3. MS. Walton I.1.7. [Serial Elucidations C.]

ii folios+506 pages. 197x148mm. Bound in brown leather.

f i "Of the Creation of this 3rd Principle And a Discourse on St Johns word in the beginning."

p1-478 V. Of the Creation of this our Outward Third Principle, wherein we live, and move, and have Our Outward Being.

From what was said before it might now be plain already, but is here to be made plainer, that the Fall of Lucifer was the only (causa sine qua non) cause, or rather the only occasion of the creation of this our third principle, which is nothing else but a temporary, coagulated out-breathing or exhalation, and so a visible representation and manifestation of the two interior, eternal and invisible principles, brought forth into war and opposition to each other by Lucifer, but settled again in this world, by the infinite wisdom and power of God in such a combination, order, proportion, and harmony, that (notwithstanding all their contrarieties, wherein they both act their parts upon this one only visible stage) they must both be subservient to the keeping out and under their former prince, and to the greater manifestation of the glory of the omnipotent Creator. And so, this creation is not a bringing forth of any such new or strange thing as had not been before in any wise or manner; but it is only an alteration of that state which was before the fall, in the particular kingdom or region of Lucifer. Which alteration was made by God for the better, after that Lucifer had brought forth an alteration upon it, for the worse. For he had utterly spoiled, darkened and wasted it, and made out of a pleasant angelical garden, a dark den of lions, dragons and tigers, a habitation of devils, and a hold of every foul, unclean and hateful spirit. Which it would still be, of God (the Father especially, unto whom this first moving in the creation is properly and fundamentally attributed) had not moved himself, and had not made another opposite alteration of the whole state of this kingdom; and this chiefly by the light and water in this third principle, which he produced again, but of an inferior and exterior kind and degree to what it had been before it was spoiled by Lucifer. For thereby on one side, the prince of darkness was utterly cast from all his former possessions; and thereby also on then other, the pure transparent materiality, or the seventh form of eternal nature (as to the particular region darkened, obscured, and grossly compacted by him) was taken away from under his tyrannical dominion, and instated in such (as it were) a middle state or tolerable condition, as from which (though it must now during the time of this mixture of good and evil be subject unto vanity) it can and shall be purified and refined by fire again; and so be restored into its primeval glorious transparency. Wherefore it is that this first creation, brought to pass by a foregoing spoiling, carrieth along with it of all necessity, a second or new creation, or restoration into the primeval state; and this beginning of time implieth absolutely and end of time also: and this even so naturally and inseparably that Teutonicus had no scruple to say, that if we knew exactly the hour and minute of that sixth day wherein the creation was accomplished, we could also know the year and day of that fiery trial whereby it shall be delivered again from the bondage of corruption; for the beginning and the end are thoroughly alike to each other, and this latter is most naturally, or according to the immutable laws of eternal nature, contained in the former. But the eternal Father hath reserved in his own power the knowledge both of this and that; and it is not at all for us to know his secret times and seasons.

Here then to have a due conception of what the creation is in general, before we come to consider it particularly, that vulgar opinion which is generally had thereof, is in the first place to be removed. For though it may be pleaded, that it is not only consistent with the outward letter of the Scripture, but it may be granted also that it can be consistent with piety and integrity of heart, so as to do no hurt unto them that hold it in simplicity of mind, because not able to look into the deeper ground; yet, nevertheless, it is consistent with the recondite wisdom of God, which is behind the veil of Moses, and may do such hurt unto an enquiring mind, as to keep it out from the understanding of those secret mysteries that were implied indeed from the very beginning in the outward letter of the Scripture, but not enfolded to the generality of mankind, except only now in this latter age of the world; wherein they will manifest themselves; though not unto all sorts of people promiscuously, but unto them only that seek the wisdom where it can be found, and that cannot be contended with a broken superficial knowledge, but desire instantly to look deeper into the eternal ground, to understand the whole connection between eternity and time, and to apprehend how and why the latter of an absolute necessity (viz. after the fall of Lucifer) must have been brought forth out of that, and why it must also of the same necessity be swallowed up into that again.

This vulgar opinion then, considereth the creation of this world, as a work of the free, predeterminate or fore-appointed will and pleasure of God only and solely, without making ant reflection upon the foregoing fall of Lucifer, as if it had no communion nor connection therewith at all; and thinketh that by saying, God was pleased in his infinite wisdom to make this third principle, and all the creatures therein, so as they are now, or (if it is able to look a little further) so as they were before the fall of man, and the curse was pronounced upon them, it hath expressed the whole mystery so solidly and deeply as that noting more can be added, but that we must fully acquiesce with this free will and pleasure of God, and ought not to enquire any further.

Let now this superficial opinion stand in its place for the common people, to whom it may be sufficient and well enough, if they make but a good use and application to a Christian-like behaviour; but as to Christian philosophers, it is certainly very short of being sufficient to reach the ground and bottom. For these (to mention only two or three general instances, and to pass over an innumerable multitude of particulars) will never say, That it was the free, fore-appointed will and good pleasure of God, the Father of Light, with whom is no darkness at all, nor any variableness, nor shadow of turning, that there should have been darkness upon the face of the deep; nor that the earth, but for so much as one single moment, should have been without form and void: nor can they grant that it was prefixed holy will and intention (arisen and established absolutely in his own counsel, before and without any reflection upon what was actually done by his rebellious creatures), that there should be such dry, barren, howling wildernesses upon earth, full of tearing beasts and venomous worms, insects and serpents, and such rough, hard, and horrid rocks and stones, which never were nor can be of any use to man, whom yet all the creatures of this world were designed to be put in subjection unto. But that the cause of all such and the like things, and most especially of that never-ceasing strife and war, whereby both living and lifeless creatures upon earth do continually persecute, murder, and destroy one another, must certainly be found out somewhere else, and not be attributed to the absolute holy will and good pleasure of God the Almighty, who is the only goodness itself, and in nowise good and evil. This is the sentiment of Christian philosophers, who yet will not proclaim it publicly to the promiscuous multitude (as well divines as laics) because they know that it cannot be understood nor accepted by any, unless it be such as are able to look into the ground of eternal nature, and to give a satisfactory answer to that objection which doth presently arise.

Objection: For our dark natural reason, having no true idea of what the creation was, cannot but say, If God had not himself alone created all visible and invisible things, without any exception, then there must have been some other creator besides him. And if he had not created them according to his own unlimited will and fore-appointed pleasure, so as they now are, then there must have been some creatures that hindered his absolute sovereign will, and constrained him to make them so and so, when otherwise he could have made them better, and settled them in a state of perfect concordance, without any contrariety, hurtfulness, war, and opposition. This creature now could not be supposed to have been any other, but even Lucifer himself with his angels; which yet to say or think would be an abominable things, etc. This same was not only objected unto Teutonicus by some that misunderstood his writings, and could not apprehend the generation of eternal nature, but it was also most perversely ml;aid to his charge by others, that he held such a doctrine as that Lucifer made the earth, rocks and stones, and the venomous and hurtful creatures, and was thus a creator of them, besides Him of whom the Scripture saith, that he created heaven and earth and all that is therein - whereby we are the more confirmed (said those ignorant opposers) that this shoemaker intended to teach us afresh that old damnable doctrine of Manes, babbling of two contrary Gods, a white or good, and a black or evil one. But truly this altogether is so far from his mind and sense, that it hath no communion therewith at all, as may plainly appear unto everyone that hath but a small understanding of the process in the mutual generation of the forms of eternal nature,, and will but search a little into this matter. But I think it most proper and necessary that this objection should be examined and answered unto, before we descend to a particular consideration of this creation; and this for a defense of the truth, and innocence of our author. It hath two parts, both which are to be considered distinctly: for it saith (1) that Teutonicus made Lucifer a maker or creator of earth and stones; and (2) that he makes him a binder or controller of the free sovereign will of God, whom he constrained to bring forth the creatures of this world in such or such a condition.

Answer: Concerning the first part, the whole matter is easily thus to be conceived. Before the revolt of Lucifer, as long as he was a holy angel of light, all the seven forms of eternal nature stood in the most perfect union and harmony, both in himself, and without him in his whole kingdom. The six properties therefore, generated the seventh most gently, softly, and sweetly, in a clear, pure, crystalline transparency, according to the nature of the light; which then had the predominance over all the rest, as they do still throughout all the other kingdoms and regions of all the holy angels, that kept their habitation in the light, and as they shall do again in the place of this now defiled and cursed third principle also, when they shall be reharmonized, and the whole principle be purified by fire, and so be restored into its former glorious condition. When now Lucifer, in unanimous concurrence with all his angels, by his perverse will, desire, faith, or magia, stirred up the fourth form of fire, first and chiefly within himself, intending to raise it up above all the rest, and to exalt himself therein as an almighty, most sovereign monarch, the whole harmonious order of eternal Nature in his created being, was presently broken. But this could not have been done as in and to his own particular creature only; but by this self-same act and deed, his fiery spirit went also actually forth from him in his false magia, into all that was without and besides him, intending to conquer and to trample all under his feet, and so to be alone the supremest all in all. Thus now he poisoned, infected, and polluted all what he could enter into; all that gave him any admittance, or in anywise condescended to his will. He stung as a fiery serpent, not only into the other angelical thrones, and provoked them to do the same which he did, from whence came the war in heaven between Michael and the Dragon; but he went also out against God himself, his father and creator, intending to bring him under into subjection.

The whole harmonious order therefore of eternal nature, wherein darkness and fire had stood from all eternity in subordination to the light, was thus immediately broken without his particular creature also, wherever he could get any admittance; not broken indeed as to God his creator, for this was really too strong for him, nor was it broken as to the rest of the holy obedient angels, for they resisted him and kept him out, but it was broken in his own region or kingdom, for there only he could prevail, seeing that this stood in subjection under him, and was by birthright, his natural due possession, whereof he then was the only king and ruler. There, therefore, he found a free admittance and condescension to his will, with the four first forms of nature, which he could raise up, and so subdue the rest. Throughout all his dominion therefore, but nowhere else beyond it, though he designed it everywhere, the harmonious order of eternal nature was actually broken. For that which before stood in the midst between three and three, was now by his false magia dislocated and removed from its appointed place, and could no more keep under the darkness beneath, nor any more give forth a shining glorious light above. So, therefore, the three inferior forms on the left hand, swallowed up before from all eternity, by the three superior on the right, came to be raised up out of their hidden deep, and were set in opposition, and enabled to act according to their own will and inclination. Wherefore also, they exerted presently their own peculiar qualifications, most intrinsical and natural unto them when not kept under by the lightness of light and love.

What now their peculiar qualifications were, was formerly mentioned sufficiently, and is now here plainly to be seen by those fruits or products they brought forth immediately. To generate the seventh form of materiality, is common unto all the six, and none of them can be excluded therefrom; whether they stand in union or disharmony, they can never cease to generate the seventh. Materiality therefore, must still have been generated in all this disorder and confusion, no less than before, in their concordance.

But what kind of materiality could now here have been generated, when these three inferior forms or darkness had got the predominion? All the former purity, sweetness, clearness, softness and meekness was abolished: the whole region had before been full of light and glory; but now that was extinguished, and there was darkness upon the face of the deep. Before, it was a dwelling-place of meekness, tranquility, and love; but now, it was turned into fierceness, tumult, wrath, envy, hatred and anger. The harshness having now the greatest hand in the generation of the seventh form, attracted, astringed and compacted, without any resistance or restraint, in the extremest force and vehemence; and this still so much the more and stronger, as it was stirred up and exasperated, on one side by its own stinging prickle, and on the other side, by its own turbulent whirling wheel.

The seventh form therefore, which should have been generated sweetly and gently, pure, transparent, thin, subtle, fine and crystalline, by the predominant concurrence of the three superior forms of light, could not have been so generated any more within the sphere of this disharmonized region; but must now have been generated only according to the predominant property of the three inferior forms of darkness, that is, it must have been made dark, thick, gross, obscure, hard, rough, ponderous, earthy, stony and rocky. And this not only in such or such a particular place of this region, as now is this earthly globe, but everywhere throughout this whole kingdom, though not everywhere equally alike, but here more and there less, according to the various conditions of several places different from each other; and according also to the different activities of those diabolical agents that stirred and exasperated the forms of nature either more or less, or after this or that peculiar manner. Like as we may observe an outward resemblance thereof in the ice, congealed out of a soft water, or other liquid, which is done everywhere in all the world, wherever this astringing power can prevail; and yet is not done everywhere equally alike, but more in one place and less in another, according to the different conditions of those liquors that are capable of being congealed, and according also to the various degrees of this congealing force.This now is a short abridgement of what Teutonicus saith of this mater throughout all his writings, but more especially in his Aurora from the XIIIth to the XVIIth chapter, where he declareth this fall and work of Lucifer most particularly with all its circumstances, and with respect to all the Forms of Nature from the first unto the seventh; worthy indeed of all consideration. But who can say here with any sense, that he giveth unto him the character of a maker or creator? Is he not manifestly represented in all his pages and lines as a breaker and destroyer? For he is not said to have himself generated the dark, gross, impure materiality; but the three first forms of darkness, in their predominance over the three of light, have generated it so, as soon as they had extinguished and swallowed up the light.

But Lucifer is only said to have been the chief agent, who stirred them up thereto, by his strong stirring and exasperating the violence of the harshness and fiery strength; and this the Scripture saith itself implicitly, when it called his Apollyon, and more explicity, a liar and murderer from the beginning. And though he were even expressly said to have generated the dark and gross impure materiality, in such a sense as now in this world a dark, false magician may be said to produce or generate this of that material thing (which he doth not as by himself, or by his own sufficiency, but by the Forms of Nature, which he disorderly and maliciously abuseth, and which alone can properly be said to have produced it), yet even then also, this production made by Lucifer from the beginning, could not at all be called, nor be considered as a making or creating work; but only a perverting, breaking, defiling, and destroying of that which before was holy, clear and pure. Teutonicus therefore, made him not a maker of earth and stones, but he made him a spoiler and waster of that blessed crystalline earth,which he used to call ternarius sanctus, and which had been full of the light and glory of God, as well in his kingdom when he was an angel of light, as in the other angelical regions: and as he saith that he was the only cause of that first spoiled condition of the earth, thus described in the beginning of the first chapter of Genesis, The Earth was without form and void, and darkness was upon the face of the deep. But if these opposers think this to be contrary to the truth,let them declare more solidly what the Scripture means by calling him a destroyer and murderer from the beginning, and let them show us what he destroyed and murdered, before the creation of this world. Did he not murder the light in his own creature, and in his whole region, and raise up instead thereof the darkness, whose prince he is unto this day? And did he not waste his own kingdom, his glorious inheritance, his holy, clear, paradisical earth, the seventh form of eternal nature, his pleasant angelical garden, full of glory and delight, making it really dark and empty, void and without form, and destitute of all that beauty wherewith it had been adorned by his Father and Creator?

So that Teutonicus might well say of him, If all trees were writers, all their branches pens, all the mountains books, and all the water's ink, they would not be sufficient to describe that lamentable condition which Lucifer with his angels, brought upon his region. As little therefore, as he had created that former pure transparent earth, whereon he dwelt in the light before his fall, so little also did he create this outward earth. He caused indeed, the forms and powers of darkness to generate, in their predominance over the light, such a dark, dead, dry, rough, and gross materiality everywhere throughout his whole region; but it was God and he only, who created, that is, formed and settled together in one globe, this dispersed impure matter, and rectified it again, by restoring unto it light and water, in the same manner as it had before (though not in the same internal degree of glory, beauty and excellence, which was not to be done in this beginning of time, but to be reserved to the end thereof, as hereafter will appear) and replenished it with innumerable creatures of all sorts and kinds; altogether representing those that were also before upon that former Paradisical Earth which certainly Lucifer would destroy and make void and without form again, if his power were equal to his will, for he is a destroyer of all the creatures of God, and a setter up of his own dark living figures, formed by his own will, in his false magia. So that it is a great ignorance and misapprehension, if not a great perversity to say, that Teutonicus made Lucifer a maker or creator of earth and stones.

But now further, as to that second part of this objection, whereby it is said that [Objection] if it was not the free fore-appointed will and full pleasure of God, that the creatures of this world should be as they are, then Lucifer must have hindered and constrained him to make them so and so, when otherwise he could have made them better, and settled them in a state of perfect concordance without any contrariety, hurtfulness, venom, war and opposition, etc. [Answer]. This is quite erroneous, and stands upon that false hypothesis, that the creation of this third principle, hath no connection with the fall of Lucifer, but is a free, fore-designed work of God, to be considered without any reflection upon what was done by this revolting angel; which is justly called a false hypothesis, inasmuch, as this creation is a work of God a posteriori, made only to rectify and restore that which was spoiled and destroyed. For if Lucifer had not fallen, no creation of this third Principle would have been brought forth, nor could any alteration have been made in this region; for it stood already in the highest degree of glory, light and dignity, and must have continued the glorious inheritance and possession of their great prince and hierarch for ever and ever. Whether God would have been pleased to create some other things, and so to have manifested his goodness and glory unto some other creatures, besides the holy angels, or whether he would not, we are not to determine; but only this we may freely say, that if Lucifer had nor revolted, and by his revolt laid waste his kingdom, no creation, no transformation, nor any alteration could have been made in this region. For the two Eternal Principles had continued in their harmonious order, Darkness and Fire must have abided in their subjection to the Light to all Eternity, as they stood therein from all Eternity. This Third Principle therefore could not have been made (especially not in this region) a distinct representation and manifestation of their several divided properties, as it is and must be now.  If then there was no fore-appointed Will and decree in the Cousel of God (before and without a reflexion upon this sad apostacy of Lucifer) to create this Third Principle, and to manifest therein a visible figure of the two Eternal Principles in their opposition to each other, how could this will of God have been hindered or limited? And how could he, who is only to restore a thing, spoiled by another, be said to be constrained by that spoiler, that he must restore it so and so; chiefly when this Restorer is all sufficient to show forth his Power and Wisdom, as to make use of that same spoiling, for his own greater honour and glory?  He may be said indeed, that he is occasioned to accomodate his wisdom to the condition and  circumstances of that spoiled thing. And this, in a sense, may be said also of God; but how can it be more derogating from his honour and glory, than this is when we say, and rightly say, according to the truth. He hath created such Angels as could revolt against him, and hath given unto them  such thrones and possessions, as could be spoiled and wasted by them; Seeing that they did no hurt unto him at all, but hurted only themselves; and that he hath restored, and will restore what was spoiled; so that even this spoiling itself shall serve to the greater exaltation of his might, honour and glory. The Fall then of Lucifer was foreseen indeed from all Eternity, in the mirror of Eternal Wonders, and so was the creation of this world also, and though there is or was no real before or after, in that eternal All-seeing Eye, yet with respect to our understanding, the Fall of Lucifer is fore-going, as it was also actually; and the creation of this Third Principle is following, and so following that it depends upon that, and was not decreed beforehand or without that, but only in consequence and relation unto that. For when these things stood now in this depraved state, what was there to be done both with Lucifer and with his corrupted region? Should God have left him alone, so as to give over this whole kingdom  into his absolute power, to exercise therein his sad tyrannical dominion, according to all his own will, in despite of God and all his holy Angels? No, this could not have been dona at all. For this region was not Lucifer's propriety, but his creator was the only proprietor thereof, and it was only give unto him, by birthright or an inheritance, if he would continue an obedient son. When he therefore departed from obedience, it was but just with God to thrust him out, and to take from him his inheritance. And moreover also, this region, considered especially as to the 7th Form of Nature therein, had not, and could also not have revolted, nor committed any iniquity against its Creator; seeing that it stood only in meer passiveness, and must suffer itself to be defiled and polluted; having no ability to resist, because it was only a generated body, without any activity of itself, and could therefore not hinder its alteration and pollution, brought in upon it by the now predominant Forms of darkness. Why then, or by what equity, could it have been punished, with being given over into the arbitrary government of this apostatized Prince of Darkness?  Unto whom it must now (until the power of omnipotence in teh following Creation appeared for its deliverance), have been subject indeed, but this constrainedly, not willingly; for it is natural and intrinsical unto every, even the most senseless thing, that it inclineth to continue in its own state, rather than to be brought down into a lower and worse condition. It was then not only justice and equity with God, but it was also of the highest necessity, for the maintaining of his honour and glory, to take this region away fromunder the subjection of this rebellious Angel. But this could not yet have been enough for its restitution, but it must also further have been refined and purified by Fire, and so restored again into its former beauty and excellency; for it was defiled and corrupted, so that the glory of God could not appear, nor dwell, nor represent and manifest itself therein. But now further, this purification by Fire, and so this full restoration into the primeval glory could not be done then immediately; for it was a vacant throne, destitute of its natural Prince; and in the counsel of the most holy Trinity it was decreed, that an other King, instead of Lucifer, after quite another way and manner, shoule be raised up, unto whom this region should be given for an eternal possession; for so saith the scripture to this purpose, that we are chosen in Christ Jesus before the foundation of the World. And though this King should have been Adam the first, yet it was also seen and known beforehand, that he would not stand firm in the hour of his temptation, but fall back, and bring so thereby an other defilement upon this region again. And therefore (though not therefore only, but several deeper, fundamental reasons could be produced, if this did not suffice) it was not, nay it could not have been purified than, by such a purification as it is to pass through in the latter end of time; and so it could also not have been restored then, into that same light and glory, wherein it stood before, but another expedient was in the meanwhile found out in the wisdom of God, whereby his whole Will and Counsel most wisely could be performed; And this was the creation of this our outward Third Principle wherein the two interior principles  are left indeed in their contrariety to each other, (not by any such necessity or constraint, as were laid upon the Creator by his rebellious creature; but by His Wisdom for the greater manifestation of his Glory and the greater confusion of this spoiler), and do both actually send forth their influences thereinto according to their several divided properties; but as nevertheless so far harmonized, and knit together in order, measure, weight and proportion, that none of them can entirely prevail against the other; that the Dark and Fiery Principle, which is destroying in its own nature, when predominant alone, cannot exert its power and dominion; but must only serve the Principle of Light, for to move and stir it up, that so they both concurrently must be subservient to produce and manifest the secret wonders of God whose shadows shall appear herafter in Eternity, and that they both must keep out and under their former Prince, who is now only a prince of darkness. For though he may have an access into that Dark and Fiery part, with respect to which he is also still called a prince of this world; yet seeing that this is nowhere alone, but hath always and everywhere, more or less, an opposite part of Light and Water with it, he is everywhere resisted and excluded; except where men by their own malice, give unto him an open door. And moreover, this whole Principle, seeing that is is of quite another and exterior condition, nature and order, than that wherein he was created, availeth him nothing at all, and he cannot make any use thereof, though he still is and liveth within his sphere. He can see no more in the Light of this Principle, than he can in his own Darkness; and the Water of this Principle can refresh him no more, than his own Fire can.

