Eternity with himself that is with power For the further illustration of which we are to know that though God hath several Names given him in the Scripture yet the most if not all of them speak his relation to Eternal Nature as he hath introduced himself into it and clothed himself with it but this Name the Spirit of Eternity expresseth him only with regard to his solitary and abstracted Being as he exists in the Globe of Eternity without any relation to Eternal Nature Now as God by the opening of the Eye discovers himself to be the Spirit of Eternity existing in and filling the Globe of Eternity so likewise this Spirit of Eternity is manifested to be All-power Universal Power and pure act as the School-men term it filling the whole and every part of the Globe of Eternity Here is also discovered that this Spirit of Eternity as it is All-power so it is one undivided Power as perfect Unity without any separation distinction or division So as from this manifestation we may define the Spirit of Eternity to be the one total and Universal Power which fills the Globe of Eternity 2. The second particular is this That the Spirit of Eternity is not only Essential and Substantial in it self but also the Primary Essence of all Essences and Substance of all Substances That the Spirit of Eternity is Essential appears becaus it is all Power now there can be no power but what is Essential Power implying Essence in the notion of it for we cannot conceive of Power without Essence nor of Essence without Power It appears also that this Spirit of Eternity is the original Essence of all other Essences because the opening of the Eye discovers this Spirit to be the first Essence not only in order of time but also by nature and way of causâ—lity or efficiency nothing being above beyond or before it Moreover as was said before this Spirit is discovered to be an All-power a total and universal Power that is a Power including and comprehending all Powers and from whence as from a fruitful womb all Powers whatsoever are derived and do proceed now if this Spirit of Eternity be the Power of all Powers it must by consequence be the Essence of all Essences because as was just now hinted the one cannot be without the other No Power can be without Essence nor Essence without Power But you 'l say if the Spirit of Eternity be the first beginning of all things and the Essence of all Essences then it will follow that God is the beginning as well of evil Essences as of Good To which I answer first That when we say that the Spirit of Eternity is the first beginning and Essence of all Essences it must be restrained to good Essences actions and motions which do proceed from the Spirit of Eternity and not those that are evil In the second place when we say the Spirit of Eternity is the Essence of all Essences it must be thus understood that from the Spirit of Eternity doth proceed the first Eternal beginning of all Essences in relation to himself that is in relation to the Abyssal Eye which is himself and from himself and in relation to his Abyssal Globe which is himself and from himself now nothing can be in God but that which is God and therefore contrary to all evil for there is no evil originally in himself therefore they are wholly out that would draw Good and Evil from Gods Eternal beginning of himselfâ— When indeed the opening of the Eye doth only manifest what is shut up in the Eye of the Abyss and manifesteth nothing that is without the Abyss Now there being nothing but God himself manifested in the Abyss of Eternity and no evil Essence being to be found in him therefore it must follow that the Eye of Eternity doth only manifest God to be the original of all good Essences and not of evil becaus the Eye of Eternity cannot manifest that which is not it being plain that no evil can be in God Therefore when we say that all Essences proceed from God it must be restrained to all such Essences as do immediately proceed from God even such as God is the immediate Author of and those are only all good Essences for whatsoever doth immediately proceed from God the highest Good must needs be good and no ways evil 3. The third particular which the opening of the Eye manifesteth concerning the Being an existence of God is this That the Spirit of Eternity is the original Essence of all Essences that is that the Spirit of Eternity is not only the first of all Essences but also that he subsisteth in and from himself and oweth his existence to none but himself as being the only original of self And thus we have done with the first Mystery which is discovered to the Spirit of the mind by the opening of the Eye of the Abyss viz. the Mystery oâ— God's being and existence that he is the only true God and Father of all who is above all before all through all and in all The second Mystery which is discovered by the opening of the Eye of the Abyss is the Mystery of the Holy Trinity viz. how the Eternal Unity brings forth the sacred Trinity co-eternal co-essential co-equal with himself The Eternal Unity is the Father who brings forth his Son and Spirit out of himself Were there no Eternal Unity there coud be no Trinity if there were no first there could be no second or third were there no Father there could be no Son or Spirit and thus you see that the Holy Trinity proceeds from the Eternal Unity I answer that the opening of the Eye of the Abyss doth reconcile this seeming contradiction for at the disclosing of the Eye the Spirit of the mind clearly sees â—hat the Holy Trinity is one with the Eternal Unity becaus they are one in another and proceed one from another and do not exist severally in distinction from or without one another for thus the indissoluble band of God's Eternal Unity would be broken and his indivisibility taken away But here it appears that the Eternal Unity abides indivisible notwithstanding that the Holy Trinity proceeds from it becaus they subsist one in another the Son and Spirit subsisting in the Eternal Unity of the Father Further we must know that though Unity doth exâ—lude all manner of Contrariety yet it may consist with Harmonious variety now the Father is not contrary to the Son and Spirit nor they to the Father but their â—ariety is harmonized in Unity Again though Eternal Unity cannot consist with an â—bsolute distinction division and separation such as is between things which subsist independently of one â—nother yet it may consist with such a distinction as is â—ound in things which are one in another and cannot be without one another as being united in the root of Unity We next come to speak of the Locality or Vbi of the Holy Trinity which according
think that their being co-essential and co-eternal with the Holy Trinity doth make thâ—â— co-equal with them no the Spirit of Eternity doth not bring forth Spirits equal to himself but such as are subordinate and dependant otherwise he would make other Gods besides himself which cannot be supposed Besides their subordination and inferiority in this appears that they are nâ—t shut up in the Vnity of the Trinity but appear distinclâ— from the Holy and ever blessed Trinity as shall be more particularly declared hereafter 4. The fourth and last particular is What are the offices and functions of these seven Spirits Which I find to be these following 1. In the first place their office and function is to wait upon the Majesty of the Trinity in the still Eternity in the Holiest of all They are waiters and attenders on the Majesty of the Father Son and Holy Spirit in the Presence-Chamber of the still Eternity where these glorious waiters make a great part of the pomp sâ—ateliness and magnificence of the most Holy Place and Presence-Chamber of the Holy and ever blessed Trinity 2. Another office and function of these seven Spirits is to execute and perform the will of the Holy-Trinity whatsoever the blessed Trinity will have done these can and do effect in a moment there is nothing too hard or difficult for them so that these are the high Princes and officers of the supreme Majesty always attending in the most Holy Place the Presence-Chamber of the Deity to effect and execute the will and pleasure of the blessed Trinity These are those miraculous powers continually assisting before the supreme Majesty who have manifested and effected their mighty works of â—â—nder in all ages for which end also the Deity hath introduced them into the working forms of Eternal Nature 3. In the third place the office of these seven Spirits is to be the high Princely Councelors of the Divine Majesty all the secrets of the Holy Trinity are revealed to them all their purpose and will is made known to them for the Holy Trinity doth nothing without them for they perform and execute all the will and purpose of the Deity 4. In the fourth and last place their function is this they are the high Favourites Friends and Companions of the supreme Majesty for they are not only always in his presence in the most Holy Place but they are admitted to his most secret bosom-councels they are exalted to a degree next to the Holy Trinity which argues the high favour the supreme Majesty hath for them 5. Having thus declared to you the office and functions of these seven Spirits I come now to speak of the fifth and last Particular which I was to open concerning them viz. the place they have in the still Eternity concerning which we are to know that they are placed next to the supreme Majesty of the Holy Trinity and therefore are said always to stand before the glorious Majesty of God in the most Holy Place not in the outward or inward Court but in the Holiest of all which is the presence Chamber of the Deity where the highest Pomp Glory and Magnificence of God is displayed Here they behold the supreme Majesty Face to Face and Eye to Eye that is most clearly without any veil or similitude whatsoever I shall now briefly shew you what these Spirits are not they are no personal Spirits as the Angels are who appear in organical bodies they are pure simplified Spirits without composition they resemble the supreme Unity and Simplicity of the Deity from which they do immediately proceed Neither can it be otherwise for that in the still Eternity nothing but what is pure Spirit and Power is to be found It is true St. Iohn in the Revelation represents them as burning Lamps but he speaks of them there not as they exist in the still Eternity but as they appear in the properties of pure Nature where they are â—inctured with the fire and light in Harmony I now come to speak of the fifth and last Wonder which was seen in this Rock of Wonder the still Eternity viz. the Inhabitants of this most Holy Place You must not think that the Deity is solitary or unattended except only by those seven Spirits before mentioned for there are an innumerable number of pure simplified Spirits that stand ready in all humble resigned obedience to execute the will and perform the good pleasure of the Father of Spirits As to their number