Freher's Elucidations on Boehme
Section 1 [incomplete]
Transcribed by Adam McLean
JESUS IMMANUEL !
Of God, considered without all Nature and Creature.
(1). It is a deep-grounded Central Axiome of Unmoveable and unquestionable Truth, firm and solid throughout all Principles, and most worthy of being exactly pondered, as in the very Beginning of all this writing, so also chiefly in the Beginning of this first Head thereof, that No Eye can see beyond its own Sphere, or world, wherein it is born, or wherein it doth Exist, and hath its only Essence and all its Seeing Faculty.
V.3. Princ:†† II. 1 - 4 etc.† VIII. 1,2 etc
Sign: R:† III. 7 - 10. NB
Epist:† XI. 2,3, etc NB† XLVII. 1,2. NB
(2).† According then to this Fundamental Position, it is an absolute Impossibility for all created Intellectual Eyes, to look essentially into that Abyss, which is beyond Eternal Nature, or to apprehend distinctly, and to declare positively by an Affirmative Way, what God is without all Nature and Creature.† Truly if we would say that either Men or Angels were able to do it, our Saying would bear the selfsame, Absurd and contradicting non-sense, as if we did say, that this or that can act without, or beyond its own sphere of activity.
(3).† For every created Eye or Intellect is a particular thing, having a distinct Existency from other things, being posterior to, and standing (as to all its Faculties) within the Sphere of Eternal Nature: Whereas without Eternal Nature there is and must be an Eternal Nothing, in comparison to all created things in Nature, and an Eternal Chaos or Temperature, or an Eternal Oneness, in comparison to that Divisibility, and Innumerable Multiplicity, that is in Nature. In which Eternal Nothing, Temperature, and Oneness, no creature can exist, nor ever be brought forth.† Seeing it is self evident, that Something and Nothing, Distinction and Temperature, Multiplicity and Oneness, cannot stand together in one and the same sphere, but do imply the very highest and most Irreconciliable Contradiction.
V. 3 pl: v:††
Predest:† II. 37 - 40†† III. 4.
(4).† But nevertheless, the created Intellect, both in men and Angels, considering things a posteriori, as they are in Nature, and knowing they came into Natural Existency, from such a deeper Original or Foundation-Essence, as is itself All things in a most eminent sense, must needs on One Side own All things to have been in that same Original Fountain, before Eternal Nature, because they came forth from out thereof, and must also on the other Side disown any thing to have been therein so, as it is now in its created Existency, after Eternal Nature: Or else we would say, that it hath been a Creature before it was created.
(5).† This we are able to apprehend, but to declare further distinctly and positively What this Original or Foundation-Essence is in itself, and how all things have been therein before Eternal Nature, will be much more impossible for us, than to apprehend distinctly, and to declare positively, what, and How we have been in the Loins of our Father Adam
v. Of the soul. I. 269 - 273
(6).† All what we can conceive and say thereof is this: that we all, when yet in the Loins of Adam, have been Nothing, laying in One only Chaos, without All Distinction from each other : Which in a sense, and with Respect to what we are now, is very true.
And yet it is not without all Limitation true, and in an absolute transcendent Sense.† For we may see, that even from this same Nothing the Apostle can, and doth draw forth a most excellent, and Emphatical argument, to demonstrate thereby the great Pre-eminence of the Melchisedech Priesthood above the Levitical, saying that Levi, who received Tithes after he was in Existency, paid Abraham, when he was yet so nothing, as to be only in the loins of his Father.
(7).† Though therefore our author hath written most deeply and solidly, as of Nature and Creature, so also even of God himself without all Nature and Creature, yet we are not to think that he had, or could have had an Essential Prospect, or Looking as it were a Priori into that most Incomprehensible Abyss of all Abysses: For no Illumination, though ever so high, can afford such a one unto any created Eye, but only a Sight a posteriori, whereby (in a comparative or negative way and manner), He could and did Express that first Original Being, out of Nature, with natural words, being made able to find out the fittest Expressions, that could be found in Outward nature.† And of all these, I think those three, mentioned before, are the most accommodate to every capacity.
(8).† But this must yet especially be taken notice of, that these three Expressions (and chiefly that of Oneness), relate not only to the Creature, but also to all what God hath manifested through Eternal Nature, to be Himself.† Which will be so much as to say: That here in this Place, where God is considered without all Nature and Creature, no distinct Idea may be had (and shall also not be desired to be had) of the Holy Trinity: No Father, Son, nor Holy Ghost, no Wisdom, no Light, Glory, Majesty, Goodness, Holiness are yet here brought forth into distinct manifestation.† For though all these things have been verily there also, and must not be said, to have had a Beginning after, much less to be generated by Eternal Nature, yet they were as yet unknown, Incomprehensible and Unmanifest.
And this Expression : They were then so, and are now so, doth not import, that ever any Change, Turning or Alteration was made, for All is Eternal, and Co-Eternal, without any Beginning or Shadow of Turning: But we, that live and understand in time, and are used to periodical Distinction, cannot express what we conceive thereof otherwise, but by a Before and After.† Which yet doth signify nothing else, but our own Distinct Idea of One and the selfsame Eternal Object.† Which Idea is an other thing when we consider this Eternal Object abstractively, as it is in itself without all Nature, for then it is to us, that are in Nature, unknown, hid and Unintelligible: And is an other again, when we consider it an manifest through the concurrence of Eternal Nature, for then we are able to have an Apprehension or Sight thereof, more or less, according to that Degree, in which our Eye is Illuminated by the Eternal Light.† In respect now to that former consideration we cannot express it better and nearer, than by saying: All these things were (or rather are) an Eternal Incomprehensible Nothing, when compared to that which we now, after their manifestation through Eternal Nature, can apprehend them to be: They are an Eternal Unintelligible Oneness, in Opposition to Our distinct manifold Ideas, we can now have of them: They are an Eternal Unconceivable Temperature, in comparison to that Distinction, we can now conceive therein.
He therefore that hath but a due Apprehension of these three Expressions, may easily be freed from being disturbed by such seeming Contradictions, as might appear in some of these places, where Jacob Behmen writes of God considered without Nature and Creature, and may also easily discern, what here and there is intermixed, relating to his Eternal Manifestation.
Which Places are these following.
Incarn:2 part:† I. 8 - 12†† II. 1 - 7†† III. 1,2 etc
Praedestin† I. 3 - 29 NB
Contempl:Div.† I. 7 - 12
Baptism:† I. 1 - 9
Myster: M:† I. 2 - 8† III. 1 - 7†† XXIX. 1 -5 NB† LX. 37 - 46††† LXI. 23 - 65 NB†† LXVI. 63 etc Append: 1 - 4 etc
VI. Punct:†† I. 7 - 30 NB
Terr: et Coel: Myst:† I.II. et III
177 L. Theosoph:††† I. et II. NB
Signat: Rer:†† III. 1 - 6† VI. 1 - 4
Clavis:† 1 -23 NB
Tab: Princ:† 9 - 24
Apol: Stief:†† 145 - 151,† 245 - 254
2. Apol: B: Tilk: 86 NB†† 146.
† Of God, considered as Manifesting Himself through Eternal Nature
(1). We are our selves a living Image of God, wherein, and whereby He hath expressed visibly; and represented comprehensibly, his own Invisible and Incomprehensible Being; as it is manifested in and to Himself, through Eternal Nature. All these things therefore that here may come into Consideration, and relate to his Eternal Manifestation, we do carry along with ourselves verily and really, in our own Body, Soul and Spirit: And we should find them there all together, more or less, plainly, distinctly and Intelligibly, if we were not so very great Strangers to our own created Beings.
(2). Two things do follow from hence unquestionably:
1. That many litteral Books and writings without us, nay even the very best of them, are so far from being able to afford us any true and solid Knowledge of ourselves, and of God our Creator, that they rather are so many Hindrances and Impediments, darkening the Light of our Intellectual Eye, by filling the Brain with a great multitude of void and empty notions; or when at the best, with many confused if not quite false Ideas. Though we are not to deny, but that some of them, written by a Teaching from above may be able to give us (and this chiefly at the beginning) some manuduction, fit to direct us into our true and nearest way; which is all their Office and ministry, besides and beyond which we are to desire and to expect from them nothing else.
2. That when once we received this Benifice and ministry, of being directed by them into the right way, we are to lay them aside, and so turn away from all that is without, and so Introvert our Mind, and to consider only, or primarily Ourselves, our Will, Senses, Motions, threefold Life and Actions etc, which are so many legible characters and Lineaments; drawn by the Eternal Invisible God after his own Original Image. And then by this means, and by this only, all these things that else are quite abstruse, remote and Incomprehensible, will be made so plain and clear, and so near unto us as we are unto ourselves. And this is to Read our own Book, written by the creating Finger of our God. Which Reading only, or chiefly, is most seriously recommended unto us, especially in this our present Age, wherein, more than ever before, Man's Mind is stirred up by a great Desire, after the very deepest Ground of that most Mysterious Tree rooted in Eternity, and stretching forth its Branches throughout all this Temporal Principle.
Auror: Preface 61-65 etc.
3 Princ:† V. 1-7. NB
3 pl: Vit:†
(3). In This our own Book then, we may find a more evident Demonstration than any mathematical can be, that this Eternal Nothing, spoken of before hath an Eternal Will, or rather that it is a Will itself. And moreover we may find also in ourselves something, answering even to that Eternal Nothing itself, and declaring, (tho' but as in a Shadow), its Eternal manifestation through Eternal Nature.
Let us consider our Will, the Beginning of all our Actions; the Root and Ground of our whole life, and the chief Foundation Pillar of our Regeneration too; justly so called when this Work is considered as on our Side, but not that of God.
Our Will is an other thing when yet within its own deepest Sphear, in a Calm Stillness, and Unmoving Rest or Tranquillity, without any perceivable Activity or Propensity to this or that: And is an other thing again, when stirred up to and brought to a moving life; so as to exert its Faculties, either by an Inclination to this or that, or by an aversion from this or that Object. As Long as it is the former, we are quite Insensible thereof, for it is then so deeply hid, or so subtle, and vanished away, as it were, out of all our Sight and Apprehension; that we might be apt to think It is nothing at all. But as soon as it comes to be the latter, we have a plain and distinct Sense, Feeling and Idea thereof, and are able to declare presently, what it doth Incline to, what it withdraws from, and what it is busied about.
And nevertheless, both that former and this latter are but One and the same Will, differing from each other no further, than a hidden secret thing may differ from that same, when open and manifest. For the former is an Unknown, Secret Incomprehensible Unground, manifested in the latter, as in his more Exterior, perceiveable Ground, Seat or Dwelling-place; wherein and whereby it acts and moveth. After the Scholastic Expressions we might call the former a Will in Potentia, and the latter a Will in Actu, which yet are not two but only One, and can also never be separated from each other; for there could never be any Will in Actu, if their had not been in Us already before a Will in Potentia; Like as there could be no manifestation of any thing; if that same thing had not been already before in itself hid and Unmanifest.
And truly we are not to think, that our Will in Potentia is a mere Nothing, or Privation, an Ens Rationis, or Chimaera. Let it be what it will to our own Sensibility, and narrow Capacity; it is not so to God, that Immense Original Being of all created Beings, whose Eternal Oneness, Nothingness or Temperature it doth in some measure represent. For to Him even our Will in Potentia, before it comes to be in any Act, and tho' it may never come to any act, is thoroughly known, and is All Manifest before his piercing Eyes, All its Abysses are unveiled, and stand naked before Him; and He will Judge not only our Will in Actu, but even our Will in Potentia also.
(4). If we now look further into our own Book, and consider what our Will is in its Activity; for before that we can have no Apprehension thereof, we find that the first and nearest thing to all its Essentiality, always implied and included in the very Idea of our Will, is a Desire. For no Will can be conceived without a Desire, and also no Desire without a Will. And nevertheless this Desire is different from the Will itself, for it is as it were more exterior than the Will, and is also posterior to the Will in Actu; like as this is Exterior and posterior to the Will in Potentia.
This Desire, when considered in our created Particular Will, proceeds or goeth out from us towards such other particular things or Objects, as our Will is touched with. But as to this Eternal Manifestation of that first Universal Original Will, the only Creating Will of all particular things, there is no Object at all, neither before nor behind, and neither above nor beneath, which this Eternal Will could be touched with, or which it could stretch forth any Desire unto. It cannot and doth not therefore go out of itself towards any other Object, for there is none. All particular things are infinitely posterior to it, and are brought forth after this Eternal Manifestation: Its only Object is therefore Itself, and its only Desire is to manifest itself, and to behold in its Manifestation its own Powers and Wonders.
This Desire is now further Attracting, for so is every Desire in its own proper Essentiality; And this Attraction is darkening, filling, Impregnating; for it is, in a Spiritual Sense and manner, much thicker, and more perceivable, or as it were palpable, than that clear, still, and free Will before and beyond this Attracting Desire. As we may find also a plain Resemblance, nay more that a bare Resemblance thereof within our selves.
This Desire, with its darkening, filling Attraction, is now the real Centre, Ground and Beginning of Eternal Nature. And here it is the most Considerable and most Important thing, duly to discern, and not to confound Fog and Eternal Nature. The Eternal Will is God, before and above Eternal Nature, without any Ground or Beginning, He is himself both his own Unground and Ground; But Nature is brought forth in and by his Will, and is eternally under God; for it is not the free, pure and clear Eternal Will itself, though they both are co-eternal, and so near unto each other as a Will is near to its Desire, and a Desire to its Will. Nature goeth forth from Form to Form, and displays itself first in a Sevenfold variety, and then further in a numberless multiplicity; but God, the Original Eternal Will, is, and continueth One only Unchangeable and unmoveable God, without any alteration, or Shadow of Turning. He is not darkened, not filled, not disturbed, nor Unquieted by any Form of Nature, and alone Omnipotent above Nature, from Everlasting to Everlasting.
And so from this attracting, filling and Darkening Desire, the Generation of Eternal Nature goes on, in Order to the Manifestation of that Eternal Nothing, which was, and is, and will be for ever, before and beyond Eternal Nature. And this successfully or gradually, from one Form to the other, as to our partial Understanding, which is not able to apprehend them altogether as they are at Once; for in this Eternal Generation itself there is no such distinguished Degrees, as outward words, and several different Denominations of One and the same thing, may be apt to represent unto us, and to mislead thereby our Understanding. Neither is there any successiveness, or Order of Priority and Posterity, no Form is the first, none the second or third, and none the last, but all this Order is only relating to our weak Capacities. Which, when duly observed, will much contribute to a plainer Understanding of all these following Places, where the whole Process, of all the Eternal Generation, and manifestation, is most abundantly declared. Which places, for more conveniency we may distinguish in three different sorts, setting down first these, where our author describeth only the 3 or 4 first Forms, which are the most considerable and the most difficult also: Secondly those where taketh them all seven together, and thirdly these where he brings them again into three, according to the number of the holy Trinity.
He doth then declare the 3 or 4 first Forms of Eternal Nature,
3 Princ:† I. 10,11 etc†† V. 23 NB††† XIV. 60 -69
3 pl: Vit:†† I. 25 - 36† II. 11 - 16†† 20 - 37
††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††† †††† XIV. 22 - 26. NB 26 - 38
Inc: 2. Part:† I. 7 etc† IV. 4 - 8 etc NB VIII. 9 - 11
Sign: Rer:† II. 7 - 34 NB†† XIV. 14 - 20 etc
He explains them all seven together,
De Amina†† I. 13 etc
Praedest:†† III. 3 - 40 NB
Myst: M:††† III. V. et VI.† VI. 13 - 24 NB
177 Theos: quest: III
Sign: Rer:† IV. 4 -12, 20, 21† IX. 8 - 24†† XIV. 10,11 etc
Clav:†††† 24 - 80 NB
Tab: Princ:†† 31 - 50 NB
Epist:††† XLVII. Tab: macro: et micro:
He brings these 7 again unto 3 according to the number of the holy Trinity.