So therefore he only is disappointed and deluded in all his designs, but the glory of his Creator exalted in all his works. And there is rejoicing even in heaven also, among the holy Angels, because of the creation of this outward world, whereby this whole region is delivered from his tyranny, and is set in such  a state, as from which, after the time shall be accomplished, wherein it must be subject unto vanity, because of the transgression of Man, it may be restored in its primeval dignity, and so reunited to the other Angelical Hierarchies. So then the creation of this Third Principle is not at all such a work as is commonly apprehended by the vulgar, but quite another thing which to declare and demonstrate much more could be added indeed, but it will still evidence itself more and more hereafter; Here therefore it can be enough to have but said generally, that it is nothing else but a transformation of this whole polluted Kingdom of Lucifer, into another more exterior state and inferior degree of goodness, light and dignity, made in order for tobring it up in due time again through the Purifying Fire, into that primeval glory wherein it stood, before the Fire was stirred up, and the Darkness was set in opposition against the Light.

Having thus seen the connection between the Fall of Lucifer and the creation of this Third Principle, and what this creation is in general, and having given, I think, a sufficient answer to that two-fold objection, we are now further to consider this whole outward Creation more particularly according to the description given forth thereof by Moses.

"In the beginning then God created the Heaven and the Earth", saith Moses; "By the Word of the Lord were the Heavens made, and all the host of them by the Breath of his Mouth", saith David; and "In the beginning was the Word, and the Word was with God and God was the Word, the same was in the beginning with God. All things were made by him, and without him was not anything made that was made", saith the Apostle John. All three say concordantly one and the same thing of the Creation, though the words of the Apostle reach also further, and imply much more than those of Moses, and of David. For this beginning, which Moses speaketh of, is the beginning of Time only; which thus, according to his following description, must of necessity have been brought forth out of Eternity, after the Fall of Lucifer. But the beginning, mentioned by St. John, is not this beginning of Time only, for he, saying that without the Word, which was in the beginning with God, not any thing was made that was made, includeth manifestly the creation of Angels also, which verily had its beginning, before the beginning of the Creation of this Third Principle; whereas Moses saith nothing at all, neither of the creation of Angels, nor of their Fall explicably, but is only, and (for reasons declared elsewhere) very shortly and obsurely too, to describe the outward creation of this our visible world.

So then we have now here already two beginnings different from each other by degress of being more exterior and more interior. For the creation of Angels belongs not at all unto Time, and the beginning thereof was not a beginning of Time; but the Time of this Third Principle is such a necessary unavoidable consequence of their Fall, as an earthly room or place is of a gross compacted body. We must say indeed the creation of Angels had a beginning, for though their essences were eternal, eyt they were not formed or figured creatures from eternity; but we cannot say this beginning imports a Time, no more than we can say, that it imports such a determinate extension of room and place; though really something answering unto both, which, because it is surpassing our outward condition, wherein all things are grossly compacted, our earthly tongue hat no denomination, to express or represent it by conveniently; forthough it imports not a time, yet it imports a lower state than Eternity is, when considered absolutely as to itself, without any respect to creatures. The mighty Angel, coming down from Heaven in the Revelations, sware by him that liveth for ever and ever, who created Heaven and Earth, and the things that are therein, that there should be Time no longer, but in the day of the voice of the Seventh Angel, the Mystery of God should be finished. Now this Mystery of God is wholly relating unto Man, created after the creation of Heaven and Earth, and of all the things that are therein. If then there shall be Time no longer, after the finishing of this Mystery of God, there had also been no Time before this Mystery of God had its actual beginning with respect to outward creatures made in this creation of Heaven and Earth, though there had been another beginning already before in the Angelical Creation.

It might seem superfluous to insist so much upon this difference, whose notion may be notorious enough; but I think it not because these two beginnings are not yet all, what the words of the Apostle John are applicable unto; But we shall find two other beginnings more, which both are much deeper, and far more intrinsical, because without any relation unto creatures; and which do differ also from each other by such a difference as might be said, in this or that respect, to bear some analogue to this, whereby the beginning of Time differeth from the beginning of the creation of Angels. Seeing then, that those two posterior beginnings are nearer us, (because both relating unto such creatures as stood originally in the same degree of excellency, having both been created after the image and likeness of  God) and are therefore more comprehensible, we must needs look upon them with attention, and procure in our mind a true idea of that difference, whereby they are to be distinguished from each other, if we expect to have any good apprehension of those other two beginnings, that are much more remote from our eyes. For these are all four to be taken notice of, if the expression of the Apostle, and that excellent explication Teuton giveth for thereof, shall be fully understood.

If we then look  deeper, beyond both this and that creation, into the generation of Eternal Nature; there is something like to a beginning to be understood also, which the expression of a principle is implied, and which was spoken of sufficiently before, where it was called an eternal beginning or a beginning without beginning. And this is the lower beginning of these latter two, answering, in a different respect, both to the beginning made in the Angelical creation; and to the following beginning of  Time in the outward Creation also. For as to both, this Eternal Nature is successively and gradually, as it were, descended down lower and lower, and hath manifested  in the former more secretly and unitedly, and in the later more openly and separatedly, all its hidden powers and energies. Seeing that in the beginning of the Angelical Creation its Darkness and Fire, though both cooperating indeed subserviently, were [both] hid and kept under in subjection, and the Light only was made manifest in all the holy Angels. When contrariwise in the beginning of Time, or in the outward Creation, it hath openly, in a plain distinction, any division, obvious everywhere, displayed both Darkness, Fire and Light, and made even a visible and transitory representation of each of them particularly.

But further, if we now look deeper again, beyond Eternal Nature and its eternal beginning itself into that transcendent, abyssal, incomprehensible generation of God, who there generateth God, or spreadeth forth himself in Father, Son and Spirit, spoken of lately in the explication of that Scheme of Teuton considering God without all Nature and Creature. Even there also, there is still, in a higher and more recondite sense, a beginning, or rather something as quite as far off, and only with relation to our apprehension answering thereunto, to be conceived, which more than any of all the former wanteth indeed a peculiar and more convenient denomination. For this of a beginning is much too gross and low, but seeing we have none, we must call it a beginning too, and be contented with that difference whereby we can distinguish it from all the others in the apprehension of our mind. For it is rightly said, that only in our apprehension, it answers to a beginning, and yet it is rightly said also, that a real ground of this our apprehension is in the thing itself; which on both sides would be plainer, if we could have another and more significant expression, that that is of a beginning. And this is the inmost or deepest beginning of all, beyond which there is to be looked out for no other more, and is answering in different respects to all the following three, but nearer and more especially to that next eternal beginning, made in the generation of Eternal Nature, seeing that these two are both relating to the manifestation of God, made by and unto creatures. Wherefore also this answerableness, whereby this deepest abyssal (or rather byssal) beginning answers to the beginning in the generation of Eternal Nature, is so far above that, whereby it answers to the Angelical beginning, as God the Creator is above the creatures. And so much (or rather infinitely more) different from that whereby it answers to the beginning of Time, than a bright shining light is different from a dark shadow caused by the interposition of an obscure body, which was even actually done by the Fall of  Angels in this outward Creation. When it doth nevertheless truly answer more or less to all the three following degrees of beginning sucessively, and unto each according to its own, either nearer, or more remote, condition.

So that therefore as to all these four, the words of the Apostle John are to be understood, when those of Moses speak of the most outward and lowest beginning of Time in the temporal creation only. Which apostolical words we shall now further take into more particular consideration, beginning from that which is the deepest and inmost, and so proceeding down to that which is the lowest and outmost of all; which also alone is to have an end, not in any deeper, but only in such a sense, and according to such a manner, as is directly opposite unto those circumstances, in the consideration of which it can alone be properly be said to have had a beginning; nay which made or were even themselves this same beginning of Time.

I. Then as to that deepest abyssal generation of God, where God begetteth God, or spreadest forth himself in Father, Son and Spirit, without all Nature and Creature, which is an Everlasting Now, today, or present instant, without any beginning, successiveness or end, according to the words of the Father to the Son, This Day have I begotten Thee. The Apostle saith most deeply and excellently, and certainly most plainly also: In the beginning was the Word, and the Word was with God, and God was the Word, etc. We must here needs make a recourse in our mind, to that first original abyss, Nothing and All, which hath and is the Will, discoursed of largely before, and therefore not to be repeated here with tediousness. It it I suppose plain enough (1) that this original abyss, considered as to itself only, and to its own proper essential abyssal condition; without , or before, or in the strictest abstraction from its actual moving and going forth into a Byss or ground, place or state of perceptibility Love or Delight, hath no beginning at all, nor any thing like to it, nor that could be imagined to answer unto it, in any sense or wise whatsoever. For to think here in the consideration of this abyss of any thing answering to a beginning, though but in the greatest remoteness and obscurity, would presently bring in such a nonsense and contradiction as in no wise could be apprehended or reconciled; seeing that then there must have been something deeper, more central, or more interior than this Abyss, whereby this must have been made, or occasioned to take a beginning; And if so, this Abyss had really lost thereby both its name and nature.

But (2) It is a suppose also plain enough, that this only first original abyss without beginning is itself the only beginning of all things, that can be named or imagined, both of those that are really co-eternal with itself, and are placed only in some kind kind of posteriority to it, by our inadequate idea and insufficient expressions; and of those also, that are really inferior and posterior to it, either more or less. For this Abyss, or Abyssal Will, is the Father first of his only begotten Son, further the Father of Eternal Nature, and further again the father of all Spirits, of whom the whole family in Heaven and Earth is named. Though this denomination of a Father, can not every where be taken in such a sense, as were always equally alike to itself; but must be taken in such a difference, as the different condition, degree, and greater or lesser preeminence of all these things, doth import and require. Which sense, as to each of those particulars is to answer unto that, wherein it can be said to have had a beginning, out of this one only Eternal father, who is, and must be himself without beginning, and cannot be out of another Father.

If then these two things are plain enough, as they are indeed, this (3) also cannot but stand without all question, viz, that this first, abyssal, original Noting and All was and is God Himself, but not yet to be considered under the denomination of a Father, because there is yet no consideration of the Son, without whom there can be no idea of the Father, though there can be an idea of God, or of an Infinite Being, which alone is All in All, and hath nothing before, nor after, nor besides it, that could give unto it, or take from it any thing, and is yet itself the only original or all things, unto which it giveth existency, motion, increase, life, breath and understanding. For even this idea itself, without having need of any other argument, doth clearly convince us, that this infinite, incomprehensible Abyss without all beginning and end, room and place, time and age, is and must be the one only true Eternal God, and that there can be none else besides him, seeing that there is nothing deeper. Wherefore even Jews and Mahometans, nay Gentiles themselves, if not totally given over and immersed into brutality, cannot deny it.

But those now that think by this only idea of an Eternal Unity without beginning, the one only true Eternal God, and all what the Scripture saith of him, can be known sufficiently, and do deny therefore distinction or Trinity in this unity, do certainly not know what they do or say, neither can they reconcile the Scripture with the Scripture, nor themselves with themselves; if strictly touched, and desired to show not a superficial notion, but a real internal ground, and so that a mind, created after the image and likeness of God, and searching truly after his knowledge and Wisdom, may find it out and acquiesce therein. But I am not to dispute against them directly, I am only to declare the words of St John, according to the deep theosophy of Teuton: In conformity to which I say then, that in this abyssal original Unity so considered only as in and to itself, there is not only neither Father, Son and Spirit, but there can also be neither Wisdom, nor Glory, nor Love, nor Light, nor and perception, and much less and nature and Creature, but it is only an Abyssal incomprehensible Being, or the one and only true Eternal God, like as unmoveable, so also Unknown, unfathomable and Unperceptible to himself. according to the proper nature and unseparable condition of this Abyss; wherein there can be no sensibility, nor understanding, nor any apprehension of what it is to be well pleased and delighted in the Son. For it is the Son in whom the Father is well pleased.And why? because he is the Brightness of his Glory, and the express image of his substance. If then in this Abyss, the Father's glory is displayed in brightness, and if there is therein an express image of the Father's Substance, there is the father and the Son, and thus distinction in that first original Unity.But if in this Abyss (considered only as it is an abyss) not Glory is displayed in brightness, there is no Son, and if no Son, no Father; and if no Father and Son, no Spirit also. As soon therefore as we conceive that in this Abyss is brightness of glory; and perception of this brightness, and well pleasing in this perception, we conclude also that this Abyss is no more in the former still, secret, unmoveable Abyssal condition; but is gone forth actually into a Byss, or place and state of Love, Light and Glory, and so of distinction and perceptibility. All these things therefore must have had a beginning, in such a sense as this eternal going forth or flowing out of this Abyss into a Byss, co-eternal with itself, can bear. Accordingly then, though this first eternal original Abyss, as to its own proper, unmoveable and incomprehensible essentiality, which is the Eternal Unity, or the one only true Eternal God, hath had no beginning at all, yet both the father, and the Son, and the Spirit have had a Beginning. I must express it so grossly, as I would not easily do, neither to rude nor to tender ears, that might be ready to cry out of blasphemy. But I see not how I could otherwise make intelligible some deep and abstruse expressions of Teutonicus; and I am sure that an understanding mind cannot be offended at these hard, rough and unpolished words, which are so, as to their outward sound only, but not in their internal sense; for it may presently see, that there is meant nothing else thereby, but that in the Father there is necessarily implied a relation to the Son, and a reflexion made also upon the Spirit; and that therefore the actual moving or going forth of this Abyss to a Byss, or the generation of the Son, is the beginning of this Abyssal Will's being a Father; but not the beginning of this Father's being an Abyssal Will. For an Abyssal Will He was and is before, and without any idea of the Generation of the Son, and so before he can be called a Father. But a Father he was not, and could not have been, before, and without the Generation of an express image of his substance, and before his actual perception of which it is to be well pleased and delighted in the brightness of his own glory, displayed in the Son. It is true, that Teuton saith frequently, not only in general, the Father, Son and Spirit had no beginning, but also especially, the Father was without beginning, yet there is no contradiction of all between these and his expressions. For when he saith so in general, he taketh this word of a Beginning in a lower and more external sense, as it afterwards might be taken in the consideration of Eternal Nature. And when he saith so of the Father especially, he considereth him not properly or strictly as he is a Father, but only as he is the first original Abyss or Abyssal Will. For this Abyssal Will is himself the Father, and this Father therefore, for as much as he is the Abyssal Will hath had no beginning; but for as much as he is the Father, he hath had, and must (in such a sense as mentioned) have had a beginning; for he may be considered as an Abyssal Will only, without any consideration of his being a Father. And that such a distinction, made between the Father and the first Abyssal Original Will (who notwithstanding are but one and the same) is not only framed so in our idea; but that it hath its real ground in the thing itself, can be plain from the Scripture, calling the Son the express image of the Father's substance. For as our idea is not the maker of that express image, so it is also not of the Father's substance, whose express image it is. And if the Father's substance, thus in the Scripture distinguished from its express image, must as to itself be hid, unperceivable and without brightness of glory, our idea is also not the maker of that Eternal Beginning, wherein the Word was with the Father, or wherein the Abyssal original Will becometh a Father, by his introducing himself Into a Byss; by his generating this express image, or by displaying his own Glory in brightness; though we do not thereby conceive or say, that there was any such imaginable instant, as wherein the Father had been without the Son, or wherein the first Abyssal Will had not been a Father, but are to own freely, that there needs must be in the Infinite, Eternal God, who is himself the original indivisible unity, this and that which must surpass our finite understanding; and therefore all our capacity, standing not only in mere particularity, but fallen also into darkness and foolishness. But all this will still evidence itself more and more. It is now here evident enough, that this beginning, wherein the Word was with God, hath no relation nor application at all to God, to the Eternal Abyssal Unity, or to this Abyssal original Will, considered as in and to itself but only to its actual moving and flowing forth into a Byss. In the consideration of which it is rightly called the Father and is really to be distinguished from the Son according to the Scripture. For as well and truly as they are one and not two, in one sense, so well and truly also are they two and not one, in another. But of this Oneness in one sense, and of this distinction in another, there is to be said more hereafter, and shall also be demonstrated not only from the deep theosophical ground of Teuton, but also from the holy infallible Scriptures of truth themselves; but first, having now seen, what here is understood by this Beginning, we shall, to proceed orderly, consider that which here is said by the Apostle, to have been in this Beginning.

In the Beginning saith he, was the Word. The Word is without question the only begotten Son of the Father, he that was made flesh, and dwelt among us, full of grace and truth. If we here would think, that the Apostle would say: In that moving or going forth of the Abyssal Original Will, from his own deepest central hiding, into a Byss, ground or place of Love and delight, the Son was generated, it would be true enough, seeing that this same outgoing was the beginning of its being a Father; of the displaying of his own Glory in brightness; and so of his coming into perception of himself, and into sensibility of what it was to be well pleased in the Son. The Son therefore must have been generated in this beginning. But it is so not yet all, and not yet deeply enough expressed, for St John, though he saith nothing to the contrary, saith yet not distinctly, that he then was generated, but only that he was, which seems to intimate, that he then already in this beginning existed and was present; and so consequently was even before the beginning, like as it so must be said afterwards also, when these words are applied to the generation of Eternal Nature; and further both to the angels and outward Creation. Wherefore we may yet deeper, and in a nearer conformity with other expressions of the same apostle and even of the Son himself, conceive and express it thus:

In the Beginning, that is, in the Father, or in the first Abyssal Will (who is himself the first, and only Original Beginning) was the Word or Son. For in this first Abyssal Will, considered even as to its own abyssal condition, he was indeed, or else he could not have been in the beginning, or actual moving of this Abyssal Will; that is, he could not in this Beginning have been generated out of God, or out of the Eternal original Unity. In that first Abyssal Will was Nature and Creature, why then not much more also the Son? But Nature and Creature (though something to this first Original, wherein they were) were as then quite nothing to themselves, and could therefore not be called Nature and Creature, before they came to have their own beginning, through the moving of this Abyssal Will, bringing them forth into distinct existency. So then also, but in a much more eminent sense, the Son, if he was in this beginning, or in the Father's actual moving, which was the generation of the Son, he was certainly also in that first Original Will also, even before this beginning, and before this Abyssal Will could be called a Father; but as then he could also not be called a Son, like as the Will could not a Father. Thus therefore the Apostle saith every way right and true, that he was in the Beginning, on the one side intimating by this short and indefinite expression, that he was generated is this beginning, and of the other directing us to under stand, that he was even before this Beginning also. For his having been before this Beginning, and his being generated in this Beginning, are not in the least contradictory to each other, if that first Abyssal Nothing and all, and its actual going forth into a Byss is rightly apprehended, but both is true, each in its due sense and order. He was generated in this Beginning, and is said in this respect to have had a Beginning, wherein he could be called the Father's Son, or Word, or express image of his substance: And he was also in the Father, or in the first Abyssal Will before this Beginning, and in this respect He was also without beginning, but in this latter sense, he could not yet have been called neither the Son, nor the Word of the Father, in whom he was, and whose express image he not yet was, because not yet gone forth out of him.

