and again I told you that the Divine Nature was an Eternal Liberty being free from all tho being in and penetrating through all like the beams of the Sun which tho they pierce the Air and Water penetrating them throughout yet are they not mixed or jumbled with them but abide in their perfect liberty and untouched from either of them And now for a Conclusion we may draw this corollary from what hath been said that the Divine Nature and glory of the Deity is hid iâ— Nature as a Iewel in a Cabinet or as a treasure hid in a field Indeed in pure Nature this Iewel is easily found for there it lie'â— open and shed's its lustre whereby it discovers it self but in impure Nature it lie's deep hid and buried and cannot be discovered but with great pains and difficulty Yet some holy souls have found this Pearl in their â—wn fallen nature through great earnestness and continual labour and thereby have attained to the possession of the Blessed Trinity in themselves and through their Baptism into the Nature of the Father Son and Spirit are arrived to perfection by the redemption purification and transmutation of their impure natures and so restored again to their Original purity These were called in â—hose daies wise men and Lovers of wisdom and holy souls from their high Union to and with the Divine Nature of Love Thus for a Conclusion you see how God the Father hath introduced himsâ—lf into the principle of pure Nature as an Eternal Eye to see through all Nature's Globe and together with himself his Eternal flaming Heart of Love as an Eternal spring flowing continually through all the principle of Eternal Nature for its delight and refreshment and his Spirit of Life to be the supreme moving motion throughout the whole Essence of pure Nature Thus much may suffice to have been spoken of what God is in Pure Nature Having hitherto given you an account concerning the Principle of Eternal Nature we are next to speak of the Generations of it that is the numerous off-spring of Worlds and Creatures which were manifested from her fruitful womb which I intend shall be and now have made it to be the Subject of my second Tract Treatise or Book namely of the Angels and herewith shall put an end to the first wherein I have endeavoured to declare these three Propositions What the Nature of the Holy Trinity is out of Eternal Nature What Eternal Nature is What God is in pure Eternal Nature Cujus nullus FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALL the Errata to your outward look Correct within your self that inward Book Be wholey God-taught wholey if you can Be not a Skreen to Antichrist but Fan. No other Book you then need read of man But while in weak and childish state we dwell We must have Letters line on line to spell And so let Faults â—e mended and all 's well So sai'th and prai'th your humbl DRAWDE REKOOH THE Printer likewise praieth that yoâ— would pleas to mend the matter somâ— what a little Marr'd he confesseth for wanâ— of these words whiâ—â—â—e requesteth may be read in the room of the other Thus For impli pag. 3. line 17. imprieth for Seren in p. 55. l. 7. put in Seaven p. 59. l. 23. He twixt is and who and l. 30. brightness l. ult â— Repraesentation p. 89. l. 18. Sovereign p. 91. l. 31. up with p. 94. l. 30. praedestinations p. 95. l. 21. creatures p. 129. l. 28. Magicaly p. 139. l. penult six p. 142. l. 27. Spirit p. 145. â— 33. Nature p. 151. l. 13. Tresaurie p. 154. * Sed antequam de re paucula de te itidem de me quippe intra nos est quod contra nos est * Sed antequam de re paucula de te itidem de me quippe intra nos est quod contra nos est (a) Iam. I. ver last (b) Ephesâ— V. ver 27. †Religion is no mormo Momâ—s nor frowning Furie (c) 1 Cor. IV. ver 1 3. (d) As much as carnalitie tho' had I been in the ARC a Type supposed of the visibl Church with cursed Cham I shold hardly for all mi hatred I beleev have leaped out except I had been out of mi wits as out of the waters * Whilst Hypecrisie lieth under the cloudi Brow of a Pharisee a â—heerfull countenance is the Emblem of Innocence which exclâ—dâ—th as wel Moreseness as Madness (e) Isaiah XXII 12. (f) Chap. I. ver 2. 1 Kings XIII 2. (g) Matth. IV. 4. (h) Iam. III. v. 6. (i) Ioh. I. vâ— 1 3. (k) Eph. V. v. 4. * We all mai â—igh to sai what wee sadly see oâ—r Rents like to prove our Ruine our Distractions our Destruction (l) O what a Rout There is about Roam's Outward Man of sin Look into self What art an Elf Rout Anti-Christ within Bona verba quaeso E. H. (m) 2 Tim. I. v. 13. [n] Tit. Iâ—I 2. [o] I Pâ—t 2. 17. †A Priestlâ— Brat by them engendred on Ignorance Fear and Supâ—rsâ—itâ—on These three completly maks the triple Crown And stil support old Rome's Imperial Throne How stily do the Priests by help of these Make men beleev and then do what theâ— pleas * Papism that 's a secular Devise Meer Trick of State in Reverend Disguise Th' ambitious Spawn of later Centuries †The Church is wounded and rent most desperatly by the evâ—â— Spirit of Division Remember wee all the Apolog of Bessarionâ— So humbly râ—qâ—esteth E. H. †After all that can be writ or said this same motto muâ—â— be subscribed Peccatur pluâ— quà m exaratur inâ—â— vereor quà m â—â— intelligatur E. H. (p) Lewis King oâ— France severely punished Blasphemies searing their Lips with an hot Iron And becaus by his comin â—nd it was executed on a great rich Citizen of Paris â—m said 〈◊〉 wâ—s a â—viant Hee hearing it said before mani I wolâ—â—â—â—oâ—â— by searing mi own Lips I could banish out of mi Realm all abuse