Praedest:†† III. 6 - 9
Clav:†† 75 - 80
(5). Two things are yet here of a particular Consideration, making very much towards a clearer understanding of these 7 Forms of Eternal Nature. The first is that Eternal Cross, made up by the Generation of the four first, and the second is the Number Seven itself. Concerning that Eternal Cross, I shall only set down some considerable places, wherein there is made a particular mention of, by Jacob Behmen: viz: these following:
3. Princ:†† II. 13 NB†† XXV. 22 - 24 etc. NB
3 pl: Vit:†† II. 27. 70,71 NB†† III. 11† IV. 16,17† V. 21,22 NB
††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††† ††††† 34 - 38 NB
Sign: R:††† XIV. 29
(6). Concerning the number Seven, it is worthy of our consideration, Why they are said to be neither more nor less, but only Seven; Whereas Eternal Nature hath verily not Seven only, but an Innumerable Multitude of Forms and Properties, which was said so in some of the former alledged places, V. 3 pl: v: 2.45. And whereas also even these Seven particularly thus mentioned and distinguished, are verily but Three, and are also verily but One, which both was also plainly said in several places. So that it is
not without Reason to ask: Why then can there be so much insisted upon this Number Seven. Truly it will not satisfy a deep searching Mind, to say only (though it may be said verily) that these 7 are the chiefest of all the rest, for then this number would not yet appear to be Radical or Essential but only arbitrary, depending but upon the Apprehension of this or that particular understanding, which in several Persons might differ severally. For either One might conceive some other Forms more out of that Innumerous Multiplicity, which could seem to him to be of the same Importance and Necessity; And so this Number should Increase: or an other might Apprehend this or that of these 7 to be superfluous, and not so chiefly required; And so as to his apprehension this number should be lessened. And therefore it is of great Concern to have a plain Demonstration, that the Forms of Eternal Nature are really Seven, and but Seven, in respect to this Eternal Manifestation of that great Universal Nothing, or Original Being of all Inferior and posterior Beings: and that this Number is most Radical and Essential, which Nothing is to be added unto, nor taken therefrom. And such a Demonstration may be produced indeed, not only by a Posteriori but ever a Priori also.
To bear an evident Testimony of an Unalterable Fixity of this number 7 a Posteriori, both the holy Scripture, and outward Nature, do most Unanimously concur. Concerning first the Scripture alone by itself, it may suffice to say only, that the 7 Spirits before the Throne of God, mentioned in the Revelations and typified by the 7 burning Lamps before the Mercy-Seat in the Mosaicall Tabernacle, manifesting there, without any other Light, all what was in the most holy Place, are these 7 Forms of Eternal Nature, whereby all this Eternal manifestation of all what was, and is beyond Eternal Nature, is performed. That the 7 Seals shutting the Book of Life, which no man was able to open, except only that Immaculate Lamb with 7 Horns and 7 Eyes, are that same, considered in an other respect. That these 7 Horns and 7 Eyes of this Lamb, which are said to be the 7 Spirits of God, sent forth into all the Earth, are that same also, though with a different respect again. That the 7 Thunders St John was prohibited to write, the 7 Vials full of the Wrath of God, the 7 Heads, both of the Dragon and of the Beast, and the 7 Mountains, whereupon the Babylonish Whore sitted, are all that very same again, considered in several respects (7 Pillars NB)
v. 3 pl: Vit†††† III. 20 - 81††† V. 42,43
Concerning this outward Nature, it is a Fundamental Position, that if this Number 7 be verily Radical in Eternal Nature, it must have brought forth a plain, visible, Resembling Outbirth thereof in this Outward temporal Nature also. And so it hath really done, both in the Macrocosm and Microcossm, and on both these sides in a twofold manner, to with both Heaven and Earth. If we reflect upon the Macrocosm, we find there in the Firmament above the 7 Planets, and in the Earth beneath the 7 Metals, answering punctually thereunto. And if we consider the Microcosm, we find there, both in his Astral and in his Terrestrial Part, quite the same sevenfold variety, in an exact Parallelism with the Macrocosm. Which is there on both sides so essentially and firmly fixed, that nothing at all can be added unto, nor taken therefrom by our own Inventions, though never so subtle.
But the chiefest and most ponderous argument a Posteriori, for the Constancy and unchangeableness of these 7 Forms of Eternal Nature, wherein both outward Nature and Scripture, and both Macro- and Microcosm, even fromtheir first Origin until this present Day, do most harmoniously concur, is this : The whole working Process of all the Creation, or Temporal Manifestation of Outward Nature in the Macrocosm, was finished and accomplished in 6 Natural Days, for the 6 first Forms of Eternal Nature (which were then at work to bring forth a true visible Likeness or Outbirth of all their own Invisible Essences), do also finish and accomplish the whole working Process of this Eternal Manifestation. But on the 7th Day God was said to have Rested from all his works. For the 7th Form of Eternal Nature is also that, wherein the 6 former do Rest for Ever and Ever. For it is both true in different respects: They work and Act without ceasing and Interruption for ever and ever, and yet they have also a Scope or End set before them, beyond which Nothing is then further (nor can be) intended or desired by them, but in this End they Rest for Ever and Ever. And now the Microcosm, that most noble masterpiece of all the Creation, was brought forth into manifestation on the 6th Day, by a General Concurrence of all the 6 working Properties, then in their full motion and activity; and was introduced presently into the 7th Day, as into his proper Eternal Sabbath of Rest and Peace. Which 7th Day in Outward Nature was further said to have been blessed and sanctified by the Lord. For so is the 7th Form of Eternal Nature (the only Resting Place of the 6 former) not only blessed by the Lord Creator whose Holiness dwelleth therein, but was also the Fullness of Blessing unto Adam, who was created thereunto, as it is now again unto every One, that by Regeneration cometh to be Reintroduced thereinto. And therefore, for a Constant and perpetual Memorandum of this blessed 7th Form of Eternal Nature, the 7th Day was Hallowed in Outward Nature also, and was afterwards strictly commanded to be kept from Generation to Generation in holy Rest, and so that no work should be done therein.
But it will be replied: If these 6 Days of the Creation, Inclusively with the 7th of Rest, be so significant, and to demonstrate sufficiently the unalterableness of the Number 7 in the Forms of Eternal Nature, why could this 7th Day, so strictly commanded unto the Jews, have been altered by the Christians? And why was instead of it the Eighth Day ordained to be hallowed, and rested in without work? Answ: Man had in his primeval State these 7 Days or Properties within himself. The 6 Former were the 6 working Forms of pure Eternal Nature, and the 7th was his holy Paradisical Sabbath of Rest. This 7th Day he departed from by his Transgression, and went out into the 6 scattered, Restless, Turmoiling Days, or Properties of Temporal Nature. If he now should be Reintroduced into his former Rest, it must have been done by such a One who was the Eight, or really above these 7 and so greater and stronger than they, and who came verily into these 7 to Reunite and to appease them again. The Jews therefore, whose whole Dispensation stood in the Process of Nature, must keep indeed to the 7th Day, according to the first Natural Creation, but they must also circumcise their children on the Eighth Day, and neither sooner nor later, with a mysterious Relation to this Restoration or New Creation, that was to be performed by him, who was both this Eighth Day, Reunited the former 7 and the only true Circumcision himself. This was now Jesus Christ the Lord from Heaven, who after he was made Flesh, and came into these 7 broken Properties of Man's Eternal Nature, hath restored them into their former State and hath changed the Outward Symbol of Circumcision into that of Baptism; So that there is no Law any more, neither for the Eighth, nor for any other Day, but every Day Children may be baptised. And justly then the first Ordinance of Hallowing the 7th Day (according to the Numeration down from the first Creation) was altered and translated from the 7th to the 8th for to declare, that this great Restoring Work, so long expected and desired after, was now performed by Him who was the true Circumcision on the Eighth Jewish Day himself. But yet not every eighth Day could be ordained from that time to be hallowed withut work, not 7 Working Days could be made, but only 6 and every 7th was hallowed as always before, to signify that the first 7 Days or Properties of Man's Eternal Nature were unalterable, and though formerly Scattered, Confused and Disordered, were yet now Reunited and Reestablished in their primeval Order, and true Paradisical Sabbath, which in their first Creation they were ordained unto.
v. Myst: M:†† XLI. 35 - 40 NB
All this I think is significant and firm enough, to be called a Demonstration a Posteriori; but it will yet more be confirmed by a further Demonstration, brought forth even a Priori also. Which if it shall deserve to be called so, not only this number 7 must be deduced from the holy Number 3, but also the Number 3 itself from the Eternal Unmoveable Oneness, or Unity beyond Eternal Nature.
But here in the first Place a deep and due apprehension of that Transcendental Oneness before Eternal Nature, is required, to wit in such a sense as it may be had by Creatures, that are but in and after Nature. For truly it is quite another and deeper thing, than our common Idea of the first Number 1, from which we do begin all our Natural Numeration. Which number 1 is equally Outward, and equally Intelligible in Outward Nature with all its following fellow-numbers. But this is Incomprehensibly Antecedent both to Outward and Eternal Nature, and is also Infinitely more Individual, than any Number 1 throughout the whole Nature can be conceived. A serious consideration of the Places, mentioned before, will be much subservient to raise up such an Idea thereof, as Our weak and limited Capacity may be able to bear.
And then it will appear to be a true and well grounded saying, that no such thing that is but One, and so transcendentally One, as to admit not at all of the very least, or even the most subtle Shadow of any Imaginable Plurality, can neither see, nor know nor feel, nor love itself, but all these and the like Expressions do always verily Imply and presuppose a Trinity or the number 3 within the One thing. For that which is said to see, to know, to feel or to love is the first: That which is seen, known, felt or loved is the second: and that seeing, knowing, feeling or loving Ray, betwixt this first and second, is the third; uniting them both in One Sight, Knowledge, Sensibility and Love, and participating itself of the Nature and Property of both.
And so is now here already the Trinity in One Eternal Unity before Eternal Nature. Which in a manner may be Symbolised by a Triangle: The first Side whereof showeth forth the Father, the Ungrounded Original Will; the second represents the Son, the Eternal Grounded Will, which the first doth find and Rest and Delight in, and is One Will with him. And the third touching both the first and second, and combining them into One, signifieth the Eternal Spirit, proceeding from the Father and the Son, communicating to both their Reciprocal Life and Love, and partaking also himself of them both, as being also One with them. And so they are 3 indeed and nevertheless also but 1. For the Father seeth, knoweth, feeleth and loveth not another thing, but only himself in the Son, and so the Son in the Father, and so also the Eternal Spirit in the Father and in the Son. And nevertheless the Father is not the Son, and the Son is not the Father, and the holy Ghost is not the Father nor the Son; and notwithstanding they all three are verily but One. And there can be neither more nor less in this Eternal One but these 3. Like as it is Impossible and quite a Contradicting Non-Sense, that there should be more or less than 3 sides or Corners in One Triangle.
But now all this is so before all Nature and Creature, and therefore without all manifestation: and Eternal Nature is to be subservient to the manifestation thereof, which manifestation it must of all necessity bring forth by the Number 7 and neither by more nor less. 7 are so Essential in and to Nature, as 3 are to this Eternal Oneness before and beyond Nature.
But a strong Unmoveable Axiom must here be laid down again for a sure Foundation, which may be this: that no manifestation could ever have been brought forth without a Contrarity. For that which was to be manifested laid in a Calm, peaceable Rest and Stillness, without any Motion or Activity; and in an equal Temperature without all Distinction and Difference, which was itself the very Hidden and Secrecy thereof. How then could it have been manifested, or how could this Veil have been taken away from the Face of this great Still Universal Mystery of Eternity, if there had not been an awakening, a stirring up, a Drawing, Motion, Activity, etc, and so further a Distinction and Separation? And if now all this be nothing else but a pure and mere Contrarity and Opposition to that former Rest and Silent Stillness, as it is indeed, then this Axiom is of the selfsame Unquestionable Truth and Evidence, as it that every† hath three Corners.
But besides this, we know and grant, that Nothing could have been Manifested but what before was hid and Unmanifest. Seeing then in this Outward Nature there are so many Contrary things, both Good and Evil, Light and Darkness, Life and Death, Peace and War, Joy and Sorrow, Fire and Water, Summer and Winter, Cold and Heat, Day and Night, which also shall not cease while the Earth remaineth: Which all we see, are and must be subservient to a Reciprocal Temporal Manifestation of each others Nature and Properties: We cannot but say, that all these things, now manifested, must have been Unmanifest before, and must have had a secret hidden Root and Ground, from which they were brought forth into a manifest Distinction. But where shall we seek and find this Root and Ground. Truly not in God who is All Love, All Holiness, All Goodness, and all this Unalterably, without any Shadow of Turning: for this would verily be to approach more or less to the damnable Doctrine of Manes. But it must be sought and will be found only in such a place, as is more Inward and Superior than Outward Nature is, for into Outward Nature it was and must have been derived down from thence. And yet this Place must also be more Outward and Inferior than God is, who is not Good and Evil, but only Good, and who is alone beyond and above Nature, both before and in and after its Eternal Manifestation.
This place therefore is no other but Eternal Nature itself, which also nevertheless is not Good and Evil in itself, but only Good, but it must be called Good and Evil, as to its further more outward manifestation ; and chiefly with respect to these living and understanding Creatures that are fallen thereinto.
If then now 1. This Eternal Nature in its manifestation is itself, as to the first beginning part of it, a real Contrarity and Opposition to that former Unmanifested Rest and Stillness; as indeed it is, which was Demonstrated before.
And if 2. It hath in itself (viz. in its own first 4 Forms, considered before and without the 5th of Light and Love) the very Root and Ground of all Contrarities and Oppositions in Outward Nature; as indeed it hath, because this is but an Inferior, Temporal and Secondary, subordinate Outbirth thereof, then our Foundation Axiom stands as a strong Rock firm and unmoveable, that no manifestation of that still and Silent Eternity could ever have been made without Contrarity and Opposition. And then also we have now already by this same, without any further Inquisition, and without Doubt or Scruple, 6 different Forms or Properties of this Eternal Nature: 3 in the One of these Contrarities, and 3 also answering thereunto in the other, and these both according to that first primeval Number Three, that was, and is, and will be for ever before, beyond and above Eternal Nature, which is eternally the only Foundation Ground thereof. And these 3 on both Sides make together 6.
Like as now that, which before Eternal Nature did combine together in One the two Sides of that figurative Triangle, was the third Number, completing there that whole Harmonious Unity. So now here in this Eternal Manifestation, that which doth distinguish these two Contrarities, setting them in Separation and Opposition to each other, is the 7th Number; whereby the whole manifestation of that formet still Eternal Nothing, and Original Oneness, is perfectly accomplished. No 8th nor 9th can here be invented more, nor can any of these 7 be taken away, as if it were Superfluous. 3 must stand on the right Hand, according to the first Original Trinity before and beyond Eternal Nature; which 3 do dwell again beyond Nature, in the free Eternal Liberty, being only brought into Manifestation, Life, Motion and Sensibility by Eternal Nature. And 3 must be on the left Hand, which properly do remain in Nature, and are Opposite and Subservient to the former 3. But as yet by all these 6 no manifestation could yet appear, all would yet still continue Unknown and Unmanifest, there is therefore required also the 7th Number, after the common Order called usually the fourth which is really the chiefest, the strongest and the most Powerful, bearing the greatest Office in all this Manifestation, for it is that which makes on every side these 3 to appear, by distinguishing and separating them from each other, and showing forth thereby the several contrary Powers and Wonders of this twofold number 3, and this is the Fire, standing in the midst between 3 and 3, and opening or manifesting in the first Contrary on the left Hard its own dark Wonders, in Strength, Might and Power; and in the second on the Right, its Illustrious Wonders of Glory, Joy, Love, Light and Majesty.
All this now summed up and pondered together, can bear I think, the name of a sufficient Demonstration of this Constant Unalterable Number 7 we are to own in the Forms of Eternal Nature, and to alter by no means, neither by adding thereto nor by taking away therefrom. Which we also are seriously commanded to observe, in the conclusion of that same holy Book of Revel: wherein so great and manifold Mention was made of this deep and wonderful number 7.