And this now will be most conformable to the words of the Son himself saying plainly: I am in the Father, and the father is in me. If his generation is not a transient thing, done only at once, before the time of this world, or before the creation of Angels, but is perpetually lasting from eternity to eternity, he must be always in the Father, and the Father always is in him; there is therefore no variableness at all, and all our many befores and afters (we must use so frequently) bring no change nor alteration upon him; but are only so many notes or characters of our own variations in our idea, without which we can conceive of this Eternal Beginning nothing at all. He saith not that he hath been, or shall be, but that he is in the Father and the Father is in him, and this even so, that whosoever seeth him seeth the Father.

Which is a most excellent expression indeed, but obscure to every rational eye, for we can hardly apprehend, how these two things can be consistent with each other: If the Son is in the Father, the Father compriseth him, how then can the Father be reciprocally in the Son, and so be comprised himself again, by him who whom he compriseth? Yet it will be not only for itself so plain as the Sun at noon, but it will also give forth a clear convincing testimony, both of their being one and not two; and of their being also two and not one, when we first shall have considered, why that which was in the beginning is called the Word.

If we consider attentively with our selves what our Word is, not only with respect to its outward sound, but rather with respect to what it is, when yet in our own inward perception; how, and from whence it ariseth originally; what its office and working is; how it is different from our mind, and is yet even our mind itself, we may find a shadowy resemblance of this Eternal Word, that was in the Beginning; and a sufficient declaration also of the reason, because of which the Son is called the Word of the Father. For we are ourselves also is outspoken Word, after his own image and likeness, and therefore enabled also to speak forth our Word again out of ourselves. Like then as in each of all the strings of a musical instrument all the sounds lie, that may be had in music; and though the one may be nearer and more proper unto it, and the other more remote, according as it is itself either grosser or finer, yet they all may be produced in every string, but its being differently tuned. But as they lie therein without all distinction from each other as if they were one only sound, or rather none at all, so that none of them may be heard, or in any wise perceived, unless it be awakened by its being actually touched and moved. So also likewise, in the still secret ground and depth of every one of us, who are innumerable strings of that great instrument, the Creator of All prepared for his own glory and praise; or, in that vast extent of our mind (with respect to its now disordered state) so wide and broad as Heaven and Earth, and all their Time, but with respect to its reharmonized condition in the regeneration, so wide and broad as Time and Eternity. Which still and secret ground, is, in a sense, a true representative of the Father's Eternal original abyss. And therein therefore lieth, according to that degree, the creature can be capable of, all whatever may be imagined, either before, or in, or after the time of this Created Third Principle. Which things altogether, of what different nature and constitution soever, are truly nothing else but so many different sounds, speeches, words and voices, all declaring the Glory of God, plainly so expressed Psalm XIX. So that in every one of us all that may be awakened more or less, whatever was or whatever shall be awakened in any of all our fellow strings. For though there is but one Macrocosm, yet there are innumerable microcosms, and each of them bears a compendium of the whole, wholly within himself; In every one therefore lieth not only Heaven and earth, but also Time and Eternity, and all what is therein. But nevertheless all these things do lie therein in the greatest obscurity, stillness and secrecy, and without all distinction from each other, as if they altogether were one one and the self-same thing, or rather nothing at all: and none of them can be brought forth from thence into any manifestation from without, except it come first into distinction and mobility; and further, by his only means, into perception and sensibility within ourselves. And if now this be done, as to this or that particular matter; our Word is generated actually and may now further, according to our own pleasure or exigency of circumstances, either be kept in secret within ourselves, or may also be spoken forth by outward sound, or represented by written characters, for to be made intelligible unto others. For this actual internal perception of this or that, which laid before unperceiveable in the depths of our mind, and could in no wise be apprehended, discerned, seen, felt or distinguished from other unknown and hidden things, is that which chiefly, and in a more eminent sense, is to be called Our Word; though we commonly, being so much, and almost only, used to this outward world, do take chiefly the outward sound for our Word, and exclude that which is the Word itself, if not totally, yet for the greatest part: seeing that in common speech and conversation there is understood by a Word nothing else, but such an outward formed sound that may be heard with organical ears. Whereas this is but dead, and a variable garment, or vehicle of the Word, which can be transformed in innumerous figures, when the Word itself is living, and in all its outward variations always internal alike unto itself. This our Word now, when thus brought forth from its former unknown and unperceptible deep, into distinction and perception within ourselves; and when thus considered in this respect alone, without any further exterior sounding forth unto others, what is it else but a manifest intelligible declaration, or representation of our own hidden ground, whereby we are made sensible of our own mind, or even, our own secret ground and mind itself, having put itself in such or such a frame, and being come thereby into perception of itself, and of things that laid before therein in the greatest stillness, without all distinction from each other, and without any perceptibility? And when considered in conjunction with its further sounding forth outwardly, what is it else, but a more exterior, and as it were a thicker, and more coagulated outbreathing of such a perceptible likeness of our mind, as whereby it intended to raise up in others also the very same perception, or to make them sensible of that same frame and figure, which it hath put itself into? Though now all this hath a nearer relation to the generation of the Word out of the Father in Eternal Nature, yet even this also before Eternal Nature is not without all answerableness thereunto. And though also all this be now, after our Fall, in great confusion and disharmony, yet some footsteps of the Word’s eternal generation out of the Father’s Abyss may be objected therein. And certainly Our Word, which will be born in us after our full restoration, which will be born in us after our full Restoration, whereby we shall not only come to have a living perception of what God is, in the manifestation of his Infinite Wisdom, but also speak forth thereof to one another, will be a lively representation thereof. For we shall never be actually sensible of all the riches and treasures of wisdom at once, but successively they shall be opened, and come into perception within our spirit: and seeing that our word is to all eternity but a particular, and cometh never more up to that Universal Word of the Eternal Father, comprehending the whole fullness at once; nay seeing also, that these riches and treasures of Wisdom, are without all number, measure and end, our word therefore shall be born continually, and always in variety to all Eternity. But in the meanwhile we must be contented with, and make use of this corrupted likeness, we find within ourselves. According to which we must then say, that likewise in the Father’s original Abyss, was and is, and so to the Father belongeth all Power, Wisdom and Glory, Life, Strength, Dominion, and all what can be named either in Time or in Eternity, and either before or after Eternal Nature. For the Son himself commanded us to pray: Our Father which art in Heaven, thine is the Kingdom, the Power and the Glory. But in the Father, considered alonein his Original Abyss without the Son, all this lieth in the greatest stillness and silence, without motion, life and activity, and without all distinction and perceptibility; as if all together were but one and the same thing, as it is also all one in him.

So now it had been and must have been for ever, if this original Abyss did not go forth out of itself, or out of its abyssal stillness, and introduced not itself into a Byss, wherein that, which laid before in silence and obscurity, doth now appear in distinction and is brought forth into activity. This Byss therefore of the Son, wherein the Father is well pleased, what is it else but a manifested representation, and express image, a visible character, or a glorious declaration, made unto this abyssal will itself, and even by itself, or by its own going forth into this Byss, and generating it in its own former  abyss or breathing it out of himself; whereby theri cometh nothing from without into it, but only that which was before theirin, but could not be seen nor perceived, nor enjoyed (because in obscurity and without all distinction) is awakened and brought into distinction; so that thereby this abyssal original oneness cometh into perception and sensibility of itself. Here therefore lieth the nearest ground and reason, why the only begotten Son of the Father, is called the Father’s Word, and the Breath of his Mouth.

For though we might reasonably think He could more properly be called  so afterwards in the creation of Angels, and most properly after the Fall of men, unto whom the Father hathe spoken through the Son, yet it is here also not improper at all. For the Son is he, through whom the Father expresseth, declareth, breatheth out, speaketh forth, and representeth to himself his own Glory, which was and is his own indeed originally, but could not be seen and perceived by him, considered alone in his original Abyss without the Son. For it is plain, that if the Son be the brightness of the Father’s Glory, this Glory can have no brightness in the Father without the Son. And if it hath no brightness in the Father, it is in him obscure, it cannot be perceived, but lyeth in stillness without distinction. It must therefore be brought into perception to the Father by the Son; who, being the Breath of the Father’s mouth, breathed forth out of himself, speaketh forth unto the Father again, or declareth, openeth, expresseth, and representeth unto him visibly, that which he is himself and hath himself. Which is nothing else but the Glory which was the Father’s before, but hath now that brightness in the Son, which it could not have had in the Father without the Son. If there were a brightness of Glory in the Father’s Abyss without the Son, the Son were not the brightness of his Glory; not the Word; and not the Son, in whom the Father is well pleased, but the Father were satisfied and well pleased in himself without the Son, which would be so much as to say the Father were not Father, and the Eternal original abyss were not an abyss. But so is the Father indeed a Father, and his abyss is an abyss, and the Son is the Father’s eternal Word, the brighness of his Glory, and the express image of his substance, whose is the glory with the Father, now and for ever and ever.

Several then particular observations more might be made concerning that likeness we find in our Word, answering harmoniously to this eternal Word, as for instance

1. That our Word taketh its beginning in its generation, when we come into perception thereof.

2. That it is in this beginning both in our mind, and with our mind.

3. That is was nevertheless even before this sensible beginning also, in the depth and stillness of our mind.

4. That this Word is in a good and true sense our mind itself.

5. That it is our only life, light, guide, and all our activity, without which our mind is as it were dead, dark and unmoveable, etc.

Which all would more explain and consider that the Eternal Son is justly called the Word of the Father. But to consider all these things so distinctly would run out into a tedious prolixity, wherefore we shall here now stop. And this the more, because some of these particulars can be plain enough already, and others that are not, will still explain themselves, by what is to be said more hereafter in the explication of the following words of St John, which we shall further consider, when we first here shall yet have added something, concerning that most considerable point: That, and how, the Father and the Word, or Son, are both one and not two; and also two again and not one. Which is most proper for this place, seeing that the Apostle here not only distinguisheth them, but writteth themalso together, Intending (as he doth elsewhere also) more than any other of all the Evangelists, to declare not only God in Unity, but also the mysterious holy Trinity in this Unity.

I and the Father are one, sayeth the Son himself. Truely it reacheth not to the bottom, to say, that they are one in such a sense, as we say in this world of two intimate friends, or also of the saints in heaven, that they are of one heart, mind and will. For this is but applicable unto creatures, that allways stand without and besides each other in all their oneness. There is a far higher and deeper degree of Oneness, in being within each other to be found and understood, if we can attain to a distinct apprehension of what is meant with Teuton by Byss and Abyss; by the Eternal Unity or Oneness; by God; by Father; and by the Word, which in the beginning was with God.

The Abyss itself, without any respect to Father, Son and Spirit, is the eternal indivisible oneness, or that primeval original Nothing and All, and this is God; according to the scripture, repeating so many times, and pressing upon us so emphatically, that there is one only God, and none else besides him, whom we can have no other idea of, but that he is an Incomprehensible Being. Wherefore also we are so strictly prohibited to make any image of him, for he can be likened unto nothing. Our very best idea, therefore, we might make of him and think to be the most true and nearest, if receeding in the least from an incomprehensible being, are nothing else but lying images. This Incomprehensible Being now, which is nothing of all these things, we can conceive or imagine, which dwelleth in stillness, hiding and unmoveableness in itself, or in an Abyss, and is itself an abyssal original of all things, Teuton understandeth by God not allways indeed, as the scripture also doth not allways, but only in those places, where he, considering God, not only without all Nature and Creature, but also without any manifestation in and to himself, taketh this name in a distinction from the Word, like as St John doth here. And then he understandeth  by God neither Father, Son nor Spirit, but an abyssal Central Unity in this Trinity, which Trinity is branched out, or spreadeth forth out of that Unity, that this might be made manifest unto itself, by coming into distinction and perceptibility. And this according to the Scripture, as we shall see by and by. Further, by the Father he understandeth this same Abyss again, but not as in its own proper, central, unmoveable stillness, but as in its actual moving, outbreathing and flowing forth out of itself; Whereby the former Abyssal oneness, as to our Idea, doth depart from its Oneness, and cometh unto distinction, and so thereby unto perception also. For perception can in this Oneness not be, as far as it is oneness only without distinction; seeing that every perception implyeth and presupposseth necessarily something of a distinction. And at last by the Son, Word, or Byss, he understandeth that formed place or state, seat or habitation, wherein this actual moving of the Father standeth still, without any going further, because it hathnow opened and displayed the former Abyss, in such a Brightness of Glory, as wherein it can rest and manifest, behold and perceive itself, and whereby it can be well pleased, and fully satisfied with all perception of Love and Delight. When we now consider the holy scriptures, and chiefly those of the Old Testament, we have indeed no great reason to marvel, that the Jews whom the one only God so strictly was preached unto by Moses and the Prophets, are still so stiffnecked opposers against the Trinity.

But certainly if they did really know this one only God, as far as he can be known, and could look behind the Vail of Moses, cleaving not to the killing letter from without, they would soon know also the Trinity in this One only God, and find this Eternal, Abyssal, and Individual Oneness everywhere, in all the Trinity.

For, what is now the real ground of that the Father and the Son are one? And how can they be one in such a transcendent sense of oneness? Truely the real ground is this, that not only the Son is in the Father, but also the Father is in the Son. If only the Son were in the Father, and not also the Father in the Son; the Son had not seen such a fullness in him as the Father had. And if only the Father were in the Son, and not also the Son in the Father; the Father were not he who generateth the Son out of himself from Eternity to Eternity. If that former, they were not equal, and if this latter, not coeternal to each other, and if either this or that, they must be two, and none of them could be God; seeing that so each of them had not all in him what is in God. But because the Son is in the Father, or the Byss in the Abyss, representing therein in brightness, as an express image, all the power and glory of this abyss, the Father is the whole fullness. And because the Father is also in the Son, or the Abyss in the Byss, having introduced itself, or opened and displayed therein all its secret power and glory, the Son is the whole fullness also. The Father and the Son therefore are and must be one and not two. For there cannot be two whole fulnesses besides each other, no more than there can be two abyssal originals, having each all things within itself. But there can and must be two whole fulnesses within each other; an abyssal secret fulness in the Byss; and a byssal manifested fulness in the Abyss; Which, by reason of this their being so within each other, are one and not two, and are the one only true eternal God.

But how may this be plainer understood? How can the Father be in the Son, when the Son is in the Father?

(1) If the Son is out of the Father, he was in the Father from all, Eternity; and if his generation is an Eternal generation, he is in the Father to all Eternity. If he then is in the Father, he is in the Father’s Abyss, for this abyss is both itself the Father, and is also an abyss before it be a Father. If there were no Abyss before the Father, there were also no Abyss before the Son, and this would be to say: The Son is Son indeed, but hath no Father at all: and there were also not an Eternal original oneness, out of which is all whatever is; and this would be to say: We are, live and move, and have our being indeed, but there is neither God, nor any Nature and Creature. But it will be asked: Is the Father himself out of this Abyss also?  We must say, Yes he is, but not in such a sense, as if this Abyss were the Fasther’s Father, but so that this Abyss is itself the Father, not considered as it is a stillunmoveable Abyss; for so considered it is the Eternal Oneness only, before we can have an idea of the Father; but as it is actually moving, breathing out, or flowing forth, or generating the Son in itself. For so considered it is not the Eternal Oneness only,, but introduceth itself into distinction, seeing that this actual outbreathing implieth both the Father and the Son, and the Spirit also, who is here implied allways and everywhere, though not distinctly mentioned. If then there is an original Abyss (out of which all is whatever is) even that one only true Eternal God spoken of by Moses, and here by the Apostle John distinguished from the Word: And if this Abyss, in its actual outbreathing, is itself the Father, then the Son, who is the Breath of the Father’s mouth, must have been in this abyss, before he was breathed out from thence, and must also be in this abyss still, after he is breathed out from it; seeing that this outbreathing of the Son is done by the Father, for this same

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As to the Second Beginning then on the generation of Eternal Nature, according to this theosophical knowledeg of Teutonicus, we say rightly:

1. Eternal Nature hath had, or rather hath continually an Eternal Beginning, which is to be understood, in the actual desire of the first original Will.

2. In this Beginning was the Word. It was not only in or by itself, still, quiet and resting, but it was in this Beginning, or in this actual attracting desire, actually moving, and cooperating to the Generation of Eternal Nature.

3. This actual cooperating of the Word or Son, is to be understood in the consideration of that meek, serene Lubet out of Eternal Liberty, spoken of in the declaration of the seven forms: Like as the actual moving of the Father, is to be conceived in the strong astringent desire.

4. These two are the deepest internal root, bringing forth their branches or products in Eternal Nature, which are the two eternal principles, for the latter is relating to the Fire, produced by its strong activity, and the former to the Light, displaying itself in its free and peaceable region.

5. And as these two eternal principles are with each other, when effectually brought forth in Eternal Nature, so these two internal roots thereof are also with each other in the very beginning of their bringing forth.

6. So therefore the Word was with God; for this meek Lubet, out of the Word’s or Son’s property, was with the strong, attracting, Saturnish desire, wityh the vehement Mercurial motion; and with the turbulent, anxious, whirling wheel, though as to all their own restless activity quite secret, still and hid, and all incomprehensible unto them. For so it must be, as will appear most evidently by and by. And so it is also in this second Begining of Eternal Nature significantly sdaid, the Word was with God, or with the first original Will, ans was itself the only secret cause, stirring up that desire after rest and stillness, in the three first restless forms of Nature.

7. Neither the Father’s  property therefore in the strong desire, nor the Son’s in the meek Lubet, was alone, and none of them could have been alone: For that without this could not have attained to the Light, nay could not have been a desire after the Light; and this without that could not have been brought forth into manifestation, out of the darkness through the Fire. This therefore must have been with that, and that with this, if we will not think that in Eternal Nature is, or can be, Darkness and Fire alone without Light, or Light alone without Darkness and Fire; which we can think no more, than that before Eternal Nature the Father was, or could have been alone without the Son, or the Son alone without the Father.

8. But, note well, this Desire’s being with the Lubet, and the Lubet’s with the Desire is  well to be taken notice of, that it must be understood in such a sense, as Eternal Nature can bear  in this state and condition of these three beginning forms, before the conjunction made in the fourth. For it doth not imply, that they were with each other openly and manifestly, so as two persons are with each other in one and the same chamber; where they can see, feel, touch and comprehend each other. These three first forms could not comprehend the meekness of the Lubet; If they had, could have comprehended it, they could not have been the restless forms of Nature, desiring after the Light. Here then lieth indeed the only distinction, and the most considerable ground of this distinction, between the two eternal principles. The Darkness comprehendeth not the Light, sayth the Apostle: If the Darkness did comprehend it, it were not distinctor different at all from it, but changed into it, and so changed, that it had utterly lost its name and nature, and they were but one single thing, nay rather, if deeply looked into, really and verily nothing at all. And nevertheless, the Darkness must be with the Light, if the Light shall shine into the Darkness. This being with each other signifieth therefore, here in this condition of Eternal Nature, only so much, that the Desire or the Father’s property, and the Lubet or the Son’s were both actually present, but each in its own sphere of activity, known to itself and incomprehensible to the other, and nevertheless both unitedly concurring to the same end, manifested afterwards by their conjunction in the fourth, and by their further distinction in the fifth form of Eternal Nature.

9. This expression then, said to be  but metaphorical: the meek Lubet goeth along with the three first forms of Nature, is indeed very proper and

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In the beginning, saith he, God created the Heaven and the Earth. If we consider the Creation, as by our own prudential thoughts, or self ability, looking upon it according to what we by refined reason may apprehend thereof, from the deep writings of Teutonicus; and so understanding thereby the perfect consummated work of God, including the whole process of restoring, rectifying, adorning, and settling into a better, though more exterior state, what was wasted and destroyed by Lucifer and his Angels; we find, in these first words of Moses such a work of God is mentioned, as justly may be called preparatory for the Creation, rather than the Creation itself. But if we were able to look deeper beyond the letter, into that ground itself, from which this letter was flown forth, and so behold the very internal substantial kernel, contained and covered by the shells of these four single words, God created Heaven and Earth, and this with such an inward opened eye, as Behmen was enabled to behold it with, we should most certainly find and see, that there is given thereby a large, full, complete account, not only of a work preparatory for the Creation, but of the whole Creation itself, containing all what was done therein, and including all what appertained thereunto. So that this very short and general expression, is indeed, as to outward appearance, as it were, a compendium or epitome of what afterwards is more particularized throughout this whole first Chapter of Genesis: when it is nevertheless, as to its inward reality, a large and perfect explication of the rise, nature, order, mixture, qualification, etc. of this whole third Principle, brought forth by the Creating Word of God, in the room of that former angelical kingdom, destroyed by Lucifer: so that every particular, appertaining thereto, may be distinctly found and seen therein, by such an opened inward eye, according to the degree of its being opened and enlightened more or less. But as this finding and seeing is not every man's, nor in any one's own power, so we shall leave to to be shown by the Spirit of God, wherever he may be pleased, and shall only represent the Truth and possibility thereof, by Teutonicus's own example and some of his most considerable places; and this we shall do by and by.

