of an infinite Vaftnefs, according to its Nature, to difplay its Glory in, or upon, for its unutterable Satisfaction.

Again, You know that it is the Nature of the Spirit of Reafon in mortal Men, to defire to know the Height, Breadth, Length, or Compafs of the World it refideth in ; and because it cannot attain to its Defire, therefore it is unfatisfied. So likewife you may understand on the contrary, that it is all fpiritual Satiffaction to the Nature of divine Faith, or Truth, in the fpiritual' Bodies of Men, in the World to come, not only because they have no Defire in them, to know the infinite Vaftnefs of that Kingdom of Glory they eternally are to remain in, but alfo because it is incomprehenfibly beyond all Defire in the Creature of the Knowledge of it.

Again, Some may fay, if there be fuch a Place of infinite Glory, for the Perfons of God, elect Men, and Angels, eternally to inhabit in, (the which cannot be denied, according to your Scripture-Arguments) our Defire (if known unto you). is to know, Whether the infinite Place of heavenly Glory was in that Condition it is now in from Eternity; or, whether the Creator, by the almighty Power of his Word fpeaking, formed it of nothing, or made it from or by a Word Speaking only? To1 this great Query, from the Gift of the infallible Spirit of divine. Glory, I anfwer; in refpect of the infinite Vaftness of the Place of Glory i felf, it was eternally fo; but in refpect of its created Form, it had a Beginning to itself. My Meaning is plain, and eafy unto you, which are ftrong in the true divine Faith of the true God. The Subftance of Earth and Water, or a

and Being for its Refidence, must needs be from Ete Place

in the Prefence of the eternal God; fo that I would have you clearly to understand that it cannot poffibly be otherwife, but that that infinite Place, which is the Throne of God, and this finite Being or Place, which is the Foot-ftool of his Majefty, was from Eternity, in refpect of their Substances and Refidences, only they were in themfelvs Matter both dark and fenfelefs, and fo without Form, and void: But on the contrary you may' understand, that the uncreated or glorious Power, or Effence of God, was alone, in refpect of any Creature's vifible living to themfelvs in his Prefence, for his heavenly Society, for the

Manifeftation of his infinite Wisdom, Power, and Glory, for thofe angelical Creatures, that fhould be formed by him, of that dark Substance, or fenfelefs Earth aforefaid.

Again, But you may alfo understand, that the divine Form, or Perfon of the Creator, in its own Nature, was of an inmortal, bright, burning Glory, both within and without; and in refpect of his divine Vertues, the holy Spirit of fiery Faith, and burning Love, and all other fpiritual Excellencies, did effentially reign in his heavenly Form, infinitely over-flowing like unto a Chriftal clear Fountain, with all Variety of new heavenly Wisdom, and tranfcendent glorious Delights, to folace himfelf withal. I hope in Time that all the Chofen ones. of the Moft High fhall clearly understand that it is impoffible for God, Man, or Angels, to poffefs any Joy or Glory at all, unless they have a diftinct Form or Body of their own, from all other Forms, fenfibly to enjoy that Glory unto themselves. I do not deny, but through Union of Spirits alfo, there is unutterable Joy and Glory in one another; but I utterly deny that any Spirits are effentially one, or that there are any fenfibie fiving Spirits without Forms, to display their Life in, or ever fhali be, whether mortal or immortal, vifible or invisible.

Thus ye bleffed Ones of the Moft High, by the fingle Eye of your most holy Faith, you are made to fee that your God, from Eternity, was a glorious diftinct Form or Perfon, in Form kke unto a Man, before he became a Man, or took on him the Form of a Servant, or a Man: As it is written in the Second of the Philippians, Who being in the Form of God, thought it no Robbery to be equal with God, but he made himself of no Reputation, and took on him the Form of a Servant, and was form'd in the Shape of a Man.

Thus you may fee that the only wife God, the Lord Jefu; Christ, was an immortal Form, before he became a mortal Form of Flesh, Blood, and Bone; and although the Immortality of his divine God-head, with the Brightness of his glorious Form, was wholly tranfmuted, or mortalized into the Condition of a spotlefs Man, or Creature; yet the visible Form of his former invifible Form, with the Purity of his divine Nature, was never changed, nor poffibly could be.

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But

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But to go forwards to the Point. Wherefore this ferves for the Reproof and Condemnation of that grand Error, naturally flowing from that lying Imagination of Men, which is as old as the evil imaginary Angel himself, concerning Creation; (that is to fay) That to create or form a Thing, is to make it by a Word Speaking, without any Matter or Subftance at all.

Further, And if they were convinced to acknowledge, according to the Truth of Scripture-Records, that God formed Men and Angels, and all other Creatures that he had made, of material Earth and Water, or any Thing else; yet they fuppofe that thofe Subftances of Earth and Water, were not in the eternal Prefence of God; but they fay, that God, by the Power of his Word fpeaking, made them of Nothing. Behold, this is contrary to Faith, yea, and Reafon itself. Why? Because then this will follow, that Earth and Water muft needs be the Creator, or divine Being itself; and fo, by the Sequel, there is no God at all, but Nature; and fo all Things that appear to be, were from Eternity, and will fo remain to Eternity. There is no avoiding thefe Abfurdities.

