hast put and set a Iewel a fair one evn of greaâ—eâ—â— price and highest value O how far then from the right are unmercifulness uncharitablnes hardheartednes strife rancour envie judging censuring slandering backbiting speaking or whispering evil specialy of and against Persons and Things neither known to thee nor understood by thee How far I sai from right I dare not take upon mee to judg This onely I sai to such Practicers what Christ did to those Hypocrites who could discern the face of the Skies Yea and why evn of your selvs judg yee not what is right Now if such things be right then surely nothing's wrong Let 's all like Devils fight and damn i th' cursed throng God Christ and th' Spirit ' spite and mock'em in a Song Yet stil I shold beleev it to be the better safer and wiser waie to humbl our selvs under the mighti hand of God taking holi Iames for our council in the case and praepare to meet our God who is a God of Iudgment and a consuming Fire and everlasting too into whose hands to fall it is a fearfull thing Hee likewise beeing the living God and no Person-Respecter but recompensing everi one according to his work If wee therefore wold not fall short of felicitie here and hereafter let us fall out of hand upon dooing and mainteining good works and for ever abandon falling on or out with one another but if there be a wise man among us and one indued with knowledg let him be persuaded by and with blessed Iames to shew out of a good conversation His Works with meâ—knâ—s of Wisdom evn thaâ— Wisdom from above which first truly chast and pure is further more pacific quiâ—t not rigid for its own right moderate obsequious pâ—rsuasibl yiâ—lding full of mercie and good fruits without disceptation oâ— controversie not doubting certen without Hypocrisie not stage-plaier like not dissembling its judgment not aâ—â—ing ani waie counterfeiâ—ly O that wee were thus wise aâ—d in the meeknes of this wisdom walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simus let us go to aâ—d fro' one another pass things easily to and agen having such a praesence of mind alwaies as to becom all things to all men with the Doctor of the Gentiles that Omniformist who tho Hee were free â—rom all yâ—â— Hee made himself a servant to all that Hee mought gain the moe by all means save som. This hee did â—or the ends of the Evangelie When sâ—al such glad Tidings befall us bless Church and State O what a glorious state shold wee and our Churchmen and women and Children and all things els be in Of this pure temper waâ— the Autor as you mai see evn by that littl hee speaketh to the Reader bâ—fore this Discours yea renownedly clothed with the meek Spirit of our only Lord Iesus the Christ the Author and Finisher i. e. the Beginner and Ender not of our your or their but of the Faith with reference to all times and persons according to the tenor and Tâ—stimonie of the Scriptures of Truth I must tell you it agen The Autor had the Spirit of meeknes with the Faith and Lov which is in Chriâ—t for the excellence the of knowledg of whom his Lord hee suâ—â—ered like another Paul as is wel known to all sciz who knew him the loss of all things which hee reckoned at no higher rate than Dogs-meat but not such as is givn to dogs in â—hese daies which good Christians wold be glad of that hee mought win Chriâ—â— aâ—d be found in Him not having his own Righteousnes but that which is by the Faith of Chriâ—t that Hee mought know him and the power of his Resurrection aâ—d the Fellowship of his Suâ—ferings beeing made conformabl to his Death if by aâ—i means Hee mought attein to the Resurrection of the dead Which undoubtedly Hee maugre all whisperings backbitings censures or praejudices of unbeliâ—f to the contrari did did follow after and to tâ—â—â—â—â—â—citie of mortalitie atteined the nearest to â—â— oâ— all that in this Age I have known or heard of Thus much I can testifâ— since mi acquaintance with him for Hee was not onely a bare liver by the Faith of Iesus but in the Work and Service of Love Faith's best demonstration and the Law 's Fullfiller a true Laborer and as to winged Mysteries if I mai speak mi sens withoâ—â— essens a littl incarnate Cherub or rather Sâ—raph or that I mai not excede the words of Truth and Holiness to the extending in the less'st the lines of Modestie a very highly mystic and transspiritualized Person A specimen of which not more great than just and due Eulogie and Encomium this Tract tho' a smal one is Which Writings Hee before his Asscension to the Spirits of Iust men perfâ—ctly sanctiâ—ied advised and consulted with mee about as is sufficiently known not only to his Hous-keeper but to his most agreeabl and supersensual Companion and Fellow-laborer in the Evangelic-angelic Work viz. â— L. mi Praecursor or Prae-Epistolizâ—r and a daili Exspâ—câ—ant to be clothed upon with the heavenli Bodie to com down from above waiting in the Spirit for the fullnes thereof and who hath not long since appeared in to or from the World pleace to take which Praeposition you best approv in an Heavenli Cloud A product fairly and fully meriting the Titl as is clear notwithstanding the Cloud to ani spiritual Discerner Favor mee with somuch freedom as once agen to affirm that the Autor excluding all other by what names or Titles soever dignified or distinguished or wheresoever praesiding or residing in Court Citie Camp or Countrie committed these Papyrs according to the certen knowledg of the Person ut supra hinted or lettered to the custodie and Correction so continued under correcâ—ion be it spoken and so confirmed was his confidence herein of Mee who highly â—steemed him in love for his Works sake not forgetting evn this which now thro the Divine Providence according to mi trust word or as som wil have words too is now com forth with an open face to public view from its recess or privacie â—ere hearken and heed hereto by the wholey unasked therefore freely ofâ—ered benignitie and generositie of which I am a witness and which likevise witnesseth the dignitie and Divinitie of the Soul and Spirit of the Person so acting viz. W. B. that famous Anti-Satánic Athleta Anti-DaemonÃac Palâ—strita and Hell 's black Regiment's Antagonist yea moreover â—â—â—â—aptive's Redeemer and the mani-mani poor and needi oppressed and distressed People's most readi and praesent Refuge and Asylum wheresoever hee resorteth tho' more principaly at the place of his Residence at Wilminton in Kent Where beside or rather about evn all the Countrie over Hee is wel known and wel nigh from everi quarter or corner thereof addressed unto as an honest diligent expert long experienced and very successfull â—hysician Let this brief Character of this gallant generous resolute
