Concerning what God is, in relation to his existence in the Globe of Eternity.

THE Deity existing in the Globe of Eternity is nothing else but, First, A Spirit of Eternity; and this Spirit of Eternity is an uncreated Essence: for he could not be a Spirit, without being an Essence, and were not he uncreated, He could not be the Spirit of Eternity.

Secondly, Again the Spirit of Eternity, or God, as he [...]s an uncreated Essence, so he exists and subsists in him­self and from himself; for there is nothing before him or above him, from whence he might receive his Being; [...]nd if there was, he c [...]ld not be God; for the notion of a God (in the sence in which it is here taken) im­ [...]lie a first original Being or Existence, that is before [...]nd gives existence to all other beings, being himself [...]ndependent of them all. And therefore it is, that God [...]yles himself the Alpha and Omega, the Beginning and [...]he End, the first and the last. Therefore we must [...]onclude that all Worlds and all Creatures derive their [...]eing from this Spirit of Eternity, and consequently [...]hat the Globe of Eternity, or Eternal World, hath its [...]xistence from him; since there is nothing can be ex­ [...]epted from being the effect of this Universal, all-com­ [...]rehending cause. This the Scripture doth often in­ [...]ulcate to us, 1 Iohn 3. By him all things are made, and [...]ithout him nothing was made. And again, Col. 1.16. All things were created by him and for him. Now if this [...]e so, it follows that the Eternal World or Globe of [...]ternity was also created by him. And as the Spirit [...]f Eternity, is the Creator of the Globe of Eternity; [...]o by consequence he must be supposed to be before it, [Page 6] as the cause is before the effect, which neither may, no [...] can be confounded together.

In the third place [...] I say that the Spirit of Eternity is the Essence of all Essences, and the Cause of a Causes. For this Spirit of Eternity is the one only tru [...] God, from whom all other beings do at first deriv [...] their being, and in and by whom they are continued i [...] their subsistence; neither could He otherwise be the fir [...] and the last, the beginning and end of all things.

Lastly, The Spirit of Eternity, is an Eternal, incom [...]prehensible, and unmeasurable Unity. Now this Et [...]nal Unity is nothing else but pure Deity, and pur [...] Deity is an Eternal Unity: for as an Unity is the begi [...]ning of all Numbers; so is this Eternal Unity the b [...]ginning of all beings. Now if God be an Etern [...] Unity, it follows, that there can be no more than o [...] God, because a plurality of gods would destroy t [...] Nature of Unity. Besides if t [...]re were a plurality [...] gods, there must be supposed to be many firsts a [...] many beginnings, and so the one only God, the Sp [...]rit of Eternity, could not be this Alpha, or first a [...] beginning of all things. But the Scriptures do pere [...]ptorily assert that there is but one God, so Deut. 6 [...] Hear O Israel, the Lord our God is one God.

Concerning the Holy Trinity.

From this Eternal Unity, the Holy Trinity is man [...]fested, of which I must speak somewhat in this plac [...] because they subsi [...]ted in the Eternal Unity of th [...]s [...]lv [...]s b [...]fore the Globe of Eternity was manifeste [...] and were the manifesters of it, and therefore m [...] needs be bef [...]re it. Now we must know that the H [...] Trinity are inseparably united, and do subsist in [...] Eternal Unity of themselves, and are co-operators in a [...] Generations and Creations whatsoever.

Concerning the nature of the Holy Trinity as they subsist in the Globe of Eternity.

The nature of the Holy Trinity considered in them­selves, as they exist in the Globe of Eternity, without and before eternal Nature, is a very great Mystery. Many disapprove that the word Person should be ap­plied to the Trinity, because their Spirits, in the sight of Vision, and light of Revelation, never could per­ceive any personality in the Holy Trinity. And indeed nothing is more true, than that there are no figurative persons in the Deity. Neither doth the Scripture in any place tell us of three persons in the Trinity, but when it speaks of the Trinity it expresseth it self thus; There be three that bear record in Heaven, the Father, the Word and the Holy G [...] and these three are one; 1 Ioh. 5.7. Hence it is that Mystical writers instead of the word Person, make use of the words of Number to signifie the Trinity by, calling the Father Monas, the Word, Duas, and the Holy Ghost Trias, which may be [...]nterpreted the first, second 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 [Page 8] Trinity, because from the Unity, the Holy Trini [...] doth proceed, as from its Eternal ground.

Object. But you will say, if the Eternal Vnity be [...] ground whence the Holy Trinity doth proceed, then there i [...] Quaternity in the God-head.

Answ. This is a mistake, for the Eternal Unity, [...] the Father; were there no Father, there would be n [...] Son, nor Holy Ghost, therefore here is no Quaterni [...] but a Trinity. Thus you see the Father hath va [...] forth himself into the Son and Holy Spirit. The F [...]ther is not the Son, nor the Son the Father, and t [...] Holy Ghost is neither the Father nor the Son, but the [...] are distinct in themselves. This distinction of the H [...]ly Trinity, the Scripture teacheth us in the place fo [...] 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 S [...] second, and then the Spirit.
• Thirdly, In their Numb [...], as one, two an [...] three.
• Fourthly, By their relative properties which are i [...] ­cluded in their Names of Father, Son and Spirit. Wer [...] there no Father, there could be no Son, and if no So [...] neither could there be a Father: and if neither Fathe [...] nor Son were, there could be no Spirit proceeding fro [...] them both.

The Trinity being thus distinguished, let us spe [...] 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 [Page 9] 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 th [...] 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 [Page 10] 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: [Page 11] the Son manifests himself as the Center of the Eye, and Heart of the Father; and the Holy Ghost as an out-flow­ing Power proceeding from the Father's Eye, and the Son's Heart, effecting whatsoever the will of the Father in the Eye, through the Love-essence, seated in the Heart of the Son, would have done. And thus the Ho­ly Trinity do manifest themselves distinctly in the Eternal World, though they all stand in the Eternal Vnity, and are not only three Denominations, as will be clearly ma­nifested in the third Chapter of this following dis­course, to which I refer you.

Now I come to speak of the other particular in the Mystery of the Holy Trinity, viz. Trinity in Vnity. This Mystery I will endeavor to open, as I have seen it with the Eye of my enlightned mind, and shew how the Holy Trinity do subsist as one in one only ground, or Di­vine Essence.

Object. You will say if three do subsist in one only es­sence, that seems to make a Quaternity and not a Tri­nity.

Answ. This is an ill drawn consequence and a meer mistake which may easily be rectified thus. The one only ground or essence in which the Holy Trinity do subsist, is the Eternal Unity; and this Eternal Unity in the Father, and the Son, and Holy Ghost, subsists in the Father's Unity: so that the Holy Trinity is one with the Eternal Unity, from whence they flow forth: and as they have their beginning from the Unity, so they end in the same. The Holy Scripture teacheth us this fundamental truth, that the Holy Trinity are one, and yet three in that oneness, 1 Ioh. 5. 7. There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. They are all one in the Eternal Unity, the Father is in the Son, and the Son in the Father, and the Holy Ghost in the Father and Son; so that one cannot be without the other, and are but one ever blessed God, though distinguished [Page 12] in their goings forth, and the manifestations of them­selves.

Now if it be asked what the Nature of the Holy Trinity is? I answer, it is pure Unity, and pure Uni­ty is pure Deity; and this is the Nature of the Father, Son and Spirit, they are all Unity and pure Deity. And as they have but one undivided Nature, so they have but one Eye, one Understanding, one Will. But if any one inquire further what this Eternal Unity and Deity is which is the Nature of the Holy Trinity? I answer, that none knows this, but the unsearchable Trinity. Neither is it any further knowable by Angels or Men, but that it is, what it is.

But notwithstanding that we say, that the Vnity is unknowable in it self to Angels and Men; yet it may be known, forasmuch as it relates to the Trinity, and as it is the one ground in which they subsist; and in this respect we say, that the Eternal Unity, is a most simple Essence free from all duality and contrariety. It is most true that va­riety may consist with Vnity, but contrariety destroys its nature, which admits of no mixture whatsoever. Now if the Nature of the Trinity be Eternal Vnity and simpli­city, free from all contrariety and mixture, it follows that Light and Darkness, Love and Anger cannot be in the Holy Trinity, as they exist in the Globe of Eternity; because these contrarieties would necessarily destroy the Nature of Vnity.

But you will say that God is styled in Scripture, a God that is angry, and a consuming fire, and in other places he is said to be Light and Love, which implies that there is a mixture of contrarieties in the Essence of the Holy Trinity.

I answer, that these Scriptures speak of God as he hath introduced himself into apostatized and impure Nature's essence after the fall, whereas I in this place speak of God as he exists in the Eternal World, be­fore Eternal Nature was divided by the fall; and in [Page 13] this state the Holy Trinity is nothing but Eternal Unity, free from any contrariety or mixture whatso­ever.

And thus the Nature of the Trinity, if well under­stood, manifests clearly h [...]w Father, Son and Spirit are distinct, and yet are but one Eternal Unity. And thus much concerning the Trinity in Unity.

Now I will further treat of the Nature of the Holy Trinity. The Triune God, considered in himself in the Globe of Eternity, is pure Deity; which pure Dei [...]y is the highest purity, clarity and brightness of glory beyond all imagination. This high purity of the Trinity is free from all impurity and imperfection whatsoever: and in this high purity consists the righte­ousness and holiness of God. This bright purity is the Nature of t [...]e Trinity in the Globe of Eternity, which they equally partake of; for as the Father is all purity, so is the Son and Spirit, an [...] from this purity of their Nature are called the Holy Trinity.

But to proceed to a further opening of the Nature of the Trinity. God is said to be Good, and the one only Good, the chiefest Good wherein Eternal Bliss and happiness doth consist; in which ground of Eternal Goodness the Father, Son and Spirit are all one. The Father is all Goodness, and so likewise is the Son and Spirit; and consequently Good and Evil cannot be in God; for so there would be a mixture of contrary natures in the Divine Essence, which as hath been said, is all Eternal Goodness.

Evil of sin cannot be in God, because sin is an imper­fection; now no imperfection can be found in the Di­vine Essence which is perfection it self.

Neither is the evil of punishment to be found in the Trini­ty: for if the Nature of God be all Goodness, Mercy, Pity and Compassion, where shall severity, fierceness or bitterness be found? Or any vindicative Iustice? [Page 14] From whence proceeds the evil of punishment? I say, none of these are to be found in the Nature of the Holy Trinity, as they subsist in the Globe of Eternity.

If you ask me further, what the Nature of the Holy Trinity is? I answer, That the Holy Trinity are i [...] themselves a free Eternal lib [...]rty: The Father is an Eter­nal Liberty, and so is the Son and Spirit. But wh [...] is this Eternal [...]iberty, which is the Nature of the Ho­ly Trinity? I answer, It is their subsisting in their ow [...] Eternal Vnity, simplicity and pure Deity; free from a [...] other Essences, neither touching them, nor being touched b [...] them. For as they exist in the Eternal World, befor [...] and without Eternal Nature they are free from all Es [...]sences whatsoever and exist in their own eternal Li [...]berty.

If you further inquire what the Nature of the H [...] Trini [...]y is? I answer, That their Nature is all happi [...] and blessedness; no misery, torment, or anguish is t [...] be found in them, or proceeds from them: wherefo [...] Hell, death and the Curs never proceeded from the H [...] Trinity; becaus their Nature being all happiness, [...] such thing can be found in them or proceed f [...] them: because such a mixture would necessarily de [...]stroy the happy and blessed Nature of the Holy Tr [...]nity.

I say further, That the Nature of the Holy Trinity [...] all perfection in the abstract, and ther [...]ore at an infini [...] distance from all imperfection whatsoever: Which p [...]fection of the Holy Trinity results from the Vnity and Si [...] ­plicity of their Nature, which admits not of any mixture [...] contrariety. By means of this perfection the Holy Tr [...]nity are compleat in themselves, so as nothing can b [...] added to it, or taken from it; forasmuch as it is t [...] Nature of absolute perfection to be compleat and entire in i [...] self, lacking nothing. The Father is the Beginning, th [...] Son the Center, and the Holy Ghost the End and con­summation of the Holy Trinity. Thus they are compl [...] [Page 15] and entire in themselves, rejoycing from Eternity to Eterni­ty in their own Eternal fulness, compleatness and absolute Perfection. They wanted not the Eternal World, nor the Essences of Eternal Nature, nor the Angelical Creation, for they were compleat in their own enjoy­ments without them. Wherefore the Eternal World and Eternal Nature were not created out of necessity, as if the Holy Trinity had stood in need of them; for they were compleatly perfect and happy before they were, and would continue so, if they were no more.