(7). To the Process of this Eternal Manifestation doth yet appertain the consideration of the Two Eternal Principles, made up by these 7 Forms of Nature. Whereof I think not that I need to make many words, for if these 7 be understood, these 2 will as it were declare themselves easily. Only this Denomination of a Principle ought to be settled, and rightly apprehended what our author will say properly thereby. For it is not to say a Beginning, though some Kind of Beginning, or some thing like to a Beginning, is in its Idea to be included: which can be seen in these following Places.
3 Princ:† V. 6, 8
3 Pl. Vit:† VIII. 32 NB 54
Aia††† I. 30 NB† 49 - 52† 113
Inc: 2. P† V. 1, 2 NB
VI. Punct:† II. 1
2 Ap: B. T.†† 78 - 86
(8). The two Eternal Principles then, which are not properly Darkness and Light (as many times is misapprehended, because perhaps here and there they may have been called so by Jac: Behmen himself, in this or that particular respect) but Fire and Light, which he doth mention very often, are abundantly declared in all these following Places.
Aurora† XXIII. 13 - 60
3 Princ:†† II. and III.†† IV. 42 - 66†† IX. 30 - 36†
††††††††††† XIV. 60 - 90 NB.
3 pl Vit:† II. 72 - 94 NB.†† III. 7 - 28
Incar:†† 1. P. I. 6 - 14 NB†† 2. P. III. IV. et V. NB.
Myst: Magn:††† IV. V. et VI.
VI. Punct:†† I. 20 - 74
Coel: et Terr: Myst: I. - V.
177 Quest: Theos: III. NB
Sign: R:† XIV. 20 - 35 NB† XVI. 11 - 28 NB
Clav:†††† 48 - 65 etc
Tab: Princ:†† 25 - 50
Apol: I. B. T.† 485 - 520††† II. 40 - 51
(9). But whereas it will much contribute to a deeper Understanding of these 2 Eternal Principles, to consider some other particular things relating thereunto, I shall mention them but in short, and add unto every one some few places out of many, where they may be found declared.
(1) What the dark World is by itself, considered as in its own Sphere, Essence and Property, without the Principle of Fire,
3 pl V:† IV. 13 - 19
Amina†† I. 19 - 51 NB
VI. Punct:†† IX. NB
Sign: R†† II. 24 - 30
(2) What these two Eternal Principles are in ourselves, and how we shall find them even within our own Eternal Soul and Spirit.
3 Princ:†††† V. 1 - 6 NB†† VII. 24 - 27 NB
3 pl: Vit:†† IV. 57 - 90 NB XIV. 19 - 33
Regener:††† II. 17, 18
Myst: Magn:†† XV. 14 - 27 etc
Tab: Princ:††† 63 - 67 NB
(3) What several Fruits and Effects they bring forth in this third Temporal Principles, and chiefly in man himself
Incarn: 2 P.†† VIII. 7 - 12
VI. Punct:†††† II. 41 - 56 NB††† VII. 33 - 46††† X. tot:
(4) How these 2 Eternal Principles are visibly and most significantly represented in this Outward World, by common Fire and Light.
Aia:††† I. 86 - 97 etc
Praedest:††† II. 19 etc 29 - 35 NB
Apol. I. B. T.†† 150 - 180 NB
(10). The whole Process of this Eternal Manifestation is now here perfectly accomplished by these 7 Forms of Nature, making up and setting in Opposition to each other the two Eternal Principles. In the next place is then now further to be considered that which properly is said to be manifested thereby. And this can be Nothing else but what was Secret, hid, still, and unmanifest before. But there was and is before Eternal Nature Nothing else but the silent Still Eternity, or God himself in his Incomprehensible Trinity, and Eternal Wisdom. God hath therefore by all this manifesting Process manifested only himself to be One, Individual, Eternal God, and yet also Three, the Father, Son, and Holy Ghost, in his Eternal Virgin Wisdom. All these distinct Denominations then are to be considered particulatrly.
GOD, that great Universal Holy Name, common to the Father, Son and Holy Ghost, is manifested in the Lights-Principle. Therein, and therein Only (not as to the Fire, much less as to the Dark World, both belonging properly to Nature) God is called God. Before Eternal Nature He hath properly no name. For all names do Imply more or less a Distinction and Comprehensibility, and are thus posterior to this manifestation through Eternal Nature. And though He be now called @@@@@@ and thereby expressed that which we can conceive him to be before Eternal Nature, yet, both this Concept and Expression are but in part, and relating to us only, and both therefore posterior also to this Eternal manifestation. And as this name is Incomprehensible in itself, so it is also Uneffable and was not without a Mystery prohibited to be pronounced by the Jews.
Aurora†† XXIII. 77 - 82 NB
3 pl. V:†† II. 6, 7 etc. 75, 76 etc.
Inc: I.P.†† I. 9††† III. 3, 4 etc††† V. 15, 16
Praed:††† II. 35, 36††† IV. 41, 42 NB
Myst: Magn:†† V. 10††† VIII. 23 - 27†† LX. 37 - 47 NB†† LXI. 36, 37
(11). The FATHER is manifested by the Fire-World, wherein he doth call himself in his Centre an Angry, Jealous God, and a Consumming Fire, who accordingly hath led his Peculiar People of the Old Covenant, in a Fiery Dispensation, and kept under a Fiery Law; which He gave unto Israel out of the midst of Fire, with Thunderings and Lightnings, and great noise of a Trumpet. In which fiery Dispensation His Light and Love was then yet hid, and only to be revealed thereafter in his Son
Aur:††† VIII. 13 - 20†† XIII. 55 - 63
3 Princ:†† XII. 3 - 5
3 pl: V:††† II. 58 NB 75 - 90 NB
Inc: 1. P.†† I. 13
Inc: 2.†† III. 1 - 10† V. 7 - 10 NB
Praed:†† II. 31 - 33
Myst: Magn:†† VII. 13, 14 etc
177 Q. Theos.†† III. 11 - 15 NB
(12). The SON is manifested in and by the Light World, out of the Fire, and is in his Centre a Sweet, meek, quickening, ravishing, Flaming Fire of Light and Love, calling himself, when in our Humanity, the Light of the World, Illuminating every man; and having fulfilled that former fiery Law, and quenched its burning Intolerable Flames, by holy Blood and Water, He hath settled justly his own Centre in the Place of it, making his meek and humble Love, to be the only Law of his peculiar Redeemed People. From whence it is, that whereas in all the Old Testament God was said only to be Merciful, Long suffering, Well doing, etc, which all doth Include a hidden Love indeed. He is now said expressly and absolutely in the New (but never before in all the Old) to be Love: which is an exceeding higher, deeper and more Emphatical Denomination, than all the former.
Aur:††† VIII. 78 - 82††† XI. 19 etc††† XXIII. 26 - 36
3 pl. V.††† I. 53, 54††† III. 2, 3. 8 - 24†† IV. 62 - 71 NB
Inc: 1. P.††† I. 13, 14
Inc: 2††† III. 9 - 11 NB†† V. 7 etc
Myst:M:††† VII. 13 - 16
Apol: Stief:††† 65, 66
(13). The HOLY GHOST is manifested out of the Father's Fire in the Light World of the Son, wherein only He is called God the Holy Ghost, being there a living proceeding, moving Power, or Flame of Life, Light, and Love, or a quickening Virtue, going forth out of the Fire, in the Flame of Love. But in the Father's Centre and its Property, He is called a strong Flame of Consuming Fire, and the Spirit of God's Anger. For though it be but One, as the Father and the Son are One; yet there is, in relation to men, the same Distinction to be observed, that is between the Father's Dispensation in the Old, and the Son's in the New Covenant. The Spirit of God, according to the Father's fiery Centre and Law, was in the former Dispensation moving, Acting, Leading and Ruling indeed, but not so as thereafter, according to the Sons. For it is plainly and most considerably said John 7. @@@@@@@. The English Translation saying: The Holy Ghost was not yet given, saith the Truth indeed, but showeth forth plainly, that it seemed to him a hard Expression to say barely according to the Greek: The holy Ghost was not yet, and that he reached not to the Bottom of this Mysterious Truth. Which doth evidence itself yet more by the words of our Lord and Master, rebuking his Disciples, when they would bring down Fire from Heaven, according to the Pattern of the most Eminent Prophet under the Father's fiery Dispensations, for He said unto them most plainly:@@@@@
3 pl.V.††† IV. 72 - 83 etc NB
Anima††† XXX. 11, 12, 13
Inc: 1: P.†† I. 8, 9, 13
Inc 2:†† III. 12 NB
Praed:†† XII. 17 - 25
Baptism:†† III. 14, 15 etc
Myst: M:††† VII. 13
VI. Punct:†† I. 58 - 61 NB
Sign: R:††† XIV. 33 - 35
Cens: Steif:††† 34 etc
Apol: 1. B. T.††† 503, 504 NB
(14). All which will be made yet more plain by the own Words of our Author in the next following places, where he doth declare the HOLY TRINITY, or the Father, Son and Holy Ghost together, whom he will not have to be called 3 Persons, but Threefold, or rather Triune, or at least he will have this Denomination of 3 Persons to be well and soundly understood, because it is so common that it hardly may be quite removed, and according to that usual way he cannot but make also himself some use thereof, having nevertheless plainly premonished, cautioned and declared, that God is properly No Person, except in Jesus Christ; but that He is verily Threefold or Triune in his Eternal Generation and manifestation
Aur:††† III. tot††† VII. 15 - 35††† VIII. 78 - 84††† XI. 19 - 22
††††††††† XII. 41, 42†† XIII. 71 - 89†† XXIII. 15 - 46. 61 - 73
3. Princ:††† IV. 57 - 64 NB††† XIV. 70 - 90 NB
3 pl: V:†† I. 41 - 54
Aia††† I. 33 - 35††† 91 - 100 NB
Inc: 2.P.††† II. tot. NB††† V. 7 - 10
Myst: M:†† VII. 5 - 17 NB
Sign: R.†††† III. 1 - 6
Clav:† 3 - 11.
Apol: Steif.††† 245 - 252 NB
1 Apol: B.T.†† 501 - 504
(15). In the last Place there is yet to be considered, in this manifestation of the holy Trinity the Eternal VIRGIN WISDOM; which in the Light World only is called Sophia, but before Eternal Nature a Looking Glass of Wonders. What and how She was, and is both before Eternal Nature, and in and after this Eternal Manifestation and in what Difference as to the first and second Principle. What her Essence, Nature, Property and Office is, will be found declared in these following Places.
3 Princ:††† XII. 36 - 61††† XIII. 8 - 11††† XIV. 86 - 89
††††† XVI. 3 NB† XVIII. 18 - 25†† XXI. 62 - 71 NB†
††††† XXII. 25, 26, 38. 69 - 74 NB
3 pl: V:†† V. 39 - 58 NB 72, 73†† VII. 23†† XI. 13, 14, 15††
†††††† XIV. 17†† XVII. 11, 12
Anima†† I. 45 - 55 NB
Inc: 1. P.†† I. 12 NB†† IX. 15 etc
Inc: 2. P.†† I. 8 - 12†† II. 1, 2, 3†† IV. 10††††† V. 5
Praed:†††† I. 6, 7, 9. 14, 15†††† III. 21, 22. NB 26, 27, 28 VII. 33, 34
Poenit:††† 45 - 51 NB
Cont: Div:†† I. 31 - 42 NB
Myst: M: †††I. 5, 6, 7††† VII. 9, 10†††† XXIX. 1 - 8††††† L. 48
VI. Punct:††† I. 7 - 24. 60 - 63
6 punct:††††† I. 4 - 6
Sign: R:†††† XIV. 7, 8
Epist:††††† XLVI. 37 - 41
Clav:††† 17, 18, 19
Tab: Pr:††† 19
Apol: Steif:††† 30, 253
2 Apol. B. T.†† 62 - 76 NB
To give a larger and more particular account of the two Principles, and first especially of the 7 Forms of Eternal Nature, I think it will be most convenient to look upon them Distinctly, according to the Distinction made before: And so to consider
1. the three Beginning Forms on the left Hand,
2. the three others answering thereunto on the right, and,
3. that which is their Distinguishing mark, standing in the midst between three and three.
Concerning the three first Forms, which are the most abstruse and Difficult, I think it not to be the nearest way of declaring them, that I should gather together all their several Denominations, made use of by J. B. though it easily could be done by looking after the Practices alledged before. For by so doing, I fear justly, I should but cover them with greater Darkness, instead of bringing any Light upon them, being sure it will be very hard, if not quite Impossible to come, as from without, to a plain understanding of the thing itself, by so many and so various and disagreeing Denominations, when we will have them to be subservient thereto a priori, though they were never so studiously searched into and compared to One another. But when once the thing itself is had any true Idea of, though but as dimly and darkly, then all these Denominations may be much subservient a posteriori, to clear it up still more and more. And therefore in the first place I shall try, whether I could make these 3 first Forms to appear a little clearer, all by my own words, without any Reflexion upon this or that Expression used by J.B. but afterwards I shall bring in some of his own Expressions also, for to show, that I said no other thing but only the same.
The whole Process then of these 3 first Forms is very short: They are all 3 but 1 Individual thing, which hath nevertheless in itself 3 Different and Disagreeing qualities. But the Difference between them, and chiefly between the 1 and 2 is so subtle, that it is very hard to be plainly declared and apprehended, though the words and Denominations be distinct and different enough. They cannot so properly be Distinguished by any Denominations, for some of the 1 contain also the 2 and some of the 2 do imply the first. And therefore, though they be now and then apprehended as it were plainly enough; yet suddenly they may vanish away again out of all apprehension; which truly is not at all to be wondered at, for if their Differences were so easily perceivable as it is with things in outward Nature, they could not be in Eternal Nature. The nearer they are to the first Original Incomprehensible Temperature, the nearer they must also be to Oneness and Individuality, and the more distant from gross and obvious Distinction. But for as much as they are already gone out of the Eternal Temperature, into a Beginning of Division, they must also be different and Distinguished from each other, though their Distinction be never so subtle, as to our weak capacities.
They are therefore but one one Individual
Thing, which yet doth generate and multiply itself, in a threefold variety of
disagreeing and contrary Properties; Each whereof hath its own particular
Birthright, and proper Will, or Natural Inclination. For the 1 draws in, and striveth, as it were, backwards, from without towards
itself; the 2 moveth and presseth
forward, out of itself. The 1 shuts up, the 2 openeth. The first will hold all fast, and the 2 will not
be held, but will enjoy its own free
The first builds up, and the 2 breaks down. The 1 gathereth, the 2 Disperseth, and so they stand in a great Disagreement and Opposition, for each of them goeth to work in such a way, as it is quite contrary to the other.
The first is a strong, harsh, austere attraction, taking in, gathering and compacting together, and the second is a free, moving, acting, stirring, spreading and displaying Agility. And yet, this selfsame Desiring attraction, is itself both the former and the latter; differing and disagreeing only with itself in respect to these 2 contrary qualifications. For the 1 is this attraction, as it is Astrictive, shutting up, narrowing, filling, Impregnating, Darkening, pressing and keeping down, binding, confining, compacting, congealing, etc, for all of these things it is the first Essential Root and Ground, though none of all these and the like Expressions, nay also all jointly together, are not sufficient to express it enough. And the second is this same Attraction again, as it is actually drawing, moving, running, working, stirring; and in this respect it is a free, lively, vigorous Motion, quite contrary to binding and shutting up, and can have no Communion nor Fellowship with any Astringency. As also Astringency or Compaction can have no Communion with any free Motion or Mobility. They are both to one another like as Death and Life. For Astringency approacheth unto Death, and shuts up into gross compaction, as it were into a dark Grave; and motion is a free Agility, and proper Working of Life, running freely to and fro.
And nevertheless they both are all Unseparable, none of them can subsist by itself alone, but each is implied in the very nearest Essentiality, and proper Idea of the other. For attraction and Astringency is itself a Motion and cannot be conceived without a motion. If it were without motion, it must lie unmoveable in the former still and calm Nothing or Temperature. And this motion also can neither be, nor be conceived without Attraction and Compaction, for before it there is an Eternal Nothing, which is quite Incapable of admitting any motion, except there be first out of this Nothing (in a Spiritual Sense) attracted and compacted something, wherein this motion may exercise its Agility.