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
to the foregoing figure is in the midst or Center of the Abyssal Globe When the Eye is closed or shut up then neither the Eye of the Father nor the Son's Heart the Glory of the Eye nor the breathing forth of the Spirit from both is to be seen but are all shut up in the Eye but when the Eye opens then the Heart of the Son and the Holy Ghost are seen so that when the Eye of the Unity in the Center opens then the blessed Trinity becomes visible in the midst of the Abyssal Globe being otherwise shut up and concealed in the Eternal Unity of themselves Thus the Trinity is hid in the Eternal Unity of it self and from that Unity they proceed and become visible in the opening of the Eye So we see that the Unity is in Trinity and the Trinity in Unity The sight of the Holy Trinity from the openâ—ng of the Eye in the inward Court of the Holy Place is a lively operative reviving and yet amazing â—nd surprising sight a sight worth the whole World â—nsomuch as I am ashamed to present you such a dead â—iveless figure of it but no pen can decipher it on paâ—er it is only the Spirit of the Eye that can open it â—elf and give you the living and ravishing sight of its own essentiality without similitudes or figures though can express it outwardly no better than I have in the â—oregoing figure Let no man here object that I do not make use of Scripture for the confirmation or illustration of these deep Mysteries the reason is becaus the Holy Sciptures speak of God as he hath introduced himself into Eternal Nature and not as he exists out of and before Eternal Nature in the Globe of Eternity therefore you must not expect my alledging of Scripture whilst I am treating of a Subject which they do not reveal though it be certain also that the opening of the Eye cannot discover any thing contrary or opposite to Scripture revelation but rather what is agreeable thereunto though it cannot be so readily confirmed from Scriptures becaus as hath been said it is not the scope or design of the Holy Scriptures to speak of the Being of God before and without Eternal Nature Neither do I in this speaking oppose or disparage the Holy Scriptures if my subject were to speak of the Fall and the Redemption of sinners by Christ then I should not be wanting to confirm my writing from Scripture but as long as I am writing of the solitary being of God in the Globe of Eternity the Spirit of God in the Eye must be my Guide and Witness in stead of the Scripture And thus much shall suffice to have spoken concerning the second opening of the Abyssal Eye whereby the Mystery of the Holy Trinity is revealed to the Spirit of the mind The third opening of the Eye discovers the Mystery of it self that is by opening it self it discovers and reveals what is in it self Now the Eye opening divides it self into three parts the first of which is the Abyssal Eye the second is the Heart and the third is the out-flowing breath The Eye is first before the Heart that is in relation to order and for distinction sake else being Co-essential and Co-eternal there is no first and last and the Heart is the Eye's Center and the breath proceeds from the Eye and the Heart The Eyâ— is before the Heart and generates the Heart the Hearâ— â—s generated from the Eye and the breath proceeds from both The Heart is the Eye's seat and Center wherein it is fixed and the Spirit is the virtue or power proceeding from the Eye and the Heart and â—n those three Eye Heart and Spirit consists the fulness and compleatness of the Deity nothing can be super-added neither can any thing be substracted To speak more particularly this third opening of the Eye doth manifest all those Powers commonly called the Attributes of God for this Eye of the Abyss sparkles forth from it self it s own perfections beamâ—ng forth its own beauty in many lustrous rays like the Sun These beams proceeding from the Eye are God's Eternity Infinity Immensity Incomprehensiâ—ility Omnipotency All-sufficiency c. as being the out-flowing powers and perfections of the Eye and of the Spirit of Eternity in the Eye they are God's esâ—ential perfections without which he cannot be God â—ccordinâ—â—â— that saying of the Schoolmen Whatsoever â—s in God is God therefore they are inseparable from him because they are himself But here it may be objected again how this multiplicity of Powers and Attributes in God can consist with his being the most absolute and perfect Unity 1. To which I answer First That a diversity and variety of powers may consist with perfect Unity proâ—ided there be no contrariety or opposition in those powers to one another now nothing is more plain â—han that the attributes of God are without any conâ—rariety whatsoever among themselves 2. In the Second place I say That Eternal Unity â—oth not exclude a diversity of powers if they all do â—rise and stand united in one root Now all the Atâ—ributes of God are inseperably united in God's Esâ—ence they spring from and are rooted in the same â—nd are one and the same with it and in it And this â—he opening of the Eye of the Abyss discovers that all the Atrributes of God are but one Power diversifiedâ— they stand one in another his Infinity Omnipotency c. are shut up in his all-sufficiency and wheâ— they beam forth they proceed from thence as from their Root and Original So that all God's Attributes proceed from one Power and are shut up in onâ— Power and are but the Variation of one and the same Power and consequently are but one Power and sâ— cannot take away God's Eternal Unity These Powers or Attributes of God are â—ixed in the Eye being nothing else but the various beamings forâ—â— of the Eye and may be called the Head Powers of thâ— Godhead as being seated in the Eye and from them glancing forth themselves We must know that this was one chief end of God bringing forth the Abyssal Globe even the manifesâ—â—tion of his Attributes and Powers to himself for â—e Eternity is manifested in this Abyssal Globe to hâ—â—e â— beginning and end which else would be without beginning or End and so his Infinity Immensity 〈◊〉 Incomprehensibility are bounded and limited by the circumference of the Abyssal Globe which else woâ—â—â— be without all bounds or limits without all Heighâ—â—â— Depths or Breadths and thus they come to be maâ—ifest in the Abyssal Globe St. Paul saith that this â—â—sible Creation doth manifest God's Eternal Godhâ—â—â— and Power and so it is but if so how much mOâ—â— then doth the Abyssal Globe which is the first manâ—â— on of the Holy Trinity manifest all the Eternal Aâ—tributes and Powers of his Godhead This sight of God's Attributes from the opening oâ— the Eye in the Abyssal Globe is both a ravishing