To finish this particular concerning the Nature of the Holy Trinity, I shall add these few lines, for a far­ther explanation of what the Nature of the Holy Tri­nity is. I have formerly told you that the Essence of the Trinity is Eternal Unity, which Eternal Unity is pure Deity, and now come to tell you, That this Vni­ty of the Divine Nature, is nothing else but Love: in which Love the Holy Trinity stand united, and are nothing else but Divine Love. And therefore in the Eternal World, in pure Eternal Nature, and in the Angelical World, there is no other manifestation but that of Love: because the Holy Trinity who manifest themselves in these Worlds Principles are themselves nothing but Love. Thus we see that the Holy Trini­ty have exalted the Love; to be the Alpha and Omega, the beginning and the ending Essence of all Essences. We cannot ascend higher than this Love, because there is no Essence above, before, or beyond it. For as in Number we cannot pass beyond an Unity, which is first of Numbers; so neither can we, when we speak of Essences, go beyond the Love-Essence; which is all in all in the Eternal World, which is the first and the beginning of all Worlds. Oh wonderful, unsearchable and incomprehensible Love! Who can find out thy originality? Who can declare thy Generation? Thou wast before all, and wilt be the last of all: and blessed, yea thrice blessed are they who have found thee and en­joy [Page 16] thee! We conclude then that the Nature of the Holy Trinity consists in the Divine Vnity of the Love-Es­sence.

I shall conclude this Chapter with this Proposition, That the Trinity in Vnion with the Eternal World is the first Principle of all Principles: for there is none before it or beyond it. This Eternal World or Globe of Eternity is enclosed in its own circumference, and is therefore called a Principle, according to the Defi­nition of a Principle given hereafter in its proper place more fully.

Concerning the Eternal World, wherein the Ho­ly Trinity do manifest themselves, as in a clear Chrystalline Glass or mirrour.

THIS Eternal World was called the Globe of Eter­nity, at the time when I was taken up to have a view of it. In which Globe of Eternity I then distin­guished three distinct places, which yet make up but one undivided Globe or Sphear. The first of these places was called the Outward Court; the second, the Inward Court, or the Holy Place; and the third and last was called the inmost Court, or the Holiest of all. My Guide first led me into the Outward Court, concerning which accordingly, I do intend to speak in the first place.

In this Outward Court I took notice of two things, the first was the Globe or circumf [...]rence it self called the outward Court; the second was the Eye placed in the Center of the said Globe or circumference.

As concerning the Globe it self, we are to take notice that it is the first and highest of all; not created by God, but generated out of himself: as also that it is substan­tial, [Page 17] though of a very refined and Spiritual substance, for it is the Essence of Essences, and Substance of Sub­stances.

Concerning the second thing which is the Eye pla­ced in the Center of this Globe, we must know that it represents the Spirit of Eternity, which is God himself, who is not only the efficient, but also the material, for­mal and final cause of the Globe, in the Center of which he manifests himself as an Eye: which essential Eye of God, looking into it self, and finding nothing besides it self, by dilating it self, gives a beginning and end to it self; which beginning and end entring into, and joyning with one another, do constitute and form the Globe of Eter­nity. So that the Globe of Eternity is nothing else, but the dilatation of the Eye of Eternity, from the Center to the Circumference.

But if any ask why this first emanation of the Spirit of Eternity, was formed into a round figure, rather than into any other? I answer, because a round is the most simple, perfect and comprehensive of all Figures, and there­fore most proper for him who is Simplicity and Perfection it self, and the wonderful all-comprehending All.

I have already told you that the final Cause of this Globe, is God himself; but to speak more particularly concerning the ends God proposed to himself in the Generation of this Globe.

1. I say that the first end, why God generated the Globe of Eternity, was, that he might dwell therein as in an house or mansion.

2. A second end, why God generated this Globe out of himself, was, for the manifestation of himself to himself: for the Eye turning it self inward into it self, comes to know it self, and to see, feel and taste it self; and if it look outward it sees nothing but it self neither, becaus as the Eye is God, so is the Globe nothing but the di­latation of the Eye.

[Page 18]I now come to give you some properties or qualifica­tions of this Globe, from which it may appear wha [...] kind of Principle this Globe of Eternity is.

1. The first property is, that it is the first of a [...] Globes in order of existence, nothing being before [...] but the Eye, by the dilatation of which it was s [...]med.

2. The second is, that this Globe is the Cause an [...] original ground from whence all other principles [...] proceed.

3. The third is, that this Globe was immediatel [...] formed by the Spirit of Eternity out of himself.

4. The fourth is, that this Globe is an all-compre [...]sive Globe, because it conteins all other Globes an [...] Principles whatsoever, but is it self uncomprehend [...] of none. And it must needs be so, for this Globe be [...]ing nothing else, but the Spirit of Eternities dilati [...] it self, it will follow, that if there were any thing [...] of the bounds of this Globe, it must also be out [...] the reach and comprehension of the Spirit of Eternity which cannot be, because this Spirit of Eternity is God himself, who is All in All, and contains all Worlds [...] Centers and Creations whatsoever. And therefore it is that God calls himself the first and the last, the be­ginning and end of all things; to signifie that the [...] is nothing besides him, nor beyond him; but that h [...] wonderful immense Being, doth contain and compre­hend all other beings whatsoever.

This Globe of Eternity, to speak more particularl [...] 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 Capa [...]ity to contain not only those Worlds already [Page 19] 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 [Page 20] he put an end to his own depth, and by the dilatati­on of his Eye put bounds and limits to his own im­mensity. A [...]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 wis [...] Men falsely so deemed, would have it to be. And in­deed nothing is more apparent from what hath bee [...] 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 les [...] did ever any other matter produce it self, and conse­quently could not deserve the Name of Omnipote [...] 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 Et [...]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 [Page 21] 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 [Page 22] 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 o [...] it by way of emanation: now all emanations whatso­ever are distinguishable, from the being from whenc [...] 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. Bu [...] here ariseth a Question, viz. Whether the Spirit o [...] Eternity through this Eye do see all things past presen [...] and to come with one simple act of intuition togethe [...] and at once? Or whether he sees them successively [...] I know the first is maintained by the Schools, and b [...] the generality of Divines; neither will I positively [...]sert the contrary, but shall only give you the groun [...] which hinder me from being fully satisfied with th [...] truth of that assertion.

First, Because the Scriptures, which the defenders [...] this opinion do alledge for it, do not convincingl [...] prove the point: we will instance in some of the [...] of them, and which are most insisted upon. Let t [...] first be that place of Acts 15. v. 18. Known to God [...] all his works from the beginning of the world. It is pl [...]i [...] at first sight that this Scripture doth not fully prov [...] the thing in question, which is not whether all thing [...] be known to God? But whether God sees all thing [...] past, present and to come, in one single act, altogethe [...] and at once? Besides that Scripture only tells us tha [...] God knows all his own works, which is not at al [...] here in question, but whether God knows all the acti­ons of Men and Angels past present and to come a [...] one view, and in one single act? Concerning which this place makes no mention at all. Another plac [...] they alledge is Heb. 4. v. 13. All things are naked an [...] [Page 23] [...]pen unto the Eyes of him with whom we have to do. Which place doth only prove that all things are known [...]o God, but it makes no mention at all of the man­ [...]er how God knows all things; and therefore cannot determine the point in controversie. The last place we [...]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 [...]hings before they come to pass. For I do not in the [...]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 [...]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 you [...] 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.

[Page 24]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 hi [...] own Mystery; and this contraction of the Eye o [...] Gods shutting up of himself is that which makes [...]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 rathe [...] hides it self in his own Mystery. By the total Deity [...] understand the Holy Trinity, with all their essentia [...] Attributes, Power and Vertues, which are all hid i [...] this contracted Eye, or Center of the Globe of Eter­nity, and in a word the whole fulness of the Deity i [...] contained and as it were lock'd up in this contracte [...] Eye, which gives being to the outward Court. No [...] 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 figu [...], 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 Abys [...] concerning which we have no Pen, Tongue nor utterance [...] write or speak of it, only the Eye of Eternity leadeth t [...]e Eye of the Soul into it, and so we see it, else it must r [...] ­main in silence, and this Hand could not describe any thi [...]g of it. Consider it according to its pretious Depth, fo [...] 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, [Page 25] 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,

[Page 26]First, That God is the Spirit of Eternity, filling the Globe of 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 caus [...]lity or efficiency; nothing being above, be­yond, or before it. Moreover, as was said before, this [Page 27] 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 himself [...] 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 [Page 28] 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 o [...] 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.

But you will say, how doth this agree with what you said before, viz. that the Spirit of Eternity is an [Page] [Page]

[Page 29] Eternal Unity, and an indivisible power, without duality, diversity and contrariety; whereas now you say that this Eternal Unity hath diversified it self into a Trinity?

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 [...]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 ex­ [...]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 [...]ariety is harmonized in Unity.

Again though Eternal Unity cannot consist with an [...]bsolute distinction, division and separation, such as is between things which subsist independently of one [...]nother; yet it may consist with such a distinction, as is [...]ound in things which are one in another and cannot be without one another, as being united in the root of Unity.

For the illustration of which look upon the figure in the Margent, the round Circle

represents the Abyssal Globe, the Eye in the midst of the Heart, represents the Father, the Generator of the Son, who is the Heart of the Fa­ther: the Heart in the midst of which the Eye is placed, typifies the Son of God, the only begotten of the Father, Co-eternal, Co-essential and Co-equal with him; and the out flowing exit of powers, like a breath, repre­sents [Page 30] the Holy Ghost, proceeding from the Father [...] through the Heart of the Son. Thus the Birth of the Holy Trinity is manifested, in the opening of the Eye, to be a Trinity in Unity: the Eye is in the Heart, and the Heart is the Eye's Center, and the Spirit is a pro­ceeding Spirit from the Eye and Heart; and thus they are one in another, in one Essence, undivided and in­separable: the Father is one with the Son, and the Son with the Father, and the Spirit proceeds from the Union of them both, and abides one with them [...] Wheresoever the Eye is, there is the Heart, and wheresoever the Eye and Heart are, there the out go­ing of powers stream's forth from them. But yet not­withstanding this their undivided Unity, they are i [...] this manifestation represented with a distinction fro [...] each other: for the Eye is not the Heart, nor the on [...] going breath either Eye or Heart. We must not think that the Holy Trinity are three distinct origanical per­sons, for so they must be three distinct Gods; but we must keep to the Scripture expression, which tells us, There are Three that bear record in Heaven, the Father, Word and Spirit, and these Three are one. 1 Iohn 5.7. And accordingly the Antients used to express the Tri­nity not by the word Persons, but by the Numbers, Monas, Duas, Trias, the first, second, third Number [...] I know there are many, who are so great Enemies [...] the word Person, that they suppose the Father, So [...] and Spirit only to be three denominations; but this is a great mistake, for the Eye of the Father is an Essen­tial Power, and not a meer denomination; the Sons Heart is an Essential being, generated out of and fro [...] the Father, and is the seat of the Eye of the Father, and the Holy Ghost is an Essential Breath proceeding from the Father's Eye, through the Son's Heart. The most unblameable expression therefore for to signifie the Trinity, is the Number Three, being an exp [...]essi­on which the Scripture warrants. Behme, in his [...] ­cellent [Page 31] writings, compares the Trinity to the Sun in the firmament, from whence fire, light and heat do proceed, which three are one in another, and yet so as the one is not the other: which resemblance holds forth the Holy Trinity, as they have introduced them­selves into Eternal Nature's Essence: but the Father's Eye opening it self, doth not manifest the Trinity in similitudes taken out of Eternal Nature's ground, but doth manifest their very Essence as they are in them­selves, before the existence of any Creatures out of Eternal Nature's ground.