they are ten â—â—ousand times ten thousand and thousands of thousands â—nd indeed are innumerable as to us And as I told you â—hey are all pure simplified Spirits not like the Angels â—ho were created out of the forms of Eternal Nature â—â—t they are pure abstracted Spirits proceeding from the â—â—preme Vnity who is the Father of Spirits I intend here for a further illustration of the present â—â—bject to speak something concerning the nature of â—pirits and before I proceed any further shall diâ—â—inguish between pure simple Spirits and mixed Spiâ—its Pure and simple Spirits are such as exist without â—ternal Nature in the still Eternity mixed Spirits are â—uch as are created out of Eternal Nature and exist in the â—â—me as all Angelical Spirits do â—nd are therefore said to be mixed because they do not immediately proceed from â—he supreme Vnity as simple Spirits do but are created 〈◊〉 of Nature's forms Wherefore they that suppose the Angels to be Spirits of the first degree of perfection are â—istaken they are indeed the most perfect that were created out of the principle of Eternal Nature but they do not reach the perfection of those simple Spirits who proceed from the Vnity and cohabit with the Vnity in the â—ill Eternity If you ask of me a description of these â—imple Spirits I say That they are most simple essences â—nd powers free from all manner of mixture or duality without any Angelical or other figure and are Eternal Vnities proceeding from the supreme Vnity it self I shall here subjoyn a Figure wherein by way of likeness you may conceive in what manner these simplified Spirits the Inhabitants of the still Eternity were represented to the Eye of my Spirit THIS Figure represents the still Eternity or most Holy Place the black spot in the midst or center of this Circle figureth the Central Eye of Eternity and the black points with which the whole circumference is filled denote those pure simplified Spirits which are the Inhabitants of the still Eternity or the most Holy Place From which representation of them we may learn First That they are Numberless Secondly That they compass â—he Deity and fill the whole Round of the still Eternity ready to execute the commands of the High Majesty In the third place The Figure shews us that they arâ— distinct one from another like the Stars in the Firmament Fourthly They are all alike unto and co-equal with â—â—e another they are all of the same Essence and all 〈◊〉 them equally Eternal all
leave you in the Work that we have bin travailing in together for do not think my being takâ—n away shall stop it for it shall live and flourish And doubt not but God will raise up that good Spirit that hath bin a guiding Light in and to me in some others that shall assist and go forward with you for the finishing of that great Mysterie which we have mutually rejoiced in But be you stedfast abiding in the Faith thereof according to what hath been made known bâ— the Spirit of our Lord and Saviour touching these Things And so he concluded with a desire to speak with his trusty and dearly beloved Friend Dr. Ed. Hr. concerning the Publication of the Writings which his Mind was much upon who also declared his Mind some small Time after in my hearing to the Doctor concerning them as leaving them in trust with no other though some Breach of his Will did after happen which will be sad indeed should the same not he repaired that so his Will mai be fullfilltd concerning his Writings so left in trust After he had thus delivered his Mind his animal Spirits grew hourly faint and weak yet as he was able many refreshing Speeches and gracious Sentences came still from him both to his near Relations and other Friends then about him who performed their dutiful and Christian Part to him for which they received his Blessing and had his Praiers to God in their behalf Much more might be recited but I shall forbear further Enlargement and refer the Inquirer to those living Testators to whom this Author was sufficiently known It may now be expected that we should give some more Satisfaction as to the Life of this Person how he carried it as to all holy Deportment both towards God and towards Man For as his Light was great and eminent so his Life is answerably to be measured I shall not affirm it to be so perfect as nothing of defect could be found therein he was a Man that might be subject to Passions and Infirmities as Elias was yet this I can boldly and as truly say on his behalf since the Time of my acquaintance he groaned and travailed hard in himself after the Birth of Perfection forward pressed he towards the Mark of the Resurrection which was still in his Eye daily preaching it to himself and others being of late Years more than ordinary in Mortifications and daily Dyings to all things that came in as the Effect of the Fall And indeed for the later Years of his Life he took up so much with God as he cared to be very little known among Men alwaies excepting his dear Friend Dr. Ed. Hr. whom he would not willingly be without at home even when most retired I say he cared not to be known in the World as a Preludium to his not long staying among the Inhabitants thereof For thus far I made my Observation upon him that I often saw the Spirit of his Mind translated and was gone up beforehand as it were to prepare a Mansion for his Soul which then groaned to be set loose from so unagreeable a Bodie yet as little so by reason of its habituated heavenly Inclination and sometimes extraordinary Exertion and Elevation as a mortal Bodie could lightly be Hence it was that he so often let fall this Expression Olr how little do I care to live without I might come to put on the Bodie of the Resurrection by and in which I might do the Will of God in this lower World with as great Libertie Alacritie and Constancie as Mount Sion's Saints now in Glorie Thus in grand Soul-Introversion and Body-Exertion he spent this later part of his Daies delighting much as the Dr. E. H. and several more know in an abstracted Life and coveted Solitude withdrawing from his publick Ministery wherein he had formerly exercised himself but of late after the Example of the holy Apostle Paul he retired to a little convenient Place of his own yet not refusing any that would come for spiritual Direction and Counsel freely giving as he had freely received from the Lordâ— Thus painfully did he labour in the Vineyard of his own Soul and for others in the Name of the Lord. In the Time of this his Solitude he writ more as much more as what is now brought forth into publick View wherein are many great and mystical Truths that were opened unto him from the pure central Light that rose from the morning-Starâ— whereof this Tract sheweth somthing though but as a Glance of what lieth hid in the fuller Bodie of the Golden Remains which some-bodiâ— doth retain for the present which when they shall see Light as we will yet hope they mai the will appear as the Express of a deep Spirit which had great Libertie of access to and Abilitie of diving into the infinite Ocean of divine Mysteries through the favourable Guift of a faithful and bountiful Lord the Almighty God Therefore he being so greatly good let not thine Eye O Reader be evil nor let any one stumble or be offended at either the Author or matter Method or Expression but give place to that pure Light which gave him such an Understanding and Sight If the Meat be too strong for thee thou hast liberty to refuse and maist set it by till thou art grown stronger in Spirit it was the Author's Iudgment not to impose he left that for the Lord alone to dispose the Mind for reception But doubtless it is prepared as a living Portion for such as hunger after spiritual Dainties and heavenly Mysteries Let me therefore beseech you to be censureless till the Day of the Lord cometh without Clouds to arise in the Heart of your Earth so as to clear up all doubtful matters of this kind observing the Doctrine of that large spirited Apostle which is To abide in that Spirit of Love which can hope believe and bear all things and cover and comprehend what we mai not yet perfectly understand or reach as not being happily come to that clear inspection of things thereby to be so imboldned as to pass Iudgment with an infallibility thereon but rather give room and grant Christian Liberty to and for the various Gifts and Operations of the Spirit in each one For sure I am it is that which will secure us in the Peace of God which passeth Understanding which will guard our Hearts from the evil of Controversies which this Author did study to avoid though of sufficient Learning and Ability to manage them yet of late Time kept himself from all such Ingagements quietly resting under the droppings or rather Pourings of the holy Anointing Of which I shall give you some particular as the ground-work of this Subject here treated of being the Knowledg of God out of Nature and yet to be known in the Globe of eternal Nature This you must know he came to understand by his Spirit being caught up into the still Eternitie for several Daies together which
and religious man be I prai kindly admitted and accepted from mi welmeaning meanness til a larger and fairer appear which when it doth wil be but his due tho' his modestie I mai safely sai wil not be abl to sufâ—er it such is the tenderness of his Spirit vâ—sibl enough in ani thing that mai but verge toward his own advantage whom therefore I wold willingly more discover to the World to which hee doth so much good and in which hee hath done so great things and declare his Name in words at length and not as now in letters were I not afraid that his humiliâ—ie wold be thereby highly oâ—â—ended which doth and can endure all things except his own Eulogiums and Commendations To the Sun-â—hine of which and his manifold virtues I have onely lighted or tinded tho' ex officio this my Rush-caâ—dl which is one I must confess to mi shame of the shortest less'st and worss'â—t For this do I here humbly crave his candid construction and heartily beg the boon of his pardon beeing too sensibl of the great need I have thereof albeit I mai haply go without it in that I have so openly and boldly as beeing without his leav or knowledg attemted tho' but this unless by the seasonabl request and importune intercession of som intimate Friend or other it mai happily com to be givn to mee I am not so sage as to foresee how hee wil handl mee for this mi fool-hardiness nor can I praesage what the event mai be His Resentment of this mi boldnes wil be so great I must now run the Risc the hazard jacta est alea. I must take mi Lot how fair or foul soever I be in his Books As to this praesent Book I am bold to sai I foresee such clearness there is in mi eies the Crystal Streams thereof going to be perturbed by the over diligent and silthily dirti feet of mani grim and ugli Satyrs which seem to mee to call for and to have already praevaled with several faln Angels â—o mingl with them and