Jacob Behmen's theosophick philosophy unfolded in divers considerations and demonstrations, shewing the verity and utility of the several doctrines or propositions contained in the writings of that divinely instructed author : also, the principal treatises of the said author abridged, and answers given to the remainder of the 177 theosophick questions, propounded by the said Jacob Behmen, which were left unanswered by him at the time of his death : as a help towards the better understanding the Old and New Testament : also what man is with respect to time and eternity, being an open gate to the great mysteries / by Edward Taylor ; with a short account of the life of Jacob Behmen.

Q. 58. Wherefore did God Create this Tree, seeing be knew well that Man would offend, or lay hold on them, and hurt himself thereby?

A. 1. The considering God's foreknowledge (unto whom nothing can be casual but all Events, which Time divides into past, present and future, are one instant act) should make it seem, that God's infinite Goodness would have in∣clined his Omnipotence, to forbear the Creating the Tree of Good and Evil, or have restrained it that exquisite Garden, that it might at least have been no tempt∣ing bait to Adam or Eve's Curiosities: Had not the Creator willed such dire Effects, as that it should be the Eternal Perdition of so great a part of Adam's Offspring; such Reasonings Human frailty calls Wisdom.

2. But Predestination and Reprobation may not be here discussed, because it falls under the seventieth Question; (whoever shall live to answer it) wherefore it would be here Digressive.

3. The Answer of this must be restrained to the Cause of God's creating that Tree of Good and Evil, whereby the Transgression was occasioned.

In Answer whereunto it must be understood, that when the Almighty willed to become Creaturely, or to behold Himself in Images of Himself, He moved the fiat in every of the three Principles, (viz.) according to the first and second in the Triumph of all the seven Properties, in the Eternal Nature or Temperature, the Holy Heavenly Thrones, Powers, Dominions, Princes and Hosts of Angels.

4. Also according to the Out-birth or third Principle out of the great Mystery with the seven Properties but much less sublime, was produced the Astral World in so beautiful order, yet with such adverse qualities, as they were for their excel∣lency adored, by some Ancients as Deities, and deemed for their Contrarieties Immortal Gods at Civil Wars.

5. Who yet being but an Image of the third Principle, must by the Wrestling∣wheel of Nature, be resolved into their Aether, not being allied to any Soul which can invest it, or it self in a Root of the Eternal Band, as Adam's Body was.

6. Next out of the Astral for Matter by the insinuation of the Astral Spirit were the four Elements produced, and with them and the Astral Spirit the Transitory Creatures, and as an other Out-birth the Mineral and Vegetative Common∣wealths.

7. Lastly, According to the three Principles, with the seven Properties in due Temper and Harmony; with a Soul out of the Potence of the first, a Spirit out of the Holiness and Glory of the second, and out of the out-flowing vertue of the third Principle, was Man made a complete Image of the total God; in his first and second he was an Angel, in his third lower, yet Lord of that Principle; also his glorious Body had this excellency above the outward Sun, that it was Unīted to an Eternal Soul, and so exempt from suffering any Recess, but capable of Eternal Splendor.

8. From what hath been said, it is Evident, That the same cause why the Al∣mighty Imaged Himself in the first and second Principles, moved Himself in the third also; part of which was the Trees of Good and Evil, as our outward Eyes witness to us. And the like Motive which induced Lucifer to Image in his Will the potence and strength of the first Principle which was his Root, and whereof (by the Grace and Glory of the second) He was Lord in His glorious Body; the like Motive induced Adam to Imprint in his Will, the Lust after the fructifying Vertue of the third Principle; whereof by right of Creation he is part, and by Donation hath right of Soveraignty over it.

9. And if there yet rest▪ so eminent a Vigor in the Reliques of Man, as appears

in Women with Child, and common Sympathies and Antipathies, what was out of Adam's reach, especially in the third Principle, over which he was Lord, being himself subject to none but God? Could not his Magical Desire raise that unhappy Plant which he should not have done nor known? Then came the severe Inhibi∣tion, That of the Tree of Good and Evil thou mayest not Eat; for in the day thou Eatest thereof, thou shalt surely Die.

10 God created Man compleat, which he could not have been (especially as His Divine Image) without the freedom of his own Faculties, which the very Brutes have; but lest in that one Tree he should harm himself unwarily, or by ill exercise of his freedom, the dangerous Tree is named, it's Situation described; he is warned, he is threaten'd on pain of immediate Death. What can be more?

11. If his Will had been chain'd, it had been to take it away, or as to speak a Contradiction, What had that been but to Uncreate Him? What had that been but to inflict the utmost severity on Him who was never yet a Sinner?

12. What could confine Adam's Magical Will to call up such a Tree; for Moses dividing the Sea, Joshuah's stopping the Sun, Eliah's calling down Fire, his, and Elisha's dividing Jordan, were but Fragments of Adam's perfect Piece.