We shall find this plainer, when we consider these 2 first Properties as they are in their further exterior manifestation in this Outward Nature, though there but gross and rude Lineaments thereof may be found, but nowhere a full, constant and exact Representation. All therefore is to be apprehended beyond the common Notions we have of Outward things, and all words are to be taken in the highest sense, and in such a full Extent and Latitude as can be Imagined, seeing it is far transcendent All, whatever is or can be any visible Likeness thereof in this temporal Principle.
Such a Likeness then of the first Form of Eternal Nature is to be seen in the Cold, Slow, blockish, Astringing Saturn, which, though he cannot be without all motion, for his Magnetical Attraction is itself a Motion, yet as to his own, proper and most natural, Styptic Property, he is a professed Enemy to all Motion; we see he congealeth and compacteth the flowing, liquid, moving water and turneth it into Ice, and maketh it to be like an Unmoveable Stone. He shuts up into Death all the motion of every vegetable Life, so that in those most northern countries, where by reason of the far and long absence of the Sun, he can more powerfully exercise his strong Astringing Dominion, no grass or tree can be brought forth; nay no such living creature also, as hath not some higher and stronger Ascendent in the Generation of its Life. And this is the nearest Representation of this first Property of Eternal Nature, that may be had upon all this Outward Theatre.
The second we may see plainly also, by a due Consideration of the Materiality of its outward metal answering thereunto, which is Mercury. For this showeth forth even Demonstratively, by its Liquidity and Fluidity, which Mercury alone is capable of among all the rest, that in his own proper particular Nature he is a professed Enemy to all Astriction and Compaction; for he will be always free, moving, flying, liquid, unfixed, wandering, moveable, Inconstant, running up and down etc. Which is also the peculiar Nature and essential Property of the Planet Mercury, and of all these Creatures that are under his dominion. Though nevertheless even Mercury himself is not, and cannot be free from all Attraction and Compaction too, else he should have no visible and palpable Body at all. It is the first Astringing Form of Nature itself, that hath the greatest Hand in making the Consistency, thickness or Palpability, not of Mercury only and of every other metal, but also of all the other visible things. It was this first Form of Outward Nature that made our Bodies so gross, thick, bulky, ponderous and Earthly, as they are now; whereas the first of pure Eternal Nature, made it (in its first Creation) to have a clear, transparent, Crystalline, Spiritual Consistency; according to the Nature and Condition of the Paradisical Earth and World.
So then it is to be seen thereby, not only that No Form is or can be without the other, but also that these 2 First Forms chiefly ans especially are but One and the same thing, though its disagreeing qualiifiactions stand in the greatest opposition to each other, having each of them its own will, which never can be reconciled to the other in this state, except there be made a further Progress towards the Production of Light and Love, which they all do willingly submit unto: but as things stand between them now in this Beginning State, all Reconciliation or Harmonizing of these two first Forms is absolutely an Impossible thing.
For none of them can prevail against the other. The stronger the 1 would attract and astringe, with Intention to bind ans to keep under the 2 or to stiffle its motion, the stronger is the second also made, even by this same Increasing Attraction. Truly it is most evident, that the 2 must of all necessity always increase unto greater Opposition, in the very same Degree in which the 1 would Increase for to prevent this Opposiition. For in the 1 lieth already the 2. In the attraction is the motion implied, and the attraction is itself the motion. If therefore the former doth Increase, the latter must Increase also, and this always in the same Degree. And so again : The stronger the 2 would move, run and stir, and thereby endeavour to break the Compaction, and to prevent a further Astriction, for to make so far itself a free way, the stronger is also the 1 made even by this same Increasing motion, for this Motion is the Attraction itself, which is therefore but strirred up thereby, and compelled to exert its own Power the more, and so to maintain its own Natural Right.
Seeing then, that each of these two will and must maintain its own Will; that none of them can subdue or dispossess the other from its own Natural Birthright; that none can subsist without the other; but it is generated immediately by the other, and implied in its own Generation, that none can condescend to the other, by denying itself or ceasing from its own Essential Inclination; and that also they both can not remain in such a State, because thus not yet sufficient to produce anything, or to bring forth any manifestation; they must therefore go on toward the Production of the Fire, and further of the Light. But before they can reach to the Fire, they make in their next Step, or rather they both are themselves a swift, flying Whirl, called so not as in a mere Parable, but very properly, for they both do whirl round about, like as a terrible Whirlpool or swift turning Wheel, that by no means can be stopped. Which is now the 3 Form.
And that this must be so most naturally, and necessarily, may be seen even in Outward Nature also, though it be but a gross Resemblence thereof, for there we may observe that every Motion, when prevented to move freely in a straight way, and supposed it is so violent that it cannot be stopped must of necessity make a Digression from a right Line and turn into a crooked Round. And this 3rd Form is Anguish, Pain, Trouble, and if highly increased, Madness, Rage and Fury.
But NB, here we must not think, as we commonly are apt to do, that all this is so in Eternal Nature, properly and punctually, according our common notions, we have of such and the like Expressions. No truly, no such thing at all; There is no Pain, Trouble, or Anguish, no Madness, Rage, or Fury in Eternal Nature; There is nothing that did or could feel any Woe or Torment, all is good and very good, beyond all such an Imaginable Goodness, as we are able to think of: and it hath never been from all Eternity such a Place or State, divided and divorced from Light and Love, wherein there had been such a Condition of these 3 first Forms of Eternal Nature, as is hitherto described, or as may be described further hereafter (which is also never said by J.B. but rather the pure Contrary) but Eternal Light and Love did shine and rule therein for all Eternity. All these and the like Expressions then are taken a posteriori, after the Fall of Angels and Men, and with respect to them it is rightly and verily said, that in Eternal Nature there are 3 such Spiritual Properties or qualifications, which when separated and diverced from Light and Love (as actually is done in Angels and Men, but never before in Eternal Nature itself) are unto them really (and must therefore also justly be called) Anguish, Woe and Torment, Madness, Rage and Fury, for they are then so in them, and to them, and not in, or to Eternal Nature without them.
Let us for Instance consider such a wicked man, as hath fixed his strong, fervent Desire and perverse Own Will upon some or other treacherous Design, which maugre God and Men he will have performed. Such a man, if he cannot reach to his Mark, being prevented by a Superior Hand, may really fall into Madness, Rage and Fury, and may come out of all his wit, so as to care not, and to know also not at all, what he speaks or doeth. And in such a Man these 3 first Forms, both as to his temporal Outward, and as to his Inward Eternal Nature, are divorced, both from their Astral and from their Eternal Light, and are in a full and free Exercise of their own peculiar qualities, natural and essential unto them, when separated from their only Superior Rule of Light and Love. For Madness and Fury are nothing else but such a Disordered State, wherein the Wheel of Nature (Rota Nativitatis v. Jac: III. 6) is brought into such a swift terrible Whirling, as that Man's Mind is not able to hold in Order its own turning and violently whirling senses, or to fix them upon One only thing, or to lead them moderately and decently from One to the other, but is totally dispossessed from its Sovereignty, due unto it over all its senses.
A more outward and artificial Likeness thereof we may see in a Mechanical Watch, which hath besides many little Wheels, moving continually, such a greater One also, that is ordained to move or turn but Once, when the Clock is One, twice when it is two; thrice when thee etc. Which aptly doth typify Man's Mind and Senses. For this Wheel is appointed to rule over all the Strikings of the Clock, and to hold them in due Order; and therefore in a well ordered Watch it is fixed or fastened again immediatley, after it hath stuck so or so much, as the time of Day or Night doth require, and neither sooner nor later. But when this is out of order, it many whirl about continually, with being fastened in due time, and so thereby it may make the Clock to strike a hundred times or more, immediately one after another. And such a disordered watch is in a common proverb said to be mad, but such a Man is mad indeed, or quite Raging and furious, according to the Degree of his Disordered Condition.
This third Form of Eternal Nature that it doth really and most terribly whirl about, like to a dreadful whirlpool, is all Unquestionable, not only to me, but also to every such a one as hath had a living Self Experience thereof in the Depth of his Soul. This only, but nothing else, I can call an Unexceptionable Witness; But Anguish, Trouble, Sorrow, Anxiety in Man's Outward Mind and Nature, as they are Exterior to the depth of his Eternal Soul, so they can be but as a shadowy Figure thereof, far short of being able to declare the Internal Essentiality of such a deep Spiritual thing, as is transcendently Superior to all External Nature. But I am sure, it is an Impossible thing to express such an Experience by any words, and yet more Impossible to understand it really, except there be had before a real Self Experience, and living Sensibility thereof. But that it must be so of all necessity, and that by no means it can be otherwise, may more easily be both declared and apprehended.
For the two first Forms, are, as it were engaged with one another in a great war, fight or Combat. The 1 doth assault and lay hold on the 2 to restrain or astringe its mobility. And the 2 can defend itself by Nothing else, but by a vigorous awakening, animating, raising and stirring up of all its moveable Strength and agility, whereby it lays hold on the 1 receiprocally, for to break thereby its Astringing Force. And again the 1 hath nothing to resist with, and to oppose to this Increasing motion, but only a stronger and more violent attraction, whereby it endeavours to prevail, and to shut up into a still Death this restless motion; but instead of shutting up into Death, it doth itself raise up this motion unto greater Life,, and so unto stronger opposition; for the more vehemently it doth attract the more vehemently it doth also move: and this very selfsame motion of its own attraction, is the only Enmity and opposition of its attraction, so near and proper, and present, and essential unto attraction, as attraction is near, proper, present, and essential unto itself.
If they were two distinct separable things, of such different Essences as brought unto, and set in Opposition to each other from without, there might be found out an other Way, to prevent that whirling Wheel, either by Reconciliation, made by Arbitration of a third One, coming in also from without, or else by Separation, Retirement and Departing from each other, or at last by Conquest and victory, obtained by the stronger Part over the weaker. But now they are both but one single thing, and this Strife and fighting is not from without, but is in the most Inward and nearest Essentiality of this One single, Unseparable thing itself.
When we conceive but the minutest Point, as any Indivisible mote can be Imagined, and this both as to time and place, which is but a low Natural Concept, easily to be formed, and if we but think that there is in this Point Attraction, then surely these 2 Forms, and this Fighting between them is therein also essentially Implied. For the 1 Form bears the 2 upon its neck, or carries it always and everywhere within itself, in its own deepest Bosom, and is neither prior nor superior to it, and neither stronger nor weaker than it. And so is the 2 also to the 1. When the 1 doth attract, then instantly the 2 doth move, and so the fighting is begun for the 2 cometh not upon the 1 as a posteriori, and not as from another distinct place: And so the 1 also not to the 2 but they both are most Intrinsically joined, and con-substantiated into one another; that same which is the first is the second also; and that same which is the Attraction, is in the same Instant the Motion also itself. And nevertheless there is the greatest Enmity, contrarity, and Opposition between this One attracting motion, and moving attraction. And in this Enmity and Strife they must of all necessity drive and toss, or turn and tumble One another up and down. So that there is no way for any Reconciliation, nor Separation and Retirement, nor also for Victory of the One, and subduing or keeping under of the other; but the very next and quite Unavoidable thing, that can come forth from this fighting of these two, is nothing else, but a swift, turning turbulent, restless, anguishing, tormenting Whirlpool, or whirling, which is the third Form.
And this third is also not an other strange thing, coming in or upon the former two from without, but as the first is the second, and the second is the first, so now the first and second, in their war and fighting are themselves both together this third whirling Form also.
These 3 first Forms of Eternal Nature, as they bear their certain Relation, to that most Perfect and Regular Triangle before Eternal Nature, the first being related to the Father; the second to the Son, and the third to the Holy Ghost; so they may be said to have somewhat like to a Triangle also. But as yet this Triangle in Nature is very short of the Perfection and Regularity of that, before and beyond Eternal Nature, and may aptly, as to my apprehension, by represented to the Mind by such a Character.
The 1 gross and straight line showeth forth the strong attraction and compaction of the first, filling and Darkening Property. The 2 fine and crooked, running up and down represents the Mobility of the second. And the 3 compounded out of these former two, and turning at length as in a Whirl, declareth the Anguishing qualification of the third; which is an Inordinate Combination of the first and second, partaking of both, and agreeing with none of them, but running on after its own peculiar Way and will, no less than the former two.
They all three spring up out of One Root or Centre, wherein only they are united. Which is to say, that they are 3 are but one Inseparable thing, and that they can be separated and divided into 3 things no more, than their One Centre can be divided into 3 Centres, but that they all 3 must continue in each other together, within their own Sphere of Activity.
This Centre is dark and thick, and doth thereby represent that primitive, strong, Desiring Will, by its magnetical Attraction, filling, ingrossing and darkening itself.
But, notithstanding that they are but One thing in their Centre, they are also 3 in their Outgoing; running each of them its own peculiar Way and making thereby as it were 3 Corners. In which respect it was said they had something like to a Triangle. But as in that former most Regular and Perfect Triangle, the 3 Corners thereof were Harmoniously United in their Circumference, where its 3 Sides did touch, love and embrace each other, so contrariwise, here is in the Circumference of these 3 no Uniting, no Concord, nor Harmony, nor Unanimity at all.
They do rather fly from one another as much as they can; nay they hate, accuse and blame one another. Each of them doth only justify itself, and lays all the Fault and Guilt of all their Trouble and Restlessness, to the Charge of the other two.
The first crieth to the second: If thou werest quiet as I am, and didst not so move, and stir, and sting, and break, I could be in Rest, thou art therefore the only Cause of all my Trouble. The 2nd replieth: The Fault is only thine and not mine; for I love Rest and Peace, but if thou didst not draw in, and astringe so vehemently, and shut up into Death, I could move moderately and peaceable, and so we could both be delivered from this turbulent whirling wheel, which is the only true cause of all our Distress. And the third sayeth: Ye are both Liars, full of Injustice and Perversity, for ye seek the Guilt in a harmless and Innocent One, which ye could find only in yourselves, for it is evident to every Impartial Judge, that if ye both were not so harsh, sharp, bitter, rough, fighting and quarreling with one another, I could be regular and moderate, and had no need to whirl about in such an Anxiety, as ye both force me to do, to my own greatest Trouble and misery, etc.
This is all their Friendship, Good Will and Love they bear to one another. And though they all 3 speak the Truth in part, being all 3 guilty of their Distressed Condition, yet they are also all 3 Liars and false witnesses against each other, and none of them will look directly into its own Bosom, and find there its own Guilt; for they are all 3 without Light and Love, and so blinded and darkened by their own will, self Love and selfishness.
And this Ground lieth now really both in the Devil and in the Unregenerated Part of Man. In the Devil absolutely Dark, and quite Divorced from all and every Light, but in Man surrounded and Irradiated by an Outward Astral Light, and made thereby as a Specious Picture, coloured and shining forth pleasantly, more or less, according to that Degree, in which thie Astral Light doth shine upon it. Unto both therefore this Word of our Lord is really applicable. When they speak Lies they speak of their Own. For these three Forms of Eternal Nature, divorced from their Light, are become their own Natural Life and only Essence, exalted in them, ans set upon the Throne in a full Dominion; that so therefore they cannot but rule and lead their Subjects, according to their own proper Essential Right, Law and Will, they have by themselves in their own dark Sphere, when departed from their Obedianec and Submission, due unto the Light of Love.
Let us now see further but in short, how all this Description of these 3 first Forms will agree with the Expressions of Jacob Behmen.
The first is commonly called by him, Harshness, a Harsh Desire, the Desiring Will, sometimes he calls it a Magnet, a Magnetical Hunger, a strong Attraction and Impression; and in Conjunction with the first, Original, Superior Will, he calls it the Verbum Fiat; but most significantly he calls it the great stillstanding Death. Its own peculiar qualities, Effects and Products are said to be Darkness, Hardness, Roughness, Sharpness, Coldness, Saliness, Grossness, Thickness, Heaviness or Ponderosity, Materiality, Palpability, and in living Creatures a great Avarice.
The second is commonly called by him, Bitterness, or the Bitter quality, a bitter Sting, trembling, piercing and mounting up, a breaking and Stinging motion, a stirring drawing Mobility, the Beginning of Opposition. etc.