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
THEOLOGIA MYSTICA OR The Mystic Divinitie Of the AETERNAL INVISIBLES Viz. The Archetypous Globe or the Original Globe or World of all Globes Worlds Essences Centers Elements Principles and Creations whatsoever A Work never Exstant before Isa. LVII 15. Thus saith the High c. who inhabiteth AETERNITIE c. Rev. I. 8 I am ALPHA and OMEGA c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a Person of Qualitie IPMD LONDON Printed Anno Dom. 1683. THE most speculativ and highest Mysterâ—â—◠〈…〉 no incongruities to 〈◊〉 Moral conceptions nor yet contradictions to Natural ratiocinations how unproportionat a knowledg and how incomprehensibl soever in their intrinsic Nature as being only out of Reason's Sphaer and the Reach of its Axiom but rather so many humiliations of our intellect gracious astonishments and unconceivabl endearments of our Souls and Spirits to Faith Love and Obedience yea very conducive to the ends of Religion viz. the Glorie of God and the furtherance of tru Godliness in the happiness of the Univers and that with strong and Heroic Assent and the most vigorous Acts and Transports of Adoration and Devotion Yet without determining our Opinions or Persuasions or beeing ani of our Catechisms Confessions Creeds or Public Service much less any sort of Illusions or Phanatacisms from the heat or sublimation of contemplativ of Splenetic Heads but the Agreeabl Attestation and United Experience of mani chois Christians of more fixed and 〈◊〉 Brainsâ—â—o One of our datest Orthodox and Elegant Wriâ—eâ—â— EH MAMP CENSORI VEL LIBER LECTORI Tu mea non cernis nec Ego Tua crimina Recté Null ' ERRATA patent Nulla latere putas Imò alibi qae sint peccantia Corrige Qaeso Sic facilè facies Paginam utramque Vale. PRAY in the supplies of the Good Spirit and peruse without praejudice and partialitie and ponder with profound sobrietie before you pronounce your final sentence either on the praecedent Title-Page or the subsequent TRACT of AETERNAL INVISIBLES but rather suspend at less'st som small time your judgment and let your Moderation be known not here and to me only but elswhere and to all men The Lord is at Hand Hora Novissima Tempora pessima sunt Vigilemus Imminet imminet En venit O! venit Ille supremus Arbiter Iudex Cujus nunc ante Tribunal Subsistens paveo Tu CavÄ› Lector Ave. Ä› Sic apud Ovid de Tristibus Ergâ— saveâ— A Distich by one of the Prime tho' private Poets of our Age. He who shal read this Book He may behold The Best of men but in an Ampler mold Ita Testatur R. S. To the impartial and well-disposed READER FOR as much as som Part of the Author 's most sublime and mystical Writings are now brought forth to publick view according to the said Author's Intent and Desire in his Life time committing it to the Trust wholly and soly of Dr. Ed. Hr. as a Person hee put all his Confidence in for that most excellent Service as beeing one that hee and many others knew to bee not onely very worthy but also singularly just and far from worldly or Self-designes and moreoâ—er had really tasted and savoured very much of the Author's Spirit as well before as during the Time of his Acquaintance with him although more satisfactorily and fully since that Time which made him to be so affected with the Matter â—hat is now published as that hee reckoned all Laâ—our easy and Pains pleasant to serve him both in Life to my knowledg and also after Death so â—reatly loved hee him and honoured him in the Lord for his Work 's sake as you may easily unâ—erstand when you shall have perused thorowly â—nd pondered seriously those learned and elaborate â—ines of his which hee entituleth THE PRAEâ—ATORI EPISTL to which I refer you And now I come to give you som brief Accompt â—f what I knew concerning the Life and Death of â—his great Saint that now is received up into Glorie It seemed good unto mee having had clear understanding and knowledg of that high and glorious Ministration in which hee lived and died and therefore holding my self obliged to bear my Testimony concerning this Authour Know then my first Acquaintance with him was in the Year 1663 the Memory of which shall ever be pretious to mee because of those great and spiritual Advantages as to the Information of my Iudgment about som deep and weighty Points of Divinitie which none could answer that I could meet with nor satisfy my searching Mind in those Things like this holy Man of God who had profound Abilitie given him in the holy Anointing for which I so reverence him and I affirm that since my acquaintance with him till the Time of his Death he was evermore imployed and busied in an internal contemplative Life the Spirit in him still searching the deep and hidden Mysteries of the Kingdom And truly hee was not only a Seeker but a successful Finder of that rich Pearl of the Gospel And albeit his mortal Part is now expired in which he enjoyed great Inspiration and Prospect of that Light-world into which he now is entred having put off only the weak and less honourable Bodie and put on Immortalitie and Glorie which in his sick and languishing Bed he gave great Assurance of And although hee had such a foresight and taste of the Powers of the invisibl World with all the Glorie which is expected in this latter Age to break forth yet he was brought into a great Resignation in the Spirit of his Mind to give up his Right as to what hee might here have enjoyed yet in the Body of Mortalitie For sure I am I knew none that had a more deep seeing and prophetical Spirit than hee had But when that the Symptoms of a dying State came upon him he then most patiently and cheerfully acquiesced in the Will of God his Father The Truth of which I shall give you in one remarkable Passage amongst many more that fell from him in the Time of his Sickness which is this Some few Daies before his Departure perceiving Death's Approach and being in som Agonies hee called and commanded to have mee sent for judging the Time of his Departure might be at hand being come to him he said Friend I have this to desire â—f you that you would be free to give mee up for Dissolution of my Bodie I know you have been earnest by Faith and Praier with God to continue me yet in this weak and wearie Bodie but I am to go from hence for this Night the Lord Christ hath appeared to me and embraced me in his Arms and hath given me that Satisfaction that it is my Soul's Hunger to taste of Death the Vision of whose Glorie hath so refreshed me that I long to go through the Passage-Gate of Death to meet him and be ever with Christ my Lord. And after some Words which then I spake to him hee further said to me I would not have you dismayed though I