becom their Coadjutors â—nd Coagitators that so these purely fluent Waâ—ers mai the more suddenly and surely be made mere stagnant and putrid Puddls or most foul stinking Pools Nevertheless I adventure herein to praedict tho' I be no Prophet nor the Son of a Prophet for all the possibilitie probabilitie or proximitie of the feat or fact the impossibilitie for all this of the accomplishment yea I am more than confident for I am Sure that the contamination thereof by their so complotted commixture wil prove no other than a Chimaera unless I mai add as I beleev it wil be a slurr and blurr or a basefoul Iilt upon themselvs Nai further shal conclude it never feacibl til that veri daie when I shal behold the dazling Beams of the glorious Sun in its Zenith darkned by the mere steams of som Dung-Hill lieing on the lowest ground But enough if not too much of this dirt and â—ilth Now not to be dirti miself however not so dung-hill-bred as to account so wretchedly of the Reader as if Hee were unworthi to have ani accompt of the Book or to giv aâ—i â—aus wherâ—by the Publisher thereof shold be thought so avâ—rs from Apologies as to judg all of litâ—l value much less to condemn all evn the best with som Gâ—andees as idl and useless at best at less'st far below Prudence by waie therefore of obviation praevention praeoccupation and anticipation in companie with a fair praesolution of som praemised objections which it is not improbabl mani ill-naturâ—d and ill-mindâ—d men mai make evn to the suspecting or at fairâ—st scrupling if not severely quaestioning first how honestly this worthi Writer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came by these high Mysteries and grand Arcanums viz. Thâ— Knowledg of what in the ensuing Pages is argued and discoursed then What necessitie of thâ—ir beeing now or at ani time exposed and published This I here offer and praesent To the First mi Respons is tho' not dubious yet doubl h. e. Negativ and Affirmativ Thus Hee as a Philosopher not falsly so called and a Divine indeed came to the reception perception and cognition or rather introspection intuition and introreception of the praementioned Not by reading or poring on Books or Manuscripts nor by the teaching of men brethren or Fathers nor by ani conferring with Flesh and Blood but by the pure Revelation of the Holi and Blessed Spirit of God who is the Sercher and Reveler of the deep things of God as St. Paul testifieth Now in regard I have mentioned the Reveâ—ation of the Spirit I cannot apprehend it an imperâ—inence to speak somwhat of yea inlarge so much â—he more upon the several sorts and different kinds â—hereof as properly praeliminaâ—i antecedaneous â—nd very requisitly assistent to the advance of the â—nquisitiv Reader 's judgment and belief of about â—nd concerning these divine rarities mysteries and â—ublimities The first waie is by Vision when the Spirit of God praesenteth the heavenli species or ideas to the â—ntern senses of the inward man Quid quaeris â—rudite Lector vin quid species vel Idea potiùs sciâ—e certiùs ut queas consulas Platonem velim cui â—uid esse videatur audi Idea est earum quae naturâ â—unt inviolabile immutabile immortale aeternum â—xemplar Vide porrò si dubius animi es Aug. L. lxxxi quaest 46. This of Vision I look upon as one of the â—owest Form or Degree The second is by Illumination when the Spirit of the mind is thorowly illustrated or enlightned by a Raie or Beam proceding from the Holy Spirit and purely apprehendeth the Truth and the veri Sens of the Blessed Spirit beside and without ani praesentation of extern Objects Of these kinds the glorious Apostle Paul maketh plain mention where Hee saith I wil com to Visions and Revelations 〈◊〉 the Lord. The third is by Transportation or if you wil nâ—â— bear with that Term Translation When the Spirâ—â— of the Mind is in veri deed truth and realitie rapâ— and caught up transported and translated tranâ—scendently and divinely into the veri Principl 〈◊〉 self there to view introspect and comprehend 〈◊〉 wel as apprehend the Wonders of Iehovah AEâ—â—â— him the ever adorabl holi and blessed Triuneâ— Deitie Of this Degree the same glorious Apoâ—â— telleth us when hee declareth that Hee was caugâ—â— up into the third Heaven into Paradise wheâ— Hee heard wordless Words so the Graec most emphâ—â—â—â—ticly Words unutterabl unexpressibl unspeaâ—â—abl unâ—â—oidabl Nihil heic nisi vota 〈◊〉 persunt This is an higher Degree than either 〈◊〉 the former the pair praeceding beeing far inferior 〈◊〉 this for here as much as possibly you mai or can miâ—â— the veri Spirit of the Mind is elevated supersensâ—â—â—ly and superrationaly sublimed or lifted up to 〈◊〉 into that Principl where the things theirselvs do â—â—aly subsist have
their Essence and Existence Noâ— it is observabl and meriteth an Asterisc large and 〈◊〉 both in the Line and below that by this veri waâ—â— of Apocalyptic Manifestation this Highly Spirituâ—â— Person had thro' God's free love and to the praisâ— the Glorie of His Grace the things here treated 〈◊〉 made known to Him and seen by Him For 〈◊〉 Spirit of his mind was without ani peradventure 〈◊〉 above in mo Words was uttered taken carried drawn fetched or catched up far farr away froâ— â—is Bodie evn up to and into the veri Archeâ—ypous Globe of all Globes that of all originals the â—riginal it self where unclothedly uncoveredly â—akedly uncompoundedly abstractly and simpliâ—edly Hee stood appeared was in His Spirits aâ—ong with and in the Praesence and Companie of â—e innumerabl numberless number of the Throne-â—ngels who are the Inhabitants of the Still AEterâ—itie Nor are these Sublimities in Religion becauâ—â—naccountabl as it were and uncondescendabl to â—â—e meerly Rational or uncompliabl with the â—ules of Syllogism to be reputed much less reprochâ—â— as the Phrensies of an overheated Devotion or â—â—e Visions only or apparitions of an old doting â—ermit's Cell separated from veritie and departed â—â—om entitie as only som Phantasm Spectrum â—ngastromyth or Ghost nor ani supererogating â—â—rfections or rather praesumptuous and temerarious â—nthusiasms at best their Heads swimming in an â—â—finit Vacuum and all â—ssâ—ntial thought lessning like â—â—m soaring hawks into a strange transcendence and â—t last passing away into invisibl atoms or nothings â—r however to make the most thereof imperceptibl â—btilities of unconvervably profound Contemplaâ—â—rs whose Eies have never a more immutabl fixaâ—â—on than at that veri moment when thei see no â—ind of thing as if all were stupefaction rather â—â—an Satisfaction nai husâ—ing Fanaticism by such â—amely who beleev ani such atteiments impossibl â—ithout cracking the Soul's Hypostasis by the imâ—oderate displaies as thâ—i call such of immediate â—evelation not considering so much as that tru Metaphysics are to this daie non obstante or for all 〈◊〉 gloriâ—ing in discoveries upon discoveries a Grand Dâ—â—sideratum in Philosophie But pure Religioâ— which hath brought Life and Immortalitie to ligâ—â— wil teach us to look up and wait for larger meâ—â—sures and fuller pourings forth of the Holi Spirit 〈◊〉 all be taught of God according to Scripture-Prophâ—â—ties and Promises thro' the Blessed Spirit assure to us to abide for ever with and in us All thâ— while I am not ignorant how those who look aftâ—â— such promises with an eie of Faith are looked upâ—â— evn as the Commanders of Ramoth Gilead lookâ—â— upon the Prophet sent to anoint Iehu King of Isrâ—â—â— to wit as so mani mad men But Wisdom 〈◊〉 been justified or more cleerly judged or the sentâ—â— hath as in judgment been pronounced of Wisdom by 〈◊〉 her children as few Sons as thei be The Truth 〈◊〉 were all Truths evident to man's understanding wold not only set an undervalue upon Truth bâ— swell man with Pride evn to a bursting Nor is pâ—â—â—fect knowledg of immediate causses altogether â—â—â—quisite for finding out Truth Here notwithstâ—â—â—ding give mee leav to persu and take and thâ—â— too mi wretchedly sawci stubborn refractori aâ— too oft rebellious Reason to an O! the Hights and there to lose a littl both it and miself in tâ— vision and contemplation of these Divinest Myâ—â—â—ries and then to descend gradualy and sacredly gen to visit and convers here below but not witâ— out a Seraphic kind of Lov that noble and certâ— â—onsequence and Fruit of an operativ and activ â—aith For and to which there do mi thoughts want mani mo objectiv impossibilities far more â—han as yet have in this our Age appeared to ani â—erson all which wil be found yet when ani such â—hal arise too low easi and littl for a nobl Spirit â—f Faith which is an higher Principl by mani deâ—rees of Demonstration than the most rectiâ—ied â—eason beeing it is no less â—or lower than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firm and evidential â—robation of invisibls things out of sight that most â—nlimited Sens which extendeth its Roialtie through the â—hole Vnivers purvei-ing for all the capacitie of the â—nderstanding facultie and pointing at what it can never â—ake ani perfect discoverie of for by the veri visibl â—â—ings of the Creation the invisibls are collected so farr 〈◊〉 I from not being persuaded convinced and fulâ—â— satisfied of and concerning the most abstruse and â—nigmatic Verities and Mysteries in Theologie The fourth and last degree of Revelation and â—hich is of all the highest is the Coming Down of â—et the Catachresis I prai be candidly interpreted for â—e sake of that Dove the Holi Spirit into the Essence â—â— the Soul there to complete finish and accomâ—â—ish the work of Regeneration and to fix it in its â—ate of Glorification unveiling the beuties and â—â—ening the Glories of the New Ierusalem coming â—om God out of Heven into the Soul's Centre â—o this degree of Revelation came the holi Apostls â—â— the Daie of Pentecost by the Descent of the Holi â—host Gust Wind Breath or Spirit to be â—ow once agen once agen as one of the Marian Martyrs said known it is wel enough about what â—â—vived and renewed as the Prodromus or For runner of the AEternal Evangelie the Everlastiâ—â— Gospel so called to the Honor and Glorie of the â—â—â—jestie on High the shame and confusion of the Dâ—â—vil with his Angels and Agentâ— which shal at 〈◊〉 be most low and to the intermediate and intermiâ—â—bly triumphant joie and unexpressabl refreshing the Heavenli longing panting and longsufferiâ—â— humbl waiting faithful Servants of Christ 〈◊〉 all oppreâ—â—ions oppositions or supplantations the World yea the hearing and beeing evn in 〈◊〉 midst of all the too often unheavenli Plantatioâ— or unwholsom words not of our Lord Iesus 〈◊〉 of the Doctrine according to Godliness in Church not to meddl with the Great ones in State whose Bibl is the Statute-book and the Artâ—â— of whose Faith are mostly grounded I fear 〈◊〉 Positiv injunctions who look no further haply 〈◊〉 the peruâ—ing the Arguments of the three grand â—â—â— postors the Leviathan or which is more plaâ—â— the Law of their Prince which I renegue no furtâ—â—â— than as repugnant to that of the Prince of Kings of the Earth it beeing sufficient for 〈◊〉 I can in mi place and sâ—aâ—ion as to that Quâ—stion Point be taught thro' Grace mi dutie to Goâ—â—â—â—nors in God and for God out of the Book God that God as I mai sai of Books as hither have had the repute of a reasonabl apt and 〈◊〉 Scholar at that lessonâ— Maulgre I continue whol Plantation which the Father who the Hevenly hath not planted of what denomination soever whether rotten Foundations superstitious superstructions Anti-Christian innovations unchristian Dominations fals unwritten Traditions inhumane inventions unscriptural institutions injunctions impositions or propositions appositions