The third is usually called by him Anguish, Sensibility, and most significantly a little continually dying Death, in Opposition to that former great stillstanding Death in the first; which there was called so, because there was yet nothing of Sensibility, but a still, silent, Insensible Deadness, opposite to Life and Motion, as for Instance might be conceived in an Unmoveable congealed water: but here this third Form is now the Sensibility itself, or the Root and Ground of the Sensitive Life in Creatures; and therefore a continual sensible, tormenting Death unto them, that awakened this Ground in themselves, by departing from their only Eternal Life, or Light and Love. Which all I think is evident enough to be well agreeing to all what was said thereof before, and can also easily be found out by those many places alleged before.
Let us now look out in this world for something plain and obvious to
Human Senses and Reason whereby these 3 first Properties of Eternal Nature as
to their Generation,
The 1st is an intensive force, astringent, making straight and stiff, and binding violently. The 2nd is a reluctance, or as it were an impatience or Unwillingness of being by violence drawn and bound or constrained; and a Natural Tendency to break the bands, and so set itself at Liberty; which 2nd Property increases always in the same Degree, in which the first increases in its binding. And these two are (in one sense and respect) one thing and not two; for neither of them comes in upon its fellow from without, as an other thing raised from an other ground, but they are so deeply and essentially united, that neither the 1st can be without the 2nd, nor the 2nd without the 1st, each of them including and carrying the other along with itself in its own being. When nevertheless thay are also (in another sense and respect) Two things and not one; for they stand against each other in a Natural Enmity, contrarity and Direct Opposition; each of them keeping strictly to its own quality, and excluding the other from the same, because it is opposed and resisted thereby. But further from these 2 not from the 1st nor from the 2nd alone, but from the 1st and 2nd in Conjunction, and even (NB) by means of their Contrarity, arises also the 3rd, which is neither the 1st nor the 2nd but different from both, and yet participating both of the one and the other, and as it were a mixture of them both, not only produced by them and out of them unavoidably, but increasingly also necessarily in strength, always in the same Degree in which their contrarity increaseth; so that it could not be at all what it is, if they were not what they are. And this 3rd now is a Natural Disposition or Tendency to a circular whirling motion; for although it be kept under, whilst the 1st prevails, nay though it be invisible also no less than the former two, during that prevailing of the first; yet no sooner can the String be broken or cut off, but it will instantly show forth not only its own internal Signature to the Eye, but also that of the former two to our reason; so that we cannot but apprehend and conclude them to have been the only true immediate Causes of this 3rd which also will be so much more violent, and continue so much the longer, as much the Contrarity was greater between the 1st and 2nd. So then it is plain that this 3rd is so united to the 1st and the 2nd as the 2nd was to the 1st.
And that nevertheless it is also no less distinct and different from both, than the 2nd was from the 1st. Enmity and Contrarity is between all 3. Each of them hath its own Inclination or Tendency or (as it may be called significantly) Birthright; each goes as it were, its own way; each is uneasy and impatient of being opposed and resisted by the other, being there is a Violence in all, and in every one of them. None will, nor can Submit to the other, but each can only stand its own ground, and maintain its own Natural Right, or be only for the preservation of its own particular being, as the same is distinct from and contrary to that of the other two. None of them can be subdued, or swallowed up by the other, or changed into the particular nature of the other, nor endued with an other quality agreeable to the other 2. For it is plain there must be these 3 and can be neither more nor less. Nay there must be these 3 even in this their Disagreement and contrarity, if a pleasant Sound shall be expected from that String. Nor can this Contrarity be composed, reconciled or ended any ways but by breaking the String, upon the safety of which they all 3 do depend. And moreover, they are all 3 equally co-existent to each other, none of them can be called prior or posterior as to distinction of time, when nevertheless in our distinct Conception they are rightly distinguished, and called the 1st, 2nd and 3rd because we apprehend their generation successively, and cannot express it otherwise but by saying, the 1st id the beginning root or Original, the 2nd its immediate Offspring or product, and the 3rd a mixture of them both. Which 3rd therefore in our Idea necessarily presupposes the 1st and 2nd like as the 2nd of the same necessarily presupposes the 1st. When they are nevertheless all 3 but one thing, which cannot be divided into 3 things, existing each by itself, but only distinguished as to 3 different qualities inseparably knit together and all 3 subservient and required to the bringing forth of a certain musical Sound. Which cannot be done if any of them could fail, or if the String be broken, for then all 3 are such a Nothing again as they were before, because all their being wholly depends upon the beign and tuning of a material String; when contrariwise the 3 first Properties of Eternal Nature must needs be everlasting, unalterable and indissoluble, as not depending upon any thing without and inferior to themselves. All this now and what might be said more the like, if attentively considered, may be able to illustrate in a manner what was hitherto declared concerning the 3 first Principles of Eternal Nature.
These are now the 3 first Forms of Eternal Nature on the left Hand. The fourth, standing in the midst between 3 and 3, we shall consider hereafter, and now proceed to the 3 others on the Right, which are Parallel to these first beginning three.
The Fifth then, answering to the Third is Light or Love. Its Generation will appear plainer hereafter, when the fourth Form which is the Fire shall be declared, but here in this place it is to be considered only as it stands both in Relation and in Opposition to the third.
The third was an Anguishing Wheel, whirling about most terribly in the greatest Anxiety, Terror and Darkness, and had nothing in the whole Circumference of its dark region, whereby, it could be stopped. But now by this arisen Light and in this flaming Love it is stopped immediately and brought into Rest and Peace; for that Cross, which before was said to be made up by the 4 first Forms, stands now itself also in this Light and Love out of the Fire, and this is that which stoppeth its turbulaent whirling, and fasteneth it as it were in its own 4 Corners. And nevertheless it is not thereby undone, nor abolished, nor Annihilated, but it is yet still quite the same that it was before, with this only Difference, that it stood before in Darkness, and stands now in the Light; that its Propriety was before Hatred, Anguish, and Restlessness, and is now Love, Joy and Peace; that its former whirling about, is now made a fixed Triumphing Exultation; that it was before a Continually dying Death, and is now a continually living Life.
Before it was called Sensibility, but then it had nothing which it could be Sensible of, except its own anguishing Nature in itself; For that Joyful Rest and Peace, which it sought and longed for to be sensible of, was not yet, and could also not yet be found, before or without the Production of the 4th Form of Fire. But this being now brought forth, and the Light being risen out of this Fire, and having settled itself in the place of the former Darkness, this third anguishing Form continueth to be Sensibility, and doth also still retain tgis very Name, nay it hath it now, as is the fifth Form, more justly as properly, more really, and mor abundantly; for it is now the only true and living Sensibility of the Ravishing Love, Influencing Goodness and Transcendent Unity of the most Holy Trinity; and is therefore enjoying therein most sensibly Eternal Rest and Peace, manifested and displaying in this Light even throughout All this Eternal Nature.
Before it could not but have its own Will and run its own Race, and hate its two former Fellows, because they would not approve of but did oppose to it; But now having forsaken its own whirling Course, and submitted its own Will to that of Light and Love; and being therefore now fully ruled and actuated by the only Will of Love, it cannot but love and embrace all its Fellows, no less that it loveth and embraceth itself; for it stands now in Individual Unity, Concordance and Harmony, and is made by Love of one Mind, Heart and Will with them.
Before it was but troubled by its Fellows, and was also itself most troublesome unto them, because it was full of Self, and would stand by itself alone, and desired the other two to be destroyed or subdued, and all changed into its own turbulent Nature; but now it cannot but rejoice in and with them, and desire them to be preserved in their several Essences, for it owneth them now to be its Needful Fellow-Members, without which it could not subsist one moment.
So therefore this 5th Form is not at all another or strange thing, but quite that same which the 3rd; only its qualification is changed, transmuted, and exalted into its highest Degree of Perfection: like as a rough Iron, which is its proper metal, may be transmuted into the finest Gold, whereby it is not destroyed, but exalted to its highest Perfection; or like as a wicked raging man may be appeased, transmuted, renewed and Regeneratedm and is thereby not undone but delivered from Perdition; and therefore justly said to have received a New Heart, Will and Spirit, whereas nevertheless he is not made another strange Creature, but continueth really the very same Man that was before, as to all his Essentiality.
In this Temporal Principle this 3rd and 5th Form is lively represented by the Air, surrounding our Earthly Globe: This may ne in one Hour a most turbulent, dreadful and destroying Whirlwind; and immediately after a most pleasant refreshing Breath, or meek and gentle Gale, and is nevertheless not 2 but 1 and the same Air, differing only as to 2 Contrary Properties which both it is capable of, from the 2 Eternal Principles, as they are brought forth into a temporal manifestation, both together within one and the same Sphere.
So also this 3rd and 5th Form are absolutely one and not two, bearing their Relation to the Holy Ghost who is also but one and not two, and is nevertheless in the same different Respect, both a Spirit of God's Wrath or a Flame of Consuming Fire, and a Flame of quickening Love.
The Sixth Form, answering to the 2nd is now called a Sound, Noise, or Sounding forth, a Speech, Voice, Word, a Distinguishing Intellect, a Mobility of Spiritual Senses as Seeing, Hearing, Feeling, Tasting, and Smelling. But, notwithstanding all these different Denominations, it is also not another, new or strange thing, but quite that same which the 2nd was, no less than the 5th was that very same which the 3rd was. And the only Difference between this 6th and 2nd is Darkness as to the 2nd and Light as to the 6th, as it was also the only Difference between the 5th and 3rd.
Before in the Darkness, as it was the 2nd its peculiar Nature or only essential quality was to move, but in a bitter Enmity and strong Opposition against the first Form, its own mother, whereby it was brought forth. And now in the Light, as it is the 6th Form, it hath not lost so much as one Grain of its proper Natural qualification; rather it is yet more established, settled and perfected therein, and continueth to move, to stir up, to excite and to actuate in all its former Vigour and Liveliness, but all in the highest Love, Concordance and Unity, and to the greatest Pleasure and Satisfaction of all its Fellows; which all could not at all consist, nor live without it, but should be like as a dead Unmoveable Lump.
Before it moved as a dreadful Thundering or Terrible Thunderbolt, breaking, renting and tearing the first Form in its Stypticity, but now it moveth as a sweet small Voice, or as a Gentle gale, running to and fro through all, bringing unto every one glad tidings, and proclaiming the blissful Generation of Light and Love.
Before it was called a bitter Sting, or a sharp piercing Prickle, for it @@@@ was so the 1st stinging though it like as a soft, mild, healing Oil, penetrating both the first and 7th, that is, the whole Nature even through and through.
Before it stood in the midst between the 1st and 3rd and could agree with none, but was hated by them both, for it would itself rule and govern all alone, and would all its Fellows have reformed, according to its own Likeness: and therefore it was resisted and opposed both from after and from @@@@ Scorpion or Serpent, but now it is like as a from before, not less that it was itself also resisting and opposing both to that great stillstanding Deadness of the first, and to that lesser continually dying Death of the 3rd. And now in the Light it keeps yet still that some former Place, standing in the midst also between the 5th and 7th which are answering to toe 3rd and first. But it is now well beloved from both, because perfectly agreeing with both, for it hath now nothing more of its own Will and Selflove; and therefore it is now helped forward, assisted, and supported from both Sides also, because it is now in all, and to all, a quickening Virtue of Life, common unto all; penetrating through all, communicating itself unto all, and unto every one, according to its peculiar qualification, and is so both delivered itself and Delivering all the others also from all that Death and Deadness which they all before were heavy laden and overburdened with. And thus it keeps quite unchangeably, really and actually always all its former true Mercurial Property, but without all its former mercurial Poison; For it is no less than before continually moving, wandering, running to and fro, flowing, diffusing, spreading and displaying itself through all its Fellow-forms, and raising up thereby, in all and in every One of them, Life and Motion of Life, Gladness, Rejoicing, Praise and Exultation.
The Apostle James hath set before us a true Representation, bot of this Oneness of the 6th and 2nd Form, and also of this Distinction between them; which truly hath much more in it that at first may appear, or also easily may be declared. For he sayeth that Our Tongue (the Natural Organ of our Speech, standing really in a very near Relation to this 6th and 2nd Form of Nature) is but one little and single member; and that nevertheless, when set on Fire of Hell; when ruled by the dark 2nd Form, as divorced from the 6th, it is a World of Iniquity, an Unruly Evil, full of deadly Poison, it defileth the whole Body, and setteth on Fire the Wheel of Nature. But also contrariwise, when it is set on meek and holy Fire of Love, when it is actuated by this 6th Form moving in the Light-World, it may verily be called a World of Godliness, a peaceable Reconcile of Enmities, full of healing, Balsamical Virtue, and it may justly be said to adorn and beautify the whole Body, and to inflame with living, moving and penetrating Flames of Love the whole Wheel of Nature, so that all what is within it, must bless the Lord and praise his holy Name. And nevertheless it is not two, but only one and the same Individual Tongue.
But we are to consider more especially, why this 6th Form, which before was only called Mobility, is now called a Sound, Noise, Speech, Word and chiefly a Distinguishing Intellect with Spiritual Senses, and what Communion these Expressins can be said to have with this Denomination and Property of Mobility or mercuriality which is thus to be understood.
When the Fire is produced, it divideth and separateth, as we see it doth in outward Nature also, where it is always refining and separating Impurity from that which is Pure: And because of this Division and Separation all these former Properties do See, Hear, Feel, Taste, Smell and Understand One another, and this in the Light out of the Fire. For if they all were absolutely but one, or quite alike to each other, without all Differences or Distinction, there could be neither Senses nor Intellect, all would be but One and the same thing without any knowledge of itself; but now, though they all be really but one, yet they are distinguished also by several qualifications.† The 1 is not so as the 2.† And the 2 not as the 3.† And the 3 differeth from both the former.† The 4 is not as the 5 and the 5 is not as any of all the rest, but each is Immutable in its own qualification.† When therefore the One doth enter or arise in the others with its Differency, then it is immediately seen and felt by the others, for it represents presently to the others its own peculiar Property, and bears its own Distinguishing Character always along with itself, whereby it is discerned to be this or that Form, and not an other.† And so only their Distinction is the Cause of all these Senses, which are in a continual Exercise, because they do continually enter or arise in one another, which is their mutual and never ceasing Generation.† And in this mutual Communion or Communication with each other, doth now consist the true Sound or Sounding forth of all of them, whereby every one doth declare and plainly represent to the others its own natural qualification,and is thereby understood and approved by the others, understanding and approving them reciprocally.
A true Likeness thereof we may see in our own Speech: If we all were but one, or thoroughly alike to each other, without all Distinction, we could communicate Nothing to each other, and so we could neither be seen, nor heard, nor felt, nor understood, nor liked, nor disliked by each other.† But because we are all distinct and different from each other, we can show forth or declare by Sounds, or Words, or Characters, our several Thoughts, Apprehensions and Ideas, whereby we may convey our own peculiar Signature of our mind into that of an other; which there can arise iup in him either an Approbation or Disliking thereof.† And as this is between several Persons, so it is also between the several Senses, Thoughts and qualifications of one and the same Individual mind.† If all our Senses and Thoughts were but one Sense and Thought, without all Difference, we could not have any knowledge of our selves: But because they are all Distinct and Different enough, they do represent their various Figures in the Looking-Glass of our Mind, and are made thereby able to know and to feel, to discern, to like and approve, or else to dislike and disapprove each other.
This 6th Form therefore for as much as it is a continual Reciprocal Communication between all these Forms of Nature, whereby every one, when arising with its peculiar Difference in the different qualities of the others (which they all do continually in their mutual Generation of each other) doth essentially declare and make known to them its own peculiar Property, it is most properly called their Voice, Word, Sound or Speech, for it is that in Eternal Nature which a Human Voice is in outward Conversation.
And now as from our outward Speech a Distinguishing Intellect cometh forth, or is raised up in them that hear our words, which is able to discern between between one thing and the other.† Nay as also from our own Inward Speech, or mutual Communication of our own different Thoughts and Senses, such a distinguishing Intellect is raised up in ourselves also, which is able to discern between our own Thoughts, so it is, in a higher and more eminent manner, in Eternal Nature also; where therefore this 6th Form is also rightly called a Distinguishing Intellect.† Which yet altogether is built upon this One only Foundation Ground of Motion or Mobility, of arising or Springing up in One another, of Influencing or Conveying into each other their several qualities, and so of Seeing, Hearing, Tasting, Feeling, Smelling, Discerning, Understanding and Approving of one another.† Without which Mobility they should all be either in their primeval Stillness and Nothingness, or in their succeeding Deadness and Insensibility, that was in the first Form, at their Beginning of Coming forth out of the Eternal Temperature.