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
ordering and governing of it And also the Holy Trinity's introducing of themselves into Eternal Nature The wide space within the Circle type's forth the Chaos or the Abyssal nothing the ground of all Essences and yet no Essence to be seen in it Now because I have in the foregoing discourse oft made mention of the word Principle without having any where declar'd what I meant by it I think it proper in this place to give you the signification of it according to the sense in which I take it And in the first place I shall tell you negatively in what sense it is not in this place taken by me By the word Principle I do not understand the first constitutive beginnings of things whereof they consist and from whence they take their Being in the same sense in which the four Elements by some and Salt Sulphur and Mercury by others are called the Principles of all things But by a Principle I mean an Original Source and Fountain-Essence formed by an Agent into a Sphaerical Circumference by which it is distinguished from all others 1. To explain this definition a little I say in the first place that a Principle is an Original and Fountain-Essence for it is not every Essence doth make a Principle but such an one only as is thâ— fruitful Mother of all the Essences conteined within its own Circumference and Kingdom and affords them being and sustenance from its own Bowels 2. In the second place it is said to be formed by an Agent becaus a Principle of it self is Passive considered without the Active Spirit in the Center which is the Mover of it 3. In the third place you have the form and figure of a Principle a Sphaerical Circumference which is the common form of all Principles 4. In the last place you have the end why a Principle is formed into a Sphaerical enclosure viz. that thereby it might be distinguished from all other Principles Worlds and Centers for all these are the same with me in this place and therefore many times one of these is put for the other Having thus given you the Definition of a Principle in general I shall now subjoyn the particular definition of Eternal Nature in these words Eternal Nature is a Principle created by God out of the Abyssal Chaos containing the seven operative powers for the production of all things The Genus or general Notion of this definition is the word Principle which but just now we have explained to you The difference of this definition contains the four Causes of Eternal Nature viz. the efficient material formal and final The efficient Cause which is God is expressed in these words of the definition created by God The material which is the Abyssal Chaos is expressed in these words out of the Abyssal Chaos The formal Cause are the seven operative Powers which the definition tells you that Eternal Nature doth contain The final Cause of Eternal Nature is that it might be the fruitful Mother of all things which the definition expresseth in these words for the production of all things What Eternal Nature is The Third Head Which makes the third Part of this Discourse What Eternal Nature is I. THE subject of this Part is concerning Eternal Nature's Essence it is a most noble Subject to look into I acknowledge that none could lay a deeper ground as to this Subject than divine Behme hath done yet I find withal that he hath brought it forth something obscurely so that he is understood by few and misunderstood by most This hath moved me to search into the Nature of this Subject for my own private satisfaction according to the innate light of my own intellect and the inward discoveries of the Triune Deity to the Spirit of my Soul In this Third Part I shall confine my discourse to these two general Heads The First What Eternal Nature is in its first original purity The Second What kind of Essence or Principle pure Eternal Nature is I begin with the first of these II. Quest. What is Eternal Nature's Essence in its first original birth and being as it came out of Wisdom's hand Answ. Eternal Nature was a pure Essence and then called pure Nature being free from sin and evil and all mixture of imperfection she was then all fair clear spotless faultless and sinless Now for the manifestation of this great mystery of Eternal Nature what it is I will open it in the original Causes of it viz. the efficient material formal and final III. Concerning the efficient Cause of Eternal Nature Who can be the Author and Creator of Eternal Nature but the Triune Deity The Father Son and Spirit must be the Creator of Eternal Nature not the Father without the Son and Spirit nor the Son without the Father and Spirit nor the Spirit without the Father and Son but the Triune Deity in joynt Co-operation Therefore the Triune Deity in the Globe of