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 open­ [...]ng of the Eye, in the inward Court of the Holy Place, is a lively, operative, reviving, and yet amazing [...]nd surprising sight; a sight worth the whole World, [...]nsomuch as I am ashamed to present you such a dead [...]iveless figure of it: but no pen can decipher it, on pa­ [...]er, it is only the Spirit of the Eye that can open it [...]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 [...]oregoing figure.

[Page 32]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 Ey [...] is before the Heart, and generates the Heart; the Hear [...] [Page 33] [...]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 [...]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, its own perfections, beam­ [...]ng forth its own beauty in many lustrous rays, like the Sun. These beams proceeding from the Eye, are God's Eternity, Infinity, Immensity, Incomprehensi­ [...]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 es­ [...]ential perfections, without which he cannot be God; [...]ccordin [...] [...] that saying of the Schoolmen, Whatsoever [...]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, pro­ [...]ided there be no contrariety or opposition in those powers to one another: now nothing is more plain [...]han that the attributes of God are without any con­ [...]rariety whatsoever among themselves.

2. In the Second place, I say, That Eternal Unity [...]oth not exclude a diversity of powers, if they all do [...]rise and stand united in one root. Now all the At­ [...]ributes of God are inseperably united in God's Es­ [...]ence, they spring from, and are rooted in the same, [...]nd are one and the same with it and in it. And this [...]he opening of the Eye of the Abyss discovers, that all [Page 34] the Atrributes of God are but one Power diversified [...] they stand one in another; his Infinity, Omnipoten­cy, &c. are shut up in his all-sufficiency, and whe [...] 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 on [...] Power, and are but the Variation of one and the same Power; and consequently are but one Power, and s [...] cannot take away God's Eternal Unity.

These Powers or Attributes of God are [...]ixed in the Eye, being nothing else but the various beamings for [...] of the Eye, and may be called the Head Powers of th [...] 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 manifes [...] ­tion of his Attributes and Powers to himself: for [...]e Eternity is manifested in this Abyssal Globe, to h [...]e [...] 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 wo [...] be without all bounds or limits, without all Heigh [...] Depths, or Breadths, and thus they come to be ma [...]i­fest in the Abyssal Globe. St. Paul saith, that this [...] ­sible Creation doth manifest God's Eternal Godh [...] and Power, and so it is; but if so, how much mO [...] then doth the Abyssal Globe (which is the first man [...] on of the Holy Trinity) manifest all the Eternal A [...] ­tributes and Powers of his Godhead?

This sight of God's Attributes from the opening o [...] the Eye in the Abyssal Globe, is both a ravishing an [...] amazing sight, for you do not behold Ideas or Simili­tudes of things, but the things themselves intellectual­ly, which causeth most unexpressible joys, and extasie in the Spirit of the Soul; to which nothing in t [...] World can be compared. Neither can any Letter [Page 35] Words or Images, manifest or discover these Attributes to us, but themselves only are the manifesters and revealers of themselves; and the Spirit of God alone hath the Key to unlock the Eye, at the opening of which they are clearly and lively manifested. So that this writing can do no more but point you to the place, where they may be intellectually seen and dis­cerned. We proceed now to the fourth opening of the Abyssal Eye.

The fourth opening of the Abyssal Eye, discovers and manifests the Eternal faculties of the Godhead, viz. his Intellect, Will and Divine Senses, under which are comprehended his Wisdom, Praescience and Omniscience, all which faculties subsist in God, and are inseperable from him, and are himself; and there­fore he cannot manifest himself in the Abyssal Globe without them.

But you will say that these faculties, as likewise the Senses of Seeing, Hearing, Tasting, Smelling and Fee­ling, are only attributed to God to comply with our weakness, and to make him intelligible to our under­standing, not that there are any such faculties or sen­ses in God, but only by way of Analogy and like­ness.

To which I answer, That all the forementioned fa­culties and senses are most really and truly in God, even far more really than they are or can be in any Crea­ture; for in him they are originally and in truth, and in the Creature only by way of participation, and by way of Analogy and resemblance. So that Un­derstanding, Will, Wisdom, Hearing, Seeing, &c. are in God Primarily, Essentially, and by way of Eminence; and in the Creature only derivatively, and by way of resemblance, as the Copy resembleth and expresseth its original.

[Page 36]Neither doth this variety [...] Faculties and Senses in the least contradict God's most absolute Unity; be­caus as they all proceed from [...]he Unity of God's Es­sence, so they are all harmonized into a perfect agree­ment, in and by the said Unity, from whence they display themselves as so many branches springing from, and united to the same root: for, as was said before, they subsist in God, and are inseperable from him; they are also in one another and penetrate through one another, and so are but one Faculty in the Eternal Uni­ty of God's Essence, and notwithstanding in that one­ness, have their distinct offices and Objects.

But you will further object, That by attributing these Faculties and Senses to God we seem to espous [...] the Error of the Anthropomorphites, who supposed that the Spirit of Eternity was in the likeness of a man.

To take away this objection, I shall declare to yo [...] the opinion of the Anthropomorphites, by which it will appear how far I am from asserting their Errors in this writing.

First, It is to be noted, that the Anthropomorphites attributed these Faculties to God, more Humane, after the manner of Men, that is according as they are in Men, and thereby framed God after the Image of a Man: but we attribute these Faculties and Senses to God after a Divi [...]e manner, Primarily, Originally, and by way of Eminence, as may be consistent with the Super-excellence of the Divine Being.

In the Second plac [...] [...] is to be observed, that the Anthropomorphites d [...]d [...]ppose in God distinct Seats, M [...]mb [...]rs and Organs, to every one of the forementi­oned Faculties and Organs, and thereby attributed un­to God an Organical Image: whereas, we say, that all these Faculties and Senses are in God after a Spiritual m [...]nner, without being fix'd to particular and distinct Members or Organs, which cannot be in God, foras­much [Page 37] as he is a Spirit, and is such a perfect Unity in himself, that all his Faculties and Senses, are one with himself, and with one another, as hath been before declared.

All these Faculties and Senses forementioned are seated in the Center of the Eye, even as the Eye is seated in the midst of the Abyssal Globe; and accor­dingly when the Eye is shut up they are hid, and are manifested when it opens and displays it self, and dis­covered to be Essential Powers, and Faculties subsist­ing in the Eye, being one with it, and therefore ab­solutely inseperable from it.

We now proceed to a further consideration of the Nature of this Eye; concerning which our first asserti­on is this, That the Abyssal Eye is the Head-Eye of the Spirit of Eternity [...] not that God is to be concei­ved to have an Organical Head like Men; but it is therefore called God's Head Eye, becaus in this Eye is the seat of the Head-Powers of the Deity, Under­standing and Will, and the senses of Seeing, Hearing, Smelling, Tasting and Feeling; which by way of re­semblance of what is in the Deity, are all seated in the Head of Man and other inferiour Creatures. Be­sides as the Head in Man governs all the Members, by reason of the Intellect and Will seated there, which are the ruling Powers of Man: so the Eye and ruling Powers in the Eye, do rule and govern throughout the whole Deity.

The second thing which I assert concerning the Na­ture of this Eye is,

That this governing Abyssal Eye is God's Face; for when this Eye doth open fully upon us, then it is that we see God, Face to Face, that is, clearly as he is in his own Essence, and without any vail or covering whatsoever. When this Eye beam's forth its brightness upon the Spirit of the Mind, then God's Face is said to shine upon us; and again the shutting of the Eye is that [Page 38] which we mean, when we say God hides his Fac [...] from us. This Eye is the Face of the total Trinity, and it is not to be conceived, though we have attributed the Eye of God the Father, as if the Eye was only th [...] Face of the Father, and not of the Son or Spirit, no by no means, for this Eye is indeed the Face of th [...] total Godhead, Father, Son and Spirit, and is [...] otherwise to be conceived of by us.

We may also observe the order of these Head-Pow­ers, as they are in the Deity: in the Eye of the Aby [...] is seated the Eternal Wisdom of God, and in his Wis­dom or Intellect, is seated his Will, and from the Di­vine Will and Intellect, flow forth the senses of th [...] Deity, by which he is an all-seeing, all-hearing, &c [...] God. And all these are one in another, and flowin [...] from one root, viz. the absolute Unity of the Deity and standing upon that root, they are all but as [...] Power or Faculty, and do all belong to the total Deity [...] Father, Son and Spirit, without any distinction whatso­ever.

The fifth opening of the Abyssal Eye doth manife [...] and discover the Heart of the Deity. And in the fir [...] place here is discovered the relation of the Heart to th [...]

Eye; the Heart is the seat, and resting place o [...] the Eye; for the Eye (as you may see in the figure in the Margent) is placed in the Center [...] or mid part of the Heart. And though one be not the other, yet they are in one another undivided. Here is order indeed, here is first and second, as the Eye first and then the Heart, generated out of the Eye, and yet both in conjunction: the Eye is the Center of the Heart, and the Heart the seat of the Eye; the Heart is generated out of the Eye, and is co-essential with it without any separation or division: wheresoever the Eye is, there is the Heart, and wheresoever the Heart is, there is the Eye also; neither is there any other [Page 39] [...]istinction but that the Eye begets the Heart, and the [...]eart is begotten by the Eye, which makes the order [...]etween them, so as the Eye is the first and the Heart [...]he second; yet both co-essential, co-eq [...] [...]nd in [...]oint union. We must speak thus in relation to Or­ [...]er (though co-essential) else we cannot be under­ [...]ood in relation to distinction. And in relation to Manifestation, for the Holy Spirit doth manifest to the Soul's Eternal Essence, that the Eye is before the Heart, [...]lse no distinction could be apprehended between the one and the other: Therefore I must write thus, else [...]t could not be apprehended, what the Spirit of God manifests, neither could it be otherwise expressed in words, to be made Intelligible.

If you inquire of me, why the Heart was generated out of the Eye?

I answer, That the Eye did therefore generate the Heart, that it might have a place to dwell and rest in; a subject in which it might rule and govern, and a medium through which it might conveigh the Spirit of Life.

But you'l say to which of the Trinity doth this Heart belong?

I answer, It is the Heart of the total Godhead; for as the Trinity hath but one Eye, so likewise they have but one Heart between them. Yet notwithstanding when we speak of the Trinity with distinction, the Heart is attributed to the second Number of the Trini­ty as being the manifestation of the Son of God.

We come now to speak more particularly concer­ning the manifestation made by this fifth opening of the Abyssal Eye, and we say that it discovers these particulars to the Spirit of the Mind.

• 1. That the Holy Trinity hath a Heart.
• 2. It discovers the Nature and Office of this Heart.
• 3. It shews what is comprehended in this Heart.

[Page 40]And in the fourth and last place, it discovers wha [...] flows forth and proceeds from it.

I. Part. In the fist place, this fifth opening of the Eye doth discover the Trinity to have a Heart, even an Essential Heart, wherein is seated the Life of the Deity as the Understanding, Will and Senses are seated [...] the Eye: yea this Heart is the very Life it self of th [...] Deity; for God hath no Soul, neither can he have any and that for these reasons.

• First, Becaus all Souls do proceed from the Womb of Eternal Nature; but the Spirit of Eternity o [...] whom we here speak, is, before Eternal Nature had [...] being.
• Secondly, God hath no Soul, becaus he hath n [...] need of one, his Heart supplying the place of [...] Soul.
• Thirdly and lastly, God hath no Soul, that hereby he might be distinguished from all Angels and Men, none of which are without Souls.

And though the word Soul be in some few places o [...] Scripture attributed to God, yet this is only done by way of Analogy, and after the manner of Men, and not with relation to his Primary abstracted being in the Globe of Eternity.