So then this 6th and 2nd Form are absolutely but one and not two, bearing Relation to the Son, the Eternal Word of the Father, who is also but One and not two; and nevertheless to be distinguished alsoe, almost according to such a Difference as there is between this 6th and 2nd Form.† For in Respect to this Distinction, it is one word of the Eternal Father, whereby the strong Might and Power of his consumming Fire is expressed or declared, and an other, whereby the Meekness, Love and Glort of his Light.
†According to which Distinction this One Eternal Word of the Father will appear in our Humanity, in the Clouds of Heaven, and in his Fathers Glory, not only with his Light and Love, but also with Flames of his Fire, to execute vengeance against all ungodliness of Men, and to pronounce by Sounding Words, a Judicial Sentence in Truth and Righteousness, not only of Blessing, relating unto Light and Love, but also of Curse, relating to the Fire.
The 7th Form, answeeing to the first, is now
the whole completed Nature itself, called by J.B. with many and manifold
Denominations; which though they are not all to be understood in an absolute
Sense, but some of them in this or that peculiar Respect; yet they all do
declare what is plainly enough, and truly so, that this 7th Form is more
Intelligible that all the former.† For he calls it the Mother of all the former 6 Properties, giving
unto them all Substantiality, Power and meekness.† The coagulated corporeity
of all the 6 Forms or Powers.† The
formed or Outspoken word.† The Substantiality of the Light, the One pure Element, the Angelical World, the
And many other Denominations more might be gathered together; But notwithstanding they are never so many or various, this 7th Form is one and the same with the first, and as before between all the others on the Right and Left Hand the only Difference was darkness and Light, so it is here also between this first and seventh.
Before it was a strong harsh Spiritual Attraction, compacting together, binding and keeping down, and coming forth from a Violent Desire, which stood only in Darkness.† But now it is really Attracted and Compacted, bound and kept down by a most potent Desire also, but by such a one as stands now in the Light of Love; which Desire is verily attracting and compacting also, but no more as before shutting up into Death.† And nevertheless even unto that great stillstanding Death, which was the proper Denomination of the first Form, this Seventh still continueth to bear a very near Relation also.† For this 7th Form, for as much as it is really Material, Visible and Palpable (to such Hands and Eyes as are answering thereunto) it is quite different and contra-distinguished from a pure Immaterial Spirit, and is therefore but Dead, having no Life, no Sense, nor activity in itself, or so, that it really and properly did belong to its own peculiar Material Substantiality.† For though it verily be Influenced with Life and living Virtue, yet this Life which is the Working Activity of the 6 former, doth not belong to this 7th Essentially, but is Superior to it: Like as a living human Body hath Life indeed, and yet its Life is a whole Degree Superior to its Materiality, and doth not belong essentially to this Body itself, as far as it is Material; but rather, in respect to its materiality it is but a Dead thing even while it liveth.† And so this 7th Form, in respect to its materiality is really but dead, without Senses, Intellect or Understanding, and hath no Life at all as far as it is material, but it hath Life as far as it is in Conjunction with its 6 Fellows, which are its only Life, like as a human Body hath Life indeed while it is in Conjunction with its living Soul.† And because now this Conjunction can never be broken nor dissolved, this Seventh Form is no less than all ther former Immortal and Unalterable, growing, feeding and nourishing all the former 6 because animatedm actuated and Influenced by them All.† And so that former great stillstanding Death in the 1st Form is now become in this 7th a multiplying Life, though nevertheless something of its Deadness is to be found even in this Life also; whereby it doth the clearer evidence itself, that they both are One and the same, distinguished from each other only by Darkness and Light.
Which also from this only Consideration following might be evident enough: That all the Office of Eternal Nature being none other, but to bring about a Manifestation of that former Eternal Nothing, which Manifestation was to be made both by Spirituality and Materiality; the Beginning thereof, which was a harsh Desire, could desire and attract in its Desiring nothing else but what first was intended; and the End thereof, which is a Fullfilling of this first beginning Desire, could also be nothing else but a Perfection of that same which in the Beginning was attracted; and which could not be brought unto Perfection but by Concurrence as well of Darkness as of Light. This 7th Form therefore can be nothing else but the first in its Perfection, like as the first was the 7th in its Beginning.
This first and 7th Form therefore, being the Beginning and the End, and returning into itself as a Sphere or Circle, bear their relation to the Eternal Father, who is also himself the Beginning and the End, the First and the Last, and this in a more eminent or transcendent, nay let us say, in a more Eternal Way and manner: For though we cannot say so, with respect to any Imaginable Priority of Times, or Succeeding ages; yet we with respect to his Eternal Priority and Superiority of being, which is before, beyond and above Eternal Nature.† In which respect therefore He hath and can have nothing Co-eternal with himself, in the same highest sense and perfectest Degree of Eternity.† For from him alone are all things, and Eternal Nature itself; and so to him alone do return all things again, and all Eternal Nature itself, as to its only Superior Author, first Original Beginning, and Extremest End.† To Him be Praise and Glory both in our Time; and in the Eternity of Eternal Nature; and in hos own, yet more Eternal Eternity, far surpassing all created Understanding.
And thus we had now here also the 3 Forms of eternal Nature, standing on the Right Hand in the Light, Opposite in One Sense, and answering in an other, to the 3 former, standing on the Left in darkness, and bearing relation jointly together to the most Holy Trinity.† Now then we are further to consider that which doth distinguish and Divide between them, for though there was rightly said, it was darkness and Light, yet there is also something else, standing exactly in the midst, not only between Darkness and Light itself, which is the 4th Form of Eternal Nature, called the Fire.† For this hath Darkness below, as its own Root and Ground, and Light above, as its own proper Product or Natural Offspring; but itself stands in the midst, and is neither Darkness nor Light, but it is that which springeth up out of Darkness, and bringeth forth the Light.
To understand its Generation is in all this matter of the highest concern; for without this, neither the 3 Forms before it, nor the 3 following after it, can br rightly understood; but truly it cannot be declared, plainly enough by a few Lines only. None of all is so much enlarged upon by J.B. as this, which he doth declare with all its particular Circumstances; for this 4th Form of Eternal Nature, as it bears the greatest Office in all this Eternal Manifestation, so it is also worthy of the exactest Consideration; and may justly be called a key opening the understanding of all the Rest. I shall nevertheless make it as short as I can, leaving behind all such Particulars, as I think may from this be Understood easily, by reading and considering his own Words, in the Places mentioned before.
First there must be recalled to the Mind the Condition of the 3 beginning Forms, in their fighting and whirling about. The first doth attract vehemently, and seeing it hath Nothing to attract from without, it doth attract only NB itself. And the 2nd cannot endure this astringing attraction, but resisteth valiently, moving, stirring, stinging and breaking with its Mobility. This is a great Intolerable Enmity to the first, which therefore attracts but harder and harder to bind and to keep down this domestic Enemy, and to stiffle its free motion; and so it maketh itself to be so hard and strongly compacted, as in a gross Likeness might be said of the hardest Rock. Which is again but an Increasing Enmity, and stronger Opposition to the 2nd for it is unto it nothing else but a violent strangling, suffocating, or taking away of all its Life; which yet cannot be taken away by any Force, neither can it willingly give it up, by any Condescending to the Desire of the first. There is then from hence the greatest Hatred, Terror, and Anxiety both in the 1st and 2nd which, finding no Rest nor Resting place, become a swift turning Wheel, which is the 3rd Form. And this, though it whirls about in the most horrible Anguish, Terror and Darkness; yet, it cannot fly, nor depart from its 2 former Fellows, for in their never ceasing Fight and war they do themselves generate it so continually, neither can it be prevented nor stopped by any thing else; for there is nothing else in all this Dark Region but only these 3. It can therefore reach nothing at all by its swift turbulent whirling, but only greater and greater Anxiety, which is its own most Natural, Intrinsical and essential Property. And nevertheless there is a most vehement panting and longing for Rest and Peace in all these 3 for they are all 3 as in the extremest Pangs of Death and this is so their present State.
What shall now further become of this most miserable Condition, Irreconcilable Enmity, and endless Anxiety, Truly if this could be Imagined to have been so, only from itself, without any deeper Original Ground, whereout it came forth into this State, or eithout any such will, as is really prior and Superior to it, and all free from it; we should be constrained to say, that it must abide and continue so, without any possibility of making a further Progress, and Attaining unto Rest and Peace, nay we must say also, that there could not be any Desire after Rest and Peace in them: But seeing there is before and beyond these 3 Forms an Eternal Liberty, and a most absolute Sovereign Will, Design or Intent to be made manifest in its Secret Powers and Wonders. And seeing also, there is really something else in these 3 even while they stand in this Condition; which is not of them, but is from, or out of that former Eternal Liberty, and is gone along with them, through all these 3 Degrees, and is itself the only Secret cause of their Desire after Rest and Peace, though as yet all Incomprehensible unto them; there can therefore a further advancement be made, and their panting Desire after Rest and Peace can be fulfilled. We must needs consider what this is, how, or wherein it differs from these 3 first Restless and Anguishing Forms; Why it went along with them through all these Steps or Degrees. And why it is as yet quite Incomprehensible unto them; or else the Generation of the 4th Form of Fire cannot be understood. For the Conjunction of these 2 things will prove to be itself the Enkindling of the Fire.
We must then know and understand that in the Eternal Liberty, before the strong harsh, attracting Hunger or Desire in the first Form of Nature, there is a meek, soft, mild, and sweet, pleasant or Delightful Imagination in the primitive Original Will, which is all free from Nature, and from any Trouble that is is Nature; for it hath no Communion with any Harshnesh nor Attraction, and so neither with any stinging motion, nor whirling Anxiety; but is most pleasantly playing in or with itself, or lusting, and in its Lust intending to manifest its own hidden Powers and Secret Wonders (known and seen, as in a great Abyssal Depth, in that eternal Looking-glass of Wonders, which afterwards in the Light World is called the Eternal Virgin Wisdom) and so to satisfy its own Lust by this Manifestation. This Lust I see is in the English Translation very aptly and significantly expressed by the Latin word Lubet, which doth imply nothing of Austerity, Sharpness, or Vehemency; but denotes only a soft Inclination, or pleasant Propensity, or a still peaceable Intention, playing most harmoniously with itself, and delighting itself in its own sweet Imagination.
The great Difference of these 2 we may find a plain Resemblence of, in our own Mind, where we can observe and plainly discern, that our Imagination, when in a peaceable Stillness or sweet Tranquility playing with itself about this or that Intended Design, is quite another thing, than when it runs out into a harsh, strong Impatient Desire, longing, panting and <travelling> that its Intent may be performed, with Force and violence: for that former is sweet and pleasant, and this letter is restless and turbulent, troubling and disturbing all the former Peace, Serenity and Pleasantness of Mind. And in a more gross and outward manner, we may feel and discern this same Difference, or rather but a rude Similitude thereof, in our own Earthly Stomach, where it is plainly discernable, that a moderate Natural Appetite is quite another thing, than a great, Restless, Dissatisfied, Hunger, for that former is agreeable and this latter aching, stinging and tormenting.
Such a sweet and meek Lust or Lubet then is without, or before all troubling Nature, in the Eternal Liberty or Temperature, but the harsh, Desiring attraction is in Nature, and the very Beginning of Nature itself. And nevertheless that former is the Root and Ground of this latter, and this cometh forth out of that. For that first Original Lubet of the Eternal Liberty, lusteth to be made manifest; to be sensible of itself; to be in the Life and motion; to have Properties and qualifications; to stand in a shining Light and Lustre; and to show forth in this Light its own Powers, Virtues and Energies, which it cannot in its own primeval Dwelling-place of Eternal Liberty, as it is before Eternal nature, for there is no shining Light nor Lustre, as also no darkness; there are no Properties nor qualifications; there is no Life, nor Motion of Life, nor any Sensibility, but there is an Incomprehensible abyssal Nothing, prior both to Light and darkness, which is nevertheless the first Original Source of all posterior things.
If now this Lubet shall be satisfied in its
Lust, it must make its own Dwelling place of Eternal Liberty to be full of
shining Light and Lustre; and therefore it must not only awaken the 1st and
further the 2nd and 3rd Form of Nature, but it must also itself go forth along
with these 3 through all their qualifications; that so by their concurrence it
may put on Life and Motion, Vigour, Strength and Sensibility, and may by its
returning home bring along with it these things into its own Native Country,
which is Eternal Liberty. Thus now these two are Inseparably
within each other, and nevertheless never commingled with, but always distinct
and different from each other, and Incomprehensible to each other as to their
several Essentialities. For this Lust of Lubet becometh never the Nature itself, but continueth
always to be
Thus now from these two most different things there is a twofold most different Desire within each otherm, and neither this nor that can satisfy itself; but each of them must fetch its desired Satisfaction from the other. For Eternal Liberty desireth Life, Strength, Motion, Activity, Light, and Manifestation; which it cannot attain unto but only by this harsh, fierce and turbulent Nature. And Nature desireth Stillness, Rest and Peace, Tranquility and Deliverance from its anxious Travelling and Turmoil; which it cannot find within itself, but only in the Meekness of Eternal Liberty. And now the Conjunction of these two, when they enter into or apprehend each other (but it must never be understood that they apprehend each other essentially, or so as to be changed into each others Essences, for this can never be) is the Enkindling of this Eternal Fire, which is the 4th Form of Nature, which Enkindling is further thus to be understood.
Let us consider a gross Similitude, taken from visible earthly things, and let us consider it by some distinct Degrees, following after each other; for though there be none such in Eternal Nature where all is absolutely at once together, without any before or after; yet we may make use of such Partitions, for to succour thereby the weakness of our understanding, which is not able to cenceive, or to bear all this together, as it is at onece. Let us then consider, that when two pieces of hard Wood (that of an Oak, having a near relation to the first, darkening, and astringing Form of Nature, may be the fittest) are rubbed strongly and incessantly against each other, they come successively more and more to be Hot, and then also black and dark, about that place, where they touch each other, and further, by the continuance and Increasing of this violent runbbing, they become so strongly incensed and exasperated, that they really bring forth a Substantial consuming Fire, able to devour themselves, and to reduce them all into Ashes. Though now our visible Elementary Fire, cannot absolutely be compared, to that Invisible, Spiritual, and Eternal One, yet it is a near and true Likeness thereof, and this same manner of its Production also. For when the 3 first Forms, in their most violent commotion, tossing, driving and whirling, are, as it were, vehemently and continually rubbed against each other, they do thereby incense, provoke and irritate each other more and more, and at length they are thereby so exasperated, and their Desire after the meekness of Eternal Liberty is thereby so vehemently stirred up, that they sting into it as it were with sharp Thorns or prickles, by their fiery Hellish Hunger; for this is (as now) its own and proper Name.
Whereof we are here deeply to mind and understand
(1) that the free Lust or Lubet of the Eternal Liberty, which is in, though still Incomprehensible unto them, is itself the only Mystical Cause of this their vehement Desire, and that without its secret moving there could be no such Desire in them, for in their own Natural Essences they know nothing of meekness, and much less how or where to find it out. And,
(2) that this Desire is a dark and false Desire, coming forth only out of a false Ground of Own Will and Self Love; for they don't desire after Eternal Liberty for any other sake, but that they may be satisfied each of them in its own Will; for they know not what Eternal Liberty is, and know it will devour all their Selfishness, even in one twinkling of an eye. And in short, they know, and mind not, that their own proper Essential Selfishness, which they all stand, and live, and move, and have their Being in, is the One only Cause of all their Darkness, Enmity, Anxiety and Restlessness. And so their Desire after Meekness, Rest and Peace, without a foregoing Self Denial of all their own Will and Self Love, is but a dark, ignorant and false Desire.