Eternity subsisting in their own pure Deity must be before Eternal Nature by way of efficiency as the Cause is before the Effect and are distinct as the Cause and Effect God therefore is not Eternal Nature nor Eternal Nature God because Eternal Nature is formed by God as the efficient And thus we see that God can subsist without nature but Eternal Nature's Essence cannot subsist without the Triune Deity God comprehends Eternal Nature but Eternal Nature cannot comprehend him who as being the efficient cause of Eternal Nature is higher essenced in his own Eternal Vnity and Simplicity Now that God is the Creator of Eternal Nature Scripture teacheth us when it tells us That by the Word all things were created and that without him nothing was made that was made Now if the Triune Deity was the Creator of Eternal Nature he must needs in order of Natâ—re be before it and distinct from it and subsist in a far higher graduated Essence than Eternal Natuâ—â—'s Essence is For if any should ask me what is above before and beyond Eternal Nature's Essence I can only reply the Triune Deity in the Globe of Eternity who is the efficient Cause of Eternal Nature and here we must stâ—p for we cannot go beyond the first Cause of all things IV. We proceed to spâ—â—k of the efficient Cause of Eternal Nature which is God and will briefly declare how God doth not only create Eternal Nature by way of efficiency but also that he creates it out of and from himself by way of Essentiality Thus the Divine Philosophy instructs us Rom. 8. 36. Of him and from him and to him are all things That is all things proceed essentially from him and if all then Eternal Nature must proceed materially and essentially out of God's Essence 1 Cor. 8. 6. To us there is but one God by whom are all things efficiently and of whom are all things essentially Neither can it be otherwise for when God was to create Eternal Nature there was nothing besides Himself out of or from
Will of the Trinity hath been pleased to generate it self into a Beginning which is the Abyssal Essence the bâ—ginning of all Essences whatsoever and particularly of Eternal Nature as well as of the high and lofty Globe of Eternity We are to observe here that his Eternal World where the Majestick Soveraigâ—ty of the Deity is manifested called the still Eternity is far different from the Eternal nothing and Abyssal Essence of which we have been speaking Quest. If you now ask me what is above and before this Abyssal Essence Answ. I answer the All-seeing Eye the Eternal Free-will of the Deity in the still Eternity in the original Globe of the High and Lofty Eternity where the Triune Deity manifests the bright flaming glances of his Majesty and the Glory of his Sovereignty with his Perfections called Attributes viz. his Infinity All-sufficiency Omnipotency which are not manifested in this Abyssal still Essence Wherefore it appears that the Original Globe of Eternity is above it and distinct from it this Divine Chaos being set by the Eternal Will of the Deity as a middle Gulf between the Eternal World where stands the still Eternity in all its Essential Goodness viz. in its Eternal Unity Simplicity and Pure Deity and between Eternal Nature's Essence and her working Powers You are likewise to distinguish the Globe of Eternity from the Light World or Light Eternity in which Paradise the Angelical World the Glassy Sea Mount Zion and the New Ierusalem are placed and though these be called by us the Heavenly World as in truth they are yet they differ from the still Eternity in the Globe of the High and Lofty Eternity All those World 's forementioned Paradise the Angelical World c. spring out of the Light Eternity and the Light Eternity is born out of Eternal Nature's Essence and therefore they are distinct for the still Eterniâ—y in the Eternal World stands before above and without Eternal Nature's Essence These things being premised we come to speak of Eternal Nature's Essence which is generated out of the Abyssâ—l Essâ—nce IX Quest. If you ask me what is Eternal Nature's Essence Answ. I answer it is an Eternal Essence generaâ—ed out of the Divine Chaos or Abyssal Essence and â—educed into matter and form for the good pleasure of â—is Will. Here you see the efficient Cause of Eternal Nature God's Eternal Free-will willing and desiring it Secondly You see out of what or from whence Eternal Nature is produced viz. out of God's Divine Chaos not out of the still Eternity nor out of the Eternal Unity of the Triune Deity Thirdly It is brought forth by God's Will out of this Eternal ground into matter and form which I am now to speak of Fourthly The final Cause is also signified in these words for the good pleasure of his Will Now the Will â—f God was to bring forth Eternal Nature with all her working Essences to be the original Essence and ground of all created Essences whatsoever nothing being created without it but from it essentially and originally Quest. But you will say what is the difference between the Abyssal Essence which is the original Essence of all Essences and Eternal Nature which is the ground of all Essences Answ. There is a very great