In God, however, as the condition of His manifestation, lies, according to Boehme, the "eternal nature" or the mysterium magnum, which is as anger to love, as darkness to light, and, in general, as the negative to the positive.
As a theologian, Comenius was greatly influenced by Boehme.
His contributions to theological literature included treatises on Christian ethics and dogmatics, on moral philosophy, on baptism, and a sketch of the life of Jakob Boehme, who exercised so marked an influence on the mind of the great English theologian of the 18th century, William Law.
His favourite reading was poetry and mystical philosophy: Shakespeare, Dante, George Herbert, Goethe, Berkeley, Coleridge, Swedenborg, Jakob Boehme, Plato, the new Platonists, and the religious books of the East (in translation).
He retired in 1820, and soon after published one of the best of his works, Fermenta Cognitionis, 6 parts, 1822-1825, in which he combats modern philosophy and recommends the study of Boehme.
The physical philosophy and anthropology which Baader, in connexion with this, unfolds in various works, is but little instructive, and coincides in the main with the utterances of Boehme.
The mysticism of William Law (1686-1761) and of Louis Claude de Saint Martin in France (1743-1803), who were also students of Boehme, is of a much more elevated and spiritual type.
Their chief authorities were Plato and the Neo-platonists (between whom they made no adequate distinction), and among modern philosophers, Descartes, Malebranche and Boehme.
This principle (which Boehme often calls the evil in God) illuminates both sides of the antithesis, and thus contains the possibility of their real existence.
He had diligently studied the works of Jacob Boehme, and there were found amongst his manuscripts copious abstracts from them in his own handwriting.