By this their sharp and prickling Hunger then they stir up reciprocally the Meekness of that still Lust or Lubet, which is all hid and Incomprehensible unto them no less than they are themselves secretly stirred up by it, whereby they bring it actually more and more into Life, Motion, and Sensibility, according to its own first Intention. And so on both sides they do gradually approach unto each other nearer and nearer, until they come to a full and open Conjunction, whereof they are as yet at a great Distance. For the 3 hungry Forms of Nature run as it were out of themselves, and cast forth their stinging Desires as so many flying Darts, into the Meekness of Eternal Liberty and if I dare speak so grossly of such a deep Spiritual matter, I would say, as in a rough Likeness, they make thereby so many little hours through their own thick Wall, surrounding their dark Region, through which they see indeed some small flshing Glances of what is beyond it. But, being all their Essences are so dark, rough, and Impure without all measure, these little holes are as in a moment filled again, shut up and clouded with mist, Darkness, and Impurity, and so their Anxious, Stinging, Hunger, whereby they are as to be killed or strangled, for want of a free Air and Breath, can attract but very little, if anything at all, of refreshing and Satisfaction.
For the Meekness of Eternal Liberty doth thereby appear unto them indeed, but only as in the twinkling of an Eye. And for as much as this is a swift transient Conjunction if these two, there is now already Fire indeed, but as yet far distant from that only true Fire of the First Principle.
For it is not a constant abiding Fire, burning in free, clear, lively Flames; but it is as a captivated Fire, covered with many impure and suffocating Matters, whereunder it wrestleth anxiously, to break through into Liberty; Darting forth then and when, as it can move or less prevail, but one or other Flame, which having no convenient food from beneath, and no free Opening from above, must presently vanish away. It is most fittly to be compared to the Fire of a swift Lightning, which in one only twinkling of an Eye is both generated, and seen, and vanished away again, out of all Light, Apprehension, and Substantiality; and is nevertheless a Real Fire as to that same Instant of its Appearing. For truly this Generation of a Lightning in our temporal Principle, where (in a great Tempest) by a strong Rubbing against each other and exasperating of these 3 first Forms of Outward Nature; the Fire os enkindled even visibly and substantially, and this even in the midst of Water, Rain and Hail, is a most lively Representation thereof, as might be made out demonstratively if it would not too much enlarge.
This only Difference might there be observed therein, that in Outward Nature such a Lighning is nearer to a flaming Fire, and doth really bring forth a bright shining Light in that swift flying Instant of its Generation; which is not to applicable to this Lighning in the dark World of Eternal Nature, where it is rather to be called a dark Fire, and in this particular respect to be compared to that, which is strongly kept down in the hard Compaction of a Flint-stone; out of which it must be brought forth by a violent striking, Irritating and exasperating the 3 first Forms, and so also breaking the dark Compaction by an Opposite vehement Commotion, where only in this Breaking something of the Liberty, or rather soemthing answerable to the Eternal Liberty doth appear like a swift Lightning, but without shining Light; having nevertheless something in or with it, as in a Sense might be said to bear an Analogy to the Light, or to be the first Original Seed thereof; Which in that twinking Instant rends the Darkness asunder, but vanisheth away immediately, and cannot be held or apprehended by the Darkness, because it is free from Nature; neither can it abide in that Being, which in that breaking Instant was seen, because it can have no Being without the Conjunction with Nature. The Darkness therefore, by its harsh astringency, repairs immediately these Breeches againm swalloweth up all those little Sparks of Fire, and remains in that same State wherein it was before: Except they both be brought by a further Process, and by the Help of Tinder, Brimstone, etc, to a free and perfect Conjunction; which Process would be too long to declare particularly.
This one only Similitude of Striking Fire out of a
But I must return to my Interrupted Discourse, concerning the Generation of the fourth Form of Eternal Nature, which as yet is but a dark Fire, and not at all the Fire of the True first Principle. This Lightning therefore, thus produced in these 3 first Forms, wherein they really taste or apprehend (as in a swift, twinkling, and like as at a great Distance from them) some little Sparkles of the Eternal Liberty, cannot but increase their Anxiety, and provoke their violent Desire still more and more, and so exasperate their Hunger even to the very highest Degree, which neverthless can by no means be satisfied, until Eternal Liberty itself draw nearer to Succour this Anguishing and most despairing Condition; which it doth verily by its own Lust or Lubet, which is in them, and was gone with them though all their Steps, though Incomprehensibly unto them. For this is now that which here in this Extremity doth again begin to move itself more and more, and as might be spoken in a human manner, it doth take another Will or Resolution, which is, to separate itself again, or to depart from this troubling turbulent nature, and to retire itself into its own former Eternal Dwelling place of Freedom and Liberty. But seeing there is no other Way for it, but to pass also further through the 4th Form of Fire, if it shall bring home along with it, according to its first Intention, Life, Motion, Sensibility, Properties and qualifications out of this Nature; for out of this Nature they must be taken, there is nothing else besides it, but so as they are in this Nature they cannot be brought into Eternal Liberty, but they must be first refined, mortified and Spiritualized by ye Fire. This Lubet then must also Resolve to a Real, Substantial Enkindling of the Fire, that so it may prepare and open a free way for itself, to fly home out of thie restless Nature, through the Fire, and upon the Wings of Light. And so there is in this new Will or Resolution Resolved both a nearer Conjunction, and also a further Separation. In this Conjunction now we shall find the Enkindling of the Fire, and in this Separation or Division the Generation of the Light.
As to their Conjunction, it is plain and Evident,
that if there were but so much as one little Grain, or even as the Minutest Mote of Relation, Analogie,
Likeness, Answerableness, or of any thing the like between these two, viz: this Eternal Restless, fighting and whirling Nature,
and this yet more or deeper Eternal Liberty, Meekness, Stillness and
Nothingness; this little Grain of Relation might facilitate their Conjunction,
and could be Imagined to be the Ground thereof: But now, there is not so much
as the least Imaginable Shadow thereof to be found in them: They rather stand
in such a Distance from, and Opposition to each other, as all the Distances,
Contradictions and Oppositions, Enmitys, Strifes and Wars in this whole Temporal Principle, when
laid together in one Heap, or melted in one Lump, could not come up so much as
to be compared with. For they stand, (even now while in this their Spiritual
only State,) in the same Distance from, and Opposition to each other, as
afterwards Heaven and Hell, when in their Substantial Existency.
And nevertheless, these two must absolutely enter into Conjunction or else they
should on both Sides continue to be disatisfied, and
that Glorious design of the Supreamest Original Will
in Eternal Liberty could not be performed. There must then most certainly a
great and mighty work be done and a strong Birth must be brought forth in this
Conjunction; the bringing forth of which can be neither easie
nor pleasant, and this neither on the left nor on the right Hand. Which is said
but after a
To call him a Consuming Fire, as He is before and
above this Eternal Nature, in his own yet more Eternal Still Eternity or
We are then now to take this strong and wonderfull Conjunction into a nearer and more particular Consideration, and to demonstrate its Absolute Necessity, for to make this most Important Point as plain as by outward Words and by my small Ability can be made. For truely it is not wothout great Reason to say, that this is a strong Expression; seeing that this Conjunction is to be made of two such things, as are without all thos Limits of things, which we can Imagine to be capable of Conjunction; for so it is indeed. And therefore I cannot but premonish, that here in this only Point, concerning the Generation of this fourth Form of Eternal Nature, lyeth the very Ground of all those seeming Contradictions, that everywhere are abvious to rational Eyes and minds, throughout all the Writings of Jacob Behmen; which All must vanish away, if this one only Point is duely apprehended, insome or other outbeaming Ray of that same shining Light, which will be the 2nd Birth of this Conjunction. For theser Contradictions are not in his Writings, much less in the Center whereout they come forth, which is but one single Thing, but only in our own Sight, or in the rays of Astral Ligth, proceeding from our Rational Eyes, by which we look upon them, and presume thereby to see beyond that Sphear, wherein they are born, and have their only Existency, and all their seeing Faculty; considering not, they are scattered and confused, and ought first to be Reunited to their One true Original Ground.
When the rays in a Circle are fixed to their Center, they can proceed directly from that one Center to its One Circumference, and so return also Directly from this into that without all Contrariety, Confussion, Disorder or Disharmony; for none of them can Resist, stopp or hinder the other, tho' they were of an Innumerable Multitude. But when they are Rent asunder, and Dislocated from their Center, Running by themselves from one Point of the Circumference to the other, there can be nothing else but Contrariety, Confusion and Opposition, for they lay then each of them cross in the way of the other, tho' they were never so few in Number. And yet this Contrariety, obvious every-where, is neither in the Center nor in the Circumference, but only in themselves, or in their own broken and confused State; wherein they cannot, as long as it continueth so, combine the Center with its Circumference, but can and do only hinder their own free Prospect, and must of all necessity but Intricate themselves always so much the more, as more they will run to and fro against each other. This is a true Emblem of all the Ability of our Reason, if it hath not a deeper Light than that Astral one from the Outward Sun and Jupiter, which Light is also further made yet still more Important, by the great Imperfection, Shortness, want and Deficiency of our outward words and Expressions, we must be used to in the strange Country of our Pilgrimage. And therefore I see no Possibility, to declare that which is now to follow of this deep Matter so, as to be in the Sight of every one wholly free from all seeming Contradictions, but I shall nevertheless endeavour to Reconcile and to make them as plain as may be given unto me from Above, both for myself,and for such as may find more or less some Benefit thereby: Leaving all the Rest to Him alone who hath the Key of David, and Power to Open and to shutt according to his good Pleasure.
For truely Our Understanding doth nor depend upon any plain Declaration of things, but upon His Opening only. And with Respect to Him no Declaration (how plain and Evident soever) can be subservient; but it may only with Respect to us, whom it can excite and stirr up, for to seek after more earnestly, and to Desire of Him his own free Opening more Sincerely. But if we Expect to Receive Understanding of things, by this or that plain Declaration; and so Rely upon this only, we shall find at length ourselves to be disappointed, and misled by our own vain Expectation, having gott nothing else but empty, shadowy, and always Doubtfull Notions, never sufficient to satisfy our Inward Searching Ground, or to settle it in Rest and Acquiescency.
The first thing then, that in this Consideration presents itself to my mind, which I must make mention of, before I can proceed directly to the Fire, and to the manner of its Production, is this: That it must be granted, this one only and single Expression of a Conjunction, hath something of Contradiction in itself, when said of these two that here are to be brought into Conjunction. For we can conceive no Conjunction but between such things, as have on both Sides a Real Existency; Let them else be never so distant from, or so Opposite to one another, Or also never so Spiritual and Material to each other, yet we can conceive more or less a Possibility of their being brought into Conjunction, if they but are both within the same Sphear of Real Existency.
But Seeing here is between these two afar greater Distance and Opposition than can be Imagined; For here is Nature, and no Nature; or Nature and Liberty, free from Nature; that is, Something and Nothing, to come into Conjunction; which is contradicting indeed, for every Conjunction doth presuppose and require a Reall Existency on both sides. It could not suffice, if I would say, that this Nothing or Eternal Liberty is also Really Something in and to itself; and that it hath its own Existency, even before and above Eternal Nature, nay even in a higher and more Eminent Reality that Nature itself. For this Conjunction is not to be made in this Eternal Liberty, but it shall be made in Nature; and that which is Immediately to be brought forth by this Conjunction, abideth in Nature; and beareth the Name of Nature for ever and ever; and can come up nevermore into Eternal Liberty itself. And now, to Nature this Eternal Liberty is Nothing at all, let it have whatever it can or will, of Existency and Reality, in and to itself, within its own Abyssal Sphear: It must have Existency in Nature, if there in Nature shall be made a Conjunction between them.
Truely no Reason can be able to find here out such a Medium, as could be sufficient to reconcile this Contradiction, and so further to Rectify this Expression. But to an Intellectual Eye it is near at hand; and lyeth allready Implied in what was said thereof before; which only we will make Recourse unto. For there could be said something more, yet, seeing it would be too much enlarge, and make but a New Digression to the Process of the Production of Something out of Nothing, this only can be for this place Sufficient Enough: we are then but to consider, that Eternal Liberty, tho' it is yet still verily Nothing to Nature, in Respect to that Substantiality, which it shall come to be, by, and after this Conjunction; yet nevertheless it is also Something allready, even in and to Nature also, in Respect to that primitive Original Lubet, which is now in Nature, and is gone allready with Nature through its 3 fighting and whirling Forms, and is thus stirred up thereby and brought into Life, Motion and Sensibility, tho' not yet in such a Substantiality, as it shall come into, by, and after this Conjunction. So therefore as to this there is no Difficulty, they can be conceived to be capable of being brough into Conjunction even in Nature, and can abide in Conjunction, even afterwards also, when (in an other Sense) separated again and sett in Opposition to each other.
And now we shall find also further, that this Conjunction must be made up of all Necessity by two such things, as the one whereof is in Nature, and Nature itself, and the other without, before and beyond Nature, free from Nature, and Nothing to Nature. For we have seen allready 3 different Forms of this nature, coming all 3 forth out of one only Root and Ground, nay being also all 3 but one and the same Individual Thing, and standing nevertheless all 3 in the greatest hatred, Fight and Opposition to each other, without all Possibility of becoming Subdued by, or Reconciled to each other. If now this following fourth should also be, only and wholly, out of that same Ground and Root, what would at lenght become of this turbulent whirling Nature. Out of this same Root and Source, and by these former three it must be generated indeed, or else it could have no Fellowship with them, much less coult it be the fourth Form of Nature; But if it were generated only and wholly by the former 3 out of this single Root and Ground without being joined or United to such an other thing, as is not of this Warring and fighting, but of an other, deeper, meek, still and quiet Source, what could be expected from the Coming forth of this fourth Form upon the former 3 ? Would not† then Enmity, Confusion, Opposition and Anxiety still more increase, which is allready beforehand upon the highest top ot ever can mount up unto? It is then evident enough, that there must be two such things out of two such different Grounds and Sources in this 4th Form of Eternal Nature.
But seeing now further, that these two things stand at such an Unmeasureable Distance from each other, what can they bring forth without Conjunction? Their Respective Dwelling-places and Native Countrys are so Remote from, and strange to each other, as Heaven and Hell. Tho' we are not to give Room to such low, gross and earthly Thoughts as we are used to, when we speak of distinct Places and Distances, in this outward Principle, yet when it is but taken in a due magical Sense, it is most properly expressed by Remoteness, Distance and Strangeness. For the 3 first Forms came not in or upon each other from without, but were generated Immediately and most Intrinsically by each other; and so this fourth Form also, as to that part thereof which is in Nature, and belongs to Nature, and hath the former 3 for its Root and Ground. But there cometh now also in such an other thing all from without, and from a deeper Sphear, or Source, which hath as to itself no Communion at all with this troublesome, anguishing Generation of Nature, but is to bring the greatest alteration upon it, and to sett its fighting Forms down into Rest and Peace; for they have each of them their own peculiar Will, and run Headstrong their own Race; which is the only Cause of their Endless Enmity, Restlessness and Anxiety; called Endless most justly, with Respect to this whole, dark, Abyssal Circle of Nature; for in all its Circumference there is no End thereof to be found. But this most Distant and strange thing, coming in really from without is only that, which, after it hath entred into this Conjunction, will have Ability and Sufficiency to put an End and Stop to it: but as long as it stands as at a Distance from them, and looks upon them only from without, it can effect nothing at all. It must therefore of all necessity enter into Conjunction, and the proper Place of this Conjunction can be no other, but this same fourth Generation or Form of Eternal Nature, which is to be the only Distinguishing mark between 3 and 3 or between Nature, and Eternal Liberty, brought into Substantiality by Nature.