more for the introducing and setting up that Kingdom which cannot be shaken and the things that shal remane according as is Prophecied O when shal the sounding of the Seventh Angel be heard as the great voices in Heaven all the world over sai-ing The Kingdoms of this World are becom the Kingdoms of the Lord and of his Christ and hee shal reign for ever or into the Ages of the Ages And how long O Lord holi and tru shal the good old Promisses to be renewed in these later daies rest unaccomplished Oh when shal the Saviours com upon Mount Zion to judg the Mount of Esau and the Kingdoms be the Lord's and the Lord rais up Carpenters to break the Horns that scatter Iudah so that no man can lift up his Head and put the Honor upon his Saincts to expedite the Iudgment as it is written with a two-edged Sword in their hands and the high praises of God in their mouths to giv Blood to drink to the Woman who is drunken with their Blood and the Martyrs of Iesus and destroi that great Citie which reigneth over the Kings of the Earth and overcom all his and their Inimies in the Blood of the Lamb that so at last the loftiness and haughtiness of men beeing bowed down and made low The Lord alone mai be exalted in his Daie Here permitt mee kind Reader to speak a word or two or mo as to the parts and pietie meekness and humilitie conscience and judgment of this illuminated Autor specialy as to Forms and Ceremonies and Controversies Hee was then as far above all kinds of Church-divisions differences or indifferences yet stil keeping the unitie of the Spirit in the Bond of Peace as the Light of the Sun at middaie is above that of the Glow-worm at midnight For Hee lived specialy in his later years wholey givn up to God If at ani time hee discoursed it was Love Life Spirit and if hee proponed ani Quaestions to ani those were to the best of mi information and when by him of mi memorie alwaies heart-serching to tincture and quicken them in lieu of heart-separating Quaeries to turmoil or deaden them Hee walked with the best Charitie at this daie ever when abroad to provoac perpetuously to lov ' and good works and to visit som very sick Souls who lai languishing under spiritual Consumptions in the Name of the Lord. Nor could hee be found without a bright purely discerning Eie and a brave chois heart not barely enlightned but blessedly inflamed beeing and living such a Luminarie as moved in a much higher and diviner Orb than to mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men haply wil giv credit tho' the Powers of the World to com fell somtimes wonderfully on him and wrought in Him prai peruse and profoundly ponder His beloved 2 of Cor. v. to the 14. to such an Elevation and clarification of his veri mortal Bodie when hee was fervent in the Spirit of Praier that I fear and therefore forbear to express least it shold be reputed by som those principaly who despeir of atteining such perfections or arriving at ani such Hights theirselvs so consequently are more readi to beleev it a Spâ—ritual Romance tho' I mi self have more than once been thereof an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testis oculatus Eie-Witness All this while now where is the wonder To mee there is no more in it than the Bubbling up in a Quick-spring It is true where there is no stirring up of the Grace of Christ in ani there the Grace of Christ wil never stirr up ani Fire that lieth covered under Embers wil not rise without beeing blown into a flame There is never ani Exsultation of Spirit where there is no Actuation of the Graces of the Spirit O the incredibl intern exercitations and extern exertions of the veri visibl form of som Persons thei are so divinely transformed O that I had the Wings of a Dove that I mought flee away c. cried St. David a man after God's own Heart and most like him when hee was lifting up his all to God in hearti Praiers and high Praises Doth not the veri Creature wait with an outstretched neck or rather with the Head put forth or thrust out for the manifestation of the Sons of God And shal the Sons of God theirselvs whom the world knoweth not and whose Life is hid with Christ in God neither have nor doo ani thing extraordinari in themselvs nor in the work the Lord is carrieing on in the World which is high and heavenli much above the World It is very observabl in the Dove that it casteth its Head this waie and that before it taketh its flight But that which is reported by the Humanists of Oryx a kind of Goat in AEgypt is most remarquabl that it is so affected with the fear of scorching heat at the rising of Sirius i. e. the Dog-star that it standeth with tears in the Eies as if it seemed to deprecate the intolerabl heat thereof and to thirst with an unquenchabl desire for som humiditie and refreshing moisture from heaven What is there nothing wil make a man excellent above his Nighbor yea sure and that visibly too if hee be righteous or els Solomon's sight was not right Not so much as a gaietie in the looks of a godli man above another not a littl Wisdom to make a Sainct's Face to shine a littl more than ordinarily is discerned Wisdom doth somtimes as it were magicly transfigure a man as hath been found in experience Hence not unlikely that Topic Proverb among the Spaniards There are two Magicians in Segura the one Experience the other Wisdom tho' I wel know Italie is the School of Prudence for it is said that whereas the French is wife after the fact the Dutch and English in the fact the Italian is wise before but an Englishman Italionat is a Devil incarnat Tru it is yet it doth not appear what the Sons of God shal be shal it therefore at no time appear that such Sons of God there be Never acknowledgedly acting in the Demonstration of the Spirit and Power What are becom of all the Promises and Prophecies concerning the later Daie-Glorie Where is the shining forth of your good Works that men mai see those and glorifi your Father who is in Heavn Is it not dreadfull for children of the Daie to walk as dark Lanterns nai wors to put out their lights within likewise that thei mai not see themselvs Wil not the Lord God serch such as with Candles O arise yee Sons and Daughters of Tzion rows up your selvs and lift up your heads for your Redemption draweth nigh A Christian must be so alltogether or not at all Hee must be throughly pure the veri Name of Christ taken upon him obligeth him against a depraved conversation hee must depart from iniquitie Up then and be dooing and let
from the Caus but from the Sign or Effect The Assurance of Faith doth wholey rest and reside in the Grace of Christ. Evn in Nature Children do not first com to know their Parents either by their love to their Brethren or â—y their Obedience to their Parents but from their Parents Lov desscending on them So wee read in Holi Writ and so it is that wee loved him becaus Hee first loved us Let men boast of their mighti Reasonings their close Deductions their strong-â—inked Consequences and their elaborate Demonâ—trations made out by the most Metaphysicous Divines in Religion when thei have don all â—o justifi themselvs as a late Writer rarely in a cautious advance toward Heaven thei wil find that The best Divinitie consisteth in the Vnions of Love 〈◊〉 Wonder that there are such Doxologies transsceâ—ding Reason's reach as mai be dignified with thâ— Title of Faith's Triumphs such Eucharistic 〈◊〉 Theologic Enlargements and Exspatiations in thâ— Heart and Spirit springing and arising and exsuâ—ing from the wondrous affection of Love accoâ—panied with that immuculate and ineffabl Ioie as noâ— can signiâ—i or hint none can beleev or conceiâ— but those who have felt and enjoied that beatifiâ— Experience which is only inferior to or only leâ—â— in som Degrees of beeing that which wee calâ— Heaven That the capacitie of Reason is much laâ—ger than that of Sens I cannot but concede 〈◊〉 that the largeness of the Will and Affections whâ— are in it farr surmounteth Reason I cannot liâ—â—wise but confess Wherfore els I prai hath Goâ— required that our desire and love of Him shold 〈◊〉 more complete and perfect than our knowledg 〈◊〉 Him Are wee not obliged by the express Coâ—â—mand of God Hisself to entertein and imbrace 〈◊〉 Perfections with the closest adhaesion of Heart 〈◊〉 Soul Albeit those wee can apprehend only witâ— partial and rather a lax aenigmatic than strict so entiâ—ic knowledg Of the two I shold rather praefer Inâ—gination than Ratiocination in Discourses coâ—â—cerning divine Subjects the former beeing conâ—â—â—sedly the Spring and Engine of the Affectioâ— thro' its nobl suppli-ing Reason by raised and â—â—â—gurativ adumbrations and its admirabl affordiâ—â— all those agreeabl illustrations which serv to kiâ—â— it into vaster conceptions to sweeten the severiâ—â— of it and then beutifi it with all those allurements and adornments which fairly and eâ—fectualy and that not unusualy recommend a cold dead speculation to a warm liveli affection And this is properly and totaly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus Work of the Imagination when it hath warily received and enterteined the veritie and dignitie of its Object from a superior Facultie Nor can it but be so in strictness of proprietie allowed and not only Reason and Iudgment which all permitt conclude and approve but Imagination and Phansie the meanest and most trivial Power of Man's Soul likewise seeing evn the Meteors are called upon as wel as the Firmament as is finely by one noted and observed to prais the Lord. Nai more Phantasie mai be and under a good menage mostly is an admirabl Organ and incomparabl Incentiv of heavenli Prais and divine Adoration in like manner as the Omnipotent Iehovah AElohim deemed it most fit to choos the Rainbow that Circl of Phantastic Colors as one called it for the Symbol shal I not sai â—he Sacrament of his Darling Attribute if Atâ—ributes be not more properly God than in God namely Mercie Nai I heard one sai that the strength and vehemence of Imagination Phantasie or Phan'sie wil somtimes carri forth the Reason and Iudgment to make new Worlds of discoveries excite both to take such Circuits and Travels in the contemplation of AEternal Entities til the veri Soul is