in some Part of his Writings he giveth an hint of and so from what he in the still Eternitie saw and heard he wrote behold who can the Copy and then but not beâ—ore compare the Writings therewith and the Springs in him did daily sill Of this I was Witness being conversant then with him and making Remarks and taking Observations with all Exactness possible of those wonderful Transportations he had or rather they had him for the space of three Weeks together insomuch as I can do no less than bear my Testimony concerning his Spirit 's Height whilst his outward Bodie lay in passive Stillness in this visible Orb. Surely we may conclude he was as another Moses in som sort taken up into the Mount with God as a Friend and Favourite of the most High where he did see hear and learn these so deep and excellent things which are by great Care and no less Conscience brought forth to Light Therefore pious Reader be satisfied that here is a true and real Draught or Copie taken from the Original yea drawn by the blessed Aâ—thor out of the Original of all Worlds where he saw what he saw in pure Abstraction of Spirit The Publication of which the Author intended before his Dissolution being incouraged thereunto by the above-named Doctor his true hearted and right worthy Friend who well understood his Worth Writings and Spirit as well if noâ— better than any Man living as also readily promoted by another Person who therefore is in the Prefatori Epistle very honourably mentioned and most worthily and nobly decyphered and described if not perfectly delineated Both of them jointly rejoicing that they had found out such an one so abundantly filled with God's blessed Spirit of Love Wisdom Holiness and Meekness and influenced so extraordinarily by the same sufficiently apparent in the Gifts and Graces he was endued and adorned with Whereupon they could not choose but freely offer both of them their Assistance the one his Head and Pen the other his Hand and Purse to go thorow with and carry on the Work for the easily-foreseen universal Benefit Nor can I doubt but both of them will receive no small Reward from the hands of Him who will not suffer only a little cold Liquid or as we reade in our English Bible a Cup of cold Water given to any of the little ones in the Name of a Disciple to drink to be unregarded nai not him whosoever he should be that gave to such an one thereof to go unrewarded for our Lord expresly declareth his Mind therein and that with this Asseveration Verily I say unto you he shall in no wise lose his Reward Yea I have good Ground moreover to believe that the same good Spirit of Grace and Glory that lived in and rested on the Author may multiply on them both also even so and Amen O Lord God And let the Residue of the Spirit to all the just and faithful ones come for the perfiting what this Author had so clear a Prospect of in his enlightned Eye Now give me leave good Reader to conclude with this holy Challenge to all that are Lovers of heavenly Truths mystical or plain if any be of that high Evangelical Order he was of come forth bear your living Witness and go on and forward valiantly to the furthering and strengthning and finishing the great Work which this Author was daily labouring in Let us speak and write love and work fast and pray for a continual flowing down of that pure and holy Unction for the consummating in and amongst us that which this holy and heavenly Man left to be fulfilled and accomplished which verily will be Ioy Praise and Glory even to him who according to the Flesh died but now liveth among the perfect in Spirit who also waiteth for the bringing up those that shall make up the Number of the Church of the First-born who are enrolled in Heaven of the Number of which let us strive press and pursue to be that the Love-Hallelujahs may in our Day be sung to him that sitteth upon the Throne and unto the Lamb who is crownâ—d King in Love's Kingdome where only I would be known and found also truly Yours in that pure Fellowship Into which the Lord himself vouchsafe to lead you So heartily prays I. L. THE PRAEFATORI EPISTL By one Who is studiously ambitious and earnestly contentious as wel if not more to promote the common Salvation as these oâ— ani other uncommon Mysteries the most abstracted whereof is never without Moralitie moving upon the Affections Christian Reader FOR so in nature unfeignedly as in Name professedly I wold have you to be Miscalled you I hope I have not in this Compellation If I have then are you utterly incapacified as to the Concerns of these Mysteries and Sublimities So bold am I to tell you and such and Anointed one am I whatsoever Iudgment mai pass upon mee or if I be not yet do â—prai resolv endevour or purpose or at lesâ—'st desire or wish to be No mo at all of this yet this beleev wee all of us that it is a most rare Thing in it self were there neither Rewards nor Punishments to be realy and truly Religious in the Old waie which is the Good waie out of which there is no Rest. But you mai sai who cometh here whence you what Religion are you of you are I beleev a pure one Wel for me if I be However to the Quaestion not asking you who made you an Examiner and in Meekness and Fear as I ought I answer and that in the Words of a Servant of God and of the Lord Iesus Christ viz. I am of that Pure Religion and undefiled before God and the Father which is to visit the Orphans and Widows in their Tribulation and to keep mi self unspotted of the World Of which Faith or Persuasion Iudgment or Mind was blessed Paul in whom alone were evn the Apostles All who further acquainteth you that Christ Iesus his Master and Lord was of the same as to the whol Church which Hee loved and gave himself for that He mought sanctifi it c. not having spot or wrinkl or aught of such but that it shold be holi and without blemish or rather Amomous so the Word is that is irrepreâ—ensibl safeguarded from the bitings of Momus one of the feined Gods among the Gentils who wold be ever carping such was the suarl of his goodli Godhood at everi thing and who is I fear worshipped evn among our own selvs So Idolatrous or superstitious are wee all almost becom But more particularly if that mai be more for your Satisfaction and to let you know by the waie that neither the insinuating Iesuit hath deceived mee nor perilous Books poisoned mee nor fantastic Teachers seduced mee nor corrupt Church-men carried mee away with everi Wind of Doctrine I here publicly to the Interrogatorie about mi Religion repli Sir I am of that
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