II. The second Particular discovered is, What this Eternal Heart of God is, and its Nature and Office in the Holy Trinity. The opening of the Eye manifests this Heart to be the Essential Heart of God, generated by himself, out of himself, and for himself; and therefore is himself, as being co-essential, and co-equal with him; all pure Deity, all Holy, all Pure, all Per­fect. But more especially the opening of the Eye doth discover, this Heart of God to be of a flowing Nature like to the Sea, without bottom or bounds; it is like a spring in a Fountain, and bubbling Well which can [Page 41] never be drawn dry; it is in a perpetual motion, and in this motion there is a perpetual communication of it self, from it self, through it self, to it self; and this out-flowing of the Heart, is nothing else but the original Divine Purity, Righteousness and Holiness. This Heart of God is the overflowing Sea of the Dei­ty, which flows from himself, that is, from his own original Purity, Righteousness and Holyness, and flows into, and fills the whole Eternal Abyss, with its fulness: it is so immense in its flowings forth, that the deep Abyss of the Eternal Globe would not be able to contain it, but that the Spirit of the Eye, by his Omnipotency sets bounds and limits to the out-flow­ings of his own Divine Nature. The out-goings of the Deity, are deeper than the Abyss, and broader than the Abyss, but the Spirit of Eternity saith to the out-flowing of his own Ocean Deity, thus far go, and no further, be ye bounded within the Circumference of the Abyss. And this out-flowing Ocean of the Dei­ty, is, by the opening of the Eye, manifested to be a clear, transparent mist or vapor, filling the whole Deep of the Abyssal Globe. This sight from the open­ing of the Abyssal Eye, is a lively, spriteful, rejoycing, triumphing and amazing sight, and cannot be expres­sed in dead words or letters, neither can any Idea, form or likeness fully represent it, as it discovers it self by the opening of the Eye. O ye seekers of the Divine Mysteries, when your Spirits are let in, to a sight of this Divine Mist, then you will understand what this pen hath written.

Having spoke something concerning the Nature of this Heart of the Deity, come we now to speak of the function o [...] office of this Heart in the Holy Tri­nity.

1. The first office of the Heart is this, To be the fixed center and fountain of the out-going, over­flowing Ocean of the Deity. Hence this Heart is cal­led [Page 42] an ever rising, bubling, spring of living waters, which fails not: becaus the fulness of the Deity is continually flowing and streaming forth from this Heart, and returning to the same again. This Heart is a golden pipe of conveiance by which the fulness of the Deity is conveyed from it self, through it self, to it self, and there is fixed as a center or middle point in the midst of the Holy Trinity.

2. The second office of this Heart of the Holy Tri­nity is, to be the Center, Fountain, and Treasury of Life in the Deity: for as the Heart is the Fountain of Life in Man, and all other living Creatures; even so is this Heart of the Holy Trinity, the Spring and Center of the Essential Life of the Godhead.

3. The third and last office of this Essential Heart of God is, to bear the express Image and likeness of the whole Deity: for as this Heart is the Center and Spring from whence the Divine Nature continually streameth forth, and to which it returneth again; and as it is the seat and Center of Life to the Holy Trini­ty, so it must needs be the express Image and repre­sentative of the whole Godhead: for God's Life flows from this his Essential Heart, and his Divine Nature flows from his Life, through his Heart; and his Image being nothing else but an outward expression of his Life and Nature, therefore the Image of the Total Deity must needs be impressed upon the Essential Heart of God.

III. The third Particular discovered concerning the Heart of God, by the opening of the Eye of the Abyss, is the manifestation of all that which is shut up [...] contained and comprehended in it; and they are there, viz. the Nature of God, his Image and like­ness, and his Essential affections.

1. In the first place therefore, the opening of the Eye shews, that the Divine Nature is contained in this [Page 43] Essential Heart of God; which Divine Nature is a perfect Unity and Simplicity, without the least mix­ture of contrariety: for though the Scriptures and other Divine writers speak of Love and Anger in God, yet we must not think that they speak of God as he exists in the Globe of Eternity, for there he is nothing but a perfect Unity, without any duality or contrarie­ty whatsoever; but they attribute these opposite af­fections to God, as he hath introduced himself into the divided properties of fallen Nature [...] for in them he is angry and fierce against sin and ev [...] thing that is opposite to his own Holy, Pure, Divine Nature, which is the most perfect Unity and Simplicity. The Nature of G [...]d as it is a most perfect Unity, so it is also unal­terable and unchangeable; becaus that which is per­fectly one cannot be subject to any change or alterati­on, which always proceeds from Duality and Contra­riety. Having thus declared that the Divine Nature is a perfect unchangeable Unity and Simplicity, and ha­ving elsewhere told you that this Divine Nature, from the opening of the Eye is manifested in the form of a clear transparent mist; if you should [...]urther inquire of me, what this Divine Nature is? I must tell you, that this Divine Nature is nothing else but Love. And accordingly the Scripture tells us, That God is Love, and that he that lives in Love, lives in God, and God in him. And this Love is seated in the Essential Heart of God, from thence it stream's forth, and thither it re­turns again: and therefore it is called God's flaming Heart, becaus the Essential Love doth continually burn and flame in it. This Eternal Love, which is the un­changeable Nature of God, is a most pure Virgin, it is Love without lusting or desire; it wills and acts no­thing, but in the Will of God, and is guided by the Eye in all its out goings. What pen can express the high purity of this Eternal Love? It is the Eternal Li­berty, being free from all things, it is a meer passive [Page 44] nothing. The Essential Love of God is said to be meerly passive in relation to its own motion, for it acts not but is acted only by and from the Spirit of the Holy Trinity. It cannot mingle with any thing of Na­ture contrary to it self, and indeed with nothing but with its own purity: neither can any thing touch it, for then its Virginity and Purity might be defiled. In this consists the High Liberty of Love's Nature, it is free from all things, and all things free from it; it toucheth nothing, neither doth any thing touch it. No wonder that St. Paul cries out concerning this Es­sential Love of God, O the heighth, depth, breadth and length of the Love of God, which passeth knowledge! For its dimensions are equal to the Abyssal Globe, this Love being the fulness of God, which filleth it throughout. I have declar'd to you the Mystery of the Divine Na­ture, that it is nothing else but Eternal Love; but if you should further persist to enquire of me, what this Eternal Love is? I must tell you, that it is as a mee [...] nothing to us, becaus it is beyond all humane com­prehension and knowledge, and we can only say of it, that it is, what it is; an Angel's Tongue being not able to express what this Eternal Love is.

But you will say, how can this Love be termed the unchangeable Nature of God, when we are told from the Scriptures, that God is angry, and fierce against sin and evil?

For answer to this, I must only put you in mind of what I said before, viz. that when I say, that Eternal Love is God's unchangeable Nature, I speak of God, as he exists in himself in the Globe of Eternity, before Eternal Nature; but when Anger and Severity are at­tributed to God, then the Divine Nature is considered as cloath'd upon with the properties of Eternal Na­ture; but we speak of God here in his own primary abstracted Being, which is nothing else but Eternal unchangeable Love.

[Page 45]2. In the next place, the opening of the Eye shews that the Image of God is contained, and shut up in his Heart; for since the Divine Nature doth continual­ly flow from, and return again to this Essential Heart of God as its Center, and Spring; and since the Image of God is nothing else but the expression and manifestation of his Nature, therefore this Image must needs be impressed on the Heart of God, which is the very Center of his Divine Nature. And therefore this Heart of God is called the face of God, becaus it is the true and living expression and representation of God, the Essential Image and likeness of the total Deity.

But you will object, that the Scriptures of Truth tell us, that God hath no Image.

To which I answer, that indeed God hath no or­ganical outward Image resembling that of Angels or Men; and thus the Scripture is to be understood when it tells us that God hath no Image. But the Scripture doth not contradict God's having an Essen­tial inward form or Image, according to which Image we are told, in the first of Genesis, th [...]t God created Man. Let us create Man in our own Image, and after our own likeness. If we ask what this Image of God is, and wherein it doth consist? The Apostle Paul will tell us, that it consists in knowledge, righteousness and true Holyness; and to comprehend all this in one word, this Essential living Image of God, is nothing else but Eternal Love; this is God's Nature, this is his Image, and this is All in All in the Deity, considered in his solitary and abstracted being, before the intro­ducing of himself into the properties of Eternal Na­ture. Now from this Eternal Love do flow and beam forth all those Eternal excellencies and virtues, which together with the Love do compleat this Divine Image; such are the Wisdom, Righteousness, Holyness and Goodness of God.

[Page 46]Now that the Image of God doth consist in these, the Scripture will inform us, if we compare Colos. 3. 10. with Ephes. 4.24. so that we see that God's Image doth not consist in his infinity, immensity and omni­potence; but in his Divine Virtues proceeding from Eternal Love, viz. Wisdom, Righteousnes, and true Holyness.

3. The third and last thing, which the opening of the Eye discovers to be hid and contained in the Heart of God, are the Divine Affections and Pas­sions.

But you will object, and tell me that God hath no Affections nor Passions, as being immutable and un­changeable in his unchangeable Nature of Love?

To which I answer, in the first place, that it is true God hath no Passions or Affections like to those which are in Men.

Secondly, There are no evil, and unordinate affecti­ons in God.

But in the third place, I say God hath Divine and Godlike affections, such as become the Deity, and are suitable to the perfection of his Nature.

Fourthly, God hath such affections, as are always in Harmony and Unity, without any contrariety or opposing of each other.

Fifthly, God's affections are at the greatest distance from all weakness and imperfection whatsoever.

In the sixt and last place, God's Affections and Pas­sions do all flow from his essential Heart of Love, and are all rooted and centred in the same.

These Affections contained in the Heart of God, are chiefly these three, Love, Ioy and Delight: For God eternally Loves himself, rejoyceth in himself, and de­lighteth in himself; neither can God any more cease to Love himself, or to rejoyce and delight in himself than he can cease to be; therefore these are the Essen­tial and inseperable affections of the Divine Being.

[Page 47]IV. The fourth and last Particular, which the open­ing of the Eye discovers concerning the Heart, are God's Divine Qualities, Virtues and Excellencies; which do all proceed f [...]om the Heart of God, as from their Source and Center; and they are these follow­ing, viz. his Love, Purity, Truth, Faithfulness, Un­changeableness, Goodness, Perfection, Righteousness and Holyness. These are the Essential inseparable Virtues and Perfections of the Divine Nature; for they proceed from himself, subsist in himself, and are himself, and from the opening of the Eye are mani­fested to be such. Neither doth this variety of per­fections in God in the least destroy, or take away his most absolute Unity and Simplicity; becaus they all proceed from one root, and stand all united in the same, as one, which root is Love; in which all the Excellencies and Perfections of the Divine Nature stand Harmoniz'd in Unity, and are but as one Virtue and Perfection.

Having thus treated of the several Particulars con­tained in the Heart of God, I shall next proceed to a view of some particulars which are not contained in God's original Essence; and that from a hint of the Spirit, which said expresly to me, search diligently, what is not to be found in the original Essence of God: I did accordingly, and I found, that no pardon­ing Mercy, nor vindictive Iustice, nor Wrath, nor Death, nor Curse, neither any Anguish, Sorrow, Darkness, Evil, or Elements, were to be found in the solitary abstract­ed Essence of the Deity.

I say, first, no pa [...]doning Grace or Mercy; becaus there was nothing besides himself, and consequently no Object which stood in need of Pardon or For­giveness.

No vindictive Iustice; becaus no object capable of punishment.

[Page 48]No Anger nor Wrath; for God could not be Angry with himself; for so contrariety and enmity would be found in the bosom, and Center of Eternal Unity and Simplicity.

No Death; for the Deity is a living God, yea life it self, and the Author of it, wheresoever it is.

No Anguish nor Sorrow; becaus God is the Highest and Chiefest Good, and consequently must needs be All-triumphing joy, All-delight, All-pleasure.

No Darkness; becaus God is all Light, Light it self, and the Source and Center of it.

No Elements; becaus the Deity is the most perfect and absolute Unity and Simplicity without any mix­ture or composition whatsoever.

But you will object, that I seem to reject Gods vin­dictive Iustice, and to deny his Anger against Sin and Sinners.

I answer not at all; for I do not simply deny God's vindictive Iustice and Wrath, but only say, that none of these are to be found in the solitary and primary Being of the Deity, and are only attributed to him, forasmuch as he hath introduced himself into the pro­perties of Eternal Nature. And thus much shall suf­fice to have spoken concerning the Discovery and ma­nifestation, which the opening of the Eye gives of the essential Heart of God.