difference the Triune Deity doth see that all things lye hid in his Divine Chaos but without Essence but in Eternal Nature's Ground he sees all things essentially and that he hath actually all sufficiency of materials and instruments to bring forth all things from Eternal Nature's Ground So that Eternal Nature is God's work-house wherein he hath whatsoever materially are required to Creation In the Eternal Nothing is no actual Essence but in Eternal Nature all Essences for creation are actually brought forth by God's Wisdom and Power Again In the Divine Chaos there is nothing but an Eternal stilness no life no motion no moving power â— but in Eternal Nature God sees an actual working Source Power Life and motion to create from and with in the Abyssal Essence he sees indeed that all these lye hid all life all power but only potentially not actually X. Now I proceed to the third Particular to shew the manner how God by his Eternal Will brought forth Eternal Nature out of the Abyssal Essence into matter and form Here I must open two Particulars First What is the Matter Eternal Nature is created of And secondly The manner how performed by God and then pass to the formal Cause First Particular Concerning the Material Cause of Eternal Nature If you ask me What the Original matter of Eternal Nature is I answer It is made up of Fire and Light with their essential properties belonging unto them and the four Eternal Elemeâ—â—s of Fire Water Air and Earth are the materials of Eternal Nature's Essence for if these were taken away Eternal Nature would cease to be Concerning the Eternal Element of Fire XI This Element is the first matter and ground of Eternal Nature's Essence and therefore we will speak of it in the first place If we would understand the nature of this Element we must know the birth of it and how it was brought forth by God When it pleased the Eternal Will of God to move on the face of the deep Abyssa-Essence he from thence brought forth the four Eterâ—al Elements to be the first Principles of Eternal Naâ—â—re and the Element of Fire in the first place together with its intrinsecal and essential properties to be the â—riginal beginning of Eternal Nature's Essence Here you see the Creator of it is the Eternal Will of the Triune Deity Father Son and Spirit for they have but one will among them XII In the second place you see the ground whence the Will of God brought forth â—â—is Element of Fire viz. â—â—t of the Divine Chaos or Abyssal nothing I do not say it came immediately from the Deity in its Eternal Unity and Simplicity for in the pure Deity there are no Eternal Elements no duality no contrariety becaus the pure Deity is an Eternal Unity in it self XIII In the third place it is necessary to speak a word how the Eternal Will brought forth this Element 〈◊〉 Fire out of the Divine Chaos The Eternal Eleâ—â—nt of Fire was brought forth from the Abyssal Esâ—â—nce by the Wisdom and Omnipotence of God neither need we to enquire further into the manner of its production becaus a multitude of words will but darken the manner of its birth The highly illuminated Behme hath set it forth from its deep ground how this Eternal Element was brought into existency by through and from the Eternal will of God but there are but few that can understand him and those that do comprehend a great Mystery for reason with all its Academical knowledge cannot comprehend it it being only to be discerned by an intellectual sight And though in the glass of Divine Wisdom I have seen how this Eleâ—ent out of Eternal nothing was brought into an
perfect Unity without all duality diversity or contrariety becaus God's Essence from which they immediately proceeded was such But we find that all created Essences are â—ot a perfect unity but that diversity and duality is found in them which is not in the Divine Essence therefore we must necessarily conclude that they did not immediately proceed from God's Essence Secondly If all creaâ—â—d Essences do immediately proceed from God it â—â—ll follow that God's Diâ—ine Essence is not unintelligible and incomprehensible but may be easily known from the nature of those Essences which immediately proceed from him for such as their Essence is such must God's be if we allow this immediate procession becaus whatsoever doth immediately proceed from any Essence is of the same Essence with that from whence it proceeds We concludâ— therefore that Light Fire Darkness c. are not iâ— God nor do they immediately proceed from him foâ— if they did we might then know what God's Naâ—ture and Essence is viz. that it is Light Fire Darkâ—ness c. Answ. 4. Eternal Nature is a distinct Essence from thâ— Divine Chaos out of which it was created by God which appears First Becaus that which is brought forth differs anâ— is distinct from that which is brought forth as the fruiâ— is distinct from the tree the Son from his Father wherefore Eternal Nature being created out of the Diâ—vine Chaos must needs be distinct from it Secondly Eternal Nature is distinct from the Divinâ— Chaos becaus in Eternal Nature the Elements anâ— the working powers of Nature are essentially anâ— actually whereas in the Divine Chaos they are only potentially and remotely Thirdly In Eternal Nature there is order and distinction there we find the four Eternal Elementsâ— and seven working forms of Nature whereas in the Divine Chaos all things lye hid without any order oâ— distinction and therefore this Principle is called 〈◊〉 Chaos or confused mixture Gen. 1. 