or suppositions of what are as cunningly as commonly called convenient contrivances innocent indifferences and orderli decences under the plausibl praetext placent notion specious name prudential guise and fair construction of that famous Euangelic Canon or Rule the grand Ecclesiastic Cynosura sciz Let all things be done decently and in order Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at best is not so much an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I humbly conceiv and offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purely for sweet dear holi hevenli Peace sake and in a sens and conscience of mi by mee as yet beleeved dutie omnibus singulis qibuscunqe fortassean seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Sacerdotum seu Praefectorum nominibus titulis indigitentur insigniantur Which Words so rendred to procede in the waie of Peace and Truth a Conjunction which I wold ever call Copulativ and make if I could perpetuously Consummativ som Godli and learned Writers upon very probabl reasons Scholar like tendred which I like and witâ— out ani bitter reflection which I love and not witâ— out accurate retrospection inspection and circuâ—â—spection as to the design of the Apostl's discourâ—â— and their very serious meditation and ruminatiâ—â— on the scope of the Text with fervent supplicatiâ—â— after Consultation too of the best Commentators 〈◊〉 the place thro' the supplies of the Spirit of Gracâ— and in the name of Christ the Wisdom of the â—â—â—ther to God the Father of Lights and the Spiriâ— of all Flesh which I cannot neither mai loath havâ— after all apprehended and thereupon do beleev That if the Reading were according to natural Dâ—â—cencie and Scripture-Order in the room place oâ— stead of decently and in order those foregoing word wold be much more consonant to and with the Sâ—â—gnificance of the Original and by consequenâ—â— tho' stil under Correction of more illuminated Headâ— â— be assented and consented to specialy by the Church of Christ coming out of Mysterie-Babylon gathered or scattered as the fairest and best interpretatioâ— and exposition O who wil giv that our sight 〈◊〉 be happily cleared by this smal foretast or ani â—â—ther as Ionathan's was by tasting a littl honie from 〈◊〉 end of his Rod and who can tell but it mai speciâ—â— if wee look up for Eie-salv from Heaven whiâ—â— our Eies are looking upon the letters and words and not be wholey taken up with the Letter without the Spirit which wil quicken us and put Life into our Spirit otherwise wee mai li dead at the letter til wee di The Word of Life wil be most welcom to enlivened Spirits O that the Spirit of Praier were raised agen from the dead as one mai sai what happi hopes then shold wee have of a glorious and spiritual Resurrection after so great a death hath passed upon the Churches Oh it is high time to begg as for Life that the Blessed Spirit wold come as Floods upon dri ground since the chois Gardins of the veri Saints for want of Spiritual dewes from Heven are withered that the Churches mai be as watered Gardins and the Saints and Servants of the most High mai at less'st at last like the Willows by the water-courses grow up evn into him in all things who is the Head of everi man and over all things to the Church which is His Bodie the fullness of him who filleth all in all and who wil make good His Great last Testament-Promiss of a doubl portion of his Spirit in a plentifull and powerful effusion thereof in the later glorious Ministration to counsil and comfort suppli and support the Saincts til the conspicuous apparence of his Personal Praesence without which his Praesence which can be no less wheresoever it be than Spiritual no Communions Ordinances or ani extern Administration can be effectual Let us all therfore look upon it as one main work of the daie to set Faith at work on the Promises and be earnest with the Father of Spirits to send down a special Unction from on High for the new spiriting of His Peopl eâ—n that other spirit which Caleb had Seeing a commune Spirit wil never carri them fully thorow in the work of their Generation Let us al prai that the Golden Pipes mai more and more empti their golden ill out of their selvs from the Olive-tree and that thei who desire and endevour to keep the Commands of God and the Testimonie of Iesus mai be anointed with the Oil of Gladnes in more abundant mensures Prai wee all that the Spirit of Glorie mai com down and rest among and upon us as a Refiner's fire to purifi us for our Gold is dim and our fine Gold changed considering Hee who hath the seven Spirits is too visibly turned aside from our golden Candlesticks that so wee mai offer up pure offerings in truth of Righteousnes and holiness beeing renovated in the Spirits of our minds which mai be placent to the Lord as in the daies of old Prai wee all for I praefer it before Preaching in this our Daie and set wee upon the Gates of Heavn with an holi violence knocking daie and night for the Devil is com down in great Rage wrath and violence throwing round about and that with grandest furie his fieri darts toward his Catastrophe or period Hee sadly foreseeing the short time hee hath to rant or rage in O Tri wee all what Power we have with the Father of Lights to set his Power on work to shake the Powers of Darkness in this hour of Tentation that is com upon all the Dwellers upon Earth and to help us in the Discoverie of that now above 5000 years experienced Master of the Black Art transformed too often into the most dangerous white Devil yea an Angel of Light tho' disguising himself and setting his face in secret so the Holi Mother-Toung to be then less'st in sight when without doubt most at work that so hee mai soonest defile and safest beguile us and wee not aware of him while wee shal like those mentioned in the Apocalyps be taken with the fine hair of the Locusts which asscended out of the bottomless Pit that stung them as Scorpions with their Tails O let the Remembrancers of the Lord who loveth to be put in Remembrance of the good thing promised make mention thereof before him that the Hyperpanonomous Iesus the Christ the Lord of Righteousnes the Lord of Lords Tzion's King and King of Kings mai be set upon this Holi Hill that the Heathen mai be His inhaeritance and the uttermost Parts of the Earth His Possession taking to himself his great Power and Reign and put the Government upon his shoulder and arise to shake the Earth yea and the Heavens terribly once