But in the next place, as the opening of the Eye dis­covers it self and the Heart, so it likewise manifests the Deity of the Holy Ghost to be the exit or outgoing emanat [...]on of both Eye and Heart, even a sweet, plea­sant out-flowing life or power like to a breath or gust of Air, proceeding from the Abyssal Eye of the Fa­ther, as [...]rom its Eternal Root and beginning, and conveighed through the Heart of the Son, as the Gol­den-Oyl transmitted through the Golden Pipe of the Son's Essential Love. It is the active Life and Power of the Holy Trinity, which finisheth the work of true [Page 49] Regeneration in Apostatized Creatures. Thus we see [...]hat the opening of the Eye doth reveal the total Deity, Father, Son and Spirit, by a true and vitall Repre­sentation.

In the sixth place when the Eye of Eternity opens, it manifests God's Corporeity, or the Divine Body.

Object. But you'l object that God hath no body, as [...]ing a pure Spirit.

Answ. To which I answer first, by way of Conces­sion, that God hath no organicall body like men, nei­ [...]her like those of the glorified Saints and Angels.

But in the next place, I say that God hath a body, such as becomes his high, spiritual and refined Nature; [...]or indeed the opening of the Eye doth clearly disco­ver to the Spirit of the mind, that the immense deep [...]f the Abyssal Globe of Eternity is God's Vniversal, incom­ [...]rehensible, omnipresent body. This is the Eternal Cor­ [...]eity of the Holy Trinity, which comprehends all things, being comprehended of none, but it self: it is univer­ [...]lly in all Beings and diffuss'd through all Beings; no­ [...]hing can keep it out, neither can any thing shut it up. It is a free Liberty in it self, it stands free from all [...]ssences, only so farr as it pleaseth to unite it self with [...]ny essence: With relation to this Vniversal Body, it is, b [...]t God styles himself the Alpha and Omega, the begin­ning and end of all Beings; all things proceed from it, [...]nd therefore it is the first, and all things subsist in it, [...]nd therefore it is the last. Thus we see that the Holy Trinity have the Globe of Eternity for their body in which [...]hey act and move. This Body is Wisdome's Crystalline [...]lasse, wherein all things are truly and intellectually [...]epresented to the eye of the mind: it is in this deep A­ [...]ysse of the Globe of Eternity, that all those divine mysteries [...]e discovered and manifested, which in the foregoing trea­ [...]ise have been made out to you; for in this Miroir of Wisedome all the Depths of the Deity stand openly represen­ [...]ed to the Eye of the Spirit, when a glance from the Eye [Page 50] illustrates its hidden deep. We see then that the Globe of Eternity, is the body of the Spirit of Eternity, yet not an organical Body; for what Organs are there in a Globe or Sphear? It is such a Body as the Spirit of Eternity can by contraction draw into it self, or by dilatation diffuse its. into infinity. This Body comprehends all worlds and globes within it self, and is therefore called the Uni­versal, all conteining, Body of the Deity. By means of this Body, the Spirit of Eternity hath brought forth himself into Heighths, Depths and Breadths, which are formed and distinguished by the Eye, for the Eye looking up­wards gives an immense heigth to the Globe of Eterni­ty; When it look's downwards it forme's the Depths, and when on either side, the Breadth: becaus without the Eye, none of these would be determinable in a Globe, concerning which, we cannot say, that it hath heighth or depth. So that though the Spirit of Eterni­ty in it self be without any bounds or limits, yet he hath been pleased to bound himself in the Globe of E [...]e [...] ­nity, and that for the manifestation of himself, without which we could have no other, but a Negative know­ledge of Him. We may here also take notice of the figure of this Body, which is round or Sphaerical, being the most perfect of all figures, and therefore most proper [...]or the Body of the Deity; Who in this also differs from all Creatures, who have their distinct organical bodies with great variety of figure; whereas the blessed Deity hath the most simple and perfect of all figures to be the outw [...] form of his Corporeity.

Lastly, the opening of the Eye of Eternity discover [...] God's External Form or Figure: we have before spoken of Gods internal Form or Image, and declared that it i [...] nothing else but his Essentiall Holyness. I know it wi [...] seem strange, that I speak here of God's figure, sinc [...] the Scripture forbids us to make any figure or likenes [...] of God. But to this I answer that though God forbid us to Frame any likeness of himself who is th [...] [Page 51] 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 o [...]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 discove­ [...]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.

[Page 52]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 th [...]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 o [...] 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 Imag [...] 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 breat [...] 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 [Page 53] 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 [...]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 [...]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, [Page 54] 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 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 [Page 55] 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 E­ [...]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 [Page 56] power, filling the Heighths, Depths, and Bredth o [...] 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 fu [...]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 [Page 57] 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 part [...]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 [Page 58] 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 Son being the co-essential Son of the Father, must also be all Light, all Life and all Love. Thus the Father is in the Son, and the Son in the Father; Neither is the Nature of the Fa­ther and Son distinguishable in the still Eternity, the Na­ture of the Father is not severe and wrathfull, and that of the Son, sweet, milde and gentle, for this is no way consistent with the one simple nature of the Deity. The Father is all Light, Life and Love in the Son's Nature, and the Son is all Light, Life and Love in the Father's Nature: the Nature of the Father flows from himself, ar the Fountain-head and spring, into the Son, and from the Son again into the Father; and therefore the Son is called the Heart of the Father; because he is the fixed Seat of the Father's Light, Life and Love. Thus we see that neither Angels nor Saints are in this degree codeisied and consubstantiated with the Father, for he fil­leth the still Eternity with the Light, Life and Love of his Essentiall Deity in co-equality with the Father.

Fourthly, this Son, is the well beloved Son of the Father, the Son of his Loves, in whom he is fully well pleased satisfied and delighted. And indeed how can it be otherwise? since he is one being and one nature with the Father, the very Heart of the Father, and his expresse Image; when he is the Beauty, Brightness and Excellence of his Father's Glory, and exalted to an equality of honour and dominion with the Father, as sitting in the same Throne with the Father, and possessing the kingdome with him. This is the Son whom the Father will have honoured and worshiped as himself, and to whom the Father hath committed all Iudgment, neither can the one be worshiped without the other, they subsisting in each other. This is the Son who is exalted by the Father to be Heir of all things.

In the fifth place this Son is the Essential Christ of God. [Page 59] I would not have you stumble at this Expression, I might indeed haue omitted it, but for the matters sake: for you must take notice that I speak here of the Holy Trinity, as they exist without Nature, and in this state the Son of God cannot properly be called the Christ that is, the Anointed; because thus considered he is not Anointed to any office, for it is after his entring into the properties of Nature, that he is Anointed to be the Mediator: yet bear with me for using this word im­properly, because I do it only for this end to give you a more clear and distinct knowledge of what the Son of God is as he exists before Nature, as well as what he is in the properties of Eternal Nature.

But you'l ask of me, why I speak of the Holy Trini­ty out of, and before Nature, and particularly, why I speak of the Essential Christ of God as existing before Nature? I answer that my speaking of the Holy Tri­nity, and particularly of the second person, who is the Christ of God, as he exists before Nature, is only in order to give you a more distinct knowledge of the Son and Christ of God in Nature, and to enable you to distinguish between his being out of Nature, and his ex­stence in the properties of Nature.

This Essentiall Christ is one with the Father, it is who is the same yesterday, to day and forever, even before all time and before Eternal Nature, and he is the Co-creation with the Father: He is the Word, Wisdome, Power, the Light, Life, Love, the Heart, Reighteous­ness, Purity, Brigtness, Excellency and Glory of the Father in the Father: for we must not conceive of him as a distinct Person from the Father, because that would destroy the High Unity and Simplicity of Divine Nature, which admits of no composition, or division: nor on the other side must we conceive the Son of God to be only a distinct denomination, for we see that in the still Eternity, there is a distinct repersentation of the Son, from that of the Father, and the Holy Ghost: [Page 60] For the Son is represented in the Image of an Heart, the Father of an Eye, and the Holy Spirit in the stream or emanation which issueth from both.

But you will say, is then this Christ the Son of God the Redeemer, Saviour, Iustifier and Reconciler of Mankind? I answer, that to speak properly, the Son of God, as he exists out of and before Eternal Nature, is not a Redeemer, Saviour, &c. and that because in this state he hath no relation to any Creature whatsoever; and therefore as long as there was nothing for to be re­deemed or saved, he could not properly be called a Redeemer or Saviour.

But you'l say this essentiall Christ, the Eternal Son of the Father, is not the Christian's Christ, in whom they trust for Redemption, Salvation and Glorification?

1. I grant that properly he is not, first because the ob­ject of the [...]aith of Christians is a God-man; a Christ clothed with Humanity, in whom two natures, pure Deity, and pure Humanity are hypostatically united, so that according to his Deity he is true God, and ac­cording to his Humanity pure man: whereas [...] the Es­sentiall Christ is not made up of two Natures, but is whole Deity, Unity and Simplicity, being co-essentiall and co-equall with the Father, which he could not be, if the Humane Nature was joyned with him; for then he could not be one Eternall Unity and Simplicity with the Father.

2. The Christ of the Christians is born in time, even in the fulness of time of the blessed Virgin Mary; but the Essential Christ is Co-eternall with the Father, and exists from all Eternity with the Father, be­fore all time.

3. The Christ of the Christians is a personal Christ, found and brought forth in flesh, in the figure of man; being made like unto us in all things, sin only excep­ted: but the Essentiall Christ of the Father hath no hu­man figure, or organical personality; and conseqneutly [Page 61] [...]t was impossible for him, as such, to shed his blood [...]pon the Cross for the Redemption of sinners, which was the great work of the Christian Christ.

4. The Christ of the Christians arose from the Dead the third day and ascending on high, is sat down on the [...]ight hand of the Father, being made the Head and King over all Angels on mount Sion, and over all his Saints and members within the walls of the New Ieru­salem: but the Essential Christ of God reigns and rules on the same Throne with the Father, in the Globe of Eternity over all World [...]nd over the Person of Christ in his glorified Corporeity.

6. The Christ of the Christian was before promised to be the seed of the Woman, and the treader down of the Serpent, and it was with reference to this Christ that the Covenant was made with Abraham, that all Nations should be blessed in his seed, Isack being a type of him and his Birth, Life, Death, Resurrection, Ascention and Glorification, were shadowed out by the dark types and figures of the Ceremonial Law. Now we see that these things are not applicable to the Eternal Son of God, as he exists in the Eternal Unity of the Father, without any humane Nature.

Now because I have been misrepresented by some as if I were a Socinian, and denyed the Deity of Christ, I think it not amiss to give this following declaration of my Faith concerning Christ, viz. I believe him to be perfect God and perfect man [...] that he was born of the Virgin Mary, being made like [...]nto us in all things, sin only excep­ted; that he dyed on the Cross at Ierusalem, and rose from the Dead the third day; that he ascended in­to Heaven, and is sat down at the right hand of the Father, being constituted head and king over all An­gels and Saints, All which points I cordially assent to, and do from my very Soul abhor those ranting principles, which deny that ever there was such a person as Iesus Christ, who was born at Bethlehem of the Virgin Mary, and [Page 62] who acted all those Miracles the Scriptures of truth re­late of him; which deny his death on the Cross at Ie­rusalem, his Resurrection, Ascention and personal Glo­rification: for they reject and deny the true Gospel-Christ, the personal Christ, to whom the Scriptures bear witness, even that Christ, who is the Object of the Faith of Christians, whereby they destroy the Christian faith, and make the Scripture an heap of allegorical confusions and untruths: Which principles I am so far from owning, that I here once more declare that I do from my heart and soul detest and abhorr them.

I come now in order to speak of God the Holy Ghost [...] who, as was said before, is the out-flowing power, pro­ceeding from the Father and the Son. It may be di­stinguished from the Father's power, in that the Fa­thers power is the original, primary, fountain-power of the Trinity, without which no Trinity had ever been; whereas the power of the Holy Ghost is the con­summating and finishing Power which makes the Blessed Trinity perfect and compleat. And it differs from the Son's power, forasmuch as that is a power begotten and generated out of the Divine Essence of the Father, but the Power of the Holy Ghost is only a proceeding out going power, not from the Father only, but from the Father and the Son: it proceeds from the Father Origi­nally, as being the fountain-spring of it, and proceeds Derivatively through the Son, and for so much as distin­guishable from Father and Son; though indeed it be Co-essential, Co-equal and Co-eternal with the Father and the Son; for the Holy Trinity are centred and roo­ted in the most perfect Unity.