2. becaus in this Principle there is no Essences to be found but all things are in it in a hidden dark confused manner Answ. 5. Eternal Nature is a middle Essence becaus it is placed by God between the Eternal World and the Angelical and this visâ—ble Creation and is the original ground â—rom whâ—nce all middle Worlds and Creations do proceed Were not Eternal Nature a middle Essence there would be no middle Worlds no middle States nothing but the still Eternity But the Scripture tells us of Worlds in the plural number Heb. 1.2 which must be these middle Worlds of which here â— have spoken Answ. 6. Eternal Nature is in it self an invisible Essence for it is the ground from whence all invisible Worlds and Creations do proceed and we are taught that even this outward visible World was made of an inâ—isible matter viz. Eternal Nature's Essence Heb. 11. 3. The things which are seen were not made of the things â—hat do appear Answ. 7. Eternal Nature's Essence is a mixed and compounded Essence it is mixed and compounded of the four Eternal â—lements and their essential forms and thus it is an Essence compounded of multiplicity vaâ—iety and contrariety and therefore must needs be distinct from the Divine Essence which is an Eternal Vnity and Simplicity which cannot admit of any mixture or composition whatsoever Now we must further know that this mixture and composition of the Eternal Elements in Eternal Nature is wrought by the Art of Divine Wisdom in such a manner that all their contrarieties are reduced to the greatest harmony and agreement insomuch that they qualifie in and through another with the greatest concord and amity as brethren and members of the same body This harmonious mixture and composition of the Elements in Eternal Nature is the beauty and perfection of Eternal Nature and that whereby it is fitted to become the fruitful Mother of all things If we consider Eternal Nature only as made up of fighting contrarieties we shall find nothing but deformity and disorder in her but if we regard her as she is mixed and compounded by the hand of Eternal Wisdom to a perfect temperature harmony and concord so she appears and is inaâ—â—â—d all beautiful and lovely Answ. 8. Eternal Nature is a Good Essence there is no evil in it notwithstanding it is made up of Contrarieties for God who is Eternal Goodness could not make that evil which he designed to be the original matter of all created Essences for so he would have entailed evil upon all his Creatures which were to proceed out of its womb Neither was it partly good and partly evil for this is a mixture that God declares against and therefore would never be a cause of it himself Neither can we say that evil is in Eternal Nature's Essence but that it is swallowed up of the good becaus nothing can proceed from God but what is wholly good The Darkness in Eternal Nature is as good as the Light and the Fire as the Water All the â—orms of Eternal Nature must needs be alike good for these following reasons First Becaus they have one efficient cause one Creator even God Secondly Becaus they all have but one Mother viz. the Abyssal Chaos out of whose womb they proceed Thirdly Becaus God hath implanted in them all an hunger and desire to answer the end of their Creation Now whatsoever answers the end for which it is made that we may truly say is good Fourthly All the forms of Eternal Nature are equally good becaus they all obey the Will of their Creator Fifthly Becaus they are all serviceable and helpful to one another as appears by their qualifying together and union in the sixth form where the Darkness is serviceable to the Light and the Light to the Darkness the Fire to the Water and the Water to the Fire But here is to be observed That when I say that all the forms of Eternal Nature are good I do not mean that they are the chiefest â—â—od for that is only to be found in the Divine Essence but that they are endowed by God with a Natural Goodness suitable to their kind and such as they are capable of and free from Evil. Object You 'l say evil is not in God therefore it must be in Eternal Nature Sol. Yet the inconsequence of this argument doth appear in that it may be so easily retorted for say I becaus evil is not in God therefore neither can it be in Eternal Nature which was created by him for such as the cause is such must the effect be no evil is in the Cause of Eternal Nature therefore neither can there be any evil in Eternal Nature which is the effect Quest. But you 'l question further if evil be not in God nor in Eternal Nature where then will you place it What will you make the ground and source of evil Answ. I answer that the mutability of the Creature is the Cause of evil For though all things be created good by God yet they are not immutably so