and third Number And if all would keep to these expressions it would take away much contention about words There are others who are so far displeased with the word Person that they would only have the Trinity to be three denominations of one and the same thing but this is too short to express the essential distinction of Father Son and Spirit and is as much in one extream as the word Person is in the other I now proceed to open the Mystery of the Holy Trinity which consists in two particulars viz. Unity in Trinity and Trinity in Unity And first concerning Unity in Trinity The Eternal Unity varies forth it self into an Eternal Trinity were there no Unity there could be no Trinity because from the Unity the Holy Triniâ—â— doth proceed as from its Eternal ground Object But you will say if the Eternal Vnity be â—â—â— ground whence the Holy Trinity doth proceed then there iâ— Quaternity in the God-head Answ. This is a mistake for the Eternal Unity â—â— the Father were there no Father there would be nâ— Son nor Holy Ghost therefore here is no Quaterniâ—â— but a Trinity Thus you see the Father hath vaâ—â—â—â— forth himself into the Son and Holy Spirit The Fâ—â—ther is not the Son nor the Son the Father and tâ—â— Holy Ghost is neither the Father nor the Son but theâ—â— are distinct in themselves This distinction of the Hâ—â—ly Trinity the Scripture teacheth us in the place foâ—â— cited 1 Ioh. 5.7 where they are distinguished First By their Names Father Word and Spirit Secondly By their Order the Father first the Sâ—â— second and then the Spirit Thirdly In their Numbâ—â— as one two anâ— three Fourthly By their relative properties which are iâ—cluded in their Names of Father Son and Spirit Werâ— there no Father there could be no Son and if no Soâ—â— neither could there be a Father and if neither Fatheâ— nor Son were there could be no Spirit proceeding froâ— them both The Trinity being thus distinguished let us speâ—â— briefly of each of them a sunder Quest. What is God the Father Answ. God the Father is the first original beginning of the Trinity were there no beginning there could be no end were there no first number there could be no second or third in the Trinity God the Father therefore is the Eternal beginning of the Holy Trinity God the Father must be either from himself that is from his own Divine Essence or else from the Eternal World or Eternal Nature's Essence but neither of them were yet existent wherefore we must conclude that except the Father had taken his Beginning from his own Eternal Unity he could not have been the first beginning of the Trinity In the second place I say that God the Father is the Eternal Generator of the Son or word who is the second person in the Holy Trinity Quest. What is God the Son Answ. God the Son is the Second number of the Trinity were there no Son there would be no Father He is the Center and Heart of the Trinity He is generated of the Father before the Eternal World or Eternal Nature were in being He is the only begotten Son of the Father and is co-eternal co-essential and co-equal with him He is the essential Word of the Father He is the delight of the Father and his well beloved Son in whom he is well pleased Quest. What is the Holy Ghost Answ. He is thâ— third and compleating number of the Trinity He is an out-flowing breath life or power which proceeds from the Father through the Son and doth execute the will of the Father This out-flowing life and acting power proceeds from the Divine Essence of the Father and the Son and therefore is co-eternal co-essential and co-equal with the Father and Son Quest. Why is not the Holy Ghost said to be begotten of but to proceed from the Father Answ. If the Holy Ghost were begotten of the Father then the Son could not have been the only begotten of the Father and so the Father would have had more Sons then one neither would there have been a distinction between the Son and the Holy Ghost Therefore the Holy Ghost is not said to be generated of the Father but to proceed from the Father and Son as an out-flowing breath of Life and Power The Holy Ghost doth compleat the Trinity and make up the number three so as nothing can be added thereto or diminished the Father cannot be without the Son nor the Son without the Father nor the Holy Ghost without both Father and Son Quest. How is the Vnity in Trinity distinguished in the Eternal World Answ. I have told you before that the Trinity is distinguishable by their Names Number Order and by their relative properties but not by their Natures becaus they have but one Nature and Essence in which oneness of their Nature their Eternal Vnity doth consist Therefore they that would distinguish the Holy Trinity in the Eternal World otherwise than before expressed do run into great confusion The Father is an Eternal Vnity and so is the Son and Spirit the Son is pure Deity and so is the Father and Spirit the Holy Ghost is an Eternal Liberty and so is the Father and Son Therefore these are no distinguishing properties of the Holy Trinity in the Eternal World Some do thus distinguish the Trinity they say the Father is Light the Son Life and the Holy Ghost Love but these cannot be the distinguishing characters of the Trinity because the Father is Light Life and Love and so likewise the Son and Holy Ghost Others would have the Father to be Light the Son Love and the Holy Ghost Power but all these belong to every one of the Trinity and therefore cannot be the distinguishing characters of them Others again would have the Father Fire the Son Light and the Holy Ghost Air but these are elements which are rooted in Eternal Nature's Principle and are not to be found in the Globe of Eternity Others distinguish the Father by the severity of Divine Iustice the Son by Love and Mercifulness whereas in the Eternal World there is no severity of vindictive Iustice known nor any thing of anger or wrath becaus the Holy Trinity stands wholly in the Unity of Love The only distinction of the Holy Trinity in the Eternal World is this That the Father manifesteth himself as a wonderful all-seeing Eye the Son manifests himself as the Center of the Eye and Heart of the Father and the Holy Ghost as an out-flowing Power proceeding from the Father's Eye and the Son's Heart effecting whatsoever the will of the Father in the Eye through the Love-essence seated in the Heart of the Son would have done And thus the Holy Trinity do manifest themselves distinctly in the Eternal World though they all stand in the Eternal Vnity and are not only three Denominations as will be clearly manifested in the third Chapter of this following discourse to which I refer you Now
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