In the first place, I say that the Holy Ghost is Co-essential with the Father and the Son, that is, of the same Nature and Essence, being all pure Deity, even as the Father and Son is.

Secondly, this proceeding power of the Holy Ghost is Co-equal with the Father and the Son, for even as the [Page 63] power of the Father and the Son is dilated from the Center to the Circumference of the Abyssal Globe, so likewise is the out-going power of the Holy Ghost.

In the third place, the power of the Holy Ghost is Co-eternal with the Father and the Son, for the Holy Tri­nity exist from all Eternity at once, and altogether; and as the Father never was without the Son, nor the Son without the Father, so likewise the Father and Son were never without the Holy Ghost proceeding from them.

In the fourth place, this out-going power of the Holy Ghost was manifested to be a bodily power, I do not mean that it appeared as an organical and visible body, capable of division into parts, but as a body of power fil­ling the whole circumference of the still Eternity. Hence it is that this all filling power of the Holy Ghost is called the Temple and Tabernacle-body of the Holy Ghost, be­caus as the Father dwelleth in the Son, and the Son in the Father, so both Father and Son dwell in this Body of power of the Holy Ghost, as in a Temple or Tabernacle.

But you will object, that here I seem to contradict what I said before, viz. that the Abyssal Globe of the still Eternity was the body of Corporeity of the Holy Trinity, Father, Son and Holy Ghost, whereas here I make the all-filling Power of the Holy Ghost to be the Temple-body of the Deity.

To which I answer, that I do not attribute two distinct bodies to the Deity, for these are as a wheel within a wheel, and as an inward skin covered with an out­ward: in like manner the outward cover or body of the Trinity is the Abyssal Globe of the still Eternity, but the inward covering or Corpor [...]ity is the all-filling power of the Holy Ghost, and both make up one Divine Corporeity, which is the place and Temple of the Holy Trinity. And this is one of those wonders which are [Page 64] manifested in this Rock of wonder's viz. that the all-filling power of the Holy Ghost is the innermost Temple and Tabernacle-body wherein the Father, Son and Spirit have their mutuall Co-habitation.

The Fifth and last property of the out-flowing power of the Holy Ghost is this, it is an Essentiall crea­ting power, insomuch as nothing can be effected or crea­ted without it. It is by this acting power of the Holy Ghost, that Eternal Nature and her forms were brought forth, it is this Power brought all things, all worlds, into act, according to the will of the Father; so that this Divine body of power, is the united acting power of the whole Trinity. The Father operates from himself, as being the beginning of power, through the heart of his Son, with and by the acting power of the Holy Ghost; the Son operates from the Father, in himself, by the effecting power of the Holy Ghost, The Holy Ghost worketh from the Father, through the Son, with and by his own effecting power: Thus the Holy Trinity act harmoniously from through and by one a­nother in this Ghostly body of power, which fills all in the still Eternity. This body of power is a most Spiritual, divine, refined Body, which nothing can shut out, neither can any thing keep it in: it is far more refined and subtle then any personal organical body whatsoever of Angels or men; and it is so infinitely powerful, that if it were in Hell, Hell would not be able to keep it, but it would raise it self thence to Glory, the omnipotency of the Holy Trinity being lodged in it.

Hitherto I have spoken of the Unity in Trinity, viz. how the Eternal Unity and simplicity manifests it self in Trinity; I shall now come to speak something briefly of the Trinity in Unity, and shew you how the blessed Trinity, as they pr [...]ed from Unity, so they return to it and are cen [...]red [...] it. St. Iohn hint's both these mysteries to us, 1 Iohn 5. 7. There are three which bear record in Heaven, the Father, the Son and Holy Spirit, [Page 65] and these three are one: as if he had said, these three Fa­ther Son and Spirit proceed from one Eternal Unity, and yet they are three distinguishable powers, so as one is not the other from Eternity to Eternity, and can ne­ver be confounded together.

For first they are distinguished by their names Father Son and Spirit, and this distniction of Names doth necessarily imply some distinction of Nature.

Secondly, they are distinguished according to order, the Father first, the Son next, the Holy Spirit last of all.

Thirdly by number, as one, two, three, and are therefore well called the Holy number three.

In the fourth place the Apostle distinguisheth them by their relative properties of Father, Son, and the outgoing Spirit of power.

Now after he hath spoke of their distinction, he tells us that notwithstanding all this, these three are one, that is, that they are all centred, and rooted in one un­divided Unity and Simplicity, which is the pure Es­s [...]ial Nature of the Deity. And indeed if the Holy Trinity were not thus centred in the most perfect Unity, they would be three distinct Deities, which is contrary to the Christian faith and divine Revelation. No, the Holy Trinity have but one Divine Nature, one Eye, one Heart, one Body of power between them, for to dwell in. And thus much shall suffice to have spoken con­cerning the second wonder, which is to be seen in the still Eternity, viz. the Unity in Trinity, and the Trinity in Unity: though no words are able to express the Majesty and transparent Clarity of this Sight as it pre­sents it self in the still Eternity, where the Trinity ap­p [...]ars in the triumphant glorious Body of the Pow­er of the Holy Ghost. I now pass to the third wonder.

[Page 66]The Third Wonder which was presented to my intel­lectual sight was God's Wisdom, concerning whom I shall speak under these three heads.

• First I shall speak of the Birth and Nativity of the Wisdom of God.
• Secondly of its Nature.
• Thirdly and lastly of its office.

1. First then, as to the Birth and Nativity of Wis­dome, we are are to know that it spring's and flows from God's Eternal Eye, as from its Eternal root and original, and here it is fixed as in its proper seat and center; for it is by this Wisdom, that all all the de­sire and motions of the Deity are most wisely Ordered, conducted and governed, for it proceeds from and is seated in the same Eye with his desiring mind, and willing will, these three are in one another and pene­trate through one another, and make up but one inse­parable, indivisible power. I say they all three exist i [...] the Eye as one power, yet distinguishable, and without the least disorder or confusion; the first is the wisdom, then the mind, and next the will; for as the wisdom pro­ceeds from the Eye, so the mind proceeds from the wisdom, and the will from the mind. And thus much for the birth and Nativity of Wisdome.

2. I come now in the next place to speak of the se­cond head, viz. what the Nature of the Wisdom is: I say then, that the Divine Wisdom is a flowing, moving power, a moving motion immediately proceeding from God's Eternal Eye. God's Wisdom is a bright ray, or glance issuing from the Eye of Eternity: therefore she is termed the brightness or Clarity of the God­head, and a pure breath or efflux from the Majesty of the Almighty. We can say nothing of her but that She is the brightness and glance of the Eye of Eternity; [Page 67] who as she proceeds from the Eye, so she is moved by, and only by the same; for she is a meer passive bright shining virtue, that swiftly passeth through and pierceth all things, by reason of her high purity and subtilty, which can be compared to nothing better, than to a lustrous shining glance, being perfectly pas­sive and moving only according to the motion of the Eye of the Father, which makes her more swift and piercing than any thing whatsoever.

But for a further illustration of the Nature of God's Wisdom, I shall a little enlarge my self upon these following Particulars, which are so many Essentiall properties of the said Wisdom.

• I. In the first place this Wisdom is Co-essential with the Holy Trinity: Because as hath been said it proceeds from the Trinity, as an outgoing ray, glance or brightness; now nothing doth immediately proceed from God, but what is of the same nature and Essence with him, and consequently what can this bright shining glance from the Eye of the Majesty be else, but pure Deity, as proceeding from, and fixed in the Eye of Eternity.
• II. The second Essential property of this Divine Wisdom, is this, that she is Co-eternal with the ever-blessed Trinity. God was never without his wisdom, nor the Eye of Eternity without this glance and bright ray which proceedeth from it; for else God could not have been an All-wise and All-knowing God. Therefore according to order of time the Divine wisdom, is Co-eternal with the Holy Trinity, though in order of Nature and digni­ty, the Holy Trinity are before Wisdom, which is no­thing else but a passive effiux from the ever-blessed Trinity. Wherefore you are not to imagine that the wisdom of God, as she is Co-essential and Co-eternal, is also Co-equal with the holy Trinity, because as was said before, [Page 68] she is perfectly passive, and moves not her self, but as the Eye is moved, whereas the Blessed Trinity is all Act, all acting power; she is indeed said to be a Co-ope­rator with the Trinity, but yet so as that she moves not, except she be moved, nor acts except she be acted: thus far indeed she may be said in some sense to be Co-equal with the Trinity, forasmuch as she fills with her glance and brightness the whole still Eternity; but this cannot a­mount to a proper co-equality, because she is wholly passive, and depending of the Trinity. Besides she is clearly distinguishable from the Eye, and the Spirit of the Eye, as being only a brightness, Glance or ray pro­ceeding from it, and is consequently inferior, and sub­ordinate to the Blessed Trinity.
• III. The third and last Essentiall property of the Di­vine Wisdom, is her Virgin Purity, which consists in this, that she is free from all desire, will and motion of he [...] own. She desire's and wills nothing, but as the Eter­nal mind, and will, desires and wills in her; she moves not, but as she is moved, and acts not, but as she is acted by the Spirit of Eternity; for she is nothing but a bright passive glance from the Eye of Eternity. She is an Eternal stillness in her self. She is not the Majesty it self, nor the Eye, but she is only the beauty, glory, brightness, lustre and glance of the Majesty in the Eye, and that such a transparent clarity and brightness as is without all spot or blemish. And in a word, She is nothing but perfect, absolute purity, she is a thousand times brighter, and purer than the Sun, and fairer than the Moon, and indeed nothing can be compared to the Excellence of that her Virgin-purity.

But her pure virginity doth not only consist in this, that she is free from all manner of spot, blemish or mix­ture, but especially in this, that her bright glance is from all Eternity fixed upon the flaming heart of God's love, which is the Center of the Holy Trinity. This flaming [Page 69] [...]eart of Love is the sole Object to which her regard is fastned continually: she receives nothing into her self but this divine Love, from the heart of God. She es­pouseth her self to nothing, inclineth her self to no­thing, but only to this essential Love, the Word of God, fixed in the Heart of the Deity. Thus the Holy Trinity have their delight with wisdom, and again the whole joy and delight of wisdom is the flaming Love of the blessed Trinity. She is exalted above all things, be­cause of her beauty and immaculate purity; she is the highest purity; she is purity and virginity in the abstract. She cannot be touched by sin, evil or self, because she can­not mix with, nor incline to any thing, but only the essential Love of God. She is free from all essences whatsoever, being nothing else but the unspotted mirrour of the glory and excellency of God: and thus we have de­clared to you what that pure Virginity is, which is one of the essential properties of God's wisdom.

3. I now proceed to the third and last head, viz. What the office of Wisdom is in the still Eternity. I find that Wisdom dischargeth these two offices, viz.

• 1. She is a revealer of the Mysteries, and hidden wonders of the Deity.
• 2. She is an enlightner of the still Eternity.

First, As for the first of these, Scripture and Reve­lation assure us, That Wisdom is the revealer and mani­fester of the unsearchable secrets of God: she is the gol­den Key of the Eternal Eye, by which all the won­ders of the Trinity are unlocked. As the office of the Holy Ghost is to effect and create all things, so the office of Wisdom is to manifest and reveal all things. She never brings forth any thing, and upon that account also, is called a pure Virgin, but only discovers and mani­fests whatsoever the Holy Trinity, by their effecting-creating-power, are pleas'd to bring forth. This Wis­dom is the companion of the Eye of Eternity, by her out [Page 70] going glance, revealing the wonders contained in it: She is as an Handmaid waiting upon the Holy Trinity, to declare, publish and make known their counsels, secrets and wonders.

Secondly, The other office of Wisdom is to give Light to the deep Abyss of the still Eternity. It is Wisdom's bright glance which is the day and light of this most holy mansion, not a created Light, but a pure di­vine Light, in that sence as God is called a Light in whom is no darkness at all, and no otherwise.

But you will object, That the Holy Scriptures and Divine Philosophers seem to give a different account con­cerning Wisdom than I have here given?

To which I answer, That I easily grant that the Scriptures of Truth, and holy enlightned Men, have spoken concerning Wisdom after another manner, than here I have done; and the reason of it is plain, for they speak of Wisdom after the production of Eternal Nature, as Wisdom is introduced into the seven forms of Eternal Nature: whereas I speak of Wisdom's existence with the Holy Trinity, in the still Eternity, before ever Eternal Nature was brought forth.