Again, If Men were afhamed of this their Error, and shall confels, that from Eternity there was a Creator of a fpiritual Subftance, then without all Contradiction, from Eternity, there muft of neceffity be a refidential Place, or Being, for the God, of Glory to difplay his effential Life or Glory in, or upon.

Therefore Earth and Water, and its Place of Refidence, must of neceffity, from Eternity, be in the Prefence of God, they being diftinct in their Subftances, from his glorious Effence, or divine Perfon.

So that now, by the divine Speakings of God in you, according to holy Records, you may easily understand, that the Creator formed all Things, or Creatures, in both Worlds, of fome Matter, or Subftance; and that without Materials of. Earth and Water he created Nothing that is made, neither poffibly could.

Again, You may underftand alfo, that it is the very Nature of that unclean Spirit, the Devil in Man, to imagine a Creator and a Creation, quite contrary to the Truth of divine Records, utterly abhorring that God and his Creations in the least Mea

fure

fure can be made manifeft to his Creature. But the imaginary Devil in Man loves to hear, and speak of a Creator, and of a Creation, and of a heavenly Glory, and of a hellish Mifery, that no Man can poffibly be capable of in this Mortality to comprehend the Truth of any fuch Things; or at leaft, if any. thing to this Effect may be known, they affirm it only makes a Man happy in this Life, but whether there is any certain Knowledge of any Thing that fhall be after Death, this they utterly deny: Why? Becaufe as yet the true divine Light of the true God hath not fhined into their Understandings, as to the Affurance of eternal Life; for I affure you, from the everliving God, that in what Soul foever the eternal Being thineth in Life unto Life eternal, in fome Measure the Things of Eter-. nity that fhall be after Death, or when Time is no more, is manifefted unto that Soul. But indeed, (for the most Part) the Caufe why Men remain dark in this great Secret of Things. of Eternity is, because they are under the Power of fome fecret Luft or other,, which they love as their Lives, not heeding that the Wages of Sin is Death Eternal, and the Fruit of Righ teoufnefs is Life Eternal, both manifefting their Effects in due Time. I could fpeak more of the Folly of this Error in Men, of their imagining of God's creating the two Worlds of Nothing but it being fo ridiculous, it is not worth the while, and I know a few Words are fufficient to the Wife.

Again, You which have received the divine Faith, and pure Love, of the glorious Spirit of the Lord Jefus Chrift, unto Life Eternal, may know that this is the true Meaning, or Mind of the Spirit of the eternal Being, in the Word [creating] (that is to fay) that the glorious God, by the Power of his Word only, fpeaking into, or unto, thofe fenfelefs Substances of Earth and Water, immediately from thence to produce what feveral Natures he thinks fit, and Forms fuitable to their Spirits or Natures, and yet to retain his own divine Nature and Form to himself, diftinct from all thofe Natures and Forms that he hath made; and yet all thofe created Spirits are pure allo in their Kinds, though they are of Variety of Natures to each other.

oq sold JAW HOLNA 1 Km Again,

Again, The Power of Creation, or Tranfmutation, lieth in' the new creating, or changing the Condition of Things already created. As for Example, God, for his Prerogative, Will, or Pleasure, to manifeft the Glory of his infinite Power, either by eternal Condemnation, or Salvation; to tranfmute the moft glorious Angel in Heaven; to become the chiefeft Devil in Hell, or in Flesh; and to convert one of the greatest Devils by Nature on Earth, to become one of the most glorious Saints in Heaven. Cain and Mary Magdalen fhall bear Witnefs to what I have written, in due Time, of this Particular.

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Again, If you understand the infinite Power of a Creator making all Things new, by the Power of his Word or Decree, and his turning the Bodies and Souls of Mankind into Dust again, from whence they were taken, Is it not a wonderful new Creation, in the laft Day, or End of Time, for the Creator, by the mighty Power of his decreed Word-fpeakingonly, though there be ten hundred Times ten hundred thoufand feveral Spirits mix'd together in the Duft of the Earth; yet to make every Seed, or Spirit, to bring forth its own Body, or Form, that he lived and died in? (that is to fay) He that had the divine Seed of God remaining in him, fhall appear with a glorious Body, like unto his God to Eternity; and he that had the unclean Seed of curfed Imagination remaining in him, fhall appear with a Body of nothing but fpiritual DarkAs the Tree nefs, of unspeakable Mifery, for everlasting.

falleth, fo it lieth!.

Again, Is it not a wonderful Thing, for the God of Glory, of the fame Lump, to create one Man, to be of his own divine Nature, and Form, and in due Time, to make him eternally glorious like unto himself; and to create and form another Man, to be of a contrary Nature, nothing but Darkness of Shame, and Confufion of Face, or Spirit, for everlasting? So much concerning the true Creation of God.

Again, Notwithstanding the dark imaginary Spirit of Man, by taking thought never fo long, cannot poffibly make one Hair, either white or black, to cover his Head if it were bald : Yet he can teach his Creator a Creation beyond the Wisdom of God himself; a Creation which cannot poffibly be. For

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