Further, this Endless War cannot be turned into Rest and Peace, except by Conquering and Subduing all these three fighting Forms and by Ruling over them in One only Will. The 3 first Forms hath each of then their own Will and so there were 3 Contrary Wills in this one Wheel of Nature. If now this 4th should, or could be generated only out of the same mould, it would and must have its own peculiar Will also, no less that its 3 Parents had, as it also hath indeed, when considered as to itself without this Conjunction. And so then (without this Conjunction) there should be nothing else in all this Dark World but a four-headed Monster. But this strange and Distant thing, springing up out of another Source, and now about to enter into Conjunction with the fourth Generation of Nature, is actually to break down, to bruise and to trample upon all these Wills, and so to bring them all into Subjection unto itself. For there must be but One Will in One Eternity, two, three, or four cannot rule together in One and the same Eternal Sphear, if it shall be called a Dwelling place of Rest and Peace. There are then now two Partys against each other, 3 are against 1, and 1 is against 3. What will further become of this new Opposition? Truely these cannot both stand continually besides, or over against each other, and look upon each other from without: Neither can they draw near to each other, to embrace each other as 2 loving Friends; for there is no Likeness nor Conveniency between them, but the One of them is absolutely to prevail and to rule, and the other to be conquered and subdued.
That which is Stronger and of a higher Descent is justly to Rule; and that which is Weaker and of a lower Rank, is justly to be in Sunjection. The 3 Forms before were all alike unto each other in Might, Power and Strenght, and in Degree of Nobility also, being all 3 sprung up out of one only Seed, and so they all 3 would rule, and none of them could prevail or dispossess the other from its Pretension. But now this strange and Distant thing, coming forth out of Eternal Liberty, is of a Higher Extraction indeed, and of a more antient Nobility. But truely this Birth-right alone, or for itself, would not yet be sufficient to raise it up upon the Throne, and to establish its Sovereign Dominion over these 3. But it must also prove effectually to be Stronger, and of great might and Power; and without this there is no Conquest, nor Victory, nor Subduing of these 3 to be obtained. A strong man cannot be overcome nor subdued, except there come in upon him a Stronger than he, and take from him his Armour, wherein he trusted. Eternal Nature in these 3 Forms is not only strong, potent and Powerfull, but it is actually Omnipotent, yet with Restriction to its own particular Sphear, for therein is nothing at all, that could presume to Oppose, much less to prevail against these three. Whereas on the other Side Eternal Liberty, which is actually to Oppose, and effectually to prevail, is verily but weak and Impotent, as to itself alone, before and without this Conjunction; For it hath no Life, nor Liveliness; no activity; not properties nor qualifications; and much less any Strength, Might or Power, but it is only a Still, Silent, Resting, Calm, Peaceable, Serene Tranquillity. For this End therefore it must enter into this Conjunction with Nature, that it may put on Strength and Power in or by Nature, and may so become absolutely Omnipotent above that particular Omnipotence, which is in the 3 first Forms of Nature. But here I would not be misunderstood, I don't say, that Nature is to give Omnipotence unto this Eternal Liberty; this would be Non Sense indeed, for so it should but depend upon Nature, and must be Inferior to Nature, whereas it is that which Nature doth depend upon, to which it is itself infinitely Superior and hath allready beforehand in itself the vert Root of Onmipotence, nay of a higher Omnipotence too, that that of Nature. But this Root is not yet sprung up out of its deep and Secret Ground. Tho' it is also verily (in a Sense) sprung up allready; for that Omnipotence in Nature is itself an Offspring thereof; Yet this Offspring stands as yet only by itself; driveth on in its own will; and is separated from that, which it Ought to own as its only Root and Ground. And so this Nature in its own will, is but as an Usurper of its Omnipotence, having not the very Root thereof withing itself but only an Usurper Dominion. And Eternal Liberty, is as it were, deprived and dispossessed of its own proper Right and due; and this is as long as they both stand without each other, and are not entred actually into Conjunction.
For Nature was brought forth by the only Supreamest Original Will of Eternal Liberty; and its meek Lust or Lubet was past itself (all Secretly and Incomprehensibly to Nature's own Will) along with it, through all its Generations, for this same End, that it might be stirred, awakened and raised up out of its silent Stillness, and might have not only Liveliness and Ability, but also Occasion and Opportunity, to take unto itself its own Right again, by Conquering and Subduing this warring Nature, and thus further to exert its own, Absolute, Original Omnipotence; and to settle it above that which was abused by Nature in its own Will. Which yet cannot be done before, or without a Conjunction with Nature. For before and without this conjunction, it is but one single thing, nay also Nothing at all to Nature; and so but weak and Impotent, and not able to prevail against this valiant Omnipotent Nature. But in, or after this Conjunction it is, as it were, two or twofold, having one thing in and of Nature, and the other in and of Eternal Liberty, and these two United into One. These two therefore, joined and united, shall then be sufficient to prevail against this fighting Nature, which is but One, and yet divided against itself into three; Whose Dominion therefore cannot stand, much less prevail against these two United into One. Which one, is this plainly evident again, that it cannot have these two United into One, except it enter Actually into Conjunction with Nature, and this in the 4th Form or Generation thereof.
But further again, This Conquering and Subduing of the 3 first Forms of Nature cannot be done, but by a Real Intrinsecal Transmutation of all their harsh, rough, fierie and anguishing Eseences. They cannot be subdued in an outward Superficial Manner, like as for Instance, a Potent Prince of this World might subdue his Rebellious Subjects, so that after his Conquest they must live in Rest and Subjection, when nevertheless they may continue the very same Rebells in their Hearts and Wills, despising him, and wishing for Opportunity,to break his yoake from off their Necks again. So can it not be here with these 3 Properties of Eternal Nature; but their Subduig must be an Essential Changing Renewing and Transmuting; They must all be brought into One only Harmonious will of Love and Unity; and this Will cannot be put upon them from without, like as a yoake upon the Neck; but it must be most Intrinsecall and Essential unto them, that it may spring up, and flow forth, out of their own Ground and Bottom; so as to know henceforth nothing more of own Will and self Love. Changed and Transmuted they must be not killed, undone, or annihilated. For this could not be a Progress forward into Manifestation and Substantiality; but a Going back, Hiding and Turning again, into that former Silent Nothingness: Neither could it be an Effect or work of Omnipotence, but rather a meere Impotence, desisting from its first Design, because of being not sufficient to perform, and to bring it unto Perfection. But to leave them in Being and Existence, and to go on with them; to bring them into Subjection, Rest and Peace; to subdue and Transmute their tripartite, Omnipotent Own will, and to Rule over it in One anly Universal Will, this is he only true and most Supream Omnipotence itself.
The Tranmutation of base Metals into Gold, by the Philosophical Tincture, is in this Outward World a true Representation thereof. The Tincture itself is a proper Representation of the Eternal Liberty, not as this is in its pure Spirituality before and without Nature; but as it is in Substantiality, after this Conjunction with Nature, which here is spoken of. For it is the Vertue of Fire and Light, united in One only Will. Fire is in Nature, and Light is free from Nature, and above Nature, tho' it cometh forth even out of Nature. The Tincture therefore, being the Vertue of these two, is both in Nature because of the Fire, and also above Nature because of the Light; and because of this Conjunction it hath such a Stupendous Power and Energy in Nature, as to subdue unto itseelf all Inferior Metalls, by changing and Transmuting their very Essences, and bringing them all into One only Harmonious Golden Will. But as it first itself must have past through this Conjunction, for to become a Transmuting Tincture, so it must enter into Conjunction again with all those Metalls, that shall be Transmuted thereby.
But how shall now such a Transmutation be brought about in these 3 Inferior Forms of Eternal Nature. Here is not Tincture in this Eternity for here is no Fire, and so also no Light. It should therefore continue an Impossible thing to all Eternity, that ever they could be changed and Transmuted, if not the Transmuting Tincture be first prepared; that is, if not the Fire be first produced, and then further out of the Fire the Light whose United Vertue alone can be able, to perform this great Work of such a Glorious Transmutation. For Eternal Liberty cannot be the Tincture; tho' it will have afterwards the Greatest Hand in all this Transmutation; yet as it is now, before and without this Conjunction, it can have no Efficacy in Nature; because it is still Nothing to Nature, and must continue so, untill it enter Actually into this Conjunction with this fourth Form of Nature. For the Absolute Necessity of which I cannot forbear to bring in but one Argument more, most worth of our deepest consideration, and then I shall conclude this Demonstration.
Let us consider attentively the Process of our own Restoration or Regeneration, which is, (in short, and chiefly) nothing else, but an Essential Reconciliation, and most Intrinsecal Transmutation of the harsh, rough, bitter, fierce, stinging, hating, fighting, whirling and anguishing Properties of our own Immortal Soul; awakened therein in Adam, when we fell with him under the Dominion of the 3 first Forms of Eternal Nature, divorced from their Eternal Light and Love. What was there to be done with us? Could God our Omnipotent Creatour have Annihilated Adam's Soul again, and have created an other new one? Certainly such Thoughts of our Astral Reason, are nothing else but Foolishness. He could have done this no more than he could have changed or Denyed Himself, or broken His Originall Will, by turning back, form his Designed manifestation of Powers and Wonders, into his own former Stillness, Hiding, Temperature, and Nothingness. Which was as Impossible for Him, as either to lye, or to Dye. His Counsel must stand, and his Decrees are as unalterable as He is himself. He must then go forward, to bring forth such a Renovation and Transmutation in time upon Man's Immortal Soul, as was wrought on from Eternity in Eternal Nature itself; for to Reintroduce Adam into Paradise again, nay even in to a higher and more glorious State, than his first Paradise hath been. Like as Eternal Nature was itself reintroduced into Eternal Temperature and into such a one, as was now more Glorious and Illustrious, than that out of which its first came forth. In Respect to which the seventh Form of Nature itself is called the Temperature in Substantiality.
But by what means could there be effected such a Transmutation of our Souls? Here was no Transmuting Tincture, neither in Heaven nor upon Earth. Our Loving Father in Heaven was not changed in his Love by our Transgression; but still he loved us, no less thereafter than before. But his Love could not yet be our Transmuting Tincture. For in this State, and in such a Sense as it is to be taken with respect to this State, our own Will and Self Love was our only Something, and his Love was Nothing viz to us, and in our own Selfworking Sphere of own Activity; for therein it had no Being nor Existency; what Efficacy then could it have had upon our Souls? Verily no more than Eternal Liberty can have upon Nature, as long as it is without, and nothing to Nature. Tho' God himself, our loving Father, would have looked down upon us all with Mercifull, Longsuffering and Gracious Eyes, and would have cryed unto us all the Day long: Return my Children, Return unto me, your Sinas are forgiven, and your Iniquity is pardoned; and tho' we should have heard, even Day by Day, his own Voice from Heaven, as Israel heard it with outward Ears from upon Mount Sinai; yet all this could not have been so much of Efficacy as to Renew and Transmute the Internal Essences of our Degenerated Soul. For we could not so much, as but have heard his Voice in our Inward Ground and Depth, which was captivated, and so strongly compacted by that great stillstanding Death in the first Form of Eternal Nature, as the hardest Rock: and much less could we have broken our own Will, which was with its Root of Selfishness, and with its Product of Self Love, not only strong and Potent in its Own Circle, but also really Omnipotent, in that Sense in which Nature is Omnipotent in its 3 fighting Forms. And there then all his Love was but weak and Impotent, in that Sense in which Eternal Liberty is so, before its Conjunction with Eternal Nature, in this fourth Generation thereof.
His Eternal Love then must itself come down from Heaven in Order to prepare a Transmuting Tincture for our Souls; and for this End it must enter actually into Conjunction with our Degenerated Nature. Which was also done accordingly, in the Womb of the Virgin Mary. But that Holy thing which was born of her, was not then immediately the perfected or Consummated Tincture, bur stood as then in the beginning Process only, by the Consummation of which it was to be made a Transmuting Tincture for our Souls. Which Process to declare particularly is not proper for this place, where it is enough to say only in General, that our Corrupted and all Degenerated Essences of our Soul, could not have been transmuted, and so also not brought again into Paradise, except the Love of God itself did enter actually into Conjunction with our Nature, and became really a Man in this temporal World, which we went into, when we went out of Paradise. Like as this Process of Eternal Nature can go no further; no 4th Form thereof can be brought forth thereof can be brought forth, and this Disharmonious Nature cannot become a Substantial Temperature, except Eternal Liberty do enter with it into Conjunction.
Our Astral Reason is apt, and ready to think, or say: God was not alone Omnipotent above all, and therefore He could have pardoned Adam, and so could have Reintroduced him presently into Paradise again, even without the Incarnation, Passion and Death of his only beloved Son, if it had not been his own free Pleasure, to take this way rather than another. But Reason is blind in all these things, and knoweth nothing solidly, neither of Adam's Fall, nor of his Restoration, nor of God's Omnipotence also. It knoweth and granteth indeed, that Man's Fall was not only a Transgression and Disobedience, in Respect to God; but that it was also, in Respect to himself, an Actuall Killing, murdering and Destroying of his own Paradisical Life and of the holy Image of God, and a raising up of the Devil's Image in his Soul. But it knoweth not in any Reality these 2 Contrary Images, as they are in themselves, but paints only to itself a Counterfeit of both with its own Colours, and looks upon its Painting as upon the most Excellent Masterpiece, thinking to look thereby directly both into Paradise and into the dark World; which is but Ignorance and Folly. For Reason, as to itself, is properly neither God's nor the Devil's Image, but distant from both so far as this World is distant both from Heaven and Hell. And therefore it cannot know nor understand at all, without a higher Light, what was required to Restore man out of his Fall, and to bring him back out of his Hell, into his lost Heaven again. As to his Transgression, God could on his Side, not only have Pardoned him, or else his consuming Fire would have devoured him Immediately. But this Pardoning could not yet, on Man's Side, loose the 7 Seals of Death, in the 7 Properties of his Immortal Soul, neither could it break that flaming Sword of the Cherubim, keeping the Way to the Tree of Life; Which Sword was not, or not only, without, but chiefly and primarily within himself: Nor could it also Reconcile and Harmonize his Divided, Scattered, fighting and Warring Properties of Eternal Nature, now divorced in Him from their only Light, whose Harmony is the Paradise, and whose Discordance is this Condition of the Dark World, in its 3 divided fighting Forms.
What Recourse can here be made by Reason unto Godís Omnipotence?
Surely, if God could Deny himself, he could not be
Omnipotent, that which maketh him to be Omnipotent
above all, is only this that He cannot Deny Himself. But if he could take into
Paradise such a Degenerated Disharmonious Soul, without Renovation and
Transmutation, by a meere Pardoning from without, He
could Deny himself, that is, He could sett the
Devilís Image upon his Throne, He could make his holy Glorious Paradise to be a
Hold of every Soul Spirit, & a Cage of every Unclean and Hateful Birth,
& in a word, He could make Darkness to be Light, & Hell to be Heaven.
Which in our Souls He can and doth indeed, but only by a most Intrinsecal & Essential Transmutation of its Dark and
Hellish Properties into Paradisical qualifications;
and not by a Superficial Pardoning from without. And
that this might be done in our Souls, it was of the most absolute necessity,
that his only beloved Son must come down out of his Eternal Substantial
Temperature into our own Human nature, & must in conjunction with our
Humanity pass through all the Forms of Eternal Nature, to break the 7 Seals of
Death therein; and must Enter with his Human Will into that first Original
Womb, out of which Eternal Nature was broughtforth
etc. And then only after all this, when he could be called the First begotten
from the Dead, when his whole Process was fully Consummated, & when He was
returned unto Him that sent Him, into his Substantial Temperature, then He was
& is the only Transmuting Tincture of our Souls; not therefore so much to
be looked upon as He was on Earth in the Flesh, & in the Process of his own
Personal Transmutation (according to the words of the Apostle who would not
know him any more after the Flesh) but more as He is now a quickning
Tincturing Spirit, & a Living Vertue united both
of Fire and Light. Which he shewed himself to be
effectually in the Day of Pentecost, Tincturing thereby the cloven Tongue of St
Peter 3000 Souls at once; whereas in all his Life upon Earth He could not yet
Tincture One single Soul, in such a Sense and Degree as then was done; nay not
his own Apostles also, who stood then only still under the fiery Dispensation
of the Father, & were but in a Preparation & beginning Progress towards
their following Transmutation; which could as then not yet have† been perfected in them, because the Holy
Ghost was not yet; Joh: VII. The Tincture was not yet
fully prepared, The Vertue of Fire & Light was
not yet perfectly united & thoí united verily
& perfectly also, yet nevertheless, not yet† in this
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