The fourth Wonder (which my Spirit was made to take notice of) in the still Eternity was the Seven Spi­rits of God which stand before the Throne of the Holy Trinity. Saint Iohn doth oft make mention of these in the Revelation, but he speaks of them there, as they were seen by him on mount Zion, in the New Ierusa­lem, after their being introduced into the working properties of pure Nature; whereas I treat of them here, a [...] they were seen in the still Eternity, before the ex­istence of pure Nature, out of which the New Ierusalem is created, and brought forth by the Holy Trinity. And accordingly we are to distinguish between these seven Spirits here mentioned, and those seven generating fountain-Spirits, out of which pure Nature and her [Page 71] [...]lements were generated, according to the highly en­ [...]ightned Behme, for those are the working powers of Eter­ [...]al Nature; whereas these are in the still Eternity, which [...]as before Eternal Nature, co-existing with the Holy Tri­ [...]ity, and Divine Wisdom in the still Eternity.

What I have further to declare concerning these se­ [...]en Spirits, I shall refer to these following particu­ [...]ars.

First, I shall speak of their Number; in the second place, of their Birth and Originality; thirdly, of their Nature; fourthly, of their Office; and fifthly and lastly, of their place in the still Eternity.

1. For the first, viz. their Number, which is Seven; for so they were named to me, the Seven Spirits of God. They do indeed subsist one in another, and through another, and appear but as one power, yet they are seven in number; even seven distinguishable powers flowing from, and rooted in the Unity of the Trinity. They were not distinguished to me by their several Names, but only by their Number: though, I know, that as they are in Eternal Nature, they enjoy [...]heir several distinct Names; but it is not time now to speak of them, because here we consider them as ex­isting in the still Eternity, out of, and before Eternal Nature.

2. As to their Birth and Originality, they spring and proceed from the Temple-body of the Holy Ghost, as well as they have their subsistence in the same: for as Wisdom is a beam or glance proceeding from the Fa­ther's Eye, and subsisting in the same; so these seven Spirits, or seven lustrous Powers proceed from the Di­vine Body of the Spirit, as from their source and original, and subsist in the same, as in their true ground.

3. The third perticular I am to speak to, is the Na­ture of these seven Spirits, which I shall endeavour to de­clare to you in these following Propositions.

• [Page 72]1. The [...]irst is this, The seven Spirits of God are [...] many various outgoing Powers, immediately proceed [...]ing from the Body of the Holy Ghost; they are th [...] true fruits of the Spirit, they are as so many derive [...] streams, from the head and fountain-stream, the Hol [...] Ghost. They are a variation of that one all-effecting pow­er of the Holy Spirit. For as the supreme Unity varieth it self into a Trinity, so the all-effecting power of the Trinity varieth it self into a Septenary, or seven Spi­rits.
• 2. In the second place, these seven Spirits are co-es­sential Powers with the Holy Ghost, and consequently with the whole Trinity; for they immediately p [...]oceed from the Essence of the Holy Ghost, they are essences out of his essence, and therefore must needs be co-es­sential with him.
• 3. Thirdly, the seven Spirits of God are co-etern [...]l with the Holy Spirit, for they exist together with the Holy Trinity, which was never without these Spirits proceeding from them, and consequ [...]ntly these seven Spirits must needs be co-eternal with the Blessed Trini­ty. But here we must not think that their being co-essen­tial and co-eternal with the Holy Trinity, doth make th [...] 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 n [...]t shut up in the Vnity of the Trinity, but appear distincl [...] 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, [Page 73] 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, s [...]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 [...]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.
• [Page 74]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 [...]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 [Page 75] [...]ousand times ten thousand, and thousands of thousands, [...]nd indeed are innumerable as to us. And as I told you, [...]hey are all pure simplified Spirits, not like the Angels, [...]ho were created out of the forms of Eternal Nature, [...]t they are pure abstracted Spirits, proceeding from the [...]preme Vnity, who is the Father of Spirits.

I intend here for a further illustration of the present [...]bject to speak something concerning the nature of [...]pirits: and before I proceed any further, shall di­ [...]inguish between pure, simple Spirits, and mixed Spi­ [...]its. Pure and simple Spirits are such as exist without [...]ternal Nature in the still Eternity: mixed Spirits are [...]uch as are created out of Eternal Nature, and exist in the [...]me, as all Angelical Spirits do, [...]nd are therefore said to be mixed, because they do not immediately proceed from [...]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 [...]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 [...]ill Eternity. If you ask of me a description of these [...]imple Spirits? I say, That they are most simple essences [...]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.

[Page 76]

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 [...]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 ar [...] distinct one from another, like the Stars in the Firmament.
• [Page 77] Fourthly, They are all alike unto and co-equal with [...]e another, they are all of the same Essence, and all [...] them equally Eternal, all of them equal in Fun­ [...]ion, Charge and Dignity, all being obedient Chil­ [...]en and Servants of the Deity: they are all alike in [...]eir external form and figure, appearing all like bright [...]ints, Sparks, or Eyes.
• In the fifth and last place, The Figure shews us, that [...]ey all resemble and are like the central Eye of the Dei­ [...], from which they do not differ but as a less from a [...]ater: for as the Spirit of Eternity represents him­ [...]lf by the sight or black of an Eye; so these simplified [...]irits, the Inhabitants of the still Eternity, appear [...]ke so many bright Points, Sparks or Eyes, all multi­ [...]ied and derived from the Eye of Eternity: So that these [...]pirits are true resemblances of the Spirit of Eternity, [...]eing of the same nature, only with the abovesaid dif­ [...]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 unmeasu­ [...]ble extent of the still Eternity.

Having thus opened the figure, I proceed now to [...]ive you a definition of simplified, pure Spirits, and it [...] this,

Simplified Spirits are Spirits generated [...]y That is by the whole Trinity, not as the Son is generated by the Father. God, immediately out of himself, [...] the likeness and similitude of himself, [...]nd for himself.

This definition is made up of a genus and diffe­ [...]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 [...]ure Spirits are distinguished from all others, is laid [...]own in the causes, viz. the efficient, material, formal [...]nd final causes of simplified Spirits.

[Page 78]We shall begin with the first of these, viz. the [...]ficient Cause, which is expressed in these words [...] the Definition, generated by God which intimates t [...] us, that God is the efficient Cause, and sole generat [...] of those pure Spirits, which are the Inhabitants of th [...] still Eternity. I have told you before, that these S [...]rits are simple, pure Powers, and no wonder, since her [...] you see that they are the off-spring of the Deity, who [...] all pure Power: they partake of his Nature, and E [...]sence, as Children partake of the Nature and Essence [...] their Parents, and therefore it is that God is called the F [...]ther of Spirits, in reference to these pure simplified Spi [...] who resemble him in the Vnity, Simplicity and Purity [...] his Divine Nature. But you will say, How and af [...] what manner were these pure Spirits generated by God [...] This I confess is a great Mystery, yet for the satisfacti­on of the inquiring mind, we shall speak somethin [...] of it. We are to know that these simplified Spirits [...] did from all Eternity exist ideally in the Eye of Eter­nity, and the said I [...]eas were actually and essentiall [...] manifested by production, before all Worlds: The m [...] ­ner of their generation we may thus conceive of, their Id [...] being conceived in t [...] Divine mind, rais'd a desire fo [...] 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 Pow [...] ever have brought forth these pure Spirits, had not thei [...] 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 thes [...] simple Spirits, the Inhabitants of the still Eternity [...] [Page 79] 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 s [...]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 b [...] 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 [Page 80] concerning the Nature, and quali [...]ic [...]tions of thos [...] 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 fi [...]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 derive [...] from Love, and must acknowledge him the Author [...] 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 stronge [...] than Hell and Death? Yet Love is the triumphan [...] [Page 81] Conqueror of both. What more formidable than the [...] of God? Yet Love overcomes it, and dissolves [...]nd changeth it into it self. In a word, nothing can [...]ithstand the prevailing strength or Love: it is the [...]ery munition of Rocks, and the strength of Mount [...]io [...], which can never be moved.

4. In the fourth place, Love is of a transmuting and [...]ransforming Nature. The great effect of Love is to [...]urn all things into its own Nature, which is all good­ [...]ess, sweetness and perfection. This is that Divine Power which turns Water into Wine, Sorrow and [...]ellish Anguish into exulting and triumphing Ioy; Curse into Blessings; where it meets with a barren [...]eathy Desart, it transmutes it into a Paradise of de­ [...]ghts; yea it changeth evil to good, and all imper­ [...]ction into perfection. It restores that which is fallen, [...]d degenerated, to its primary beauty, excellence, [...]d perfection. It is the Divine Stone, the White [...]one with a Name written on it, which none knows, [...] he that hath it. In a word, it is the Divine Na­ [...]re, it is God himself, whose essential property it is [...]o assimilate all things with himself; or (if you will [...]ve it in the Scripture phrase) to reconcile all things [...] [...]imself, whether they be in Heaven or in Earth; and [...]ll by means of this Divine Elixir, whose transform­ [...]ng power and efficacy nothing can withstand.

5. In the fifth and last place, Love is of a fruitful, [...]rolifick, multiplying, diffusive and communicating Nature. It is Love makes all other things to be fruit­ [...]ul and multiply, and to be diffusive and communica­ [...]ive of themselves; therefore Love which gives to [...]thers this property, must needs possess it by way of [...]minency it self. Upon this account it is, that Love [...]aith, Shall I cause others to bring forth, and shall I not [...]ing forth my self? I shall speak no more of this pro­ [...]erty of Love now, becaus I shall have occasion to [...]ntion it again in the next paragraph.

[Page 82]It was out of this fruitful womb of Eternal Love, th [...] the acting power of the Holy Ghost, in Vnion with Wis [...]dom, brought forth these simplified Spirits, as out of thei [...] first matter; and consequently all these Spirits mus [...] needs be co-essential, as being all brought forth out o [...] the Essence of Love, which is the common matter to th [...] all; neither are they only co-essential with one another [...] but also in some sort co-essential with the Deity, being immediately produced out of the Divine Love-essence [...] yet with this difference, that the Divine Love-essence is t [...] Cause, and the Spirit are Effects, and so are subordinat [...] and inferior to him who is the Father of Spirits. Thi [...] Love-essence (as you have heard before) is the Cente [...] and Heart of the Holy Trinity, and is consequently th [...] first of all Essences; as being before Eternal Nature [...] and all things else, and will be the last and reign an [...] triumph over all to Eternity.

But here it may be objected, That it doth not s [...] consistent with the Vnity and Simplicity of [...]ternal L [...]-essence, to be the producer of so many distinct Spirits, [...]e­cause Vnity and Multiplicity are opposite to one [...] ­ther?

To which I answer, That if these Spirits be concei­ved to be taken out of the Love-essence, as so man [...] divided parts, or parcels torn or separated from the whole; this cannot consist with the Unity of Love [...] 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 o [...] simplified Essence. But as we see here in this World [...] that one seed (by reason of the blessing of the Love-essence hid in it) brings fort [...], and varies it self i [...] many, not by dividing it self into so many parts, bu [...] by a Magical Multiplication: even so must we conceiv [...] that this Eternal Love-essence did Magically Multiply i [...] self into this innumerable number of Spirits, witho [...] making the least rent or division in its own mo [...] [Page 83] 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' [...] 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 [Page 84] likeness of the Holy Trinity; which is their internal essen­tial Form.

I now [...]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 wha [...] difference I could find between the Holy Trinity and t [...]ese Spirits; and upon observation, I could find no ot [...]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, Th [...]t they were lesser Wonders, proceeding from th [...] great Wonder, as we may say, lesser Deities generated by the Universal Deity of Love: and what can more sig­nificantly express the formality of these Spirits, than these words which were revealed to my Spirit in the most H [...]ly Place? Insomuch as it seems superfluous to add any thing further: but yet if any should desire further to be instructed, what this Image of God is, which is the Essential form of pure Spirits, I say, This Image co [...] ­tains the whole Nature, Essence, and all the perfections of the Deity; yet with the distinction of greater and lesser, original and derivative, independent and dependent: For example, Do you find God to be a perfect Unity? So are these Spirits an Unity in themselve. Is God Love? So are these: Is God Wise, Good, Powerful? So are these. And the same may be said of all the ex­cellencies and perfections of the Divine Nature, in the per­fect Image and likeness of which they were brought forth, by the acting power of the Holy Ghost.