But first (to proceed orderly and more intelligibly) we shall consider briefly, Why there was said, that in these words of Moses is mentioned such a work of God, as justly may be called preparatory for the Creation, rather than the Creation itself. We must set before the eyes of our mind that most lamentable condition, which this whole glorious kingdom of Lucifer was brought into by his revolting, and by the war of this Dragon with Michael and his angels; and especially we must consider the great contrariety, and strong opposition of the three inferior Forms of Darkness, against the three superior of Light; and so further the corrupted outbirth, generated in this strife and war, or the seventh Form of Nature, which was now in a hard, dark, obscure, impure materiality, instead of a fine, clear, transparent one; chiefly we must remember that this must now have been generated so of all necessity, according to the harsh nature, and properties of the strong predominant forms of darkness; and this not only in one or other particular place of this Kingdom, but everywhere, throughout the whole vast extent thereof, though not everywhere equally alike, but differently, according to the different conditions of several places; according to the various mixtures and mutations of the Forms of Nature; whereof for instance the first, third or sixth may have a greater power and predominance here; when it standeth, at the same time, in a greater subjection and impotence elsewhere; and according also to the manifold powers of those diabolical agents, that stirred, exasperated, and abused the Forms of Nature, either more or less; and either in this manner or in that: as more largely was mentioned before. When we now have a true representation thereof in our mind, it will most easily evidence itself, both what the first work of God was, which must have been done in the very beginning, before there could be done anything else, in such a sad condition of this wasted kingdom; and also further, that this first work, is justly called a work preparatory for the Creation or restoration of things. Let us only consider an outward, though gross indeed, yet very convenient similitude. When a beautiful Royal palace is destroyed, either by a great fire, or by the rage and fury of an enemies army; and supposed that it afterwards shall be rebuilded again in the same place where it had stood before; the first work to be done of an absolute necessity, is this, that the place of this palace, now filled up with ruins and heaps of stones, pieces of wood, ashes, sand, mortar, etc. must be cleared and purged; All the corrupted materials, together with all impurity, must be done away, that this place may be clear and free; And then the Foundation may be laid for another building. But all this antecedent purging work, though it must be done in the very beginning, can yet not properly be said to belong to the rebuilding itself; but is only a preparatory work, fitting this place, that there another structure may be erected; for if there should be done nothing further, it would continue only a wasted desolate place and nothing else, and could never be called a palace or residence of any King or Prince.

So now it was with the Creation of this world also, the gross impure materiality, dispersed everywhere throughout this whole defiled kingdom of Lucifer, must in the beginning have been removed and done away that so this place might be made clear and free, and fit for another building. For it was that same place and not another, wherein the Creation of this world was and must have been performed, seeing that it could not have been lest dark and empty and destitute of inhabitants; neither could it have been given over into the power and tyrannical dominion of its former apostatized Prince, which both was evidenced before.

But here this only difference between our simile and the Creation of this world doth manifest itself: In every particular destroying of any royal palace upon earth, all the remaining stones and impurities can so be done away , that they are quite removed out of the whole circumference of that place, wherein it stood before, and wherein it shall be rebuilded again. Seeing that in such a destroying one only particular place is concerned, besides which there is round about much more room to be found, wherein all the corrupted materials can be laid up together in one heap. But in this universal destroying of the whole Kingdom of Lucifer, there was no place without its circumference, whereunto this impure materiality could have been removed; seeing that it not could have been carried away, out of this into any other of the pure angelical kingdoms; It was therefore but gathered up and driven together from all those places, wherein it was dispersed, and was compacted into one lump; and this is now our earthly globe.

But here a great misapprehension which easily might creep in, must needs be prevented, not only for to understand better the thing itself, but also to show most evidently the ignorance or poverty of them, that charge our illuminated Author with having said, that Lucifer was the maker or Creator of earth and stones. For  it could seem from some or other expressions, used formerly, and now, in the description of this destroying repeated again, as if the sense of Teutonicus had been this, that before God created the Earth, there were already generated effectually here and there, throughout the whole Kingdom of Lucifer, such hard, rough, thick and gross palpable stones, rocks, sand, mountains, minerals, etc., as we see now upon Earth: so that by the following Creation nothing else could be understood, but that God gathered together, and compacted into one Globe, all these dispersed pieces, like as a farmer might go abroad through his whole field, gathering all the dispersed stones, wherever he findeth them, and laying them up in one heap. And truly, they that lay such a perverse opinion to the charge of Teutonicus, must needs have misunderstood him so, or else they could not give the least reason, of this their impudent charge, saying, that he had owned Lucifer a maker of earth and stones, whereof he could also not be proved to be so guiltless, if this had been his sense, as he can now, when it may be manifestly evidenced, that his sense is so far distant from this non-sense, as the East is from the West. For that he never had such  a foolish apprehension thereof can be so plain from his writings as anything else, that it is such a matter indeed, as will not be looked upon by the eyes of cows and calves, as he useth to speak sometimes. This therefore is his sense, represented so plainly as I am able to do:

Before the Creation, which is, and is also constantly owned by Teutonicus to have been a work of God, and of God only, who is a God of order and harmony; but not a work of Lucifer, who is but an author and the originator of confusion and discordance, there was never any such gross, hard, thick and palpable materiality generated, as now can be seen by our firmamental eyes, and touched by our fleshly hands. There was generated indeed an impure, thick and gross materiality, called so justly with an opposite respect to that former, pure and crystalline, but it was not done by Lucifer's own sufficiency. nor, if I might say so, by his Creating Fiat, but only by the all-sufficiency of the 6 eternal working Forms of Nature, which can never cease to generate the 7th, but must of an eternal necessity do it continually, and uninterruptedly; whether they be in their own due order, or whether in disharmony; which at large was formerly declared; Now we say only, that notwithstanding this great alteration brought upon the 7th Form of Nature in the Kingdom of Lucifer, it was yet still a spiritual materiality, in comparison to ours, which we now may see and handle in this our elementary World. It was visible and palpable indeed, but only to such hands and eyes as were answerable thereunto; but it was still invisible, no less than impalpable to our outward hands and eyes, and could therefore as then not yet have been called earth and stones. But here, I know, the antagonists of Teutonicus, at the hearing of this confession, would mightily rejoice, thinking that by such a plain contradiction of the disciples to their master, they got the greatest advantage against him; because they can produce his own words, saying: If God by the Creation had not interrupted the magical working power of Lucifer, earth and stones would have been generated further without end. Here, they cry, it is plain, we need no other testimony, for it is manifest, that he saith himself expressly and distinctly, that before God created, there were generated earth and stones, and this therefore must of necessity have been done by Lucifer, seeing that no other workman can be named. But truly, the more they cry this out against him, the more they show forth thereby their own gross ignorance, and blindness of their eyes, if not an obstinate perversity of their hearts. An other workman than Lucifer was named already formerly; when there was demonstrated sufficiently, that not Lucifer did, what they was done, but that the 6 Forms of Eternal Nature did, in their war and opposition, wherein they were brought by Lucifer, wherefore  we shall here and not further insist upon this, but answer these ignorant opposers quite in another way.

It is true that Teutonicus hath the like plain expressions; but it is true also, that they are altogether good and right, if not ignorantly looked upon, or maliciously perverted. We must not interpret his words according to out dark Reason, by literal or grammatical consequences; but we must hear his own interpretation, for, 'optimus interpres verborum quisque suorum'. He did not call the dark impure materiality, generated before God created by the 6 generating Forms of Eternal Nature, in their disorder and contrariety, I say, he did not call it earth and stones, with respect to what is was then actually, as to its own substantial existency, form and figure; but with respect to what it was afterwards, when it was created, that is coagulated, compacted, driven together, and brought down lower, into a grosser and more outward degree of palpability, which was done by that speaking Word of God; and then only, and not before, the same, dark, impure and gross materiality was earth and stones, and could be nothing else. Before God created, coagulated and compacted it, it stood still in the same degree of spirituality with that former, but not in the same of purity and transparency; for it was corrupted and generated no more according to the nature of the Forms of Light, but according to the harsh and strong qualifications of those of Darkness; and therefore, when now by the Creation brought down lower from that former degree of spirituality, into a grosser kind of palpable materiality, it could be nothing else but such a Void Earth, without form, as was now opposite to that blessed Paradisical Earth, which Lucifer destroyed in his kingdom, And such obscure, horrid, hard and rough stones, as are opposite to those  most precious transparent stones, of which the heavenly city Jerusalem is said to be built up. If then this corrupted materiality, before God created, was not a Paradisical Earth, and if it was not an outward palpable Earth, but stood as it were in a middle state between them both, having been precipitated down from that former, by Lucifer's false destroying Magia; and having not yet been reduced unto this latter, by the creating or coagulating Fiat of God; it is plain and evident, that neither as to that former, nor as to this latter, it could have been called Earth, with respect to what it was then. But nevertheless, with respect to what is was to be by the Creation; what is only was fit for; and what is absolutely must be, as soon as created, or brought down lower into palpability and outwardness, it could truly and most reasonably be called Earth, and therefore was called so in this respect only, by our illuminated Author; who certainly knew well and distinctly enough, what it was, both before its being corrupted, and in its corruption before it was created; what it became in and by the Creation; what it is now after the Curse came in upon it through the Fall of Man; and what it shall be when perfectly restored again; and truly none with any sound reason rebuke him, for this sound and much significant expression.

Whereever a Fire is burning, there will a smoke arise like as a mist, and this always either more or less, and either thicker or thinner, nay sometimes so fine that it hardly may be seen, according to the different nature and properties of wood, coals, oil or tallow, or any other nutriment, wherein this fire is enkindled. This smoke consisting of innumerous motes, that may be dispersed wide and broad, through all the airy regimen, can be coagulated and brought down into a thicker and more palpable existency, and then it is always a black soot and nothing else; It cannot be coagulated into a white hail, nor into a fine, clear and bright pearl, for it hath not in its first being, when like as a mist, any other essences or properties, but only such as are afterwards in the coagulated soot also. Like now as there may be said right and true; If this fire be no quenched, a black soot will not cease to be generated; notwithstanding that as yet there is nothing to be seen but a smoke which cannot be called a soot, with respect to what it is then, but only to what it shall and must necessarily be, when coagulated in a chimney. So also Teutonicus could have said significantly: If the fire kindled by Lucifer in his whole Kingdom, had not been quenched by God, with outward Light and Water in the Creation, earth and stones could not have ceased to be generated; notwithstanding that as then (before God created) that which was generated by the striving Forms of Eternal Nature, was not earth and stones, but only such a smoke, or spiritual materiality, which afterwards in the following Creation, must have been coagulated into earth and stones; seeing that it was fit for nothing else. For it was not fit for being made a clear, transparent, Paradisical Earth, as that former was which Lucifer destroyed, but only such a stony, dark and fruitless one, as could not have been described otherwise by Moses, but by saying, that it was void or desolate, and without form.

Who is then now the creator of earth and stones, in the writings of Teutonicus? Is it not God and only God without any concurrence of Lucifer? For truly our Author hath never said any other thing but that it was only God, who (in this first beginning work, when he created) removed the gross, impure materiality from where it was dispersed, compacted it into one globe, and prepared so this place, by making it clear and free, that it might be fit for being brought further into another form and order, that its apostatised Prince might be dispossessed from his throne, and that his vacant kingdom might be given to another; and in the meanwhile settled in such a condition, as from which, in its appointed time, it might be restored perfectly, into its primeval state of lustre and glory.

But there is yet more to be said, still of deeper consideration, and greater efficacy, for to show forth the innocence of Teutonicus and to stop the mouth of his adversaries: Before God created, the materiality in this Kingdom of Lucifer was still subject to his Power, and able to admit and receive, or rather to bear and suffer all his impressions, for it existed with him in his own sphere, and was given him for a portion or inheritance; He could therefore with his Angels act, work and rule therein, and dispose thereof according to his own perverse will and pleasure, and this everywhere, throughout the whole circumference of his dominion. If he now had not been stopped by a superior almighty hand, it must have continued so for ever and ever; and so this whole third Angelical kingdom should have been rent asunder from the other two, and must have been lost for ever; Whereby thus the holy manifestation of God, who made these three Angelical hierarchies, as created representatives of his Holy Trinity, should have been broken and disannulled. But seeing that this was so impossible, as it is impossible, that the Eternal original Unity should be divided, and rent asunder from itself; Seeing further, that this Kingdom was not absolutely Lucifer's but belonged unto God his Creator, and was only given him for an inheritance, so long as he would continue in due submission and obedience; and seeing also, that the materiality in this kingdom was not guilty of this insurrection of his Prince, against the Creator, but was only a passive thing, without own activity, which therefore could not have resisted him, but was constrained by his strong magical power, to be subject to his will: it was but just and equal with God, to deliver it from that bondage, to take it away from under his tyrannical dominion, and so thereby to banish him and cast him out from his throne. But whether should he have been banished or driven? He could not have been banished without the limits of this Kingdom into another region of the holy obedient Angels of Light, neither could he have been driven into a total annihilation; He must therefore have been left in this same kingdom, wherein he is yet still, and is even still called a Prince thereof, with respect to that part of the dark World, which is manifested therein as well as that of the Light. But if he now must have been left therein, how could it have been taken away from him, so that he could no more exercise his power therein? Must it not have been so changed, altered, transformed, and settled in such another condition, by being brought into a more outward sphere, or more material existency, that so he could further make no more use thereof, nor rule therein, nor dispose of it according to his pleasure? Truly this was the only way, and this was done by God, and was done by him in the Creation, which implieth therefore not only an alteration, made as to the place of this corrupted materiality, whereby this were only gathered together from its dispersion, and compacted into one globe, like as the stones in a field may be gathered and laid up in one heap, but it implieth chiefly and primarily, the greatest alteration, made as to this corrupted materiality itself; for by this creation, or coagulation and compaction, it was brought down  from its former spirituality, into a lower and more outward kind of palpable materiality; wherein it can no more, as it could before, be touched  and handled by Lucifer and his Angels, and can be of no use to them at all. This coagulating then, and bringing down, was the only way to cast him out from his kingdom; this was to take out of his hands his dark corrupted materiality, which he was a sovereign master and ruler of; and to leave him poor, empty and wanting; For he cannot follow after it, he cannot come down from his dark, spiritual, higher sphere, to exercise the same dominion in this material lower.

There is now his banishment, for there he sitteth shut up and chained as in a prison, and hath nothing at allof what he had formerly before the Creation; Wherefore also he is a professed enemy to all the creatures of God, and all these are also in Eternity with him; and all these are also in enmity of this our outward Light, and of our elementary Water. For though this light of the Sun be not that Light which shined before in his glorious kingdom, yet it is that, which now standeth in the place of his former throne, and which quickeneth all the creatures of this world, which he would have rather to be killed. It is that which giveth them such meek, sweet, pleasant and amiable properties, as he would not have them to be gifted with; And it is that which turneth the whole region of this third principle quite into another frame and condition, than he had set it in by his rebellion, and then he would have had it to continue in, under his arbitrary government. So that this created light of the Sun is not only of no use to him at all, for he can see therein no more than he can in his own darkness, but it is also the greatest hinderance to him, standing in such a plain opposition over against his own most beloved darkness. And so also further, though this our elementary water is not that blessed water above the firmament which in his glorious kingdom of Light, before his fall, was his refreshing drink of life; yet it hath communion therewith, and is that which standeth now instead thereof, suitable to the low and mixed state of this principle, which is made thereby inferior, and exterior, to his higher, dark, spiritual sphere. Wherefore it is and can be of no use to him at all, and can refresh him no more than his own fire can; And nevertheless it is also that which quenched and keepeth under his dark fire of wrath. Which is not said in such a sense, as in which we say and see, that it quenched our elementary Fire, for so compared, these two cannot approach to each other at all, seeing that his Fire is inward and spiritual, and our Water outward and material; but it is said with respect to that one only region of this our third principle, which was, before the Creation in his apostacy, the dwelling place of his wrathful Fire, but it is made by the Creation a dwelling place of our soft elementary Water. Wherefore his Fire is thereby kept under, and is not able to exert further any more its own power in this elementary place, appointed unto Water; Which standeth in the same opposition against his Fire, in which our Light standeth against his Darkness. And so these two therefore are now the chiefest among the creatures of God, that keep him out and under. And though he may have still indeed some access into the creatures of this world; and into some of them more than into others; yet it is not such an essential and total access, as he had into his dark materiality before the Creation, when there was the nearest communication or cohabitation between them, and even such a one as there is between soul and body; but it is now but a partial access, into that evil part of the creatures, which is in them derived from the properties of his dark world, and is nevertheless in every one of them resisted, by that part which is good therein, derived from the principle of Light. Nay even into the worst of all he can have no access, if not especially permitted by God, or if not the door be freely opened unto him, and he be invited by the malice of Man, who is now, or ought at least to be the chief ruler in the materiality of this created third principle, wherein he was himself created also.

Which altogether can still be more evident from that expression of Moses, saying, that "In the beginning God created". For certainly this beginning was not the same beginning wherein Lucifer was created an Angel of Light, neither was it the beginning of his  revolting against the Creator. Seeing that it is a work of God only, and not of any creature, to make beginnings and ends. Though we may make use of this expression, in a large inconsiderable sense, as to all our particular works, yet in this sense wherein it is to be taken here, it is quite another thing, not applicable at all to any creature. We can say indeed Lucifer made a beginning of his revolting; but this was made by him in the same sphere or period, wherein he had himself also his beginning in the Angelical Creation; like as we may make many beginnings of this and of that in our outward world; but we cannot say, that Lucifer made a new beginning of any other, either higher or lower sphere, or any other more interior or more exterior course of things; But it is God only who made a beginning of a lower and more exterior sphere, which was even that of Time; like as he also alone is he, who can and will make and end thereof, when all his will, relating to this time, shall be accomplished. This beginning therefore is a beginning of Time, concerning which, this is well to be taken notice of, that not when Lucifer revolted, but when God stopped him, by creating, coagulating, gathering together and compacting into one lump, his dark, corrupted and polluted materiality, then was the beginning of Time, and neither sooner or later. For even then, by gathering this polluted materiality, it was taken away from under his dominion, and he was stripped thereby and left poor and naked, in his own dark and empty prison, above Time; By coagulating it, it was made thicker, and came into a grosser kind of palpability, wherein it is no more capable of his impressions, and so no more subject to his will and power, as it constrainedly must have been before: And by compacting it into one lump, there was made a distinction of places, distances and localities, all more outward and of another nature and constitution, than he can reach or made use of, in his spiritual being. So that these three things, Time, locality and palpability, takenm in our earthly sense, stand all three besides each other in the same degree of outwardness, and had all three their rise in this beginning, made by God in the Creation; and none of them was, or could have been before the other, but the beginning of one is the beginning of the other two also. Which then will be, when the end shall apprehend the beginning, and the beginning shall be swallowed up in the end; for then all this temporal order, in the strife and war of the four elements, and elementary things, shall be dissolved again, and this whole region reintroduced into its former state of rest and peace. But in the meanwhile all these three things are unseparably united and knit together as spirit, soul and body; And this to the end that they shall all three shut out the apostatised Prince of this kingdom, and shall keep him under in prison. For they are also all three the rise or beginning of this our third Temporal Principle, quite different from the first and second and yet participating of the properties and qualifications of both. Which even by this denomination itself of a third principle, doth show sufficiently that it is created in this beginning of time, for this same end, that he, who before its creation was a sovereign ruler in this whole region, shall now be a prisoner therein, not able to rule in the materiality thereof any more. Which he can not also at all, except in his wrathful fire be kindled therein here or there; and then only, having a free access into this, he may have a partial access into that, but may be stopped and driven back effectually by Man, who now is ordained to be the only ruler in the materiality of this created third Principle, if really returning by repentance unto God its only Creator; and if faithful unto Jesus Christ, the only sovereign king thereof, instead of Lucifer. Which all might be further deduced in many more particulars, and would afford many excellent considerations, but this I think can be enough for this our present purpose, which was to demonstrate, that God, and not Lucifer, constantly and in all his writings, most harmoniously  by Teutonicus is owned to have been the only Creator, like as of all other visible and invisible things, so of earth and stones also; the rest therefore may be left to the further consideration of every one.