readi to be vertiginous to swim and grow giddi and the Speculation turneth almost Apoplexie Yea further actuate the Rational Power beyond its praesent Order without ani illusive Phanaâ—icism c. to a tast and immature Anticipation of unproportioned Knowledg yet stil with this proviso that the Intellectual and Rational Power and Facultie are far from beeing the same Deigâ—â— therfore to take notice that the intellectual knowledg is only learned from the Spirit of the mind 〈◊〉 man standing in the Centre beeing then only anâ— there purely receptiv and divinely scient what 〈◊〉 I sai sentient of the supercoelestial things theâ—â—selvs Whereas the Rational which the confounding Iesuit wold make the pure Religionist beleev to bâ— Mechanism the Diana of this inquisitiv Age and thâ— whole Encyclopoede of Arts and Sciences but 〈◊〉 brisk circulation of the Blood and all thinking anâ— reasoning Power a mere local motion and that toâ— tumultuous Hee notwithstanding wel knowing 〈◊〉 to be most admirably rare in its due place which 〈◊〉 doth as wel too make use of and without whicâ— and the exercise therof a Man is below the Beaâ—â— that perisheth Yet for all this I sai the Ratioâ—â— speaketh writeth and acteth from its rolling suggestions cogitations conceptions motions 〈◊〉 shut out of the Centre Finaly These intern manifestations are maâ—â— out and put forth to public use and perusal for tâ—â— vindicating and asserting Truth and for periodâ—zing or putting an end in fair probabilitie hâ—â—â—ever to the several otherwise endless altercations disputations and dubitations of in and about Mystic Theologie as mai most clearly appear to the diligent judicious and spiritualy illuminated Peruser of the same Hee having set before his Eies one of the first and fairest Objects deserving to be set in Letters of Gold and engraven upon all our Minds and Spirits as with the point of a Diamant For here Hee maketh and giveth a Diaphanous Manifesto and perspicuous Demonstration and you wil not I dare sai nobl and Christian Reasoner and Reader deni or gain-sai that it is à Priori evn from supersensual Sight and intellectual Vision which amounteth to littl less than a Divine Apocalyps or style it what you pleace Revelation Manifestation Inspiration Communication Certification Declaration Notificaâ—ion or if you wil Information that there ever was and now is and wil be an Original and AEternal Globe or World which did exist before AEternal Nature here I had need as I do indeed heartily prai you not to be impatient nor out of good humor by reason of no reason for you wil sai this startling Epithete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the following Pages wil make it as you wil find fairly co-incident with Nature and all her pure Forms Powers and Properties so in sequel anteceding that is more strange than all the rest you mai repli nai I beleev wil so I must admitt or however permitt you in this most wonderfull point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I revert and as above averr it i. e. by consequence praeceding all other Worlds Globes Centers and Creations whatsoever Hee furthermore declareth as it is made apparent by this Tract that the Spirit and Soul are two distinct Essences the former beeing
Eternity to speak more particularlâ— doth contain seven several Principles Globes or Centers of which we shall give you an account hereafter If any one ask what if it should please God to make more Worlds or Principles than those already brought forth where would he find room for them I answer that the Globe of Eternity is of sufficient Capaâ—ity to contain not only those Worlds already formed but also those that may be formed hereafter for since the Circumference of this Globe is nothing else but a dilatation of the Eye of Eternity who can put bounds to the same Or conclude that the Spirit of Eternity cannot at pleasure further dilate the same to those dimensions which may be correspondent to his purpose and design The immense comprehensiveness of this Globe of Eternity doth yet further appear in that it comprehends quo ad nos the incomprehensible Spirit of Eternity it self which is far more than its comprehending all Principles and Worlds whatsoever But you 'l say if the Spirit of Eternity be incomprehensible and infinite how can it be contained and comprehended by the Globe of Eternity To which I answer that such a being is truly and properly said to be incomprehensible which cannot be comprehended or contained by any thing but it self when we say that God is incomprehensible we do not mean that he is not comprehended of and by himself but only that nothing besides himself can comprehend him now the Spirit of Eternity doth comprehend it self in the Globe of Eternity becaus as hath been said the Globe is nothing else but the dilatation of the Eye 5. Property This Globe of Eternity though it contain several Globes yet is distinct from them all and all the Globes contained in it are distinct from it and from one another without any mixture or confusion 6. Property This Globe of Eternity is an Abyssal Globe for so it was named to me and the Eye in the Center of it the Abyssal Eye that is of an unsearchable depth without bottom or ground for the Abyssal Eye looking downwards into it self and finding nothing but it self did set a bound to it self For as God looking upwards with his Eye found no beginning of himself and therefore put a beginning to his own heights so when he looked down he put an end to his own depth and by the dilatation of his Eye put bounds and limits to his own immensity Aâ—d thus this Abyssal Globe of Eternity was formed in heighth depth and breadth and all this was done suddainly even as in the twink of an Eye for the Eye looking up gave it heighth looking down gave it depth and on each side gave it breadth which dimensions are such as no Spirit can comprehend besides the Abyssal Eye who is the former and maker of them This is the outward Court of the glorious Palace of the King of Kings whose heighth depth and breadth is proportion'd and suitable to the incomprehensible Majesty that resides in it Himself is the builder himself the matter of it and therefore the matter of this Palace may well be called Almighty Matter but not the matter of this outward World as some wisâ— Men falsely so deemed would have it to be And indeed nothing is more apparent from what hath beeâ— said than that Spirit is before matter and the cause of it since even that most pure substance or matter which fills the Globe of Eternity doth proceed by way of Emanation from the Spirit of Eternity dwelling in the Eye of Eternity now say I if the matter of the Globe of Eternity did not produce it self but proceeded by immediate Emanation from God much lesâ— did ever any other matter produce it self and consequently could not deserve the Name of Omnipoteâ—â— matter Omnipotence being a title only due to that Spirit from whom all matter proceeds and who acts and moves in it according to his good pleasure I now come to speak of the second Particular viz. Concerning the Eye placed in the Center of the Globe of Eternity called by God himself the Abyssal Eye of Etâ—rnity This Eye is the Seat of the Spirit of Eternity which Spirit of Eternity is God himself as he subsists in his own pure simple abstracted Essence before his introducing of himself into the principle of Eternal Nature It is the Name which God gave to himself those other Names which are made mention of in Scripture do for the most part express God only as he stands related to the Creature but this Name Spirit of Eternity expresseth only his relation to the Globe of Eternity of which he is the former by immediate Emanation from himself If you ask me why did the Spirit of Eternity introduce himself into the Eye I answer it was for manifestation of himself as hath been said already But if you ask me further why was the Eye just placed in the Center of the Globe of Eternity I answer that thereby it might appear that the Spirit in the Eye was the generator of the Globe of Eternity for the natural formation of a Globe or Sphear is by the Center 's dilating and expanding of it self a circumference being nothing else but a center dilated or a central emanation bounded by it self For the further illustration of the Nature of this Eye I will present you with these following particulars I. This Abyssal Eye is but one not two or more even as every Circle or Sphear hath but one Center and as the beginning of all numbers is an Unity not two three c. and so it must needs be because it is the manifestation of the Spirit of Eternity who is the most perfect and absolute Unity and Simplicity For as there not two Gods that is two Eternal Beginnings but one only so there is but one Eye in and by which the one God who is the Spirit of Eternity doth manifest himself II. This Abyssal Eye is the first Being of all Beings none before it nor beyond it for it is nothing else but the first manifestation of the Spirit of Eternity therefore nothing can be before it even as nothing is or can be before the Spirit of Eternity III. This Abyssal Eye is distinguishable from the Globe of Eternity because as hath been said the Spirit of Eternity in the Abyssal Eye is the generator oâ— it by way of emanation now all emanations whatsoever are distinguishable from the being from whencâ— they proceed IV. This Abyssal Eye is Gods all-seeing and all-knowing Eye it is the Wonder-Eye of God which searcheth out all things and from which nothing is hid Buâ— here ariseth a Question viz. Whether the Spirit oâ— Eternity through this Eye do see all things past presenâ— and to come with one simple act of intuition togetheâ— and at once Or whether he sees them successivelyâ— I know the first is maintained by the Schools and bâ— the generality of Divines neither will I positively â—â—sert the contrary but shall only give you the grounâ—â— which
