But if life is to be happy, something else must come into them, not to destroy their natural working, but to make every contrariety in them a strife of joy, and delightful sensibilities. Thus, (1.) compressing, or shutting-up, must find itself only to compress and keep in light and love; (2.) the attraction or drawing- motion, must find itself to be the drawing and motion of love; and, (3.) the whirling anguish must whirl still, but as a transport of joy unavoidably brought forth from the strife of love in the two properties of which it is born. And thus nature remains in its full strength; it compresses, it attracts, and it whirls, as it did at first; and nothing is lost, or taken from it, but its hatred, wrath, and misery. Now here you are to observe, that every thing or creature, either in heaven, hell, or this world, hath its substance, or all that is substantiality in it, solely from these three first properties of nature. The creaturely substance of an angel, a devil, or a dead flint, all stand in these three first forms of nature. And all the difference betwixt high and low, spiritual and material, in the creatures, arises from their different participation of the four following forms of nature. But the four following forms cannot exist, or manifest themselves, but in the three first; and therefore the three first are, and must be, as well in the highest as in the lowest of creatures: they are the first something, or substantiality of nature, in which the light, and love, and Spirit of God could manifest itself; for spirit cannot work without something to work in and upon, and in which it may be found; nor could light shine, unless there was something in nature thicker than itself, to receive and reflect it: and therefore, thickness or darkness is, and must be, as eternal as the visible or shining light. Darkness is so far from being a mere negation, or only an absence, of the light, that it is the first and only substance, and the ground of all the possible substantiality in nature, and the substantial manifester of light itself, which could have no visibility, shine, or color, but in and through, and by the substantiality of darkness or thickness. This darkness, thickness, or substantiality, is not co-existent with, or independent of, God, but is the compressing, astringing, thickening work of the first property of the desire; which desire comes eternally from God, only as a magic birth from the will of the Deity, which willeth to come out of its hiddenness into an outward visibility of a working life. And therefore the desire is the beginning of nature; it compresseth and thickeneth. But what does it compress and thicken? Why, nothing but itself; viz. its own three properties. And these three properties thus brought forth, tied and bound in one another, are, from eternity to eternity, all the substantiality and thickness, that is or ever can be in nature, or any creature, from the highest to the lowest. And they are thus brought forth in this indissolvable band in and by the desire, that the invisible light and life of the hidden Deity may have its something to move and shine in; his hidden Spirit have something to work and manifest itself in; his hidden love have something into which it may give itself; and his hidden life have something in which it can open itself in a variety of births of life. And this something is the working compressing desire, which includes itself, (1.) a continual thickening, which is darkness and substantiality: (2.) motion or resistance to this thickening, which is the ground of all sensibility; and, (3.) a restless state of whirling from these two properties, which is the very nature and power of life. And thus these three properties of the desire, are that sufficient something, in which the Deity, by entering into it, can manifest his hidden power in all the substances and working properties of nature, by turning them all in their different workings into an endless variety of delightful forms and sensibilities of the creaturely life.