Names consists in this Now we cannot imagine but that those Names by which the Holy Spirit doth call any thing have all the excellence and truth which a Name is capable of and consequently must very properly and significantly express the Nature of the thing named the name of this third Place you have heard is the still Eternity and consequently have reason to conclude that the Essentiall difference of this Place is the Majestick silence and awful stillness with which it is continually filled This is such a stillness as surpasseth not only all expressions but likewise all thoughts and imaginations and because of this Majestick silence and unexpressibly awful stillness this most Holy Place is also called the Presence-Chamber of the Deity this supernatural silence and stillness being the ornament state and pompe of it to which all the Glory and magnificence of Monarchs here is but as a shadow or nothing 3. The third particular is the Wonders which are to be seen in this place in respect of which as was mentioned before it was called the Rock of wonders and these wonders are five in number viz. 1st The Spirit of Eternity or the Eternal Unity 2dly The Holy Trinity 3dly The Virgin Wisdome of God 4thly The Seren Spirits before the Throne 5thly and Lastly the Inhabitants of the Still Eâ—â—rnity 1. The first wonder which manifests its self in this Rock of wonders is the Spirit of Eternity or the Eternal Unity which doth fill the total deep Abysse with it self that is with all Power Here the Spirit of Eternity discovers its self to be the first and original Power the Power of all Powers yea All-power it self And this manifestation of the Spirit of Eternitie's being All-power is more full magnificent and glorious in the stil Eternity than in the inward or outward Court where the Deity doth also discover himself to be All-sufficient and Omnipotent but not in that Sovereignty and Majesty with which he appears to the Eye of the Mind in this his presence-Chamber Here the Glory of the All-power of the Deity is seen Nakedly openly and without a veile eye to eye and face to face the sight of which doth cause ravishing Extasies unexpressible Ioys and transporting admiration to fill the heart of the beholder it being a sight so glorious as no words can express nor no thoughts represent to the mind as being beyond all comprehension The second wonder in this Rock of wonders the still Eternity is the Holy and ever blessed Trinity Father Son and Holy Spirit The Father is the Original power of all powers subsisting in by and from himself which Original power of the Father is most clearly and openly discovered in the still Eternity in the highest magnificence Majesty and Glory This supreme power of the Father is the beginning of all power and the fulness of all power filling the Heighths Depths and Bredth oâ— the still Eternity this Power of the Father is an Eternal Unity and simplicity that is it is free from all manner of contrariety divisibility composition or mixture as being an Uniform Universal diffusive power which is nothing else but pure Deity and further we cannot search into this Power of the Father to know what it is for none knows what pure Deity is but God himself It is this Paternal power which fills the still Eternity throughout in the appearance of the clearest transparency and brightness I have now given you an account how the Father manifests himself in the still Eternity to be All-power yet before I leave this particular for fuâ—ther explanation I shall shew you negatively what this Power of the Father is not First then say I that this Power of the Father is no personal power for nothing of personality is manifested in the still Eternity only a Uniform Universal diffusive Power in the appearance of the greatest brightness fills it throughout 2. Neither is this Power of the Fathers any Organical Image resembling that of Angels or men having distinction of parts and members for nothing of this kind can be found in the Eternal Unity of the Father's All-power And thus much shall suffice to have spoken concerning the Father who is the First in the Trinity We now proceed to the second viz. the Son of the Father The Son is an Essential power immediately generated by the Father out of his own divine Essence and therefore he is co-essential and co-equal with the Father For the Son's power dilateth and co-extendeth it self in with and through the Father's power to the utmost bounds and limits of the still Eternity and filleth the deep Abysse with his own Power 's in the Father's Power as being co-essentiall and co-equall with the Father Again this Power of the Son is also the co-eternal with the Father for though the Father may be said to be before the Son in order of Nature forasmuch as he is the generator of the Son yet we cannot say that the Father is before the Son as to priority of time for the Son exists from all Eternity at once and together with the Father and therefore is the Eternal Son of the Father If you would further know what this generated Power of the Son is I say it is an Eternal Vnity and pure Deity even as the Father's Power is But for the further opening of what the Son of God is you may take notice of these following particulars 1. In the first place the Son of God is the first begotten of the Father He is the first born of all Beings as being that Essentiall word Co-eternal with the Father by whom the Father made all things and without whom nothing was made By him were all things created whether they be in Heaven or on Earth whether visible or invisible whether Thrones or Dominions Principalities or Powers all things were created by him and for him and therefore he must needs be before them all and consequently be the first begotten of the Father Secondly this Son of God is the only begotten Son of the Father all other Sons whether Angels or men receive their filiation or sonship from this only begotten Son of the Father and are called Sons forasmuch as they partâ—ke of and are centred in this only begotten Son they are Sons in and because of this only begotten Son and beloved in the only beloved of the Father Thirdly this Son is the Co-essentiall Son of the Father of the same essence and nature with the Father now the Nature of the Father is Purity Holiness Righteousness Meekness Love Goodness and Perfection and such is the Son's nature also and therefore the Son is called the Brightness of his Father's Glory and the expresse Image of his subsistence But the Image of the Father is no organicall Image but consists in Light Life and Love The Father is all Light and in him is no darkness at all he is all Life and in him is no Death he is all Love and in him is no Wrath and the
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