From hence now it can easily be understood (1) In what sense this our earthly globe is said to have been made up of the very grossest and vilest excrements. (2) What the reason is, that it consisteth of such an innumerable multiplicity of all sorts, kinds, ranks and degrees of finer and grosser, purer and impurer materialities, all different from each other, not only as to their outward appearance in colours, figures, thickness, ponderosity, etc., but also as to their inward constitution, and many useful or noxious properties, having either more in them from the Light World, or more from the dark; and being nearer either to this or to that qualification of the Forms of Eternal Nature; according as these stood then, in Lucifer's revolting, here or there, in their manifold mixtures, predominances and subjections to each other, and were variously agitated, exasperated and abused, by so many legions of false magicians, all different from each other in skill and power, though all concurring unanimously in their evil intention. (3) What the reason is, that, notwithstanding all the materiality of the Kingdom of Lucifer was utterly corrupted and polluted, the materiality of this our third Principle, in its coagulation, became thoroughly mixed with good and evil; so that there is not any the least particular thereof to be found, which had not something in it of goodness, more or less opposite to its evil part within its own single existency. (4) That, and how every thing may be changed and turned from this into that, and from that into this again; so that in every thing its evil part may be subdued, and made subject to the good therein, like as also the good part in every thing may be destroyed, or swallowed up by the evil. (5) That, and how this mixture of good and evil, (which here must not be considered as it is now, after the Earth is cursed because of the Fall of Man, but as it was before the Curse), was, and could have been well consistent with the truth of these words of Moses saying "And God saw everything that he had made and behold it was very good". (6) A very considerable place of Teutonicus may from hence more easily be understood, and may be of great use hereafter, if rightly apprehended. This is in Mysterium Magnum Chap. X §60. etc. where he saith, that the Earth belongeth to the centre of Sol, but no more now; but he that was a king is fallen, and the Earth stands under the Curse, and is become a peculiar centre by itself, whereunto, all what is born in the vanity of the four elements, doth run and fall. For that creating Word and Fiat standeth yet still in the depth, driving and compacting together all what is earthly, unto the judgment of God, wherein it shall be separated again. And then, when the Crystalline Earth shall appear, there will be accomplished what now is said, that the Earth belongeth into the centre of Sol. And (7) it may now from hence be plain sifficiently, in what sense our first mentioned position is to be taken, viz., that this beginning Work of God was preparatory for the Creation, rather than the Creation itself. And if it were not yet plain enough, it could still be made more plain, from what Moses, after having said that "In the beginning God created", added immediately in these three different particulars

1. The Earth was without form and void.

2. Darkness was upon the Face of the Deep.

3. The Spirit of God moved upon the Face of the Waters.

For it must needs appear unto every seeing eye, that in the former 2 he giveth us a true and exact representation of the wasted and desolate state of this kingdom, which still was so, even then, when it was no more under the dominion of Lucifer, but was taken already from him effectually, by this beginning of Time, made in the Creation. And in the 3rd he showeth the good intention and pleasure of God, who designed to reduce it into an other state and order, by rectifying, adorning, quickning, beautifying and blessing all the roks of his hands, both in the Heavens above, and in the Earth beneath. But we shall not spend more words about this demonstration.

We are now on the other side also to show that this short description of Moses: "God created Heaven and Earth, is a large and full explication giving a perfect account, not only of a work of God preparatory for the Creation, but of the whole Creation itself, containing all what was done therein, and including all what appertained thereunto. Which yet is not said at all with respect to everyone, but only to such, as in the process of their regeneration, very analogical to that of this Creation, have really got opened eyes to see, ears to hear and minds to understand. For all that knowledge that we lost by our Fall, shutting it up in our own darkness; and that now depends only upon a free re-opening and unsealing by the Spirit of God, moving upon the Face of the Waters within ourselves, in the practical process of regeneration, is quite in vain pursued after without it, by our own learning, labour and industry. And though we might have before our eyes the very exactest descriptions and explications of these things, made by the highest illuminated children of God, nay by Angels from Heaven themselves, yet it hath always been, and is still and shall continue an eternal impossibility to understand them solidly, without following actually their footsteps in the same praxis and experience. For as this praxis was the only key, whereby this understanding was opened in them; so it must also be the only key in every other. The more therefore we labour, run and will, without this, in our own ability and activity, the more we do but trouble ourselves, and set ourselves in vexation of spirit; for we run about in the circumference, confounding and entangling ourselves in that innumerous multiplicity of things that are therein; and make unto ourselves innumerable images thereof, polishing and adoring them so long, till we are apt to think they are fully answerable to the substantial truth, when they are nothing else but black shadows, and this, on the contrary, is a bright shining real light; whose internal essentiality can never to all eternity be expressed, much less possessed or enjoyed, by being full of shadowy images thereof. Wherefore also our spirit, who is higher graduated than all the works of his own hands, and so much higher than all those of outward reason, can nevermore acquiesce therein, seeing he cannot find therein his desired satisfaction; for he will taste the kernel and findeth but the shells; And must at length experience they are altogether destroyed, and taken away from him by death; for they have not an eternal root, but stand only in the perishable spirit of this world, and leave him poor and naked. He may be clothed therewith for a while, and think himself to be very richly dressed, but this clothing is not at all answerable to his essentiality, and cannot accompany him through death, but he must surely put it off, and leave it behind in the grave.

There is nothing to be found neither in Heaven nor upon Earth, that could go along with him through the Gates of Death, and be his clothing, his house, his meat, and drink in the world to come, but that which came from heaven, and is the blessed humanity of our Lord Jesus himself. Which cannot be of any use to the Children of Man, by being only known what it is, (nay it can also not be known) but by being really put on in the process of regeneration. If it be put on, we need not to ask what it is; and before it is put on, we know it not ourselves, and cannot declare it unto others; If we presume to do so by making many words thereof, which we take and gather in from othersm, we are nbut thieves and liars, according to the sentence passed upon  such in holy writ. All they that have verily put it on, here upon Earth, in their inward part, know it indeed, according to their measure; and these also can tell and declare what it is; but cannot declare it so, that others without the same putting on, could get from their words a solid understanding, sufficient to set them into a true acquiescency without doubts and scruples, and to go along with them through death. But all their declaration can be done only for this end, that they may stir up thereby in others a living actual desire, and a real strong resolution, to follow after them in their internal praxis, and so, by this only means, to come to understand and witness in themselves what it is. And this is what so frequently is premonished and inculcated  by our illuminated Author; which if not taken notice of, all the rest is in vain. And as it is with this point, so it is also with all the deep things of God, whose understanding wholly dependeth upon our own actual regeneration. He therefore that on one side thinketh, he will, and must apprehend such or such deep things, revealed by the Spirit of God in his children, upon their way of regeneration; and this without having himself experienced the same in his own ground, deceiveth himself. And he that on the other presumeth to explain those abstruse things, so as to be apprehended by others in their own learning, labour and industry, deceiveth all them that believe him, and is under the greatest delusion himself.

Which I find myself at this time under obligation to say thus plainly and candidly; and chiefly for my own security's sake; to keep myself thereby in this low station, wherein I stand; and to have always the more before my eyes that considerable  word of Teutonicus: saying that every (forerunning) speculation in the wonders of God, (excited and directed by our own well-meaning reasons) is a very dangerous thing. All therefore what I may have said hitherto, and might say further hereafter is only for this twofold end, and for nothing else. Firstly, that it might by the Grace of God be subservient, for to attain thereby to such an understanding of these things, as may be able to see, that this or that is really good and true, and born out of a deep Eternal Ground from above, though never so strange, obscure, abstruse and never so much above the reach of our capacity; for truly  if this in the first place be attained unto, we may say that we got a good degree  of human wisdom, in opposition, on one side, to the Divine Wisdom, and on the other to that which the Apostle James calleth diabolical. And secondly, that this same understanding might be further instrumental, by the Blessing of God, to excite a living desire after a real increase, and an actual progress in the internal regenerating work, and so to obtain thereby at length that blessed satisfaction and acquiescency of spirit, which never can be had without it. For even unto this end, and for such Spirits only Teutonicus sayeth frequently that he had written, and desireth others to leave his writings alone.

Wherefore also, concerning this matter which is now to be spoken of, I shall do nothing more, like as I am also not able, but to represent the naked truth and possibility thereof, by the example of Teutonicus, producing some of his most considerable places; which (if seriously and attentively considered, in a still retirement of mind, and aspiration to the only internal leader into all  truth) may very easily evidence, unto such as are capable of this mentioned human wisdom, that this short expression, consisting only of these four single words: God created Heaven and Earth, giveth a full and large account of the whole creation. For truly this Author, without any human learning, found and saw it so; and declared it, so that none (but a perverse Soul, idolizing its own inventions, and being zealous for the honour thereof) can censure or condemn it. For though it be deep and difficult  enough, and even unintelligible as to the generality thereof, yet it hath also so many plain particulars with it, that easily are to be understood; and these so excellent and precious, that it must be granted, no human reason, though the profoundest  in learning, could ever have contrived, or made up bny its own sufficiency, such a most harmonious, and well proportioned masterpiece as this is, concerning this point especially, always concordantly alike unto itself in all his writings. There are not wanting indeed several examples of such wicked persons, that assaulted furiously some of these and the like hereafter quoted places, calling them foolish and ridiculous babblings (futiles nugas histrionis), but felt thereupon  the fiery wrath of God so kindled in their breast, that they were really in hell, even in their Body upon Earth. Some would have killed themselves, if not, in the very execution of this desperate design, prevented by their friends or domestics. Two of them could especially be named; the one a Lutheran minister; and the other in the same religion of such a rank  as here in England a Bishop is; both lived within the last six or seven years. The latter came to acknowledge his perversity before his death, for, to the best of my remembrance, he died soon after,, because of that wound he had inflicted upon himself in his desperate condition. And the former, known well enough in Germany, may still be in life to this very day; for I know nothing to the contrary. But we will leave both them and all their fellows alone, and will rather particularise the places of our Author, relating to this matter. These are, among many others more, the following:

Aurora           II. 25-46.

                        XVIII. 48-120

                        XVIII. 52.

3 Princ.           VI. 15-19.

                        VIII. 1-6, 9, 22.

                        XXII. 85.

3 pl. Vit.          V. 85-124.

                        VI. 59-66.

                        X. 27-35.

                        XVI. 30.

Praedest.        IV. 10-19.

                        V. 1-6.

Myst. M.       X. 5-15, 47-60.

                        XII. 7-12.

Q. Theos.       VI. 13-16.

Sign. Rer.       III. 35-42.

                        IV. 1-4.

                        XVI. 1-5.

Apol.Stief.     §32-72.

What now further is to follow, concerning the seven days of the Creation, and the manifold creatures made therein, we shall, because of the exceeding great multiplicity of things, and for to avoid so great a prolixity of many digredient discourses, that everywhere would retard our progress, propose only by positions, touching shortly everything that doth occur; and declaring as plainly as can be done by my insufficient pen, what our author saith thereof, whose places shall be quoted as many as now can be found, and may afterwards successively be added more and more.

1. Though the outward historical sense in the relation of Moses, saying that in six natural days the whole Creation of Heaven and Earth and all their hosts was performed, and that God rested on the seventh day, is, according to the very letter, perfectly right and true; yet a much deeper mysterious sense is contained and hid therein, for the seven Properties of Eternal Nature are to be found, and understood, in these seven days of the outward creation.

2. The six first active, working, and generating Properties of Eternal Nature, are plainly to be found and understood in the six first days, wherein all the work of the whole creation was done. And the seventh generated, passive, resting and unmoveable Property, is to be found and understood in the seventh day, which was a holy Sabbath of rest, blessed and sanctified by God himself, because he rested then from all his works, which he had made.

See: 3 pl Vit: V. 46, 47, 48.

Praedest: III, 39, 40 NB.

Lib. Precat: 54.

Myst. M: XII 1,2,3. XVI 16-27 NB.

Sign. R: IX 1,2,3.

Clav: 81-84.

3. These seven days were so linked together, that every following flowed freely forth out of its next preceding, and the last returned into the first, out of which it had had its original. And this all answerable to the Harmonious connection of the seven Forms in Eternal Nature; which may be seen in several of those places, wherein the seven Days of the Creation by Teuton are declared.

4. A very considerable observation (not to be neglected here, seeing that it is laid in as a sure principle, or foundation stone of many excellent particular truths) is this: After the same unchangeable manner, method and process, that was from and is to all Eternity, in the perpetual uncessant generation of the seven Forms of Eternal Nature, and not after any other, in these seven days of the Creation, corresponding thereunto, the whole outward Temporal Nature was produced and accomplished. For Eternity, unalterable in itself, could have brought forth out of itself nothing else, but such an outward representation of itself, as must have been, in some inferior degree, alike unto itself. And Eternity also, having constantly but one and the same way, or process of generation of Eternal nature could not have breathed out into time this temporal representative of itself, after any other, but only after the same unalterable way, which is always strictly observed in the whole sphere of its eternal activity. Though therefore Temporal and Eternal Nature differ, in their temporal and eternal seven by degrees of inferiority and preeminence, yet they differ not by ways and methods of generating and exercising their activities.

5. From hence this floweth on one side freely forth, and on the other it confirmeth solidly what now was said: All what there was, and is in the superior Eternal Nature, and in its Eternal seven is, and must be in the inferior Temporal nature, and in its Temporal seven also. For instance, there is in eternal Nature (in a peculiar sense applicable unto this Eternity) Beginning and End, there is Centre and Circumference; there is Unity or Oneness and Multiplicity; there is superiority and inferiority, preeminence and subordination; and like as that is which there is superior, or on the right hand; so is that also which there is inferior, or on the left, distinguished only by Light and Darkness. There is friendship, concord and harmony, and yet also hatred, war and opposition. There is rest and restlessness; activity and passiveness; spirituality and materiality. There is Darkness, Fire, Water and Light, There is but 2 in one respect, but seven in another, yet also still a perpetual increase into infinite numbers. All these things therefore, and what still more could be named, breathed forth themselves out of these Eternal seven into Temporal Seven. And this (which here is especially reflected upon) even in the time of seven natural days, or seven times twenty four hours, and wanted for this breathing out neither more nor less.

6. For though natural reason might be apt to say, God Omnipotent, according to his unlimited all-sufficiency, could have made all his works at once, or in one twinkling of an eye; yet these are only our own earthly reasonings; Let it be granted, He could have done so; yet this instant would have been so, only with respect to our low apprehension; and though it might have been the least moment of time, yet, with respect to him, the only sovereign workman, and with respect also to Eternal Nature, the only instrument in his hand, the mysterious number seven would not have been wanting therein. If this Temporal Nature came forth out of Eternal Nature, and if this perpetually, after one and the same way, generated itself in seven. These seven must of necessity be found in this its Temporal outbirth also, and must have been introduced thereinto even in the time of Seven Days. Not all these things, which we must in our earthly language express after such a manner, that God must have done so and so, do derogate from his honour, or set bounds and limits to his Omnipotence. If he could have been before Eternal Nature, in himself, either more or less than 3 in 1 and 1 in 3, he could also have in Eternal Nature ordained either more or less than seven burning Lamps before his throne; And then he could also have made all his worked in more or less than seven days. Burt being before Eternal Nature only 3. He hath also, and can have in Eternal Nature no more than 3 on the right hand, and 3 on the left, and 1 in the midst, to distinguish the right hand from the left, and to unite them also both together. And so they are and must be seven in the Eternity of Eternal Nature; and wanted therefore also seven and neither more nor less in Temporal nature, for to bring forth into Time an outward likeness or representation of themselves. But so there will now be asked:

7. Why then must there have been employed just seven days? Could not all have been done in seven hours, or in any other, longer or shorter portion of time, distinguished proportionably into seven lesser particulars? Answer: A great deep lieth here indeed, and several remote particular things were need to be taken up distinctly, if this sufficiently should be made out. But to do it in part, and so shortly as possible, we shall only propound our answer thus: The Earth, as mentioned lately, was become a peculiar Centre by itself, and belonged no more into that of Sol, and this Earthly Globe was as much (if not more) concerned in this restoration of things, as the whole Firmament was, for it was the most destroyed, spoiled and wasted part of all the Macrocosm: It was compacted out of the grossest and vilest excrements, and laid so, in a sense, even more or deeper in death and impotency, than any other part of all this region; and nevertheless it should be restored, beautified, made fruitful, and raised up unto Life, no less than this whole destroyed Kingdom. This earthly Globe then, being thus become a peculiar centre by itself, separated from that of Sol, wherein it had before all its life and beauty, fruitfulness, glory, transparency, fixation, rest and stability, was precipitated down from all these excellent prerogatives, into a restless, anxious turning and whirling about, wherein from the very beginning of its being compacted into one globe, it runs continually unto this day, and must do unto the End of time. This turning now is known (besides that which is absolved in 365 days and 6 hours, coming here not into particular consideration) to be also a continual circumgyration about its own axis, finished always in 24 hours, whereby day and night is made; So that day and night hath its only respect to this our earthly Globe; to its atmosphere; and to the circumvolution which is in both. Seeing that beyond that region whereunto the Earth's shadow can be stretched forth, there is not such a vicissitude of Day and Night; and seeing also, that day and night are turning about, in the same manner and proportion as our Earthly Globe is. But why this gyration is finished just in 24 hours, there could be said indeed something more, but not without prolixity; wherefore it can be here enough, that this is the true proportion of time, not happened so casually, but ordained so by him, who made all his works in number, weight and measure. And so we shall pass by the rest, and consider only further, that now, because of the separation of the Earthly Globe from the Centre of Sol, these two things (1) this diurnal motion or circumgyration, on the side of the Earthly Globe, and of this whole third principle, and (2) the seven Properties, or two Eternal Principles, on the side of God and Eternal Nature, must have concurred concordantly to the rectifying of all disorder both in the Earth beneath, and in the Firmament above. For this Earthly Globe, whose gyration now (before the Sun was in existency) was the only measure of time, especially of this, so nearly and only related to itself, was on one side to pass successively from one Property of Nature into the other; like as on the other side, the seven forms of Eternal nature were to act and work, and to breath out of themselves, according to their several qualifications. Though now these, considered by themselves alone, as they are above time, might not have wanted such a definite space of 24 hours, yet this earthly Globe, considered also as by itself alone, as it was not above but in time, and itself the measure of time, wanted it; for by every circumvolution of itself, it must enter, as it were into the next following property, before it had left behind the next preceding. So therefore these two, considered jointly together (by whose mutual concurrence that harmonious concord must have been produced, which is now between things above in Heaven, and things beneath on Earth) wanted of necessity the full time of 6 natural days, or 6 circumvolutions of the Earth for the Restoration of this whole third Principle into that state, whereinto the Creator was pleased to restore it then; and they wanted also the seventh for its being blessed in this restoration. So then seven Days are here most properly seven circumvolutions of the Earthly Globe; For it cannot be said properly, from the very beginning of time, before the Sun was created, that there was such a day as we have now (like as also not morning or evening, which our author well observed) seeing that there was not such a vicissitude of Day and Night, as we now see daily; But there was from the very beginning the same circumvolution of the earth, and this always absolved in the same space of time, which was then, as it it yet still, the space of 24 hours. And this I think can be enough, though it could be made out much plainer as to several circumstances.

8. Another considerable observation, answering to that former and depending upon it, is this: In these seven days all things were restored, not only after the same process, which was and is in the generation of the seven Forms of Eternal Nature, but also into the same fashion of order, state, and government, wherein they were during the harmonious concordance of these seven in Eternal Nature, but not into the same degree of Beauty, Glory, Light and Dignity. That into the same the same fashion of government, can be plain from that there are both here and there the same seven Rulers and Princes, whose several properties and generations can not be changed. But that not into the same degree of excellency, doth evidence itself, from that these seven were first disorder, and then brought down lower into a more exterior sphere of time, and so into a mixed condition, showing forth itself continually (according to the now twofold, and opposite qualifications of the two Eternal Principles) in perpetual and innumerable vicissitudes, alterations, generations, and corruptions of all elementary things.

9. And this may show us sufficiently the true ground and reason, of what was so much desired lately: viz., Why this whole outbreathed birth, set forth in outward seven by these Eternal seven and even in the time of seven days, is called by our author a principle. For a principle, according to his sense, is such a region or world, orb or globe, as hath either a beginning properly so called, or at least something like to a beginning, and further its own circumference and centre, both within itself; and so likewise its own life and activity, rule, order and government, so that it wanteth and desireth nothing from without for its subsistency; but rather, (which is the chief particular of all ) shutteth up, withdraweth as it were and separateth itself, or retireth into its own sphere and dominion, from all the other principles, being fully satisfied with what it hath in itself, and what may be brought forth by its own sufficiency. And in such a sense of Teuton: there are but three principles, and can be no more: for though he saith expressly: "let another make 10 principles, for wisdom hath no bounds and limits"; yet he saith also further: "in my sense wherein I take this expression, I cannot say of any more but three". But how this description may be applicable to this outward Created world, should be declared indeed more perspicuously, for seeing that he saith frequently, the dark World is the centre of, and ruleth in this outward World; and this wanteth both the 1st and 2nd principles, which are its internal ground and original, manifesting themselves therein, without which it should be nothing at all : This altogether, and what is more the like, seemeth to be quite inconsistent with this general description of a principle. But that it is not at all, shall be made out sufficiently if this little, I shall say thereof, did not suffice. This outward World is rightly called a principle, for it hath in itself all that the two Eternal Principles have, particularized for a great deal before, And hath it also, as is perfectly answerable to its lower temporal condition; for though all be breathed out from, and by them two; yet all is taken in by this third; is appropriated unto itself, and is settled therein in such a state as is suitable neither to the first nor second, but only to this third, which is the chiefest thing that makes it capable of this denomination; Wherefore it is also rightly called a mixed Principle, with respect to the two Eternal ones, whose properties now, in their opposition, are manifested therein; and a Temporal Principle, with respect to time, which in its being breathed out and coagulated, took its beginning, and in its being dissolved and called back again, into the internal spiritual ground thereof, shall have its end. But we are now to say something further, concerning more especially the seven days of the Creation.