hinder me from being fully satisfied with thâ— truth of that assertion First Because the Scriptures which the defenders 〈◊〉 this opinion do alledge for it do not convincinglâ— prove the point we will instance in some of the 〈◊〉 of them and which are most insisted upon Let tâ—â— first be that place of Acts 15. v. 18. Known to God 〈◊〉 all his works from the beginning of the world It is plâ—iâ— at first sight that this Scripture doth not fully provâ— the thing in question which is not whether all thingâ— be known to God But whether God sees all thingâ— past present and to come in one single act altogetheâ— and at once Besides that Scripture only tells us thaâ— God knows all his own works which is not at alâ— here in question but whether God knows all the actions of Men and Angels past present and to come aâ— one view and in one single act Concerning which this place makes no mention at all Another placâ— they alledge is Heb. 4. v. 13. All things are naked anâ— â—pen unto the Eyes of him with whom we have to do Which place doth only prove that all things are known â—o God but it makes no mention at all of the manâ—er how God knows all things and therefore cannot determine the point in controversie The last place we â—hall instance in is Acts 4. v. 28. For to do whatsoever thy Hand and thy Councel determined before to be done Neither doth this afford any confirmation to that assertion that God knows all things in one single intuitive act but only shews that God knows and determines â—hings before they come to pass For I do not in the â—east question Gods knowing all things all secrets and much more all his own purposes before the foundation of the World my only scruple is whether he knows all these in one undivided single act or successively Which the forementioned places of Scripture do not determine My second ground why I cannot fully come over to this assertion is because this way of knowing all â—hins at one single act is altogether unintelligible to Creatures as Creatures and consequently can be of no service or use to them In the third place it seems most probable to me since it hath pleased God to introduce his Eye into the Globe of Eternity which Globe is the Glass of his Wisdom that God hath set this miroir before his Eye that in it he might see all things as they come to be represented there which representation being successive his seeing and knowing of them must needs be such also I formerly told youâ— that this Globe of Eternity was distinguished into three parts viz. into the outward Court the Holy Place and the most Holy concerning which I come now to speak in particular In the outward Court the Eye of Eternity is shut up or contracted in the Holy Place the same Eye is dilated and in the Holiest of all the state and majesty of the Trinity is displayed I begin with the first viz. the outward Court 〈◊〉 which as was just now said the Eye of Eternity is contracted that is in which God shuts up himself in hiâ— own Mystery and this contraction of the Eye oâ— Gods shutting up of himself is that which makes â—he outward Court here the Eye of Eternity only appears as the Point and Center of the Globe of Eternity and yet therein the total Deity is shut up or ratheâ— hides it self in his own Mystery By the total Deity 〈◊〉 understand the Holy Trinity with all their essentiaâ— Attributes Power and Vertues which are all hid iâ— this contracted Eye or Center of the Globe of Eternity and in a word the whole fulness of the Deity iâ— contained and as it were lock'd up in this contracteâ— Eye which gives being to the outward Court Noâ— this contracted Eye or Center doth very properly represent the Deity as he hides himself in his own Mystery for he is the most absolute and first Unity he is invisible indivisible without organs shape or figuâ—â— and what can be more proper to represent such a Being than the Point or Center of a Circumference which in it self is invisible and without parts shape or figure The highly illuminated Iacob Behme gives us this following account concerning this contracted Eye of the Deity It is saith he the Eye of the Abysâ— concerning which we have no Pen Tongue nor utterance 〈◊〉 write or speak of it only the Eye of Eternity leadeth tâ—e Eye of the Soul into it and so we see it else it must râ—main in silence and this Hand could not describe any thiâ—g of it Consider it according to its pretious Depth foâ— we speak not here according to Nature in a figure but according to the Spirit above Nature in the Divine Character T. Again he saith expresly that this Eye of the Abyss did form it self into a Globe and so gave a beginning and end to himself of which you may see more in the fourth and fifth p. of his fourty Questions From which words of his it clearly appears that his Spirit had been taken up into the outward Court of the Abyssal Globe of Eternity But in the second place like as the Abyssal Eye by contracting it self into the Center and shutting up it self doth constitute the outward Court so the same Eye opened and dilating it self throughout the whole Globe makes the inward Court or Holy Place In the first the Deity hides it self in this second place the Deity manifests the Mystery wherein he had wrap'd up himself in the first or outward Court So that as long as the Eye is shut the whole Globe of Eternity is the outward Court but as soon as the said Eye is opened it is no more the outward but inward Court for the Deity manifesting himself makes the outward Court to disappear and instead thereof presents the inward Wherefore no Spirit can pass at will from the outward Court to the inward but must wait the opening of the Eye which as it makes the inward Court so it can only give an entrance into it and a sight of all the wonders heights and depths of the Deity which by the opening of the said Eye are presented to the Spirit of the mind Quest. But you 'l ask me what are these deep Mysteries which are made known and manifested by the opening of the Eye of Eternity Answ. In answer to which I shall give you an account of some particulars which by the opening of the said Eye were presented to the intellectual sight of my Spirit not that they were presented all at once but at several distinct openings every opening of the Eye presenting a new Mystery concerning the Deity 1. The first Mystery discovered at the opening of the Abyssal Eye is the Mystery of the Being and existence of God in himself before Eternal Nature or any Creatures were and herein these three particulars are opened First That God is the Spirit of Eternity filling the Globe of
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
of them equal in Funâ—â—ion Charge and Dignity all being obedient Chilâ—â—en and Servants of the Deity they are all alike in â—â—eir external form and figure appearing all like bright â—â—ints Sparks or Eyes In the fifth and last place The Figure shews us that â—â—ey all resemble and are like the central Eye of the Deiâ—â— from which they do not differ but as a less from a â—â—â—ater for as the Spirit of Eternity represents himâ—â—lf by the sight or black of an Eye so these simplified â—â—irits the Inhabitants of the still Eternity appear â—â—ke so many bright Points Sparks or Eyes all multiâ—â—ied and derived from the Eye of Eternity So that these â—pirits are true resemblances of the Spirit of Eternity â—eing of the same nature only with the abovesaid difâ—rence of greater and lesser and of original and copy 〈◊〉 they are Lights from Light and nothing else but the 〈◊〉 of Eternity multiplying it self through the unmeasuâ—â—ble extent of the still Eternity Having thus opened the figure I proceed now to â—ive you a definition of simplified pure Spirits and it 〈◊〉 this Simplified Spirits are Spirits generated â—y God immediately out of himself 〈◊〉 the likeness and similitude of himself â—nd for himself This definition is made up of a genus and diffeâ—ence the genus or general comprehensive notion is Spirits which is common to these simplified Spirits with all others the difference or that whereby these â—ure Spirits are distinguished from all others is laid â—own in the causes viz. the efficient material formal â—nd final causes of simplified Spirits We shall begin with the first of these viz. the â—â—â—ficient Cause which is expressed in these words 〈◊〉 the Definition generated by God which intimates tâ— us that God is the efficient Cause and sole generatâ—â— of those pure Spirits which are the Inhabitants of thâ— still Eternity I have told you before that these Sâ—â—â—rits are simple pure Powers and no wonder since herâ— you see that they are the off-spring of the Deity who 〈◊〉 all pure Power they partake of his Nature and Eâ—â—sence as Children partake of the Nature and Essence 〈◊〉 their Parents and therefore it is that God is called the Fâ—â—ther of Spirits in reference to these pure simplified Spiâ—â—â—â— who resemble him in the Vnity Simplicity and Purity 〈◊〉 his Divine Nature But you will say How and afâ—â—â— what manner were these pure Spirits generated by Godâ— This I confess is a great Mystery yet for the satisfaction of the inquiring mind we shall speak somethinâ— of it We are to know that these simplified Spiritsâ— did from all Eternity exist ideally in the Eye of Eternity and the said Iâ—eas were actually and essentiallâ— manifested by production before all Worlds The mâ—ner of their generation we may thus conceive of their Idâ—â—â— being conceived in tâ—â— Divine mind rais'd a desire foâ— their manifestation and this desire awakned the omnipotent will of God to their actual production for in the will of God stands the Omnipotence which effecteth all things This all-effecting power is the power of the Holy Ghost who is the producer and actual manifester of whatsoever lie's hid in the Eye of the Father Ideally Neither could the Spirit of Powâ—â— ever have brought forth these pure Spirits had not theiâ— Ideas pre-existed in the Eye of the Father as their first ground and original pattern according to which they were brought forth actually by the Holy Ghost I next proceed to speak of the material Cause of thesâ— simple Spirits the Inhabitants of the still Eternityâ— which is expressed in these words of the definition immediately generated out of himself Though these pure Spirits be immaterial that is free from all gross materiality and corporeity yet are they not without a material cause from whence they derive their substance and Essence so that materiality in this sâ—nce is taken for essentiality Now this material cause is expressed to be God himself for there was nothing in the still Eternity but the blessed Trinity and the seven Spirits immediately proceeding from them therefore they must needs be generated out of God himself for there was no other subject matter no Eternal Nature out of which they might bâ— taken The Word immediately is added in the Definition to distinguish these pure simplified Spirits from the Angels who were brought forth out of Eternal Nature as their material cause and not immediately out of the Divine Essence as these are Now this Divine Nature out of which these Spirits are generated is no other than the Heart of God which as I told you is the Central Heart of the Deity and this Heart of God is the Eternal flaming Heart of God's Love it is Love it self and the fulness and perfection of Love and accordingly St. Iohn gives us this account of God that He is Love and that he that dwells in Love dwells in God and God in him Though this Scripture has relation to man litterally yet we may here apply it for illustration that God is Love which Love is the Generator of these simplified Spirits And it is out of this Love 's Eternal Substantiality that the numberless number of the Inhabitants of the still Eternity were actually manifested for the Glory of the supreme Majesty Now because I have told you that Love 's Eternal Essentiality is that out of which all pure simplified Spirits were brought forth I think it not amiss to open to you the nature and properties of this Divine Love to the end you may have a clearer understanding concerning the Nature and qualiâ—icâ—tions of thosâ— pure Spirits which did proceed from it for by opening unto you the Nature of this Divine Love which is the Cause I must needs at the same time lead you to the knowledge of these Spirits which are the effect or product of it 1. In the fiâ—st place then I find the Nature of Divine Love to be a perfect Unity and Simplicity There is nothing more one undivided simple pure unmixed and uncompounded than Love You will say how do I prove this Very well for this Love is God himself now it is well known that there is nothing more essential to God than Unity and Simplicity nothing more contrary to the Divine Nature than duality division or composition Besides it is this Love which gives Unity and Harmony to all things There is no Unity in Heaven nor on Earth but what deriveâ— from Love and must acknowledge him the Authorâ— and do you think Love can want that Unity which it gives to all others No certainly rather conclude that that which makes all things one which harmonizeth and agrees the most different and discordant Natures must needs be Unity it self 2. In the second place I find Love to be a most perfect and absolute Liberty Nothing can move Love but Love nothing touch Love but Love nor nothing constrain Love but Love It is free from all things it self only gives Laws to it self and those Laws are