I come now in the last place to speak of the final Cause, express'd in these words, For himself, that is to say, these simplified Spirits were brought forth for the Manifestation of the Deity: for had the Divine Na­ture always continued shut up in it self, in the still [Page 85] Eternity, without bringing forth it self, without it self, it would never have been known to any, but it self [...] wherefore for the manifestation of the Triune Dei [...]y were these simplified Spirits brought forth to be the Inhabitants of the still Eternity.

1. But more especially these simplified Spirits were brought forth for the manifestation of the attributes, vir­ [...]es and excellencies of the Divine Essence, in the still E [...]ernity, viz. His Eternity, Infinity, All-sufficiency, Immensity, as also his Unity, Simplicity, Liberty, Goodness, Perfection and Happiness. For though all these were well known to themselves, yet they were not manifested to others, till these simplified Spirits were brought forth.

2. Again th [...]y were brought forth for the manifestation [...]f the Divine Soveraignty, Majesty and Dominion, in the still Eternity: which could not be known or manifest­ed till there were Spirits which might be the Subjects of this Dominion and Soveraignty.

3. In the next place, one of the ends of the producti­ [...] of these Spirits was, that the mystery of the Divine Be­i [...]g, and subsistence might be known to others besides it self, i [...] the still Eternity. Therefore were these Spirits pro­duced which are all Eye, and every way capacitated eternally to dwell upon the blisful contemplation of the Triune Deity.

4. Another end why these Spirits were brought forth, was to manifest the generating and multiplying fruitfulness of the Deity, in his abstracted Nature in the still Eternity, [...]i [...]hout Eternal Nature's principle. There being nothing more essential to the Divine Nature than to multiply, dif­fuse and communicate it self, which essential property had [...] been known in the still Eternity, without this producti­on of simplified Spirits.

5. Again, a main end, why these pure Spirits were brought forth, was for the manifestation of God's Glory, which consists in the triumphing exulting Nature of Love, O [Page 86] in the still Eternity. Now that this pleasant and all glorious Love-essence might be revealed, in the still Eter­nity to others besides the Trinity; therefore were these pure Spirits brought forth, that they tasting, see­ing and enjoying this glorious, pleasant and blisful Love-essence, might celebrate the praise and glory of the Triune Deity to all Eternity.

6. Lastly, These pure Spirits were brought forth for the manifestation of the hidden will and good pleasure of the Trinity. The Divine Will from Eternity was to bring forth Spirits in the still Eternity, to be the Inhabi­tants of it; which might know him and enjoy him, and in so doing, be Eternally happy: Which Will of God could not be manifest till such Spirits were actu­ally produced, who were capable of knowing and en­joying him; and such were these simplified, pure Spirits; and therefore were they brought forth by the Holy and ever blessed Trinity.

The Divine Wisdom very well knew, that nothing less than Spirits of the highest degree of purity, and sim­plicity could be capable of receiving the manifestations of the Trinity in the still Eternity, that is, in their pure, simple, abstracted and solitary being. Therefo [...]e were these Spirits brought forth in the perfect Image of th [...] Deity, as he subsists, all pure Spirit, and Vnity, with­out and before Eternal Nature; that they might be vessels capable of receiving the Divine fulness; for which they were brought forth.

Having now finished the manifestation of the Na­ture of these simplified Spirits from their Causes, I shall next come to give you a brief account of some of their [...]ssential qualifications, properties, and adjuncts; the explication of which may afford a fuller and clearer understanding of their Nature.

1. In the first place then, I say, That these Inhabitants of the still Eternity are most highly simplified Spirits; which simplicity of theirs consists in this, that they [Page 87] did immediately proceed from the most simple and ab­stracted Essence of the Deity; and were not brought forth out of Eternal Nature's Principle as all other Creatures were, which therefore want much of the simplicity and unity of these pure Spirits. And again, these Spirits are justly said to be simplified Spirits, in that they have no Souls, or any personal organical cor­poreity; but are meer, pure Spirits, that is, nothing but Spirit, all Spirit. Yet I do not deny but these Spirits h [...]ve a Body which is common to them all; which Body is the Temple Body of the Holy Ghost: which fills that whole circumference of that most Holy Place, in which Body they do all dwell; yet reserving their numerical distinction.

2. These Inhabitants are Intellectual Spirits, that is, they were endued with understanding and will; for otherwise they could not have resembled the Father of Spirits, neither could they have been capable of knowing, loving and obeying him, and consequently would have been unmeet for the company of the Holy Trinity, in the still Eternity.

3. These Spirits are endued with the Spiritual senses, of seeing, hearing, smelling, tasting and feeling, whereby they are inabled to discern the object of the still Eternity. They behold the Trinity face to face, they hearken to his still and awful voice, they are re­freshed by perceiving the ravishing odors which con­tinually perfume the most Holy Place, they taste and feed upon the outflowing sweetness of the Deity; and they feel nothing but the Eternal goodness of him, who with his fulness fills the still Eternity.

4. In the fourth place, These Spirits are endued with a Spiritual kind of materiality from the Love-Essence in the Heart of God. But because I have fully spoken of this in the material Cause, I thither refer you.

5. In the fifth place, These Spirits are all of them Co-eternal, I mean in relation to themselves, not to the Holy [Page 88] Trinity who were before them, in order of Nature; as the Cause is before the effect, and the Generator before that which is generated; though we cannot de­ny but that in some sense these Spirits may be said to be Co-eternal with the Trinity, becaus we cannot say that the blessed Trinity ever were without the compa­ny of these Spirits in the still Eternity. But in thi [...] 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 witho [...] [...]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.

[Page 89]As first, In their birth and original: they all have [...]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 a [...] all equal in Dignity and Glory. Here is no Electi­ [...] 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 pas [...]ive. And therefore it is impossible that any of these Spirits should fall, becaus [Page 90] 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 Tri [...]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 [Page 91] [...]hese Spirits; I say, that they are placed round about the Eye of Eternity, not in the very Eye: which situation of [...]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 form, but also of the same bigness; so that there is no distinction between them, but only a numerical distinction, where­by one of them is not the other. And one of the great­est Wonders of the still Eternity is this, to behold this innumerable number of Spirits bearing the exact and per­fect resemblance with the Deity both outwardly and in­wardly. At which sight my Spirit was in a manner all absorbed quite swallowed with wonder and amaze­ment.

Having thus spoken concerning these qualifications and adjuncts of these pure Spirits, I should now draw to a conclusion of this Subject, but becaus some, it may be, will be curious to know what the manner of living and employment of these Spirits in the still Eter­nity is.

[Page 92]As to the first, We must know that being living Spi­rits, their life requires to be maintained with food: fo [...] no life, though the most spiritual can be continued without a supply of meat and drink, according to its kind. It is not to be thought that we speak here of any gross way of eating and drinking, but of that which is purely and highly Spiritual; for the food of these Spirits is nothing else but living powers, or rather powers of Life proceeding from the Holy Trinity. Their Eternal Mother that brought them forth to be living Spirits, doth feed, nourish and maintain them with her Divine influences and distilling powers; which Mother of theirs is the Eternal Heart of Love, which is the Center of the blessed Trinity: from whence proceed these impregnating, penetrating powers which do feed and maintain these Spirits, which powers are the very Blood, Life and Spi­rit of Love, which is the food of those Inhabitants of the still Eternity. And thus much shall suffice concerning the manner and way of Living of these Spirits in the still Eternity: I shall now come to speak a word or two concerning their Employment.

Their employment is to attend in the presence of the Holy and everblessed Trinity, being ready to perform the will of the supreme Majesty. Their Minds are continually taken up, and delighted with the Beatifical Vision of the Deity; their Wills fully satisfied in the immediate en­joyment of the chiefest Good; their Senses pleased with most suitable and ravishing objects; and they continually bathing themselves in those Rivers of unknown delights [...] which proceed from the Heart of the Deity without intermission. Thus they spend that Eternal day in never ceasing Praises and Hallelujahs to the ever blessed and incomprehensible Trinity.

Quest. If any one do further enquire concerning these Spirits, what Speech or Language they have, or how they communicate their thoughts to one another?

[Page 93] Answ. I answer, That their speaking to one another is [...] thought; what ever they do but think, is answered [...]mediately; their thoughts are all known to one another, [...] forthwith answered: which awful silence adds [...]uch to the Glory of this Presence-chamber of the su­ [...]me Majesty.

But it is not only their Language which is Won­ [...]erful, they being full of Wonders; for they all see [...] through one Eye, hear through one ear; they all live [...] one Heart, and from one Center of Life; they move [...]rom one moving Cause, they all breath from one [...]reath, they all will from one Spirit, and they all stand [...]n one Body. For God the Holy Ghost who is a breath, [...]ir, life and power, proceeding from the Father's Eye, through the Son's Heart of Love, is all in all [...] these Spirits, so that the will of the Trinity is fully [...]erformed in them, and by them.

I have but little more to add, and that is concer­ning the Nature of [...]his still Eternity, and the ends why [...] was brought forth. To the first of these I shall speak [...]n these following particulars:

• 1. In the first place, then I say, That the still Eterni­ty is a Principle; now what a Principle is, I shall af­terwards set down, to which therefore I refer you.
• 2. Secondly, The still Eternity is the first Eternal Principle; becaus there is none before, above or be­yond it: But God alone who is the Cause of it.
• 3. In the third place, This still Eternity is the Original Principle of all Principles; becaus all other Principles proceed from it.

• 4. In the fourth place, This still Eternity is the origi­nal Principle of Eternal Love; and therefore it is called the Kingdom of Love, becaus here is the birth of Love, and here the blessed Trinity dwell in the Eternal Uni­ty of their Love-essence, which is the first and last of all Beings and Essences whatsoever.

  [Page 94]But you will object, That Mount Zion, the New Ie­rusalem, and the Angelical World, are called by the sa [...] Names, viz. the Kingdom and World of Love.

  To which I answer, by granting, That it is true Mount Zion, &c. are called by the same Names, as i [...] the still Eternity, but yet with this difference, that the still Eternity is the Kingdom and Mansion of the Love, as it exists without and before Eternal Nature's Prin­ciple: but Mount Zion, the New Ierusalem, and An­gelical World, are called the Kingdom of Love, ma­nifested in and through Eternal Nature: so as the [...] is the Kingdom of Love out of Eternal Nature, and the others are the Kingdom of the said Love, brought forth i [...] Eternal Nature's Principle.

• 5. In the fifth and last place, The still Eternity is [...] simple undivided Principle, without any distinction of parts, composition or mixture whatsoever. It is all Light, and all Love, without any thing of Contrariety [...] Disagreement whatsoever.

I now come to speak briefly concerning the second head I just now propounded, viz. the ends why this still Eternity was brought forth.

• 1. In the first place, The still Eternity was brought forth, that it might be the Palace and Habitation of the ever blessed Trinity in their abstracted and solitary Being.
• 2. Secondly, The still Eternity was brought forth t [...] be the Council-chamber of the Holy Trinit; when all their Eternal Decrees, Counsels, Purposes, and Pre­destinatious are agreed upon, and from whence they pro­ceed. And because we here have made mention of the Decrees and Counsels of the blessed Trinity, it will not be amiss if we speak something concerning the Nature of these Decrees, &c. We are to know that all the Decrees and Counsels of the Holy Trinity do wholly and solely depend on the Will of their Eternal Love, wit [...] ­out the least regard to any thing without themselves; be­ing [Page 95] nothing else but the pure results of the will and pur­pose of their Love. But if we consider the Holy Trinity as being invested with the Principle of Eternal Nature, so their Decrees and Counsels, concerning Angels and Men, may be said to have a conditional regard to Faith, Obedience, Perseverance, &c. which distinction, if well understood, will put an end to all those disputes, which have been concerning the Decrees and purposes of God, whither they be absolute and independent, or conditional, and with regard to things without them; for both opinions are true, if rightly and distinctly taken. In the still Eternity all the 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.