10. A third most considerable observation is this, flowing freely forth out of the former two: because the seven Properties of Eternal Nature are within ourselves, and make up our whole eternal being; because further, the seven days of the outward Creation, relating to Temporal Nature are within ourselves also, and make up our whole natural external being; and thirdly because they both can be known, not only as they were, and shall be, in their harmonious subordination of the inferior of them to the superior; but also as they are now in their discordance and contrariety. And again fourthly, because we must pass through them in the Process of Regeneration, and must bear the figure, how God from all Eternity in Eternal Nature, hath introduced himself through the Fire into the Light. Fifthly, because we are gifted (as to this great particular) above all the angels in Heaven, with understanding; and were not only first created, but also afterwards redeemed for this purpose, that we shall, both in Time and Eternity, know what our Creator and redeemer wonderfully did with us, as to this our twofold Eternal and Temporal number seven. None can deny, but he who knoweth of Regeneration nothing at all, that when we speak of things done in the Creation of these seven days, and of the manner, in which they were done, we speak not of things afar off, but of things that after the same process, and even in a far greater excellency, are and must be done in our own Spirit, Soul and Body. None therefore, if not altogether an ignorant fellow, can deny, that our author spoke a real truth, experienced in himself when he said, that the whole Creation in all its process, more easily may be apprehended and understood in the Regeneration of New Creation, experienced in ourselves, than any outward thing can be understood without it, though it be seen with our eyes, and touched with our hands; though this is not always when we please, but only then when the Light, belonging to this Creation, both in the Eternal and temporal seven is actually shining in the Soul. For what there is done with and in ourselves, must needs be nearer and more familiar unto us than any outward thing, which is not only without, but also moreover separated from us by a thick and strong partition wall, which is death and darkness in our understanding.

11. Because the seven days of the Outward Creation are brought forth by, and depend upon the seven Properties of Eternal Nature; and because all what was made therein was settled into the same state, order and government, wherein it hath been before, under the harmonious dominion of the eternal original seven; it cannot be denied, but that we see this world only half; and not so much as half, if we see no more thereof but what can be seen by firmamental eyes, or known by astral reason. When contrariwise we may see it whole, if then an inward eye in the regeneration is opened. For then, by beholding this outward part thereof, we can have a free prospect into the inward Eternal World; seeing that all what is outwardly visible is representative of invisible things, according to that of St Paul: The invisible things of God, from the Creation of the World are clearly seen, being understood by that things that are made.

12. Since then these seven days of the Creation are so nearly related to the seven Properties of Eternal Nature, who brought forth in this outward Nature their seven representatives, which are the seven planets; these seven days are well and rightly called by the names of these seven planets, not only because they rule every one of them the first hour of his own appointed day, but also more, because they are themselves the seven Properties of Eternal Nature, though now no more to be considered as they were in themselves in Eternity; but only as they are flown out into time, and have set forth themselves within the time of seven days, into an exterior degree of existency, wherein they exercise also a more comprehensible activity. Which if our Quakers understood, they would not make such a vain scruple in conscience, to call the seven days by the names of the seven planets, as they ignorantly do.

13. The three first days of these seven when the Sun, the royal captain of the planets, was not yet provided with its legions of stars; this whole Temporal Nature stood in a wrestling anxiety, encompassed with death, according to the properties of the three first inferior forms both of Eternal and Temporal Nature, essential unto them when divorced from the three superior of Light and Love. And so the Son of God, the only reconciler of these divorced seven, was also three days and three nights in the earth, encompassed with death; whereby He reintroduced these three first days without Sun into their primeval Eternal Sun, from whose centre the earth was divided by Lucifer's darkness; that so this time in its perfect number seven might be annexed and copulated again into that, from which it was rent asunder, that no division, nor death and darkness might be between them any more. For though this chiefly relates unto man the Microcosm, yet it doth also to the Macrocosm; for both shall be restored perfectly, as they both are already restored in part; and the broken number seven in both shall be made up again, repaired and reintroduced into that peaceable order, wherein it stood from all Eternity. See Auror. XXIV, 40-43.

14. The eighth day therefore, after this Eternal Sun of righteousness was risen out of the grave, is justly substituted in the place of the seventh. So that for a perpetual symbol in Outward Nature, after the consummated work of Redemption, no more the seventh, as before from the Creation down unto that time, but the eighth day was hallowed in the Christian Church. Which eighth day is to represent the same Sabbath, that had been from Eternity, before these seven in the outward Creation came into a distinct opposite and restless manifestation. For even the seventh also, which should be the Sabbath of rest, lieth or rather runneth now itself in restlessness under the Curse. But when this eighth day in its brightness shall appear, the Beginning of time, made in these seven days, apprehendeth the End, and these seven enter into rest, that is into the eternal order, wherein the six are eternal to rest in the seventh. For this seventh is then, when delivered from this turning wheel under the Curse, the very same which we now in this time call the eighth, as long as these seven are separated therefrom and stand without their Eternal Order. See Myst. M. XLI, 35-40.

And this now as to the seven days of the Creation, considered all seven jointly together, now we are also further to consider them separately, each by itself alone, and what there is done and made in every one of them.

The First Day.

God said: Let there be Light, etc.

1. The first day, as mentioned already, the impure gross materiality was gathered, coagulated , driven together and compacted into one lump; And so the vast extent of this whole destroyed region became clear and free, and fit for being restored; but there was not yet thereby any beginning properly made for its restoration, but only a preparatory work was done, for the earth was still void, and darkness was upon the Face of the Deep.

2. This expression : upon the Face of the Deep hath much more in it than at first appears, Wherefore it must be nearer considered, if the production of the Light in this outward nature shall be understood. Of the Darkness itself, and how it was raised up in this kingdom, which was before a region of Light, is spoken already sufficiently; but here now we cannot but consider especially that proper place where Moses saith this Darkness was. According to the theosophical knowledge of Teuton: it could more properly, more emphatically, and also more intelligibly be said: Darkness was upon the superfices of the Abyss; which also would be found exactly conformable to the Hebrew expression of Moses. But to understand herein our author's mind, and to see what there lieth more in this latter expression that in that former, it is of all necessity required, that there be truly and solidly understood, what he saith of three different births or generations, made manifest by the revolting of Lucifer in this one only Kingdom.

See Aurora XVI 91-108 and further here and there throughout the whole XVII, XVIII, XIX, XX and XXI chapters.

3. What these three generations are, can indeed plainly enough be expressed; but nevertheless the true and solid understanding depends only and wholly upon self-experience in the process of Regeneration; like as the name of light and brightness can be distinctly enough pronounced and heard; when nevertheless a true and sensibly apprehension thereof, dependeth only and wholly upon an opened seeing eye. For the first, lowest and outmost, is the gross, corrupted and polluted outbirth, called with respect to the Macrocosm, a thick, obscure and palpable materiality; and to the Microcosm, Flesh and earthly mindedness, from which we are to go out, to depart, and to leave it behind. The third supremest and inmost is the pure, immaculate, peaceable and unchangeable Kingdom of Light, where we are to enter in, if we shall come from the restlessness into rest. And the second. In the midst between these two, interior than the first and exterior than the third, is that dreadful, fighting state of the disharmonized properties of eternal Nature; where love and wrath, light and darkness, or heaven and hell, are actually engaged in war against each other; and this is the way through which we are to pass from the first into the third. If now these three (but chiefly the second standing in the midst, which all doth depend on) are experimentally known and understood, it will soon evidence itself, that the first and lowest of these three is rightly called the superfices, and even of this third, which now (because of that partition wall, that stands between and keeps them asunder) is an unaccessible Abyss to that first. (Aurora 18, 20). For these three are not three separated things, so as that they were remote and distant from, and not within each other, in one and the same region; but art all three both in the great and little world and in every particular thereof, though they stand in very different degrees, the second deeper than the first and the third deeper than the second. Before the revolting of Lucifer this superfices was full of Light, for the Glory of God dwelling therein illuminated it, and there was no perceptible distinction between these three. But by his mutiny he manifested this distinction. For though even then also this superfices, when yet pure and crystalline, was but the lowest and outmost generation; yet this abyss was then not a secret abyss, but very near and familiar unto it, manifesting and displaying itself freely therein, and there was nothing between them that could have stopped their intimate familiarity. But when Lucifer spoiled the first and rent it asunder from the third, by raising up in the midst between them that strong opposition in the forms of eternal Nature, he made thereby this third an unaccessible abyss, and the first a thick, gross, hard and dark superfices. And so we may now see here the true place, where this darkness was; It was but upon the superfices. For though it was raised up in the second generation, and revolted there against the Light, yet it could effect nothing against, nor bring any change upon that, which was higher and deeper than itself; but all its efficacy went only down, towards the superfices, and spoiled so but that which was lower and more exterior than itself. So therefore hath Lucifer by his false magia and rebellion not at all spoiled nor darkened the Light of God in the third and inmost generation; but he spoiled only the materiality, which is the lowest and outmost. And the third or inmost continued still in its perfect state of purity, light and glory, and could not have been changed, altered or darkened by Lucifer and his Legions. All what they could do was only to raise up war, confusion and disharmony in the Forms of eternal Nature, within the borders of his kingdom; And this, so raised up, must have brought forth the lowest and outmost generation, gross, hard, rough, thick, obscure and full of all impurity. And this, so generated, was thereby withdrawn from that former nearness and intimate familiarity, which it had with the Light, when yet in its primeval crystalline purity; for it was no more capable of admitting and receiving the former influence of Light and Glory, from the third and inmost generation which (all this notwithstanding) was still thereafter, no less than before, always and everywhere the same in itself, which it had been from all eternity, and could not have been touched, much less spoiled and darkened by what was done in the two lower and exterior generations.

4. It is then a very impudent piece, when some of our author's antagonists so boldly charge him, that he wrote, Lucifer had destroyed, spoiled and extinguished the Light of God, from whence they draw forth such a blasphemous conclusion, as that he maketh God so weak and impotent, that He could not have kept up, or maintained the Light in its shining and brightness, against his rebellious creature. For truly he never said, that Lucifer extinguished the Light as to itself, or in such a sense, as a Man may extinguish a burning candle, whereby really the shining light itself is abolished and undone. And though he may have said sometimes (because of the great insufficiency of our expressions for so deep spiritual matters) that he extinguished the Light, yet he explained himself sufficiently, and always so, that it never can be taken otherwise but in such a sense, as now was declared, viz., that he did not and could not do any hurt unto the Light itself, nor bring any alteration upon it; but that he spoiled only (by his false Magia raising war and confusion in the property of Eternal Nature) the first and lowest generation, which is the outmost superfices or materiality. Having then thus made that this was generated thick, obscure and incapable of receiving any more the outflowing beams of Light (which would not have been wanting to illuminate it further, if it had been but capable of its influences) he could, after a common expression, well be said to have extinguished the Light, not with respect to the Light itself, but only with respect to this outmost superfices in the lowest generation; which was thus withdrawn and shut up from the Light, in its own thick obscure impurity. But what hurt was there done thereby unto the Light itself, or what alteration was there brought upon the Sun, when a foolish man shutteth himself within thick walls of stones, without leaving any free opening, and extinguisheth thereby the Light of the Sun, both in this enclosed room and in his own eyes. And thus I think it can be plain enough where this darkness was, that it was not in the Abyss, or in the third and inmost Generation; and what there is meant by this expression, "It was upon the superfices of the Abyss."

5. If this superfices had, or could have been so broken off from this Abyss, that it had been no more the superfices of this Abyss; or if this Abyss could have been so removed, banished out, or driven away from the whole region of this superfices, that it had been no more the Abyss of this superfices, no Light could have been brought forth in this superfices any more. But these three generations, though they could (with respect to the two inferior) have been disordered and disharmonised indeed, yet they could not totally have been broken off from each other. And so this Abyss was not without, but within, even in the deepest deep of this outmost superficial generation, or gross materiality; and was only hindered from its manifesting itself therein by that partition wall, which now was raised up in the midst between them, and was the fight and war in the properties of Eternal Nature. Seeing then, that this Abyss was still the rein, without any alteration, and seeing, that this had only right and might to manifest and display itself, and to rule in this superfices, for it was its own, belonging unto it as a circumference belongeth unto its centre, it broke therefore powerfully forth again, out of its deep, through this partition wall, and gave unto this polluted, gross superfices such an inferior kind of Light, as in its present condition it could have been capable of.

6. For God said "Let there be Light." The explication made by our author concerning what or how this speaking of God was, is of the same nature with what he hath said before, concerning the two denominations of Heaven and Earth. And therefore, as not to be apprehended by human understanding in its own sufficiency; so also not to be censured by it, much less condemned. He that is able to look but a little further, will certainly see, that it is born out of that third and inmost generation, where man's understanding is departed from in his Fall; wherefore it is an Eternal impossibility to apprehend it, without being born into it again. It may nevertheless be considered attentively, and will effectually prove to be not without use. For if it hath such a deep and excellent original, as it hath indeed, it cannot but bring forth such fruits as are answerable unto it, good and refreshing and nourishing; if it be taken in into a good and fruitful ground, notwithstanding that it be not understood, as to its full and vast mysterious extent. The chiefest, if not only place is Aurora, XVIII, 82-120, 96, and this may be compared to the following Aurora XXI, 17, 18, 19. Mysterium Magnum III, 8; XXXV, 45-63. Apol. Stief 351-359.

7. This Light, brought forth three days before the Sun was in existency, was not a bright shining Light, like that of the Sun is now, but without glance, as the blue colour of the Firmament when without clouds. Neither hath it had this or that peculiar seat of place for its residence, like as the Sun hath now; but it was everywhere equally alike, throughout all this lowest and outmost generation.

See Aurora, XVIII, 121-125, 139-.

8. The reason therefore is plain and easily to be declared, for this Light on the first Day was not yet generated after the ordinary way; by which, both in Eternal and Temporal Nature, every bright shining glance of Light, cometh only forth out of a kindled flaming fire, produced by having absolved the whole process in the three first Forms of Darkness, which must exalt into the highest degree of exasperation their strong, harsh and sharp, drawing stinging and whirling qualifications; seeing, that before this be done, there is no conjunction to be expected, between this restless Nature and and Eternal Liberty, but only in this conjunction the flaming fire can be kindled. If now the Light's only mother is this Eternal Liberty itself; like as the Father thereof is the inferior part of Nature, in its actual conjunction with Eternal Liberty (which was made out largely in the consideration of the seven Forms of Eternal Nature), there can be no Light produced before this conjunction is actually made of all this now there was here, on the first day, nothing yet done, but only the beginning of this Process was made, for the earthly globe was but entering into its first circumvolution, and only the first Property of Nature was then in its predominant activity, and this first was only able, according to its own essentiality, to astringe, shut up and darken in a direct opposition to all the properties of Light.

9. But there will now justly be replied and asked: We see nevertheless, that on this same first day God said: Let there be Light, and it was Light. If then the first Property of Nature was alone predominant, and if this can have no communion with the Light, but is rather so directly opposite to it, from whence then came this Light, and how was it produced; for it is not enough to make only an immediate recourse to God himself, the supremest cause of all causes. Answer. From whence this Light came and how it was produced, can be understood indeed plainly enough, and even so, that the subordinate causes also distinctly may be discerned, but to represent it plainly enough by outward expressions, will be a difficult thing. Some thing, relating to the Microcosm in his Regeneration, was said in the explication of the Third Table, and certainly that bears a very near relation unto this; and as that hath no difficulty to be understood in the spirit of our Mind, if really felt, seen and experienced the rein with its several effects, mentioned there distinctly, as to the Beastly Property in Man's Astral part, and the Serpent surrounding his internal heart, seeing that it is Light indeed, and carrieth therefore its own evidence along with itself; so also this hath none, for it runs very parallel with that. But as that may by no means be expressed sufficiently, so as to be apprehended without self-experience; so also this. But nevertheless let us make an approach as near and represent it as plain as we are able to do, and this in the following manner.

10. The production of this Light is plainly to be understood in the coagulation and compaction, which was done this first day, and wherein even the first Property of Eternal Nature exercised, and shewed manifestly forth its harsh, strong, astringent, Saturnish, congealing and compacting qualification, predominant then indeed above all the rest. For all what was coagulated, was brought down indeed, into the first lowest and outmost generation, now in time; but it was taken from the second superior and inferior above Time, which standeth in the midst between the superfices and Abyss. And there we shall now find the subordinate causes of this Light. For there, in this interior second generation, there were not only the harsh, rough and violent powers of darkness, but also the meek, soft and pleasant properties of Light; and both were there in an opposite motion and activity, both fighting against each other; And this not, as we might conceive two armies, that may stand over against each other at a distance; but even as two armies, entering, as it were into the camp of, and being intermingled with each other; Which yet is to be taken in such a sense as the two opposite essentialities of Light and Darkness can bear, which never, as to their essential properties can be mingled; better therefore to be understood in our selves, than to be expressed by any sufficient words. This war now was raised up by Lucifer, stirring and agitating the properties of Darkness, and making use especially of the first, as the chiefest captain of all his forces. But God, stronger than he, came in upon him, and took this same armour from him wherein he trusted, and made use also, especially and in the first place of this first astringent, compacting property. For he stirred, moved and excited it more vehemently, than ever Lucifer had or could have done: And this, so stirred and impelled, apprehended and attracted all whatever it could reach of these two fighting armies so intermingled with each other, and coagulated it, according to its own, now predominant, most internal, unalterable qualification. So therefore these powers or Properties on both sides, not only those of the Darkness, but also these of the Light were apprehended, by the first attracting and coagulating Property of Eternal Nature and entred both into this coagulation, or were both together brought down, from the second Interior Generation into the first, lowest and outmost. And otherwise this could not have been , for as much as it was a creating work of God; but if it had been otherwise, it would only have been a spoiling and destroying work of Lucifer, like as it was indeed, before God actually stretched out His omnipotent hand; the Properties of Darkness must have been thus coagulated, that so Lucifer might be stopped, that the gross impure materiality, might be withdrawn from under his dominion, and might all be made useless unto him. And the Properties of Light must have been coagulated also together, that so this outward superficies might be made capable thereby of being afterwards restored unto light and purity again. For if the Properties of Darkness only had entered into this coagulation, this coagulated superficies should have been totally separated and divorced from its Abyss; there should not have been any possibility of its being reduced again, unto that former nearness and familiarity with it, wherein it stood before Lucifer's revolting; there could have been nothing at all of goodness, in any part of all this destroyed kingdom, but it must only have been a dark and wasted habitation of Lucifer and his Angels; It could not have been a Principle; not a manifestation of the two Eternal Principles, but of the dark world only; nay it could not have been a work of God, intending its full restoration. If then God alone was the Creator, and Restorer, of what was spoiled and destroyed by Lucifer; and if this Creation or Coagulation was done by the first predominant Property of Eternal Nature, not as this in the first place was stirred and abused by Lucifer, but as it was afterwards raised up, moved and used by the hand of God; not only the Dark Powers and Properties, which Lucifer had exasperated and brought into rebellion, but also the soft and sweet Properties of Light, which God ordained to stand in opposition unto them, to restrain and to keep them under, must have entered into this Coagulation; and all these must so both together, by the astringent first Form of Eternal Nature have been brought down, into one and the same sphere of time, or into this superficies, which is the lowest and outmost generation, by this same and only reason, not totally divorced from its Abyss which is the Inmost and Supremest. Like now as there immediately, the corrupted impure materiality must have been visible and palpable, in the grossest and outmost sense, as soon as it was coagulated, so also immediately there must have been, in the same sense a visible light, as soon as this coagulation was done, and as soon that which was coagulated together with the dark impure materiality, was commanded to exert its own proper and peculiar qualification. But the Darkness, and what was generated according to its own particular nature, must have been prior, like as it is also mentioned in the first place, and the Light only afterwards in the second; for even in Eternal Nature also the Darkness antecedeth the Light, and is the root thereof; and moreover, the spoiling work of Lucifer was aslo prior, and antecedent to the Creating and Restoring work of God. But nevertheless, as really as the dark part of the second Generation, must instantly have showed forth itself what it was, in its own opposite property. For it could not have been captivated and detained in Darkness, nor lie therein still invisible and unmoveable, without activity; seeing that it could not have been killed, nor subdued and abolished, by its being apprehended and carried down, by the first, astringent, darkening Property of Nature; no more than in Eternal Nature the meek Lubet out of the Liberty, can be killed or undone, by its going along with and through all the inferior Properties of Darkness; and no more than afterwards the Prince of Light could have been detained and kept under, by his being apprehended and cast down, by the Powers of Darkness, into death and grave. As soon therefore as it was but touched by the speaking Word of God, out of the third supremest and inmost Generation, it must have been raised up and broken forth, and could not but have manifested immediately its own internal, unchangeable essentiality, which it had in the second superior Generation. This essentiality now, was there, in that second Generation Light, and was even then, when apprehended and attracted into coagulation, standing in an actual opposition and engagement against the Properties of Darkness. It must also have been Light also here, in this lowest, first and outmost Generation, and must here also actually have stood in opposition against that Darkness which was therein. But as this Darkness here below was not such an Eternal Darkness, as there was above in the second Generation, so this Light also could not have been such an eternal, glorious Light as it had been there; for they were both brought down lower into one degree and station, or into the same sphere of a temporal Principle. It was therefore but such a Light, as this outward superficies could bear; and moreover, but such a one, as could not yet have brightness and glance; because it was not yet generated after the ordinary process, observed perpetually, both in Eternal and Temporal Nature. Wherefore it was but, as it were, a Seed of Light, which thus in this coagulation was sown into the ground, and was already sprung up indeed, but only in a final beginning, wherefore it was now from hence to pass, in the following circumvolutions of the Earth, through all the inferior Properties of Nature, as it did also actually, till on the fourth day, in the greatest extremity, and highest degree of their being exasperated, the fourth Property of Nature came into predominion; the full conjunction between liberty and this restless part of Nature was made; the Fire kindled; the Sun produced; and so this Light came to its perfect maturity, arising in brightness and glance triumphantly. Fore it was this same Light, out of which, as its seed or root, the Sun's light came forth on the fourth Day of Creation. So that this beginning Light, considered only as to this present state in the first Day, cannot be said, with respect to its original, that it came forth out of the darkness, like as this is generally said so of the Light, for the Darkness was not the root and ground thereof, and gave no properties unto it; though it may be said so in another respect to outward appearance, to which the Darkness was prior and the Light posterior. But aftrewards, when this Light is considered in its full maturity on the fourth Day, it could then be said that it was come forth out of the Darkness, for then it was gone through the ordinary process; unto the Sun were then given the strong, harsh and sharp qualification of the dark Properties, and these were changed into glance and brightness. But as now, on the first Day this Light came forth out of the Light in the superior second generation, and so not out of, but into, the Darkness in the lowest and outmost. For the third supremest generation, wherein the Light never was extinguished, took thereby possession again of the outmost spoiled superficies, and gave unto it such a Light, as was able to balance that Darkness, which stood therein in opposition over against it.

