1must yet have a higher root from whence they
proceed, which is not visible, but hidden ; especially
if you look upon the starry heaven which endureth
thus unchangeably ; therefore you ought to consider
from whence it is proceeded, and how it subsisteth
thus, and is not corrupted, nor riseth up above,
nor falleth down beneath, though Indeed there is
neither above nor beneath there. Now if you
consider what preserveth all thus, and whence it
is, then you find the eternal birth that hath no
beginning, and you find the original of the eternal
Principle, viz. the eternal indissoluble band : And
then, secondly, you see the separation, in that the
material world, with the stars and elements, are
out of the first Principle, which containeth the
outward and third Principle in it ; for you find in
the elementary kingdom or dominion, a cause in
every thing, wherefore it is, generateth, and moveth
as it doth : But you find not the first cause, from
1 viz. the whence it is so: There are therefore *two several
first and the . .
third Princi- Principles ; for you find in the visible things a
corruptibility, and perceive that they must have a
beginning, because they have an end.
226. And thirdly, you find in all things a glorious
power and virtue, which is the life, growing and
springing of every thing, and you find that therein
lieth its beauty and pleasant welfare, from whence
it stirreth. Now look upon an herb or plant, and
consider it, what is its life which makes it grow ?
And you shall find in the original, harshness, bitterCh. 4] OF THE TRUE ETERNAL NATURE 43
ness, fire, and water, and if you should separate
these four things one from another, and put them
together again, yet you shall neither see nor find
any growing ; but if it were severed from its own
mother that generated it at the beginning, then
it remaineth dead ; much less can you bring the
pleasant smell or colours into it.
27. Thus you see that there is an eternal root
which affordeth this ; and if you could bring the
colours and vegetation or growing into it, yet you
could not bring the smell and virtue into it ; and
thus you will find in the original of the smell and
of the taste there must be another Principle, which
the stock itself is not, for that Principle hath its
original from the light of nature.
28. Now look upon the human life a little further,
you neither see, find, nor apprehend any more by
your sight than flesh and blood, wherein you are
like other beasts ; secondly, you find the elements
of air and fire which l work in you, and that it is 1 Or mingle
i i • i t-f i 11 themselves.
3but an animal or bestial lite, tor every beast hath
the same in it, from whence proceedeth the lust to
fill themselves, and to propagate themselves, as all
plants, herbs, and grass, and yet you find no true
understanding to be in all these living creatures ;
for although the stars or constellations operate in
2 man, and afford him the senses, yet they are only 8 animal or
.. . bestial man.
such senses as belong to nourishment and propagation, like other beasts.
29. For the stars themselves are senseless, and
44
THE THREE PRINCIPLES
[Ch. 4
1 Or upon a
dark place.
2 Inward
senses or
thoughts.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.