the Laws of liberty for nothing acts more freely than Love because it always acts from it self and is moved by it self by which prerogatives Love shews himself allyed to the Divine Nature yea to be God himself 3. Thirdly Love is all strength and power Make a diligent search through Heaven and Earth and you 'l find nothing so powerful as Love What is strongeâ— than Hell and Death Yet Love is the triumphanâ— Conqueror of both What more formidable than the 〈◊〉 of God Yet Love overcomes it and dissolves â—nd changeth it into it self In a word nothing can â—ithstand the prevailing strength or Love it is the â—ery munition of Rocks and the strength of Mount â—ioâ— which can never be moved 4. In the fourth place Love is of a transmuting and â—ransforming Nature The great effect of Love is to â—urn all things into its own Nature which is all goodâ—ess sweetness and perfection This is that Divine Power which turns Water into Wine Sorrow and â—ellish Anguish into exulting and triumphing Ioy Curse into Blessings where it meets with a barren â—eathy Desart it transmutes it into a Paradise of deâ—â—ghts yea it changeth evil to good and all imperâ—â—ction into perfection It restores that which is fallen â—â—d degenerated to its primary beauty excellence â—â—d perfection It is the Divine Stone the White â—â—one with a Name written on it which none knows 〈◊〉 he that hath it In a word it is the Divine Naâ—â—re it is God himself whose essential property it is â—o assimilate all things with himself or if you will â—â—ve it in the Scripture phrase to reconcile all things 〈◊〉 â—imself whether they be in Heaven or in Earth and â—ll by means of this Divine Elixir whose transformâ—ng power and efficacy nothing can withstand 5. In the fifth and last place Love is of a fruitful â—rolifick multiplying diffusive and communicating Nature It is Love makes all other things to be fruitâ—ul and multiply and to be diffusive and communicaâ—ive of themselves therefore Love which gives to â—thers this property must needs possess it by way of â—minency it self Upon this account it is that Love â—aith Shall I cause others to bring forth and shall I not â—â—ing forth my self I shall speak no more of this proâ—erty of Love now becaus I shall have occasion to â—â—ntion it again in the next paragraph It was out of this fruitful womb of Eternal Love thâ—â— the acting power of the Holy Ghost in Vnion with Wisâ—dom brought forth these simplified Spirits as out of theiâ— first matter and consequently all these Spirits musâ— needs be co-essential as being all brought forth out oâ— the Essence of Love which is the common matter to thâ—â— all neither are they only co-essential with one another â— but also in some sort co-essential with the Deity being immediately produced out of the Divine Love-essenceâ— yet with this difference that the Divine Love-essence is tâ—â— Cause and the Spirit are Effects and so are subordinatâ— and inferior to him who is the Father of Spirits Thiâ— Love-essence as you have heard before is the Centeâ— and Heart of the Holy Trinity and is consequently thâ— first of all Essences as being before Eternal Natureâ— and all things else and will be the last and reign anâ— triumph over all to Eternity But here it may be objected That it doth not sâ—â—â— consistent with the Vnity and Simplicity of â—ternal Lâ—â—â—-essence to be the producer of so many distinct Spirits â—ecause Vnity and Multiplicity are opposite to one â—â—ther To which I answer That if these Spirits be conceived to be taken out of the Love-essence as so manâ— divided parts or parcels torn or separated from the whole this cannot consist with the Unity of Loveâ— but it is not so for it is the fruitful womb of the Love-essence which hath brought forth all these innumerable Spirits without the least division or separation of its oâ—â— simplified Essence But as we see here in this Worldâ— that one seed by reason of the blessing of the Love-essence hid in it brings fortâ— and varies it self iâ— many not by dividing it self into so many parts buâ— by a Magical Multiplication even so must we conceivâ— that this Eternal Love-essence did Magically Multiply iâ— self into this innumerable number of Spirits withoâ—â— making the least rent or division in its own moâ—â— united and simple Essence These Spirits are first in the Eye of the Father as so many Ideas which Ideas afterwards are fruitful seeds in the womb of Love and are brought to actual manifestation by the all-effecting power of the Holy Ghost with the assistance of wisdom So that hence we see that these Spirits which were only Ideas in the Eye of the Father receive their essentiality and become fruitful seeds in the Love-essence which is the womb that cherisheth them Wherefore it does not appear impossible or unintelligible that the Unity of Love'â— Essence should multiply and vary it self into an innumerable off-spring becaus we see both the Light and Fire of this outward Creation to multiply themselves without any division or loss of parts How many sparks do proceed from one fire And how many candles may be lighted by one But how much more than must we suppose that the Heart of God the Eternal Love-essence is able to multiply it self since all the multiplying virtue which is found in things here below are only the effects of the all-fruitfulness of Love which is communicated unto and diffused through all Creatures causing them to multiply and bring forth according to their several kinds So that it appears That this Love-essence is the Mother of all Essences but more immediately and peculiarly of these simplified Spirits which are the Inhabitants of the still Eternity as being her own immediate off-spring without the intervention of Eternal Nature wherefore they also partake of the Nature and Essence of Love being all meek and pleasant Essences beautified with all the graces powers and perfections of Love and exempt from all contrariety whatsoever I come now to speak of the formal Cause of the Inhabitants of the still Eternity which in the definition is laid down in these words in the Image and likeness of himself intimating to us that which makes these simplified Spirits to be what they are is the Image and likeness of the Holy Trinity which is their internal essential Form I now â—roceed to a more particular explication of the forma◠〈◊〉 of these pure Spirits and to this end shall give you an account of what was declared to the Spirit of my mind concerning them in the still Eternity First I was expresly charged to observe diligently whaâ— difference I could find between the Holy Trinity and tâ—ese Spirits and upon observation I could find no otâ—er difference but that of greater and lesser whereupon it was further expresly told me that these Spirits were Spirits generated out of and to the Image and likeness of the Spirit of Eternity And again Thâ—t they
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
Decrees and Purposes of God are unconditional and independent of any thing but their own wills but in Eternal Nature their decrees do not absolutely and solely depend on the soveraign will of the Trinity but upon conditions and qualifications found in things without them As for example in Angels and Men concerning whom God's decrees are limited and conditional according to the several dispositions of those Creature And thus I have finished the second head viz. What God is in his original Being in the Globe of Eternity before Eternal Nature was in Being And now shall proceed to the Third Part of this Treatise wherein the third Head is handled which is concerning Eternal Nature's Essence with her working Forms subsisting in her own Eternal Principle Soli Deo gloria A TREATISE OF Eternal Nature WITH Her Seven Essential Forms OR Original Working Properties Ezek. 1. 16. Their appearance and their Work was as it were a Wheel in the midst of a Wheel Ezek. 1. 21. For the Spirit of the living Creature was in the Wheels Rev. 5. 1. And I saw in the right Hand of him that sat on the Throne a book written within and on the back side sealed with Seven Seals Iames 3. 