of the Holy Trinity is Magical viz. and that it acts magical Thus God brought forth the Eternal World viz. the still Eternity with all its wonders out of Himself by Himself and for Himself to dwell in Magically and after the same manner the Divine Chaos and Eternal Natâ—â—â— were brought forth The Spirit of the Holy Trinity doth will desire and act from nothing else but from its pure Magia for it is not a rational Spirit but a wise intelligent Spirit which wisdom and intelligence is grounded in the Divine Magia There is no use of Reason in the still Eternity for the Divine Magia supplies its room neither is reason made use of in Paradise nor in the Angelical World nor in the New Ierusalem becaus reason belongs only to the Spirit of this outward World and however enlightned Reason may be exalted by some yet my Spirit knows it to be an Eternal infallible Truth that there is no use of Reason but in this Babylonish Principle and the Kingdom of the beast Sixthly Eternal Nature was brought forth that it might be a garment of the Holy Trinity and a vesture wherewith their pure naked Deity might be cloathed upon for as the Soul is hid and wrapt up in the Body and the Body in its cloaths so the Holy Trinity is cover'd and wrapt up in Eternal Nature's Essence and in the Creatures thence proceeding Blessed are they who through all these wiles and disguisements can find him who is the desire of all Nations who in this Rubbish can find the pearl of price which yet if we can search deep enough we cannot fail of for the Holy Trinity in their pure Deity is the most innermost kernel of all things being hid under Eternal Nature's Essence and all her working forms and Elements Seventhly Eternal Nature was to be an Habitation for the Holy Trinity For though the Eternal World be the most glorious Palace of the Deity and the most Holy place yet it was the will of the Holy Trinity to have the outward Court of Eternal Nature added to it in which they might dwell as the Soul in the Body Eighthly Eternal Nature was produced that it might be a Medium between twâ— extreams God and the Creature whereby God â—ight communicate himself to Creatures and Creatures might have fellowship with him Ninethly Eternal Nature was brought forth that the Eternal Vnity of the Deity might be display'd in variety diversity and multiplicity Object But you will say was there not a variety of properties and attributes in the Deity even before the birth of Eternal Nature viz. his Power Wisdom Goodness Mercy Truth c. Sol. I answer that all these perfections are all one in the Deity and make up but one most simple Essence for else God would be divided in himself and could not be the supreme Unity and Simplicity as before hath been proved at large But by the Elements and working forms of Eternal Nature this Unity displays and as it were dissolves and dilates it self into an infinite variety and diversity of Creations according to the purpose of his Will Tenthly A tenth end was that the still Divine Essence by entring into the contrariety of Eternal Nature might bring forth the Glory of the Majesty and triumphing and exulting joy which were not to be found in the still Eternity before the working properties of Eternal Nature were brought forth Eleventhly Eternal Nature was brought forth that it might be the true Primum Mobile or the first source and spring of all motion and action For this end it pleased the Trinity to produce this Eternal turning wheel and indissoluble band of the seven forms of Eternal Nature for in the still Eternity there is nothing but stilness quiet and rest and that such as passeth all the thought and conceptions of Man and that Spirit only knows it who hath been taken up into it Twelfthly Eternal Nature was produced that the one single Essence of the Holy Trinity might be manifested in distinction according to the distinct Essences and properties of Eternal Nature Thus the Father is manifest in Fire the Son in Water the Holy Ghost in Air. Thus you see how the Holy Trinity may be distinguish'd from one another in Eternal Nature's Essence Thirteenthly and Lastly Eternal Nature was produced that all the Ideas forms and patterns in the Divine Mind might become actual and substantial which could not be brought to pass in the still Eternity nor without the working properties of Eternal Nature which do bring all that into act and existence which in the Divine Will and Mind is only in purpose and Idea And thus much concerning the ends for which Eternal Nature was created by God Having hitherto discoursed of what Eternal Nature is I shall next come to shew you according to my method propounded at the beginning of this third part What kind of Principle Eternal Nature is Quest. If it be asked what kind of Essence Eternal Nature is Answ. 1. I answer first that it is a Created Essence as hath been sufficiently declar'd before Answ. 2. Eternal Nature is an Eternal Essence for whatsoever is immediately created by God out of the Divine Chaos is Eternal becaus it proceeds from an Eternal root now since Eternal Nature is immediately brought forth from the Abyssal Chaos it must consequently be Eternal Answ. 3. Eternal Nature is an Original Essence that is it is the first created Essence out of whose fruitful womb all created Essences do proceed it is the first Essence of all Essences and the ground and source of them There is nothing above befoâ—e or beyond it but the Holy Trinity in the still Eternity All Essences proceed from it whether Temporal or Eternal for time it self is rooted in Eternity Object But it will be objected how can Eternal Nature be the first Original Essence since the Eternal World and the Divine Chaos are before it Answ. The answer is obvious for I do not say that Eternal Nature is the first Essence but the first created â—ssâ—â—ce now the Eternal World and Divine Chaos were not created by God but generated out of him therefore it remains unshaken that Eternal Nature is the first Original Created Essence Object But you will object again that God himself is the Essence of all Essences and the original Cause and first matter of all things which I own to be true but with distinction Ans. For first God is the original Essence of all Essences â—â— he is the efficient Cause and Creator of Eternal Nature's Essence out of the Divine Chaos Secondly I say God is the Essence of all Essences remotely but not immediately for all created Essences do immediately proceed from Eternal Nature and not from God becaus both the Divine Chaos and Eternal Nature â—and between them and God Now that created Essences â—id not immediately proceed from God will appear by these following reasons First If all creatures had immediately proceeded from God they must all have been a