Σὺ τὸ κρυπτόμενον
Ἰδιαις α γαῖς.
Ἐν καὶ πάντα
Ἐν καθ᾽ ἑαυτὸ,
Κα διὰ πάντων.[[241]]
Synesius.
Willoughby’s Essay—Sixth Evening.
§ 6. Jacob Behmen.—Sketch and Estimate of his System.
So our Behmen, rejoicing in his supernatural light, is prepared to answer more questions than ever the Northern hero, Ganglar, put to the throned phantoms in the palace roofed with golden shields. Let us listen to some of his replies. We have been long in the penumbra—now for the depth of the shadow.
To begin with, Behmen must have an ‘immanent,’ as distinguished from the revealed Trinity. He attempts to exhibit the principle of that threefold mode of the divine existence, concerning which we could have known nothing, apart from Revelation, and which Revelation discloses only in its practical connexion with the salvation of man. His theory of the Trinity is not one whit more unsubstantial than many suggested by modern philosophical divines of high repute. In the Abyss of the divine nature, the Nothing of unrevealed Godhead, Behmen supposes that there exists Desire—a going forth, on the part of what is called the Father. The object and realization of such tendency is the Son. The bond and result of this reciprocal love is the Holy Spirit.[[242]]