6. And setteth on Fire the Wheel of Nature IPMD LONDON Printed Anno Dom. 1681. The Author to the Reader Christian Reader I Here present you with a little Tract of Eternal Nature with her seven Original Essential forms â—â—ere is multum in parvo for this Orb of Eternal Nature is the origiâ—al Ground of all Worlds both Visiâ—le and Invisible of Heaven and Anâ—els of Hell and Devils of all Spiâ—â—ts whether good or bad and indeed â—f all Created Essences Hence origiâ—â—lly spring Light and Darkness Good â—nd Evil Life and Death Ioy and Sorrow Wrath and Love Blessing and Curse Happiness and Misery and â—nity and Contrariety It is indeed a â—rand Mystery and not made known to â—ormer Ages for inâ— this all Secrets and Mysteries belonging to our salvation do â—riginally subsist being the Ground or Womb from whence all Worlds have â—heir Birth In coming to know the Mysteries of this Eternal Nature wâ— shall come to know and comprehend thâ— deep Mysteries of God for the triuâ—â— Deity has brought forth himself into Eâ—ternal Nature as into a ground wherebâ— he might be the better manifested to hâ—â— intellectual Creatures who without thâ— Eternal Nature would not be able 〈◊〉 know or understand any thing of his Maâ—jesty Greatness Omnipotency Claritâ—â— Love Holiness Righteousness Puritâ— and Glory By it is also manifested thâ— true knowledge of Things which withâ—out this we do but grope after as in thâ— Dark In a word 't is the first originaâ— and true ground of all created beingâ— and so of all true knowledge By thâ— right understanding of the Nature oâ— this we sâ—all come to know and underâ—stand the secret meaning of many myâ—stical Scriptures It is a Library anâ— Academy of it self and can teach uâ— the original ground of all Arts and Sciâ—ences It is worth our Labour and Stuâ—dy to read peruse and consider thiâ— â—â—ttle little Book which will teach the â—ay of true Wisdom and Knowledge The â—umber seven is a number of perfection â—hich is here to be found with the numâ—er ten the number one hundred and â—â—e number one thousand and so ad â—nfinitum for beyond this we cannot go â— may seem to write in the dark to many â—nd this perhaps will seem a new and â—â—range paradox to others but it has â—een before revealed by the Holy Spirit â—o that inlightned Philosopher Iacob Behme he first indeed manifested this â—ystery to the World which was I say â— very great manifestation though reâ—eived by few who could understand the Writings of that deep Philosopher which had many Vails and Coverings but I have in this Tract endeavoured to shew you Eternal Nature as she is in her original Creation and to lay open to your view all her seven working forms or properties being the original ground of all things without any coverings and in as plain Words and Terms as I could invent that the meanest capaciy wâ—â— is willing to Learn and who is nâ— thorow pride envy and high-mindeâ—â—ness prejudiced against the teaching of the Spirit may be taught and beneâ—â—itted for the time of the Lily is 〈◊〉 hand and the Morningâ—star is alreaâ—â— risen and the Sun of the Eternal Goâ—spel is about to rise its dawn or dayâ—break already strikes our Eyes with 〈◊〉 glimmering of that glorious Light whose splendor rejoyces the Hearts of thâ— faithful who wait for this glorious daâ—â— The Eternal Gospel shall then be preachâ—ed and all mysteries revealed I say the day is at hand even at the doorâ— In the mean time I desire thee Reader to accept of this small Tract of Eternaâ— Nature as a preparative to the opening of other mysteries and that thou wilâ— consider it seriouslyâ— and without preiâ—dice Speak not against that thou doest not understand and judge not others that you be not judged I have many Years studied this little little â—ook not little for the value but that 〈◊〉 contains but seven leaves which are â—he seven properties of Nature locked â—p under seven Seals all which I have â—â—und opened in my Soul's Essence and â—â—d I have not repented me of my study â—or I have experimented the excellency â—hereof Have a care of vain Philosoâ—hy and the rudiments of Men it is St. Paul's advice who was acquainted â—ith the Teachings of the Spirit outâ—ard notions and academical knowledge have devoured the Spirit of God â—nd have served only to make Men high-â—inded and proud and to despise their Brothers and to cry out all is fancy and delusion that agrees not with their Tenents I am not against humane learning I have known what it is but I would not have it set above the Spirit of God nor the teachings of the Spirit to truckle under it For God has said He will destroy the wisdom of the Wise and he will make â—imself known to babes and such who in a childlike Innocency wait for the teaching of thâ— most high and bring to nothing thâ— understanding of the prudent Thâ— wisdom of this World is indeed but follâ— at the best I confess my self the leaâ—â— of all Saints and not worthy of thâ— knowledge of those deep mysteries whicâ— God hath revealed to me and whicâ— hath been manifested to my Eternaâ— Spirit but God hath thought Good to use me as an Instrument in his Hand the effect of which I leave to God desiring to be serviceable to thee in my generation and remain Yours in the Love of IESUS IPMD THE ABYSSAL NOTHING The Explication of this Figure THIS Circle represents the Principle of Eternal Nature which is the Subject of this discourse The Black spot in the midst of the Circle represents God's Eternal Eye and type's out the Trinity in their Eternal Unity who have placed themselves in the midst of Eternal Nature's Principle for the
it the ground whence it proceeded the manner how it was brought forth and the end for which it was produced which are the same with those which are mentioned in the Element of Fire The essential properties of this Earth are Ponderosity Corporeity and Transparency For you must know that this Eternal Earth is not like the outward Elementary Earth so gross and opacous but it is a transparent Crystalline Earth yet it gives essentiality and Corporeity to the three forementioned Elements and it was therefore created by God to make Eternal Nature's Essence substantial For Fire Water and Air must have one ground or substance to subsist in and to move in and through one another which substance is the Element of Earth This Element Behme makes the seventh property in which he saith all the six do move in one only ground as the Soul in the Body which is very well expressed by him And thus much concerning the matter of which Eternal Nature doth consist viz. Fire Water Air and Earth XVIII Concerning the formal Cause of Eternal Nature The formal Cause of Eternal Nature's Essence is nothing else but the mixture and harmonical composition of the four Eternal Elements for they are one in another and flow one through another Let us now consider who is the mixer of these Eternal Elements and their properties for they would never mix of themselves to all Eternity becaus of the Contrariety of their Natures wherefore we must conclude that the Divine Wisdom is the Artist who mingles these Elements together XIX In the mixture of these Eternal Elements observe with me these following Particulars First Wisdom's Art appears in the manner of their mixture they are mixed one with another and one throâ—gh another Fire with Water Light with Darkness and penetrate through and through one another neither can their contrariety hinder or oppose the Art and Power of Wisdom Secondly The Art of Wisdom appears not only in mixing them but in reducing them to a harmony and equal temperament she doth proportion them to an equality in Number Weight and Measure Thirdly Wisdom's Art appears in that being thus proportionally tempered together they qualifie act and move in and through one another and that in the greatest harmony and friendship as the members of one body the fierceness of the fire is mitigated and allayed by the Water the harsh astringency of the Darkness is dissolv'd in the meekness of the Light and so of the rest Fourthly Wisdom's Art appears in this that in the harmonizing of these four Eternal Elements she hath made all their contrary properties to be useful one to another The Harsh Darkness is serviceable to the Meek Light for Darkness is the subject through which Light displays it self were there no Darkness there would be no Light the fierceness of the Fire gives strength to the Meek Water-Essence and meekness of the Water allays the fierceness of the Fire so Air is very useful to the Fire to keep it from being suffocated and the Earth is useful to them all becaus it gives them a Body to act and move in We may yet further consider the usefulness of the Elements to one another as they stand harmonized and tempered together by the Hand of Wisdom The Fire gives Life Mobility and Strength to the Meek Watâ—r and the Water gives Food and Nourishment to the Fireâ— and thereby allays the fierce hunger of the Fire so that Darkness subsists in the Light and the Light in the Darkness and satisfieth the harsh bitter hunger of the Darkness being as food unto it and in this their serviceableness to one another consists their Natural Goodness for how can any evil be in them since they all serve the Will of their Creator and are useful to one another the Darkness is as useful as the Light and the Fire as the Water and consequently they are all good their contrarieties being harmonized and reconciled by the skilful hand of omnipotent Wisdom Fifthly Wisdom's Art appears in that in this temperature of the Eternal Elements she makes them qualifie and serve one another in triumphing joyfulness and to rejoyce in each other 's qualifying for though these Eternal Elements are not understanding Spirits yet they have an innate hunger in themselves which is their intrinsecal form which makes them desire each other thus the Fire-Essence hunger's after the Meekness of the Water as its dayly food wherewith its ravenous fierceness may be satisfied and allayed and again the Water hunger's after the Fire as its Life Strength and Motion The astringent Darkness hunger's after the Meek Light and the Light after the Darkness that it may shine through it and subsist in it And from this inbred Hunger it is that they rejoyce to qualifie one with another it is as their sport and past time to penetrate one through another and to be sometimes above and sometimes under another in this wrestling wheel of Nature For you must know that all these qualifyng powers of Nature have sensibility and mobility in themselves whereby they can feel and taste one another's properties and are sensible of the pleasure and satisfaction they receive one from another which continually awakens the hunger in every property to qualifie one with another So the Fire is sensible that the Meek Water doth allay its fierceness and therefore it doth hunger after it the anguishing Darkness is sensible that the amiable pleasantness of the Light is a refreshment to it and thus each property feels and taste's the other's goodness and this makes them still to hunger after one another and to penetrate one another with all triumphing Ioyfulness Oh let us for ever admire this unsearchable Art of the Divine Wisdom who alone can peâ—form this Masterpiece Sixthly Wisdom's Art appears in nothing more than in the orderly placing of these Elements for Wisdom makes the Fire with all is Harsh Bitter Dark Anguishing and Brimstony properties to descend and makes it elevating pride to buckle bow and become a Servant to the Water-Essence and causeth the Water with it Meekness Gentleness and Ponderosity to ascend and command the Fire the Light to rule over the Darkness the Meekness over the Fierceness and the joyfulness of the Light over the Anguish For Divine Wisdom well understood the force of self elevating Fire and therefore she caused it to sink down and become a Servant to the Meek Light she foresaw that the Fire-life with its fierce properties would be but an ill Governor therefore she made the elder viz. the Fire-Spirit â—o serve the younger viz. the Water and Light-Essence which could be done by no other Hand but that of Omnipotent Wisdom If we proceed to consider of this order how incomprehensible will the Skill of Wisdom appear For the Darkness was hid in the Light and though it was there with all its properties yet nothing of it was to be seeâ— or felt for it was swallowed up of the Light as the night is swallowed up of