More plainly, I see not for this time, how the production of this Light could be declared. There could be shown indeed the most excellent analogy and harmony, which is not only between all this, and the process of our own regeneration; but also, between all this and the general process, in the preparation of the Philosophical Transmuting Tincture, whereby all this would be made not only plainer, but also more firm and solid; but seeing that it could not be done without a large digression, we shall lay it aside, and say only, that this declaration, made now, will be found conformable to the following places of our author, though they do not altogether speak of this beginning Light in the first Day, but most of them of the Light in general; yet nevertheless even those also, that say of the perfect Light, generated by a consummated process out of a flaming Fire, and this either in Eternal or Temporal Nature, are justly to be considered, for the better understanding of the production of this beginning Light; And though a great many more could be produced, yet these following, I think, can be sufficient enough,

Aurora I, 4-9; XVIII, 121; XIX, 72-122, 129; XXIII, 26-39; XXIV, 1-13.

Anima I, 7-10.

Mysterium Magnum X, 43, 44, 45; XII, 13,14.

VI Punct V, 2-9.

Clavis _84, _85, _126-128.

I Apol. B. Tilk. _126-180.

11. But this Light, thus produced on the first day is not only to be considered, as it was displayed throughout the whole region of the free air; where it could have been an object of firmamental eyes, if there had been some in that time; but also more, and chiefly as it was, and still is diffused through all things, penetrating even earth and stones, metals and minerals, and all what there can be named, breaking therein the strong Saturnish power; being an effectual opposition against their death and darkness; giving unto them a vegetable life, growth, motion, increase, sweet and mild properties, and being the only goodness, or the only original of all the goodness, in all particular created things. For, as the fighting between Light and Darkness, in the second generation, was everywhere, throughout this whole region of Lucifer; So, when the first congealing Property of Nature moved, and more vehemently raised up by God, did apprehend and coagulate all what by Lucifer's false magia was spoiled (for the purpose that it should be taken away from under his power and dominion), it coagulated not only that spoiled part alone for itself, but also that which stood in opposition against it, and was so intermingling with it as mentioned before; and this for the purpose, that this third principle might not be a manifestation of the dark world only, but of the two Eternal Principles, and might have somewhat out of the Light World in and with it; whereby it could be restored and called back into the Light again. This intermingling now was everywhere, for the dark powers were not greater, nor wider and broader extended than the Light was, but everywhere the Prince of Darkness in his false magia, found an opposition: So therefore there was not any the least particular, that entered into coagulation out of the Dark World, or its peculiar properties only, but everywhere, and in everything, somewhat also was apprehended and coagulated out of the Properties of Light; though not as to every thing in the same proportion; but either more or less, according as these two fighting parties were taken then here or there either more conquering or more overcome, and chiefly, according as then everything was for itself nearer, either to this Property of Eternal Nature, or to that.

12. And here now lieth the ground of what our Author saith (1) that everything is outwardly characterised according to its internal properties, so that it can be known from its outward appearance, figure, colour, situation, and many other circumstances, whether the Dark or Light World be predominant therein; or whether they are balanced by each other, and to what Property of Nature it be the nearest, etc. Which is also the general sum and substance of his book Signatura Rerum. (2) That several things may be found, very much, or only subservient to false magicians, in the exercise of their accursed magia; and this because of their great nearness to the Properties of the Dark World,and their having very little of those of the Light, and this little also very deeply hid, and therefore but weak and impotent. (3) That also contrariwise, many things are not only of no use at all to such dark magicians; but also hindering by their presence, and resisting their damnable operations; and this, because of their being so intimately possessed and filled by the good Properties of Light. (4) That herbs or flowers (sometimes, but very seldom, and not by every one) may be found, that are sufficient by themselves, without any other addition or further preparation, to transmute base metals into gold; concerning which I know myself a very remarkable instance, confirming solidly the truth thereof. (5) That there is none at all among all created things, which had not somewhat of goodness out of the Light; whereby its evil from the Darkness may be subdued, which also shall be raised up, when in the end of time God shall separate again, what in this beginning stood in such a mixture, and must have entered into such a mixed Coagulation. Which altogether, and what yet more depends thereupon, in the consideration of all particular creatures may evidence itself abundantly; though there is evidence enough already given us by Moses himself, who plainly saith now further -

13. God saw the Light that it was good. He saith so the Light only, but the Darkness hath not such a character given unto it that it was good, which can show us sufficiently, that all what there ever is of goodness in the creatures is from the Light, and all what evil from the Darkness. Seeing then that there is said afterwards expressly, God saw everything which he had made, and beheld it was very good, we may from hence freely conclude, though there were no deeper reason for it than this outward letter, that the darkness is not to be reckoned among the things which God hath made, no more than death and Hell. It is true indeed that God saith himself by the Prophet Isaiah: I am the Lord who create the darkness, but this is quite another thing relating only to the Generation in Eternal Nature, wherein the Darkness, subordinated and subservient to the Light, was good from all Eternity; nay very good in its kind, degree and order, and could in no wise nor sense have been evil, which was formerly demonstrated sufficiently. But seeing further, that this subordination was broken by Lucifer, and the darkness was raised up out of its deep into height, and would be brought into dominion over the Light, it could not but be evil and the very root of all and every evil. And seeing again, that this exterior temporal darkness came forth out of that interior, after it was raised up in rebellion in the second superior generation, it is not to be marvelled that there is not said : God saw the Darkness that it was good. For as this rebellion was not good, so also that could not have been good, which came forth out of it. And as God was not the author of this breech in the properties of Eternal Nature, and of their confusion, strife and war in the second interior generation, so he was also not the author of this manifestation of the Darkness in this outward superficies, when there is considered only the first rise thereof in the inward spiritual world. But nevertheless in another respect, when there is considered (after that strife and war actually was raised up by Lucifer) the production of this Temporal Principle, and the coagulation, by which all what was spoiled by him was brought down into an exterior kind of being; and that this was done by the first Property commisionated and raised up thereto by God, and not by Lucifer, we cannot but say that it was verily God that made the Darkness also, which then is the same sense, in which we say, that he made earth and stones, and those void and without form. For it was only He who created, coagulated and brought it down into a lower condition, and gave it such an office in this time, as that it must be subservient to the Light again, no less than it must be in Eternal Nature itself; though but according to the condition of this exterior Light and of this whole Temporal Principle. Wherefore also with respect to this, and if we consider this Darkness as to the night and its office, we cannot but say, that even this Darkness also is good, in its kind and order.

But that this is only such a superficial goodness, as with earthly creatures, possessed with partiality, are used to a tribute unto things, with a chief respect to ourselves, to our own interest, service or profit, we may enjoy from this and that; And that it is not at all such an internal substantial goodness (depending on the only good original), as the impartial God doth look upon; and whereby only it should have been enabled to be called good by him, we need not to demonstrate by many arguments; It is enough that it is utterly excluded from the New Creation, and banished out from the New Jerusalem, coming down from God out of Heaven, whereof it is plainly said, There shall be no night there any more. But this mixture of Light and Darkness, and so of Good and Evil, is still more, as to this outward third Principle intimated by Moses, saying yet further.

14. And God divided the Light from the Darkness. In Eternal Nature Light and Darkness divided themselves from all Eternity, each of them dwell in its own peculiar essentiality; each kept its own due place and region, and none of them had or could have had communion with the other, wherein also only their mutual concord, order and harmony did consist; For the Darkness comprehended not the Light, but stood as it were below and backwards, withdrawing and shutting up itself into its own deepest and inmost centre. And the Light displayed itself freely above it, shined into and ruled over it. The Darkness gave its strong, harsh and sharp Properties unto the Fire, and these were changed and transmuted by the Light, into brightness, lustre and glory. So that there was no need of making any dividing or partition wall, between things that stood already by themselves in such a beautiful Eternal order. But now, when there is said of this outward third Principle, that God divided the Light from the Darkness, it hath its very plain respect (1) to that disorder which was raised up by Lucifer in the second superior Generation (2) to that coagulation, into which Light and Darkness entered both together, and by which they both were brought down lower into one and the same region, which is this outmost superficies. And (3) also to their being both together not only here or there, and in this or that, but everywhere and in every particular thing. Like then, as mentioned before, the Light is not only to be considered, as it is displayed in the free air, and is an object of firmamental eyes, but also more, and chiefly, as it is penetrating every thing, and diffusing itself even through earth and stones; so also the darkness is not only to be looked upon, as it is especially called the Night in opposition to the Day; but also chiefly as it is in the grossness, thickness, obscurity and roughness of all things, and in those evil properties that are derived into them from the Dark World, in the three first Forms of Eternal Nature. And so also this division between Light and Darkness is not only relating unto Day and Night, but is extended unto every particular thing without exception. God divided this from that throughout this whole third Principle, by raising up the Light in every particular thing, and setting it effectually over against the Darkness, to retrain and keep it under in this first outmost generation; like as contrariwise in the second Interior, Lucifer had divided from the Darkness from the Light, by raising it up into rebellion against the Light. And as he hath his only access unto, and communion with the Darkness, and cannot (because of this division) approach unto the Light; so God hath on the other side, his only influence and entrance into the Light, which is also to be called back into its internal ground, when all the great wonders of God, which he would have manifested in this time, and by the subservient concurrence of Darkness, shall be accomplished. For notwithstanding this division, both Light and Darkness must continue, through the whole course of time, in one and the same sphere, exercising and exerting therein their several qualifications; and this even so; that (because of this division, and notwithstanding all their contrarities) they both must agree in such an unity as is accomodate to the condition of this third Principle, and as chiefly tends to this purpose, that the Darkness must be subservient to bring forth, to improve, and to exalt the wonders of Light, for the Glory of the Creator. And so must also the Prince of Darkness himself, even without his own will, intent and knowledge; for though he cannot approach unto the Light, and much less enter into it; yet when he is busied in his darkness with moving and stirring the evil properties thereof, though quite for another intent and purpose; he doth nevertheless (even ignorantly and unwillingly) but improve and set forward the good properties of Light, and must cause them to be raised up the higher, to act more vigorously, and at length to be exalted more gloriously. The scripture calleth him still a Prince and God of this World, and truly this is not done in vain; and when he said unto our Lord Jesus, having showed him all the Kingdoms of the World and the Glory of them, All these things will I give thee, for they are delivered unto me, he spoke somewhat of truth indeed, though mixed with lies; for only the darkness thereof, the impurity, obscurity and grossness thereof, the wrath therein and all what from the three revolting Properties of the Dark Nature was coagulated and brought down into this mixed temporal principle, and so the half only part of this world as far as the Darkness reacheth in all and every thing, is his, for he was the only author thereof; when he therefore hath this, he hath that which is his own; but it is not yet delivered unto him, it standeth yet still in the same outward sphere of time together with the Light, whose goodness is opposite unto all what is his, in every particular thing, and in the worst of all, as well as in the best. Wherefore also he is so poor and impotent, that he is excluded from the possession even of that which is the very nearest, unto his darkness, and participating the most of his evil properties; and that he cannot so much as touch even that, which in a sense he may call his own, except he be freely admitted and invited by the wickedness of men. But he may expect to have it for his own, and may from this dividing between the Light and Darkness, which here is made by God on the first Day of the Creation, freely conclude, that on the last day of time it shall be really divided, and totally separated from all and every goodness of the Light; and shall then be recalled back into its own internal ground, and there be delivered unto him as unto its only author and maker. So therefore this dividing the Light from the Darkness (which much more will be plain from the consideration of the second Day) is of a far greater importance than outwardly can appear, when it is only related unto day and night, as here in the first Day might be done, when only the outward letter of Moses is looked upon superficially. Which outward letter is nevertheless not only true, but also significant enough, for we may manifestly see., how day and night are not only so divided and separated, that they stand always in a diametrical opposition to each other, and drive each other continually about the earthly globe, but also, that notwithstanding this contrariety, they do so border upon each other, and are so linked together, that they are united as it were hand in hand, and that always the one of them is only so much and neither more nor less subdued, as the other doth prevail over it. Whereby they are a plain and visible representation, showing us, how Light and Darkness stand both in relation and opposition to each other, in every particular thing so as that either this or that may be raised  up into predominance above the other, according either to the good or evil intention of an understanding agent, which daily experience doth teach enough. But this we shall now leave to the physicians, and the last word of Moses concerning this first Day of the Creation.

15. God called the Light Day, and the darkness he called Night. None I think will presume to say, that these two denominations of Day and Night given unto Light and Darkness by God himself, are all arbitrary and depend only upon his free will and pleasure, so that he could have called the Darkness day and the Light night, as well as he did the contrary if he had but been pleased to do so. And certainly none will say so, but he, who knoweth not himself what he saith, and what power and ability lieth in his own mouth. For when Adam in the state of his innocency gave its peculiar name to every living creature, who would say that he did it but blindly and without ground or reason; looking upon them only from without, and knowing nothing more of them but only their outward visible figure and stature, and that they were either four-footed, or creeping on the Earth, or able to fly through the air? If then there was such a discerning and understanding eye in Adam as could look into the very internal signatures, essences and properties of every thing; and if the distinct articulate speech is only proper unto Man, and therefore not out of Time but out of Eternity, and hath a near relation to the Eternal speaking Word of God, chiefly in Man's primeval state of purity; must there not have been such a mutual correspondence, analogy and answerableness between the outspoken names Adam gave unto everything, and between their internal essences and properties themselves, so that not every name promiscuously could have been appropriable unto every thing, but what he called everything that was the proper convenient name thereof; not only representing by its sound to the ear, the outward figure of every living creature, but also declaring, by its distinct formation, the inward signature, and whole constitution thereof, and therefore not arbitrary, nor depending only upon his own will or ignorant pleasure. If then this hath been so with Man in his primeval state, should it not be so much more with God also? And if this deep knowledge, lost by Adam's Fall, is in these latter days, at least in part and as to the first rudiments thereof, restored by free grace, whereof our author is a most considerable and wonderful instance, it is not his vain curiosity, calling as it were God to an account, why he called the Light day and not night, and the Darkness night and not day; but it is a faithful improving of his worthy talent, for the purpose of his own and  our advancement, towards our better understanding both of God our Creator, and of ourselves, when he declareth what these two different expressions of day and night do signify, which he did indeed  so excellently [Aurora XIX, 84-122, 99-] that it cannot be praised and valued highly enough, as every one, duly considering it, shall find himself, according to his measure and capacity. For certainly all what there is said, or may be said further, concerning this first Day of the Creation, nay much more also, relating both to the great and little world, and all of the greatest consideration and highest concern, may be plainly and fundamentally found therein, if there be but a seeing and discerning eye. Wherefore also this only place may serve at this time, to conclude therewith the consideration  of this first day of the Creation, wherein Lucifer was dispossessed from his Throne, the dark materiality coagulated, the Light produced therein, and divided from the Darkness.

The Second Day.

God said: Let there be a Firmament in the midst of the Waters.

1. Out of the first Property of Eternal Nature cometh immediately forth the Second; the first carrieth it always along with itself, and cannot be separated, nay not so much as be conceived without the second. For as the first is itself the first, in one respect, so it is also itself the second in another: seeing that no attraction can be without a motion, and that these two are absolutely inseparable, so that we cannot but say, This attraction is itself a motion, when nevertheless these two are quite contrary to each other and can never agree in their different qualification. For this attraction, wherein the first Property of Eternal Nature is understood, can and will nothing else but engross, compact and make thick, hold fast, and captivate; and this motion, wherein the second doth consist, can and will nothing else but be liber and free, make thin, dissolve, break, and divide all thickness and grossness; so that there is a perpetual strife and war in one and the same thing, which nevertheless must be the only root and ground of concord, unity and harmony, both in Eternal and Temporal Nature. And as really as it is but one and the same thing, so really also these two different and contrary qualifications must both be therein; in the second the first must be implied, and out of the first the second, must arise, and not only arise, but stand actually in opposition over against it; if there shall be in Eternal Nature a Temperature in substantiality, and in this outward time a temporal Nature and Creatures.

2. In these two Properties now of Eternal Nature the two first days of the Creation are to be understood and plainly discerned. For in like manner as the second property ariseth out of the first, so also out of the first day's work in the Creation, this second day, and what was made there, flowed freely and immediately forth, for it had laid therein ; and was carried along with it; and must of necessity have showed forth itself, no less that the first. And this even in the first itself. It was not to stay unmoveable as it were behind the door, or in a corner, and to wait till the first had done, and then to come in suddenly at once in the room thereof: Like as we may be apt to think, when we look from without upon the succession of days and hours, where we see that the second cannot come in, until the first be fully past. But here the Days of the Creation are deeper considered; for the invisible working Property of Eternal Nature, are chiefly reflected upon. See Mysterium Magnum XII, 32,33.

In Eternal Nature now there is a perpetual never ceasing wrestling, the second Property doth not and can also not lay still and wait patiently, till the first hath done, for so the first would never have done, but keep out the second for ever. The second then is always ready and actually present, when and wheresoever the first is in activity: and though it is sometimes kept under for a while, when the first prevaileth, yet it hath never lost nor forsaken its own will, inclination and natural propensity, but is always the same, it presseth therefore always forward, and striveth continually to get the predominion again. So then, even in the first Day of the Creation, this second moving, breaking and dividing Property was already actually present, and though it was kept under indeed, when the first was at work and performed that great business of coagulation and compaction; yet it came up as it were by little and little, and showed forth, even on that same first day already, the beginning of its own contrary and opposite qualification, by that dividing that then was made between Light and darkness, whereby the strong power of the first Day's attracting and compacting Property was effectually broken and resisted, so that it may give room and place to the second. Which second, when the first was wholly expired with the first circumvolution of the earthly globe, took then a full and free possession of the Second Day, acting therein according to its own qualification, continuing and spreading forth more powerfully, and with greater success, what it had begun in part during the first day's time. For we may see from this description of Moses, that as the last part of the first days work was a dividing, so the whole and only work of this second day was a continued dividing, for the firmament was made for that purpose only, that is should divide the waters from the waters. The dividing them made on the First Day, between the Light and Darkness, and this dividing on the Second Day between the Waters and Waters, are both made by the predominant activity of one and the same Property of Eternal Nature; and this was the second which is for freedom and liberty, and quite opposite to the first, which is for binding, compacting, constraining, holding fast and shutting up. And so the former dividing was a smaller beginning of this latter, and this latter a larger continuance and full accomplishing of that former; for it went forth so much the more into this outward temporal Nature, or descended, if it might be expressed so, so much the lower, as our elementary water is lower and grosser than Light and Darkness. 3. Like then as before the division between Light and darkness, must have been considered in a twofold respect, (1) as it was made more intrinsically, everywhere, in all particular things. And (2) as it was made more outwardly, relating especially unto Day and Night; where it is an object of our outward eyes: So now here this Firmament, made to divide the waters from the waters, is to be considered in such a twofold respect also. In the first, and chiefest, and more internal, which our author primarily insists upon, this firmament is to be found everywhere, throughout the whole extent of this temporal principle; but more especially within ourselves, where it must be broken through in the Regeneration, if we shall be translated out of Time into Eternity. And in the second more common and external sense, it is that vast circumference of this defiled third Principle, which is only seen above our heads; called commonly the visible heaven adorned with innumerable stars.

4. Concerning the first sense we shall say but little, for reasons to be mentioned by and by. This firmament is the gulf between Time and Eternity. So I see this denomination our author calleth it by, is expressed in the English translation; and I think there will hardly be found a nearer expression, properly and exactly representing that emphatical sense, which is in his own Mother tongue; wherein it doth not properly signify a gulf, but doth very significantly reflect upon that retiring , withdrawing and shutting up itself, which before was mentioned in the description of a principle, and so to be the chiefest thing, which maketh every principle capable of this denomination. If then this be understood, it can be better apprehended, though perhaps not better expressed in English, what here is meant by the firmament, when called a Gulf between Time and Eternity. But besides this we may see also an outward representation thereof, in the visible firmament itself, which cannot properly be called a gulf between this four-elementary world, and those pure angelical Kingdoms, that are beyond or above it. And it is nevertheless that which separateth this from them, and so that very same, in a lower, exterior sense, which here is meant, in a higher and interior, by a Gulf between Time and Eternity. For even this visible firmament, as the extremity of this four-elementary world, by its round spherical figure, is a manifest character of that retiring and shutting up itself, whereby this third mixed Principle separateth itself both from the Principle of Light, and of Darkness, withdrawing from them both into its own temporal Sphere, order and government; excluding all what is not appertaining thereunto; and including within its circumference all what had its beginning in the six first days of the Creation. Seeing then that all what then had its beginning, with respect to such a low, mixed and temporal state, was before this beginning, in a higher, eternal, pure and glorious, unmixed condition, and this in the very same region wherein it is still now, these two though by this Beginning they became separated indeed, can yet not properly be said to have been separated by a gulf, which in its idea doth imply a separation made by distance and locality; for there is no such thing at all; place, distance and locality, are wholly included within this firmamental circumference, and are only appropriable unto things that are therein, and stand in the same degree of temporal outwardness; when Eternity, and Invisible things belonging to Eternity, are not therein in such a sense, though they are also verily therein in another, that is, they are therein in their own principle, excluded from this temporal outwardness, and included in their own Eternal sphere. And though there would be said, that only a spiritual distance shall be understood in this Gulf, reflecting but upon their different disagreeing, which cannot approach in their essentialities to each other, and are so, upon this account, very distant and remote from each other, which cometh indeed somewhat nearer unto truth and reality; yet nevertheless even so also the proper emphasis, which lieth in this shutting up, whereby every principle encloseth itself in its own Globe, and excludeth the other, is not yet expressed nor apprehended thereby.

But we shall now leave this alone, seeing that it is no great matter to have a plain and distinct notion thereof if it be nothing else but a notion; which indeed also cannot be had, except we be once really gone through this firmament, Gulf or partition-wall out of Time into Eternity; or at the least, except we have been, as it were, at the outmost borders of Time, and have felt in ourselves, how strongly this Wall resists and hinders our free passage from this into that; so that all what we can conceive of impossibility in any thing, is much too short to express this impossibility of overcoming and breaking through; which then will open in our sensibility, with such an astonishment, as would precipitate us down immediately into infernal terror and anguish, if not kept up by that Almighty Hand, which alone is able to break this Gulf. And then only we may know, even in the twinkling of an eye, though we had never heard thereof before, what, how and why this Firmament is, which else cannot be told us by any words from without.

5. This Firmament was made to divide the waters from the waters. The water under the Firmament is our visible, material water, generated still continually in the striving and wrestling generation of the four Elements; and the water above the Firmament is that holy, pure, spiritual water in the generation of the one only, pure, eternal Element. That former is that which the outward hand of a minister, according to the institution of Christ, baptiseth with; but this latter is that, which the invisible Hand of the holy Spirit of God himself baptiseth with; and that upon whose face (primarily and immediately) He moved in the Creation, when he moved upon that other but secondarily and mediately through this; So that they both are and must be together; That holy spiritual water is in this outward material, but this is not reciprocally in that; that can indeed comprehend this, but cannot be comprehended by this reciprocally. They are not separated from each other, by any distance or locality; so that the former needs not to come down into this latter, from above the outward visible Firmament, but it is already therein in all and every place, and is nevertheless divided from it by this Firmament, which is between them everywhere; like as the Heaven is still in this world, and Paradise is still in man, but this world is not in Heaven, and Man is not in Paradise; for they are both fallen down out of Eternity into Time, to them both therefore this holy Spiritual Water is become a Secret Fountain, sealed up within itself, not that it had undergone any alteration, but because both this world and Man are departed from the one pure element, into the strife and war of the four elements, this holy water of Life continueth in that Eternal one Element, and these are excluded therefrom and must be satisfied with such a dead and corruptible water, as now is generated in this four elementary region of Time. Man therefore must be born again out of Water and Spirit, if he shall see the Kingdom of God, and come to possess again his lost inheritance; and this cannot be done, except this Firmament between these waters, and waters, be broken through effectually. But we shall say no more as to this, our author tells us plainly and verily, that the understanding thereof lieth only in that Water above the Firmament. When this, by the Spirit of God's moving upon it, is awakened, or manifested again within ourselves, then this altogether, and what yet more may depend thereupon, is easily and without any difficulty to be understood, but without this all is but dumb and dead. See of this matter Aurora XX, 26-97, 46-, where this matter is answered: What Firmament is this which I can neither see nor understand? And besides this, the following few among other places, concerning these waters and waters, may be considered.

Mysterium Magnum X, 50-59, XII, 20-28,

3plV IX, 47-52.

Anima I, 209-219.

6. Concerning now that outward visible Firmament, there is little to be said also but little, though our author saith very much thereof, for most of what he saith doth either relate to that Invisible, mentioned now; or doth belong not so much to this second but rather to the fourth Day, when this visible firmament came to its full perfection, by the Sun, Moon and Stars. The chiefest thing will be to consider what it is; and this the Hebrew denomination, taken and combined both from Fire and Water, would declare plainly enough, if we had but that excellent gift which our author had, of understanding the Spirit of the letters, and their composition or formation into outward sounding words. Truly he understood not the Hebrew language, according to outward learning, and nevertheless, what he saith this Firmament is, doth exactly agree with that very literal denomination; for he calleth it a Fiery Sea, and saith expressly that it hath Fire and Water, and (which especially in this place may be taken notice of) that it depends inwardly upon the first principle, that its wonders produced in Time shall be introduced in their figure or shadow into Eternity, but its outward generation passeth away. For though this might seem at first to be not so properly relating to this present place and consideration, yet it is, because the original of this Firmament, and the ground, reason or purpose, for which this dividing here in its Creation was made, is plainly therein implied. The two Tinctures of Fire and Water (in whose union with respect to the Microcosm, Man's internal life, perfection, and happiness doth consist; and whose mutual concurrence, with respect to the Macrocosm, the production of every natural life in time dependeth upon) were divided on the second Day of the Creation, when the second dividing property of Eternal Nature was in its predominant activity. Divided they were, but not divorced, for this dividing doth not import a setting them in opposition and enmity over against each other, like as this is commonly and generally implied, whenever Lucifer is an author of dividing. But of this dividing the only author was God, and it [page 225 foot].

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The Third Day

God said: Let the Waters under the Heaven be gathered together, etc. And let the Earth bring forth grass, etc.

1. What there was said before, concerning the connection of the second Day to the first, in answerableness to the First and Second Property of Eternal Nature, is here also to be understood of this coming and flowing freely forth of the third Day out of the second, according to the process of Eternal Nature's third and second Property. And so further of all the rest, which being premonished here, is not to be repeated hereafter, in the consideration of the following days; wherefore also we shall here not enlarge upon it. The most harmonious concordance between the third days work and the 3rd Property of Eternal Nature is plainly enough declared in the Mysterium Magnum XII, 32-39. Where also the connection of this third Day, both with the antecedent second and with the following fourth, can be sufficiently understood, if there is had any real apprehension of the Process in the generation of these four first forms of Eternal Nature, which all this doth depend upon, and without which no true understanding is to be expected, as from the very beginning of that same place appears.

2. But as there was before, even on the first Day some beginning of the second dividing property's activity (which moved and came in upon the first, as it were, by little and little) to be observed, in the dividing of the Light from the Darkness; So now here also on this third Day the last footsteps thereof are to be seen, in this division or separation between the material outward Waters and Earth, made on this third Day, by this second dividing Property, before it wholly ceased, and gave a full room to the third. For on the second Day, when the dividing was made only between the Waters and the Waters, the Waters under the Firmament covered all the Face of the Earth, and had not yet appointed unto them certain bounds and limits, for their extent or residence. But now on the third Day, when that former, superior and more consdierable dividing, between the Waters above, and under the Firmament, was done, this second dividing Property went still forth, but in a lower, exterior, weaker and less considerable degree, and consummated all its business by dividing and separating also this Water under the Firmament from the Earth; that so the dry land might appear, and the following third property of Eternal  Nature might freely exercise its own peculiar activity, to be mentioned more distinctly hereafter. So that this latter dividing, which is merely external, and but an outward separting asunder into divers places of two material things, that stand in the same degree of outwardness, is but like an appendix and consequence of that former, and not at all of such a deep and gerat consideration as that former was; Wherefore also our Author saith nothing thereof, but what the very literal and historical sense imports.

3. Only this he taketh a peculiar notice of that God, the gathering of the Waters together, callled seas, whereof he saith 3plV. IX. 50, that by this denomination (sounding in his mother-tongue 'meer') in the language of Nature is understood, covering, restraining, binding, imprisoning, or captivating of the Devil's wrath, and a mocking of the Devil, this his fiery power is thereby drowned or submersed. Though he doth not declare it  particularly so as he did before with several other denominations of this kind, saying, that there would be required a very deep explication, which hardly might be understood; yet nevertheless from many other places of his writings, if diligently compared, and especially if there can be had some true apprehension of what he saith 3pl. Vit. V., 10-26 etc., concerning the Glassy Sea before the Throne of God, it can pretty near be found out, what in substance he would have said concerning this denomination of the Seas, though not all particulars thereof so evidently may appear.

4. But one thing is here not to be past by with silence, seeing that he was thereabout misunderstood by some natural, though learned men; and quite undeservedly misrepresented unto the common ignorant people, as if he had had such a foolish apprehension of this matter, that all our outward elementary water, (and so much more the Sea, because of its vast quantity and large extent) is able to quench the Devil's fiery wrath; to keep him under; or to drive him away from such or such a place. Which would be a quite impertinent apprehension indeed, but that it never came into his mind, and so never also in his pen, could be demonstrated most evidently from several plain expressions of his; nay from the whole constitution of the two Eternal Principles, no less than from the whole sturcture of this third temporal one, if any necesssity did require it; and there was also said something thereof already formerly; but nevertheless I cannot but endeavour in this most proper place, to make him more clear from this dark and impudent aspersion; and this concerning especially, that instance of Sodom and Gomorha, whereof he saith, that the Devil intended to fix there in the place of these wicked kingdoms, his fiery Tabernacle, and to establish a kingly throne and dominion, but was prevented and disappointed by that Sea, which God ordained to be there in that same place, and which is still there to this very day. For this seemed to be very foolish in the eyes of some of his ignorant opposers; who showed forth plainly thereby, that they had nor understanding at all, neither of Eternal nor Temporal Nature. The Devil is a fiery spirit, which nobody will deny, his nearest relation is the fire; for he raised up the fire in Eternal Nature, and intended to rule in the strong fiery might, over the Love and Meekness of God, and of all his holy hosts; wherefore also his proper dwelling  place is now in the Fire (though not in that clear and constant Fire, which maketh up the first Principle and is the residence of God's allmighty power), abd his portion shall be hereafter that Fire, which the Lord Jesus saith, is prepared for him and his angels. This Fire now, though it is not our Elementary Fire, but is so much above it, as the Water above the Firmament is above our Elementary Water; yet the same communion, answerableness, similitude and correspondence which there is between these Waters and Waters, is here also between thie Fire and Fire. Though now the devil cannot be said to have his proper dwelling-place in our Elementary Fire; for this is much too low and outward for him indeed; And though there are spirits dwelling in our Elementary Fire, like as there are such in all the four Elements; yet these are not devils, but elementary spirits, whose being ceaseth with that of the four elements themselves: yet nevertheless, if he liveth and dwelleth in that same internal root and ground, which our elementary fire is but a transitory outbirth of, he liveth certainly in that which among all the creatures of this temporal world, our elementary fir is the nearest unto; partaking the most of its properties, and being an express visible and sensible representation of its invisible subject. Wherefore also even Reason itself may be able to tell us, not only, that he can have a nearer access into this outward elementary fire, than into any other creature; if there any access is permitted unto him; but also, that he delighteth much more in that, which is so conformable to his own destroying and devouring Will, than in anything else, which might be contrary unto it more or less, and this the more, because our elementary fire is not painful nor tormenting unto him, like as it is  unto us, considered as we live in flesh and blood, for without this its is also not otrmenting our soul or spirit, because they belong to such another principle as this elementary fire cannot reach unto; who I think is altogether beyond all doubt and question. If we now consider that fire and brimstone, which rained down from the Lord out of heaven upon Sodom and Gomorrah, we cannto say that it was the Devil's own spiritual Hellish Fire; for it was outwardly visible, and effected no more but what every other elementary fire and material brimstone would have done; It was therefore but such a fire, as there is kindled in the air, in every vehement tempest with thunder and lightning; but nevertheless it came forth out of that internal ground, wherein the Devil's habitation is; for the  fiery wrath of God was inkindled therein, and there was therefore (upon this account) a very great and most considerable difference, between our elementary fire, when kindled by our own hands for our use and benefit; and that fire which thus was kindled in the wrath of God, for to devour and overthrow  all these cities, and all the inhabitants thereof, and that which grew upon the ground. For in our common fire the wrath of God cannot be said to be kindled in such a sense; but it may rather be said to be blessed by God, like as all his good creatures  are; which blessing is really a strong partition-wall, between our elementary and the Devil's Hellish Fire. But here now this partition-wall, whereby else the devil could not have been kept out, was pulled down, by the wildness of the Sodomites, and these two fires came into the nearest union with each other: The Devil's dark and hellish fire took a free possession of this outward elementart fire; manifested itself therein; and executed thereby, as by  its proper instrument what it was commanded to do. If then so the Devil's proper dwelling-place, in the three first Properties of Eternal Nature was moved and stirred up unto vengeance, by the severe Justice of God; how can we think that its inhabitant, that great and mighty Pribce of Darkness, who is the only restless, stirring life in that bottomless pit, should have been still and quiet in such an occasion, when the sword was delivered into his hand? Who can deny , that this most dreadful judgement was executed with his greatest pleasure and delight; and that he was himself a swift and most ready executioner of that terrible sentence upon these wicked places, as soon as he was permitted? And if this was so with him, what wrong hath our Author done unto him, or unto the truth, by saying that he intended to fix here, in that accursed place, his fiery tabernacle, and to establish his throne and dominion? I think trule, that he should not have done any affront nor injury unto him, though he had said, that he wisheth with all his heart, the whole world and all the inhabitants thereof might be like unto Sodom and Gomorrah in wickedness; and might also, like as these, altogether be set on fire; only that he might enlarge and establish his kingdom, and exercise his tyrannical power, for even this is most agreeable to his whole regenerated nature and essence; which is for nothing else but for wasting and destroying. And though he could not have dwelt properly in that outward elementary Fire, which rained down from Heaven, as in a convenient residence, fir for him, and capable of his spiritual being, though it had continued burning unto his very day; which is also not said by our Author; yet he could have lived and ruled there as in such a habitation, wherein and whereby, as in, and by its temporal outbirth, his own internal spiritual dwelling-place had manifested, and introduced itself into this outward third principle. And this even in a constant and permanent, and not only in a transient manifestation. Wherefore he could, by the means of his dark hellish fire, have maintained also that outward elementary Fire; and by them both, so nearly related and united to each other, he could have kept under his dominion that whole region, where these destroyed lingdoms stood. And this was his intent that so he might not only have the title of a Prince of this world, but also possess in reality su much thereof as he ever could obtain. Like as he hath indeed (though quite upon another account) several such places, in holes and mountains upon Earth, where his inward hellish dwelling place is manifested outwardly, penetrating more or less through this outward temporal world; be it either in such, as where the first property of darkness, in the strongest most terrible coldness; or where the third and fourth in visible Fire-flames are breaking forth out of the hellish world into this third Principle. (See Quaest. Theos. XIII, 14). If then this was the Devil's intent, and if God would have led him to be disappointed, pray what else but water could have stopped him in his conquering progress, which he hoped to make in this outward world, by the help of this fire and brimstone, that rained down from heaven? Was it not a visible Elementary Fire? What else could then have quenched it, but a visible, material, elementary water; if it should have been quenched, according to that common natural order and way, which God was pleased to observe? But where hath ever our Author said, that by those material waters, which came in these places, the Devil was banished out, or driven away from them; or that his own infernal dwelling place in the dark world, was overwhelmed, and his Hellish Fire quenched by that sea which now covereth all that land where Sodom and Gomorrah stood? Truly he is still there where he hath been before, and no less in that same place than in any other; but in his own principle, and in his own infernal dwelling-place, wherein his dark Fire is still the same, no less thereafter than before; and this only is effected by that Elementary Water, that his hellish fire could not manifest itself constantly in the place of these destroyed kingdoms; because of its nearest outbirth, wherein and whereby it could have manifested itself, was removed, by that which was opposite unto it in the same degree of outwardness. If then so this manifestation of the Devil's inward dwelling-place was interrupted, the Devil's intent also of fixing there in his fiery tabernacle was disannulled; so that he could not break forth out of his eternal prison, and not enlarge in this temporal world the borders of his kingdom, but must abide in his own invisible dwelling-place, without any further visible manifestation thereof in this our third principle. For wherever there is Elementary water upon Earth, there can not be Elementary Fire at the same time and place; And where there is not Elementary Fire, especially such an one, as is kindled after such a terrible manner by the wrath of God; there is also not that express visible image and outbirth of the Devil's Hellish Fire; and though this latter be verily what it is, even at the same place and time, yet it is only in itself, and in its own Principle, separated from this world by that gulf or partition-wall, whereby this Third Principle separateth itself  both from the first and second. And so there cannot be that near union and communion between this temporal and the Devil's eternal world, which there would be, if this so freely and constantly could manifest itself in that. Wherefore then the devils way and near approach into this outward world, and so his whole design must have been broken and interrupted by this Elementary Water: for he , having murdered from the beginning the heavenly Water of Life in his own creature, and in his whole kingdom, can have no more any access unto it; and therefore also none to this Elementary Water, which is its outbreathed representative; except the fiery Wrath of God be especially kindled therein, which may be as well in our water, as in our fire, so long as it standeth in this outward Nature under the Curse. And this is the sum and substance of what our Author saith thereof; though with other and deeper expressions; Let now every impartial mind, and even reason itself judge, whether his apprehension of this matter be so foolish and impertinent, as it is misrepresented by some of his opposers, his own declaration may be seen. (3pl V. VIII, 24,25. Mysterium Magnum, XLIV, 22-28.)

And from hence he may be the better understood in all those places, where he speaks either of the creation of the Waters in general, or in particular of the seas, and of every material water, saying that the false Magi is drowned in the water; or of the rain in a vehement tempest, wherein Turba Magna is enkindled, whereby always the Devil's power is broken, and his design is frustrated.

5. But now we are nearer that great and chiefest work, which was done on this third day, when the Third Property of Eternal Nature was especially moved and employed by the omnipotent creating Word. The first and second Property stand in a diametrical opposition to each other, for the first will this way and the second that; the first is drawing in towards itself, and the second is driving forth from itself; so that, as it were, they fly and separate themselves from each other, which flying and separating cannot be conceived when the first is considered alone, but when the second cometh in upon the first; But when now the third cometh in upon them both, it doth in a sense and respect unite, combine and copulate, and hold them both together, for by its own whirling about, it turneth them as in a wheel, that they must of necessity keep together in that wheel, notwithstanding that each of them continueth still to be only  for its own way and will. So now in the three first days of the Creation this process of the three first properties may be plainly discerned by seeing eyes. For on the first day the first Property was alone in predominion, and therefore there was as then nothing of any division and separation to be seen, as long as this was predominant; but its whole and only work was attracting coagulating and compacting. On the second Day the Second Property ruled, and all what then was done, was for dividing and separating. And now on the third Day the third combined Property succeeded; under its government therefore, not only that which before in outward Nature was divided and separated, was combined, copulated and kept together again, from which copulation all the work of this Third Day was produced; but also the two first properties themselves

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